TODAY IN JEWISH HISTORY:
• JEWS DEBATE BEFORE ALEXANDER (313 BCE)
Jewish victory in public debate with Ishmaelites, Canaanites and Egyptians before Alexander the Great. (Megillat Taanit 3)
Links:
Alexander of Macedonia ("The Great")
• THREE OF THE "TEN MARTYRS" KILLED (2nd century CE)
Among the millions of Jews cruelly killed by the Romans were the "Ten Martyrs"--all great sages and leaders of Israel--memorialized in a special prayer recited on Yom Kippur. Three of them--Rabbi Shimon ben Gamliel, Rabbi Yishmael ben Elisha and Rabbi Chanina S'gan Hakohanim--were killed on Sivan 25.
Links:
The Ten Martyrs
DAILY QUOTE:
Our father Jacob did not die. Just as his seed lives, so does he live(Talmud, Taanit 5a)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Chukat, 2nd Portion Numbers 19:18-20:6 with Rashi
• Chapter 19
18. A ritually clean person shall take the hyssop and dip it into the water and sprinkle it on the tent, on all the vessels, and on the people who were in it, and on anyone who touched the bone, the slain person, the corpse, or the grave. יח. וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל הָאֹהֶל וְעַל כָּל הַכֵּלִים וְעַל הַנְּפָשׁוֹת אֲשֶׁר הָיוּ שָׁם וְעַל הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר:
19. The ritually clean person shall sprinkle on the unclean person on the third day and on the seventh day, and he shall cleanse him on the seventh day, and he shall wash his clothes and bathe in water, and he shall become ritually clean in the evening. יט. וְהִזָּה הַטָּהֹר עַל הַטָּמֵא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָהֵר בָּעָרֶב:
and he shall cleanse him: This consummates his cleansing.
וחטאו ביום השביעי: הוא גמר טהרתו:
20. If a person becomes unclean and does not cleanse himself, that soul shall be cut off from the congregation, for he has defiled the Sanctuary of the Lord; the sprinkling waters were not sprinkled upon him. He is unclean. כ. וְאִישׁ אֲשֶׁר יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת מִקְדַּשׁ יְהֹוָה טִמֵּא מֵי נִדָּה לֹא זֹרַק עָלָיו טָמֵא הוּא:
If a person becomes unclean…: If “Sanctuary” is stated [here], why need it say “ Mishkan …” [in verse 13]? The answer is that if it would say “ Mishkan,” I would say that the person is punished with excision only if he enters the Mishkan in a state of uncleanness because the Mishkan was anointed with the anointing oil, but if he enters the Temple in a state of uncleanness, he would not be punished since the Temple was not anointed with the anointing oil. If it would say,“Sanctuary,” denoting the Temple, I would say that only for entering the Temple in a state of uncleanness, would he be punished by excision because its sanctity is permanent, but for entering the Mishkan in a state of uncleanness, he would not be punished because its sanctity was temporary. Therefore, it was necessary to mention both,]… as it is stated in [Tractate] Shevuoth [16b].
ואיש אשר יטמא וגו': אם נאמר מקדש למה נאמר משכן וכו' כדאיתא בשבועות (דף טז ב):
21. This shall be for them as a perpetual statute, and the one who sprinkles the sprinkling waters shall wash his clothes, and one who touches the sprinkling waters shall be unclean until evening. כא. וְהָיְתָה לָהֶם לְחֻקַּת עוֹלָם וּמַזֵּה מֵי הַנִּדָּה יְכַבֵּס בְּגָדָיו וְהַנֹּגֵעַ בְּמֵי הַנִּדָּה יִטְמָא עַד הָעָרֶב:
and the one who sprinkles the sprinkling waters: Our Rabbis said that the one who sprinkles is actually ritually clean, but this teaches us that the one who carries the purifying waters becomes defiled with a stringent uncleanness, for even the clothes he is wearing are contaminated, unlike the one who merely touches [the sprinkling waters]. Scripture uses the expression מַזֵּה, “the one who sprinkles” to teach that the waters do not contaminate until there is an amount of water adequate for sprinkling. — [Yoma 14a]
ומזה מי הנדה: רבותינו אמרו שהמזה טהור, וזה בא ללמד שהנושא מי חטאת טמא טומאה חמורה לטמא בגדים שעליו, משא"כ בנוגע. וזה שהוציאו בלשון מזה, לומר לך, שאינן מטמאין עד שיהא בהן שיעור הזאה:
and the one who touches… shall be unclean: but he is not required to wash his clothes.
והנגע וגו' יטמא: ואין טעון כבוס בגדים:
22. Whatever the unclean one touches shall become unclean, and anyone touching him shall be unclean until evening. כב. וְכֹל אֲשֶׁר יִגַּע בּוֹ הַטָּמֵא יִטְמָא וְהַנֶּפֶשׁ הַנֹּגַעַת תִּטְמָא עַד הָעָרֶב:
Whatever the unclean one touches: I.e., this unclean one who was defiled by a corpse [touches], “becomes unclean.”
וכל אשר יגע בו: הטמא הזה שנטמא במת יטמא:
and anyone touching: him, that is, the one defiled by a corpse-
והנפש הנגעת: בו בטמא מת:
shall be unclean until evening: From here we derive that a corpse is the supreme source of contamination, whereas one touching it is a primary source of contamination, who can in turn defile another person [through contact]. This is the explanation [of this passage] according to its literal meaning and the laws associated with it. I have transcribed a homiletic interpretation from the commentary of R. Moshe Hadarshan [the preacher], which is as follows: [2]
תטמא עד הערב: מכאן למדנו שהמת אבי אבות הטומאה והנוגע בו אב הטומאה ומטמא אדם, זהו פירושה לפי משמעה והלכותיה. ומדרש אגדה העתקתי מיסודו של ר' משה הדרשן וזהו:
and have them take for you: From their own [possessions]; just as they removed their own golden earrings for the [golden] calf, so shall they bring this [cow] from their own [possessions] in atonement. — [Midrash Aggadah]
ויקחו אליך: משלהם כשם שהם פרקו נזמי הזהב לעגל משלהם כך יביאו זו לכפרה משלהם:
a red cow: This can be compared to the son of a maidservant who soiled the king’s palace. They said, “Let his mother come and clean up the mess.” Similarly, let the cow come and atone for the calf. — [Midrash Aggadah and Tanchuma Chukath 8]
פרה אדמה: משל לבן שפחה שטינף פלטין של מלך. אמרו תבא אמו ותקנח הצואה, כך תבא פרה ותכפר על העגל:
red: Alluding to [the verse], “if they [your sins] prove to be as red as crimson dye” (Isa. 1:18), for sin is described as [being] ‘red.’ - [Midrash Aggadah]
אדמה: על שם (ישעיה א, יח) אם יאדימו כתולע, שהחטא קרוי אדום:
perfectly: An allusion to the Israelites, who were perfect, but became blemished. Let this come and atone for them so that they regain their perfection. — [See Midrash Aggadah.]
תמימה: על שם ישראל שהיו תמימים ונעשו בו בעלי מומין, תבא זו ותכפר עליהם ויחזרו לתמותם:
and upon which no yoke was laid: Just as they cast off from themselves the yoke of Heaven. — [Midrash Aggadah] [3]
לא עלה עליה עול: כשם שפרקו מעליהם עול שמים:
to Eleazar the kohen: just as they assembled against Aaron, who was a kohen, to make the calf, but because Aaron made the calf, this service was not performed through him, for the prosecution cannot serve as the defense. — [Midrash Aggadah] [5]
אל אלעזר הכהן: כשם שנקהלו על אהרן, שהוא כהן, לעשות העגל. ולפי שאהרן עשה את העגל לא נעשית עבודה זו על ידו, שאין קטיגור נעשה סניגור:
The cow shall then be burned: just as the calf was burned. - [Midrash Aggadah
ושרף את הפרה: כשם שנשרף העגל:
a piece of cedar wood, hyssop, and of crimson wool: These three types [of objects] correspond to the three thousand men who fell because of the [sin of the golden] calf. The cedar is the highest of all trees, and the hyssop is the lowest of them all. This symbolizes that the one of high standing who acts haughtily and sins should lower himself like a hyssop and a worm [for the תּוֹלַעַת means ‘worm’ as well as ‘crimson.’ See Rashi on Isa. 1:18], and he will then gain atonement. - [Midrash Aggadah] [9]
עץ ארז ואזוב ושני תולעת: שלשה מינין הללו כנגד שלשת אלפי איש שנפלו בעגל. וארז הוא הגבוה מכל האילנות ואזוב נמוך מכולם, סימן שהגבוה שנתגאה וחטא, ישפיל את עצמו כאזוב ותולעת ויתכפר לו:
a keepsake: Just as the transgression of the calf is preserved throughout the generations for retribution, for there is no reckoning [punishment] which does include a reckoning for the calf, as it says, “But on the day I make an accounting [of sins upon them], I will bring their sin to account…” (Exod. 32:34). Just as the calf defiled all those who were involved in it, so does the cow render unclean all those involved with it. And just as they were cleansed through its ashes, as it says, “[he] scattered [the ashes of the burned calf] upon the surface of the water” (ibid. 20), so [with the cow],“They shall take for that unclean person from the ashes of the burnt purification offering…” (verse 17). - [Midrash Aggadah]
למשמרת: כמו שפשע העגל שמור לדורות לפורענות, שאין לך פקודה שאין בה מפקודת העגל, שנאמר (שמות לב, לד) וביום פקדי ופקדתי וגו'. וכשם שהעגל טימא כל העוסקין בו, כך פרה מטמאה כל העוסקין בה, וכשם שנטהרו באפרו, שנאמר (שמות לב, כ) ויזר על פני המים וגו', כך ולקחו לטמא מעפר שריפת החטאת וגו':
Chapter 20
1. The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there. א. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל כָּל הָעֵדָה מִדְבַּר צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם:
The entire congregation: The complete congregation, for the ones destined to die in the desert had already died and these were assigned for life. — [Midrash Tanchuma Chukath 14]
כל העדה: עדה השלמה, שכבר מתו מתי מדבר ואלו פרשו לחיים:
Miriam died there: Why is the passage relating Miriam’s death juxtaposed with the passage of the Red Cow? To teach you that just as sacrifices bring atonement, so the death of the righteous secure atonement. — [M.K. 28a].
ותמת שם מרים: למה נסמכה פרשת מיתת מרים לפרשת פרה אדומה, לומר לך מה קרבנות מכפרין אף מיתת צדיקים מכפרת:
Miriam died there: She too died through a kiss [from God’s mouth rather than by the angel of death]. Why does it not say “by God’s mouth” [as it does with Moses]? Because it is not respectful to speak of the Most High in this way (M.K. 28a). Concerning Aaron it does say “by God’s mouth” in [the portion beginning] “These are the Journeys” (33:38).
ותמת שם מרים: אף היא בנשיקה מתה ומפני מה לא נאמר בה על פי ה', שאינו דרך כבוד של מעלה. ובאהרן נאמר על פי ה', באלה מסעי (במדבר לג, לח):
2. The congregation had no water; so they assembled against Moses and Aaron. ב. וְלֹא הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל משֶׁה וְעַל אַהֲרֹן:
had no water: From here [we learn that] all forty years they had the well in Miriam’s merit. — [Ta’anith 9a]
ולא היה מים לעדה: מכאן שכל ארבעים שנה היה להם הבאר בזכות מרים:
3. The people quarreled with Moses, and they said, "If only we had died with the death of our brothers before the Lord. ג. וַיָּרֶב הָעָם עִם משֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהֹוָה:
If only we had died: We wish that we had died. — [Onkelos]
ולו גוענו: הלואי שגוענו:
with the death of our brothers: With the death of our brothers from plague. This teaches us that death from thirst is more dreadful than it [death by plague].
בגוע אחינו: במיתת אחינו בדבר, למד שמיתת צמא מגונה ממנה:
with the death: Heb. בִּגְוַע אַחֵינוּ. This is a noun, like בְּמִיתַת אַחֵינוּ, with our brothers’ death [that is, in the way they died]. But it is incorrect to explain it as meaning, ‘ when our brothers died’ for in that case, Scripture would have punctuated it בִּגְוֹעַ.
בגוע: שם דבר הוא, כמו במיתת אחינו, ולא יתכן לפרשו כשמתו אחינו, שאם כן היה לו להנקד בגוע:
4. Why have you brought the congregation of the Lord to this desert so that we and our livestock should die there? ד. וְלָמָה הֲבֵאתֶם אֶת קְהַל יְהֹוָה אֶל הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ:
5. Why have you taken us out of Egypt to bring us to this evil place; it is not a place for seeds, or for fig trees, grapevines, or pomegranate trees, and there is no water to drink. ה. וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל הַמָּקוֹם הָרָע הַזֶּה לֹא | מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת:
6. Moses and Aaron moved away from the assembly to the entrance of the Tent of Meeting, and they fell on their faces. [Then] the glory of the Lord appeared to them. ו. וַיָּבֹא משֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֵּרָא כְבוֹד יְהֹוָה אֲלֵיהֶם:
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Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
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Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
Monday, Sivan 25, 5774 • June 23, 2014
Shaar Hayichud Vehaemunah, middle of Chapter 7
וזהו שכתוב בתיקונים, תיקון נ״ז, דלית אתר פנוי מיניה, לא בעילאין ולא בתתאין
And this is what is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, neither in the upper worlds nor in the lower worlds”;
Thus we find it explicitly stated in Tikkunei Zohar that G d Himself is to be found within the lower worlds, the lowest of which is this physical world.
וברעיא מהימנא, פרשת פנחס: איהו תפיס בכולא, ולית מאן דתפיס ביה כו׳, איהו סובב כל עלמין כו׳, ולית מאן דנפיק מרשותיה לבר, איהו ממלא כל עלמין כו׳, איהו מקשר ומיחד זינא לזיניה, עילא ותתא
and in the portion of Zohar called Ra‘aya Mehemna, on Parshat Pinchas, we read: “He grasps all and none can grasp Him…. He encompasses all worlds…and no one goes out from His domain; He fills or permeates all worlds...; He binds and unites a kind to its kind, upper with lower,
ולית קורבא בד׳ יסודין אלא בקודשא בריך הוא, כד איהו בינייהו
and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them.“
It is only through His power that these four inherently contradictory elements are bound together.
עד כאן לשונו
Until here are the words [of Ra‘aya Mehemna].
ורצה לומר: לית מאן דתפיס ביה, שאין מי שיתפוס בהשגת שכלו, מכל שכלים העליונים, במהותו ועצמותו של הקב״ה
“None can grasp Him” means that there is no one, [even] amongst all the “Supernal Intelligences,” i.e., the incorporeal creatures of the higher spiritual worlds whose apprehension of Divinity is superhuman, who can grasp by means of his intellect the Essence and Being of the Holy One, blessed be He;
כמו שכתוב בתקונים: סתימא דכל סתימין
as it is written in Tikkunim, “[He is] hidden from all the [spiritual worlds which are themselves] hidden from physical creatures,
ולית מחשבה תפיסא בך כלל
and no thought can grasp You at all.“
The point being made here is that G d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp” — the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G d also means that nothing can effect a change in Him.
When a person makes something he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G d, however, His creation of all existing beings causes no change in Him whatever: they do not hold Him (so to speak) in their “grasp”.
From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words:
וגם בתחתונים, אף על גב דאיהו ממלא כל עלמין
And even in the lower worlds there are none that “grasp” Him, even though “He permeates all worlds” and animates them with a life-force suited to each individual created being in particular,
אינו כנשמת האדם תוך גופו, שהיא נתפסת תוך הגוף עד שמתפעלת ומקבלת שינויים משינויי הגוף וצערו, מהכאות או קרירות או חמימות האש וכיוצא
[for this vestment] is not like [that of] the soul of a man which clothes itself within his body, and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat of fire and the like.
מה שאין כן בהקב״ה, שאינו מקבל שום שינוי משינויי עולם הזה, מקיץ לחורף ומיום ללילה
The Holy One, blessed be He, however, is not affected by any of the changes of this world, from summer to winter and from day to night,
כדכתיב: גם חשך לא יחשיך ממך, ולילה כיום יאיר
as it is written,1 “Even darkness does not obscure for You, and the night illuminates like the day,”
לפי שאינו נתפס כלל תוך העולמות, אף על גב דממלא לון
for He is not grasped within the worlds at all, even though He fills them.
FOOTNOTES
1. Tehillim 139:12.
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Rambam:
• Daily Mitzvah N89, P39, P29, N81, P30 - Sefer Hamitzvos:
Monday, Sivan 25, 5774 • June 23, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 89
Offering Sacrifices outside the Holy Temple
"Take heed for yourself lest you offer your burnt-offerings in every place that you may see"—Deuteronomy 12:13.
We are forbidden from offering sacrifices in any location other than the Holy Temple.
Offering Sacrifices outside the Holy Temple
Negative Commandment 89
Translated by Berel Bell
And the 89th prohibition is that we are forbidden from offering any sacrifice outside, i.e. outside the courtyard of the Temple. This prohibited action is called, ma'aleh bachutz.
The source of this commandment is G‑d's statement1 (exalted be He), "Be careful not to offer your burnt-offerings in just any place that you may see fit."
In the words of the Sifri,2 "This verse only speaks of burnt-offerings. What is the source to apply this law to all sacrifices? It is the verse,3 'Only there shall you prepare all [the offerings] I have commanded you.' But one could still think that for a burnt-offering there is both a positive commandment and a prohibition, whereas for other sacrifices only a positive commandment! The Torah therefore says,4 'Only there shall you sacrifice burnt-offerings.' Burnt-offerings were already included; why, then, were they singled out? This was done to make a hekesh5: just as burnt-offerings are specifically mentioned as coming under both the positive commandment and the prohibition, so too all sacrifices which come under the positive commandment come under the prohibition."
Although the explanation of this verse is simple, I will explain it to you in order to clarify the subject:
The burnt-offering has a verse which prohibits its being sacrificed outside, i.e. G‑d's statement,6 "[Be careful] not to offer your burnt-offerings [in just any place that you may see fit]." Another verse commands that the burnt-offering must be sacrificed inside, i.e. His statement,7 "Only there shall you sacrifice burnt-offerings," which is a positive commandment to sacrifice the burnt-offering "in the place G‑d shall choose"8 [i.e. the Temple].
Other sacrifices, however, are only mentioned as having the positive commandment to be sacrificed inside, from His statement,9 "Only there shall you sacrifice all [the offerings] I have commanded you." The statement, "only there shall you sacrifice,' does imply a prohibition against sacrificing outside; but we have a principle that a prohibition which is derived from a positive commandment is itself considered a positive commandment. This is the meaning of their statement [in Sifri], "But one could still think that ... for other sacrifices there is only a positive commandment!," i.e. that one who offers another kind of sacrifice outside would transgress only a prohibition which is derived from a positive commandment [rather than a regular prohibition].
The verse,10 "'Only there shall you sacrifice burnt-offerings" [which seems extra, since the other half of the verse includes all sacrifices, including the burnt-offering], is therefore written to create a means of comparing all offerings to the burnt-offering: just as one who offers a burnt-offering outside transgresses a prohibition, so too there is a prohibition for all offerings.
One who transgresses this prohibition intentionally is punished by kares, and if unintentionally, must bring a sin-offering. The verse which mentions kares for one who is ma'aleh bachutz is in the portion of Acharei Mos,11 "[One] who offers a burnt-offering or other sacrifice and does not bring it to the Communion Tent to present it to G‑d, that person shall be cut off [spiritually] from his people."
The Sifra12 says, "The verse, 'that person shall be cut off [spiritually] from his people,' states the punishment. From which verse do we derive the prohibition? From the verse,13 "Be careful not to offer your burnt-offerings...." In the words of the Talmud in tractate Zevachim:14 "For sacrificing [outside] there is written both the punishment and the prohibition. The punishment is from the verse, "and does not bring it to the Communion Tent ... that person shall be cut off." The prohibition is from the verse, "Be careful not to offer your burnt-offerings...."
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.
FOOTNOTES
1.Deut. 12:13.
2.Re'eh. The Rambam explains this Sifri immediately below.
3.Ibid., 12:14.
4.Ibid.
5.A means of comparison.
6.Deut. 12:13.
7.Ibid., 12:14.
8.Ibid.
9.Ibid.
10.Ibid.
11.Lev. 17:8-9.
12.Kapach, 5731, note 47, states that our versions of Sifra don't have this wording. However, the Weiss edition, Vienna, 5622 (1862), has virtually the same wording.
13.Deut. 12:13.
14.106a.
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Positive Commandment 39
The Daily Offering
"Two [lambs] each day for a continuous burnt offering"—Numbers 28:3.
We are commanded to offer every day in the Holy Temple the Tamid sacrifice, consisting of two lambs [one offered in the morning and the second in the afternoon].
The Daily Offering
Positive Commandment 39
Translated by Berel Bell
And the 39th mitzvah is that we are commanded to bring two sheep, called temidin, daily as offerings in the Temple.
The source of this commandment is G‑d's statement1 (exalted be He), "[Year-old sheep without blemish,] two each day as a regular daily burnt-offering."
The order of their preparation and sacrifice is explained in the 2nd chapter of tractate Yoma2 and in tractate Tamid.
FOOTNOTES
1.Num. 28:3.
2.26b.
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Positive Commandment 29The Perpetual Fire
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
We are commanded to cause fire to burn on the Temple's altar every day. This is accomplished through placing new wood on the altar every morning and afternoon. Though a fire would miraculously descend from the heavens to consume the sacrifices, we are commanded to introduce our own fire too.
The Perpetual Fire
Positive Commandment 29
Translated by Berel Bell
And the 29th mitzvah is that we are commanded to burn a constant fire on the altar each day.
The source of this commandment is G‑d's statement,1 "Fire shall be kept burning on the altar continually; it must not go out." This is impossible2 without a command to constantly place wood [on the fire] each morning and evening, as explained in the 2nd chapter of tractate Yoma3 and in tractate Tamid.4
Our Sages said explicitly,5 "Even though the fire came down from the heavens, it is a commandment for mortals to bring it."
The details of this commandment, i.e. of arranging the fires on the altar each day, have been explained in the 4th chapter of tractate Kippurim6 and in the 2nd chapter of tractate Tamid.
FOOTNOTES
1.Lev. 6:6.
2.Perhaps the Rambam is trying to explain how this can count as a commandment even though the verse doesn't phrase it as a direct command.
3.26b.
4.Chapter 2.
5.Yoma 21a. From this quote we see explicit mention that it counts as a mitzvah, such as, "you shall burn a fire."
6.I.e. Yoma, Chapter 4, Mishneh 6.
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Negative Commandment 81
Extinguishing the Fire on the Altar
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
It is forbidden to extinguish the fire on the Holy Temple's altar—even to extinguish one coal from the fire.
Extinguishing the Fire on the Altar
Negative Commandment 81
Translated by Berel Bell
And the 81st prohibition is that we are forbidden from extinguishing the fire on the altar.
The source of this commandment is G‑d's statement1 (exalted be He), "Fire shall be kept burning on the altar continually; it must not go out."
The Sifra2 says, "The phrase 'it must not go out,' teaches that one who extinguishes [the fire] transgresses a prohibition." One who transgresses this prohibition and extinguishes even a single coal from the altar is punished by lashes.
The details of this mitzvah have been explained in the 10th chapter of tractate Zevachim.3
FOOTNOTES
1.Lev. 6:6.
2.Tzav.
3.91b.
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Positive Commandment 30Removing the Ashes from the Altar
"And the priest shall don his linen tunic, and linen trousers . . . and he shall lift the ashes"—Leviticus 6:3.
The kohanim (priests) are commanded to remove the ash from upon the Temple's altar every day.
Removing the ashes from the Altar
Positive Commandment 30
Translated by Berel Bell
And the 30th mitzvah is that the priests are commanded to remove the ashes from the altar each day. This is called, "terumas hadeshen."
The source of this commandment is G‑d's statement1 (exalted be He), "The priest shall then put on his linen garment, and put linen pants on his body ... and he shall remove the ashes."
The details of this mitzvah have been explained in tractate Tamid2 and in tractate Kippurim.3
FOOTNOTES
1.Lev. 6:3.
2.Chapter 1, Mishneh 4.
3.Yoma 20a.
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Rambam:• 1 Chapter: Sheluchin veShuttafin Sheluchin veShuttafin - Chapter One
Sheluchin veShuttafin - Chapter One
HILCHOT SH'LUCHIN V'SHUTAFIN
The Laws Pertaining to Agents and Partners
The purpose of these laws is to know the rules pertaining to a person's agents and his partners, and the injunctions that apply with regard to purchases, sales, losses and profits.
These mitzvot are explained in the chapters that follow.
Halacha 1
When a person tells a colleague: "Go out and sell landed property for me," "...movable property...," or "...purchase for me...," then the person should perform his agency, selling or buying. All his deeds are binding.
It is not necessary for a person who appoints an agent to perform a kinyan or have the appointment observed by witnesses. Instead, the statement he makes to his colleague is sufficient. Witnesses are necessary solely to reveal what transpired if one of the two denies the matter, as is the case with regard to other claims.
Halacha 2
When an agent intentionally violates the instructions of his principal, his deeds are of no consequence. Similarly, if he erred even with regard to the slightest amount, the transaction - whether involving landed property or movable property - is nullified. For the principal can claim: "I sent you to improve my position, not to impair it."
The principle is that with regard to movable property, the laws of ona'ah do not apply unless one pays a sixth or more than the proper price for an article, and that these laws do not apply at all with regard to the sale of servants, promissory notes and landed property. They do, however, apply when the seller or the purchaser himself conducts the transaction. When, however, it is conducted by an agent, and he erred in his valuation with regard to even the slightest amount, the transaction is nullified.
Halacha 3
When a person gives money to an agent to purchase landed property, and the agent purchases it for him without requiring the seller to accept financial responsibility if it is expropriated from the purchaser, he is considered to have damaged the principal's position. The agent must purchase the property without financial responsibility, as he did, for himself. Then he must sell it to the principal and accept financial responsibility. This decision is rendered because the agent purchased the property with money belonging to the principal. The agent must accept the financial responsibility himself. Similar laws apply in all analogous situations.
Therefore, if the principal explicitly stipulates that he is appointing the agent in that capacity, whether he improves his position or impairs it, he may not retract, even if the agent sold a field worth 100 dinarim for a dinar for him, or purchased one worth a dinar for 100. And the principal must pay the agent as he originally stipulated.
Halacha 4
When a person tells his agent: "Sell a portion of my field large enough to sow a se'ah," and he sells a portion large enough to sow two se'ah, the agent is considered to have added to the principal's instructions, and the purchaser acquires only an area large enough to sow one se'ah.
If the principal told the agent: "Sell a portion large enough to sow two se'ah," and the agent sold only an area large enough to sow one se'ah, the agent is considered to have violated the principal's instructions, and the purchaser does not acquire anything.
If the principal told the agent: "Sell my field to one person for me," and the agent sold it to two people, the sale is nullified, for he violated the principal's instructions. If the principal told the agent: "Sell the field for me" without giving further instructions, the sales made by the agent are binding, even if he sold the property in 100 portions.
Halacha 5
When a person gives money to his agent to purchase wheat or any other type of merchandise, and the agent does not make the purchase, the principal does not have a financial claim against the agent, only complaints.
The following rules apply if a principal gives an agent money to purchase wheat - whether to eat or to use as merchandise - and the agent purchases barley. If the price of the barley that he purchased becomes less than the price of wheat, the agent must bear the loss, because he deviated from the instructions he was given. If the price of the barley increases more than the price of wheat, the profit belongs to the owner of the money.
If the price of merchandise was fixed, and an additional quantity, weight or measure was given the agent, whatever was added by the seller should be divided between the two; i.e., the additional measure should be split between the agent and the principal. If the object sold does not have a fixed price, everything should be given to the principal.
Halacha 6
The following rules apply when a person owes a colleague money, whether because of a debt, an entrusted article or a wage, and he gave the money to an agent and told him: "Bring this money to my creditor," the agent is not required to take special care of the matter and pay the creditor in the presence of witnesses.
If the principal told the agent: "Do not pay the debt unless witnesses observe it, " and he paid the debt in the absence of witnesses, the agent is liable should the creditor demand payment of the debt again. Similarly, if the debt was recorded in a promissory note, and the agent paid the debt outside the presence of witnesses, and did not take the promissory note, the agent is liable should the creditor demand payment of the debt again.This applies whether the debtor told the agent: "Take the promissory note and give him the money," or "Give him the money and take the promissory note." For by not taking the note, the agent impaired the principal's position and did not improve it.
Halacha 7
The following rules apply when a person sends money that he possesses with an agent, saying: "Bring this money to so and so, because I owe it to him," and the agent went and gave the creditor the money outside the presence of witnesses. If the agent said: "I paid," and the creditor or the worker said: "I did not receive it," and the three are standing together the following course of action should be taken.
The agent should take a sh'vuat hesset that he paid the debt. The creditor or the worker should take an oath that he did not receive anything, and then the principal should pay the creditor or the owner of the entrusted object. Even if there were two agents entrusted with making the payment, their testimony is of no consequence, because they are involved parties - for they are required to take a sh'vuat hesset.
When does the above apply? When the agent denies the statements of the creditor and the three are standing together. If, however, the agent comes to the principal and tells him: "I paid your creditor as you instructed me," the principal may not require him to take an oath that he performed the mission, for there is no one who issues a definite claim that he did not perform his mission.
Similarly, if the agents died or traveled overseas, and the creditor came and demanded payment of the debt, the debtor may not require him to take a sh'vuat hesset that the agent did not pay him, for there is no one who issues a definite claim that he received the money. Instead, the debtor should have a ban of ostracism issued against anyone who demands payment a second time. Afterwards, he must pay the debt he owes. Similar principles apply in other analogous situations.
Halacha 8
The following laws apply when Reuven sends a letter to Shimon telling him: "You owe me a maneh. Send it to me with Levi." If Shimon is willing to send the money with him, he is no longer responsible for it. This applies whether a loan or an entrusted object is involved, provided he recognized that the letter was written in Reuven's handwriting.
If the creditor claims "I did not write the note or send it to you," the debtor must take a sh'vuat hesset that he received a note and he therefore sent the money. He is not under any further obligation. This is the manner in which my teachers ruled.
Different rules apply, however, if the note was not written in the principal's handwriting, or the debtor did not know that it was written in his handwriting - even if it contained signs and letters that only they knew about. If Reuven claims: "I did not send a letter; other people tricked you," Shimon is responsible for the funds and must pay Reuven if the funds do not reach him after he issues a ban of ostracism against anyone who intentionally sent a letter and denies it. There are those who rule that Reuven must take an oath before collecting the money, as is required of others who take oaths before collecting their due.
Halacha 9
The following laws apply when Levi comes as an agent of Reuven and takes 50 zuz from Shimon, and then Reuven comes and claims: "I sent him to take only 20, and all that he brought me was 20." Reuven must take an oath supporting his claim, as is required of anyone who admits a portion of the claim made against him. And Levi must take a sh'vuat hesset that he gave Reuven the 50 zuz that were given to him.
If the above scenario was repeated in an instance where Shimon owed money to Reuven, Shimon must pay the difference from his own resources. Similar laws apply in all analogous situations.
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Rambam:
• 3 Chapters: Maaseh Hakorbonos Maaseh Hakorbonos - Chapter 19, Temidin uMusafim Temidin uMusafim - Chapter 1, Temidin uMusafim Temidin uMusafim - Chapter 2
Maaseh Hakorbonos - Chapter 19
Halacha 1
A person who offers a sacrifice outside [the Temple Courtyard] is not liable unless he brings [the sacrificial animal] to the top of the altar that he constructed outside [the Temple]. If, however, he offered it on a stone or a rock, he is exempt, for the term sacrifice applies only when [an animal is offered] on an altar, even if it is outside [the Temple], as [indicated by Genesis 8:2]: "And Noah built an altar." He is not liable unless he offers the sacrifice to God, as [Leviticus 17:9]: "...to offer it to God," i.e., unless his intent is for God.1
Halacha 2
One is liable only for offering an entity that is fit for the fire2 and for the altar,3 for example, a burnt offering, as [ibid.:8] states: "who will offer a burnt-offering or a sacrifice." [One may infer:] Just as a burnt-offering is fit to be offered on the fires, so too, everything that is fit to be offered on the fire is what one is liable for offering outside [the Temple Courtyard].
Halacha 3
On this basis, [our Sages] said that individuals [who perform the following services] outside [the Temple Courtyard] are liable: One who throws the blood, offers on the pyre the limbs of a burnt-offering, the parts of an animal offered on the altar,4a handful [of meal], or frankincense,5 or incense,6 the meal-offering of a priest,7or the meal-offering within the accompanying offerings8 or one who pours a libation of three lugim9 of wine or of water.10 [This is derived from ibid.:9:] "He did not bring it [to the entrance of the Tent of Meeting] to offer it." [Implied is that] any [sacrifice] that would be accepted within [the Temple Courtyard] causes one to be liable for [offering] it outside.
Halacha 4
If, however, one throws the remainder of the blood [of a sacrificial animal] - even the remainder of the blood [from a sin-offering whose blood was offered] inside [the Sanctuary],11 he is exempt. [The rationale is that] throwing the blood on the altar is the remaining aspect of the mitzvah and is not an absolute necessity.12
Similarly, one who pours a libation of less than three lugim of wine or water outside [the Temple Courtyard] is exempt, whether during Sukkot13 or throughout the year. Since the required measure is lacking,14 they are not fit to be accepted within [the Temple]. Similarly, one who offers from the meat of a sin-offering, that of a guilt-offering, or that of a peace-offering whether of an individual or of the community or from the remainder of the meal-offerings, the two breads [offered on Shavuot], or the showbread outside [the Temple Courtyard] is exempt. [The rationale is that] all of these are fit to be eaten, not for the fires [of the altar].
Halacha 5
One who offers an entire animal outside [the Temple Courtyard] is liable, because of the portions offered on the altar. Even though they have not been separated, the meat of the sacrifice is not considered as an intervening substance15 and it is as if he offered those portions on the pyre alone. In contrast, if one offers a meal-offering from which a handful [of meal] has not been separated, he is exempt. [Even though he would have been liable for the handful], the handful is not a distinct and discrete entity. If he separated [the handful] and then it was mixed back into it and he then offered the entire [measure] outside the Temple Courtyard, he is liable.
Halacha 6
One who pours oil [over a meal-offering], mixes the meal and oil, breaks up the wafers, salts them, waives them, approaches an altar with them, arranges a table for showbread, cleans the lamps of a candelabra, separates a handful [of meal], or receives the blood [of a sacrificial animal] outside [the Temple Courtyard] is exempt. [The rationale is that] all of these are not activities that complete the offering [of the sacrifice] and [the prooftext] says: "Who will offer a burnt-offering or a sacrifice." [One may infer:] Just as offering [these sacrifices] is the final stage of the service [involved with them], so too, one is liable only for activities that are the final stage of sacrificial service.
Halacha 7
When one burns a red heifer outside the place where it is required to be burnt16 or if one offers, outside [the Temple Courtyard], the goat that is sent [to Azazel]17 after the confession was recited over it,18 he is exempt. [The rationale is that the prooftext] says: "He did not bring it to the entrance of the Tent of Meeting." [One may infer:] One is not liable for any sacrifice which is not fit to be brought to the entrance to the Tent of Meeting.19
In contrast, one is liable for offering [outside the Temple Courtyard] sacrificial animals that were disqualified if they were disqualified in the Temple. What is implied? [Sacrificial meat or blood] that remained overnight [without being offered], they were taken out [of the Temple Courtyard], they became impure, or they were disqualified because of the intent of the person sacrificing them all are required to be burnt20 as will be explained in Hilchot Pesulei HaMukkdashim.21 If a person transgressed and offered [such entities] as sacrifices outside [the Temple Courtyard], he is liable. [This is derived from the prooftext]: "...to offer it to God." One is liable for any [entity] that is are fit to be offered to God and these are fit to be offered to God.22
Halacha 8
Whenever there is a substance for which one is liable for offering it outside [the Temple Courtyard], he is liable for offering an olive-sized portion of it outside.23[This applies] whether he offered [a portion of the entity] inside [the Temple Courtyard] first, left over an olive-sized portion and then offered it outside or left the entire entity inside and took an olive-sized portion and offered it outside. If, however, [the size of] the sacrificial entity was decreased in the slightest way24 inside the Temple Courtyard and then the remainder was offered outside, he is exempt.
Halacha 9
What is implied? If a portion of the handful [of meal offered on the altar], the frankincense, the portions of a sacrifice offered on the altar, a burnt-offering, a meal offering that is burnt,25 and the wine libations was decreased within [the Temple Courtyard] and the remainder was offered outside [the Temple Courtyard], he is exempt. [This is derived from the prooftext which states:] "to offer it." [Implied is that] he is liable for a complete entity, but he is not liable if it is lacking.26 If one remove [the sacrificial entity] from the Temple Courtyard while it was complete, its [size] was decreased outside [the Temple Courtyard] and then he offered it [there], there is an unresolved question [whether he is liable]. Therefore [a transgressor] is not given lashes.
Halacha 10
If, [outside the Temple Courtyard,] one offered a limb that did not have an olive-sized portion of meat on it, but the bone itself caused it to reach the olive-sized measure, he is liable, because the meat is connected to the bone. If salt caused [the sacrificial entity] to reach the olive-sized measure, there is an unresolved question [whether he is liable].27 Therefore [a transgressor] is not given lashes. A burnt-offering and the portions of the innards of a burnt-offering28 that are offered on the altar can be combined to complete an olive-sized portion [to cause one to be liable].29
Halacha 11
If one offered [a portion of a sacrifice outside the Temple Courtyard] and then offered another portion of it, he is liable for every individual limb.30 If he sprinkled its blood [outside the Temple Courtyard] and then offered its limbs, he is liable twice. For the Torah made a distinction between [offering blood and offering limbs as indicated by the two prooftexts] "Who will offer a burnt-offering" and "to offer it."31
If one offered a limb that was lacking [in substance], he is exempt,32 as [one can infer from the prooftext] "to offer it." [This indicates] that one is liable [only] for a complete [limb].
Halacha 12
When two people slaughter [a sacrificial animal outside the Temple Courtyard], they are exempt.33 If two people hold a limb [from a sacrificial animal] and offer it outside the Temple Courtyard], they are liable. [The rationale is that the prooftext states] "Every man34 who will offer a burnt-offering." Implied is that even two people who offer [a sacrifice] are liable.
Halacha 13
If a person makes several of the required sprinklings [of blood] outside [their appropriate place], he is liable.35 A person who receives the blood of a sin-offering36 in one cup and applies it to an altar outside [the Temple Courtyard] and then applies it to the altar inside [the Temple Courtyard],37 he is liable for the portion applied outside [the Temple Courtyard]. [The rationale is that] the entire amount was fit to be offered inside.38
If he applied it to [the altar] inside and then applied it outside, he is exempt, for [the blood he used] was merely remnants.39 If, however, he received the blood in two cups, he is liable whether he applied both of them outside [the Temple Courtyard], [the first] outside and the other inside, or [the first] inside and the other outside.40
Halacha 14
When one offered a handful [of meal] or the frankincense from the meal offering41 outside [the Temple Courtyard] or offered one inside and the other outside, he is liable. Similarly, with regard to the two bowls of frankincense from the showbread,42 if one offered [the first] outside the [Temple Courtyard]43 or [the first] inside and the second outside, he is liable.
Halacha 15
If a person slaughtered consecrated animals in the present era and offered them outside the Temple Courtyard, he is liable, because [the sacrifices] are fit to be offered inside. For it is permitted to offer sacrifices even though the Temple is not built, because [when the Temple was] consecrated originally, it was consecrated for the immediate time and for all future time.44
Halacha 19
[A Jew] who slaughters sacrificial animals belonging to a gentile outside [the Temple Courtyard] is liable.45 Similarly, one who offers them outside [the Temple Courtyard is liable].
Gentiles are permitted to offer burnt offerings to God in all places,46 provided they sacrifice them on a raised structure that they build.47 It is forbidden to help them [offer these sacrifices] or act as agents for them, for we are forbidden to sacrifice outside [the Temple Courtyard]. It is permitted to instruct them and teach them how to sacrifice to the Almighty, blessed be He.
Blessed be the Merciful One who offers assistance.
FOOTNOTES
1.I.e., if he offers it for the sake of a person without designating him as a deity, but merely as a token of appreciation, he is not liable.
2.In contrast to an entity which is eaten, as stated in Halachah 4.
3.Excluding sacrifices that are not offered on the altar, as mentioned in Halachah 7.
4.This applies with regard to all sacrifices, even sacrifices of a lesser order of sanctity. Since these parts are offered on the altar in the Temple, one is liable for offering them outside the Temple (Radbaz).
5.Both the handful of meal taken from the meal-offering and the frankincense from that offering are offered on the altar in their entirety (Chapter 13, Halachah 12).
6.This is offered on the inner altar twice daily (Hilchot K'lei HaMikdash 2:11).
7.Which is offered on the altar in its entirety (Chapter 12, Halachah 9).
8.See Chapter 2, Halachah 1.
9.For a wine libation is never less than three lugim. See the following halachah.
10.The Radbaz and Kessef Mishneh maintain that one is liable for pouring water on an altar only during the holiday of Sukkos, for only then is water offered on the altar in the Temple. The Radbaz does clarify that this is not necessarily apparent from the Rambam's wording. Indeed, on the contrary, from the following halachah, one could infer the opposite.
11.This refers to the sin-offerings that were burnt. See Chapter 5, Halachah 11.
12.I.e., the fundamental aspect of pouring the blood is the sprinkling of the blood on the altar - or in the Temple Building - each sacrifice according to its laws. Pouring out the remainder of the blood on the base of the altar is not of fundamental importance and the sacrifices are acceptable even if it is not performed. Hence, it is not considered as an act of significance for which one is liable.
13.When the water libation is offered. See the notes to the previous halachah.
14.For three lugim is the smallest wine libation offered (see Chapter 17, Halachot 12, 15). Similarly, the water libation offered on Sukkot is three lugim (Hilchot Temidim UMusafim 10:7).
15.In his Commentary to the Mishnah (Zevachim 13:5), the Rambam explains that the rationale is that we follow the principles that two entities that are the same substance are never considered as intervening substances.
16.The red heifer should be slaughtered on the Mount of Olives, as stated in Hilchot Parah Adumah 3:1-2.
17.As stated in Hilchot Avodat Yom HaKippurim 3:7, the goat sent to Azazel was pushed off a mountain cliff in the desert outside of Jerusalem.
18.See Chapter 18, Halachah 11.
19.I.e., the Temple. This excludes offerings like the above which, though they are consecrated, are not offered in the Temple.
20.Radbaz notes that Zevachim 109a mentions sacrifices disqualified for other reasons. He explains that the Rambam does not mention them here, because here he is speaking in general terms. They are detailed in Hilchot Pesulei HaMukdashim where he discusses the particulars pertaining to these laws.
21.See Hilchot Pesulei HaMukdashim, ch. 19, which mentions the obligation to burn sacrifices that were disqualified for all these reasons.
22.As explained in Hilchot Pesulei HaMukdashim, ch. 3, if sacrificial meat or blood was brought to the top of the altar after being disqualified for these reasons, it should be offered on the altar's pyre.
23.Any lesser amount is not considered significant. See Hilchot Pesulei HaMukdashim 14:10.
24.I.e., a portion of it was lost or burnt.
25.This refers to a meal offering brought by a male priest, the meal offering of the High Priest, and the meal component of the accompanying offerings (Zevachim 13:4).
26.For the prooftext states "it," and this implies that the entity must be complete.
27.Note a similar ruling in Hilchot Pesulei HaMukdashim 3:10.
28.We have translated the text according to its straightforward meaning. Nevertheless, the Radbaz states that this ruling applies, not only to a burnt-offering and its own innards, but even one that is combined with the innards of another sacrifice. Thus he maintains that one is liable for combining the meat of a burnt-offering, not only with the innards of a burnt-offering, but also with the innards of a peace-offering.
29.For they are part of the same type of offering and are both offered on the altar in their entirety.
30.Provided he was notified of the transgression between the offering of each particular limb (Radbaz, based on Hilchot Shegagot 6:2).
31.The fact that the Torah uses two prooftexts implies that two different prohibitions are involved. The prooftext "to offer it" refers to both the prohibitions against slaughter and against sprinkling the blood and the prooftext "who will offer it" refers to the prohibition against offering the limbs on the altar (Radbaz and Kessef Mishneh, thus resolving the questions raised by the Ra'avad).
32.The Ra'avad objects to this ruling, noting that the previous halachah stated that a person is liable if the combination of a portion of a limb and the portions of the innards offered on the altar equal an olive-sized portion. This indicates that a limb need not be whole. The Kessef Mishneh and others, however, justify the Rambam's ruling.
33.This law has already been stated in Chapter 18, Halachah 16. Indeed, there are some who considered its inclusion here as a scribal error.
34.The Hebrew original repeats the word ish meaning man, implying that even two men can be held liable for the same activity.
35.Even though he did not complete the required service associated with the sacrifice, as long as he sprinkled the blood on an altar once, he is liable.
36.The Rambam is quoting the wording of the mishnah (Zevachim13:6). Nevertheless, according to his understanding, this law applies to the blood of other sacrifices as well.
37.He is liable even if he does not apply the blood to the altar inside. The Rambam mentions the application of the blood inside only to emphasize that offering the blood properly does not remove the liability that was already established.
38.Hence if he offers any of it outside first, he is liable. The fact that he does not offer the entire amount outside is not significant. As long as a portion is offered outside, he is liable.
39.I.e., the offering was completed through the application of the blood to the altar inside. Although the remainder of the blood should also have been dashed on the altar, that is not an absolute requirement. Hence one is not liable for offering such blood outside the Temple Courtyard.
40.The Ra'avad takes issue with the Rambam regarding the latter point, explaining that Zevachim 112a states that one is exempt in the latter instance. Since the blood was first offered inside, the sacrifice is acceptable and the fact that later blood was also offered outside is not of consequence. The Radbaz explains that, according to the Rambam, that rationale applies when the blood was offered inside according to all of its specifications. In this instance, however, the Rambam is speaking about a situation where the applications of the blood to the Temple altar were not completed. Hence, the blood in the second cup is still significant.
41.See Chapter 13, Halachot 12-13, which describe the offering of the meal-offering.
42.See Hilchot Temidim UMusafim 5:2 for a description of the offering of the showbread.
43.Even though the offering is not complete until both bowls of frankincense are offered (ibid.:3), one is liable for offering even one of them outside.
44.See Hilchot Beit HaBechirah 6:15-16 for an explanation of these concepts. See also ibid. 2:4 which states that as long as the altar is built in its appropriate place sacrifices may be offered even though the Temple is destroyed. Based on Zevachim 59a, the Radbaz states that even if the altar is not built, sacrifices can be offered on its site. Indeed, he writes that it is only because the gentiles do not allow us that we do not offer communal sacrifices in the present age. (Communal sacrifices may be offered while ritually impure.)
Based on this rationale, after the conquest of Jerusalem in 5727 (1967), the Lubavitcher Rebbe advised his chassidim to leave the holy city on the day before Pesach. The rationale is that the Paschal sacrifice may also be brought while ritually impure. Now anyone who is close to Jerusalem on the day before Pesach and does not bring a Paschal sacrifice is liable for karet. Although many factors are involved and the Rebbe did not advise his followers to actually bring a sacrifice, he felt it necessary that precautions be taken so that they would not be held liable for not bringing the offering. This situation persisted for several years until the Rebbe felt that the Jewish control of the Temple Mount was weakened to the point that it would be impossible to bring an offering.
45.For slaughtering these animals outside the Temple Courtyard. As the Rambam proceeds to explain, this is speaking about a situation where the gentile desires to offer the sacrifice to God.
46.Zevachim 116b notes that the passage prohibiting the slaughter of sacrificial animals outside the Temple Courtyard begins: "Speak to the children of Israel," implying that the prohibition applies only to them.
47.This license applies in the present era as well.
Temidin uMusafim - Chapter 1
Halacha 1
It is a positive commandment to offer two lambs as burnt-offerings every day.1 They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering."
Halacha 2
When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise,2 when the entire eastern horizon becomes illuminated.3 Once there was a pressing situation for the community in [the era of] the Second Temple4 and they offered the daily morning sacrifice at four hours after daybreak.5
Halacha 3
[The lamb for] the continuous offering of the afternoon should be slaughtered when the shadows have been extended6 and it is obvious to all that they have been extended.7 This is from six and a half hours of the day until the day's end. Every day, they would not slaughter it until eight and a half hours of the day and they would offer it at nine and a half hours.
Why would they delay [its slaughter] for two hours after the beginning of the time? Because of the sacrifices of individuals and those of the community.8 For it is forbidden to offer any sacrifice before the continuous offering of the morning and no sacrifice is offered after the continuous sacrifice of the afternoon9 with the exception of the Paschal sacrifice. [That leniency was granted, because] it is impossible for all of Israel to offer their Paschal sacrifices in two hours.
Halacha 4
The Paschal sacrifice is slaughtered only after the continuous offering of the afternoon.10 Similarly, those individuals requiring atonement11 may offer their atonement offerings after the continuous offering of the afternoon on the fourteenth [of Nisan] so that they will be ritually pure and [and able] to partake of their Paschal offerings in the evening.12
Halacha 5
When the day before Pesach falls during the week or on the Sabbath, the Afternoon Sacrifice would be slaughtered after seven and a half hours and offered after eight and a half hours so that [the people] would have time to slaughter their Paschal sacrifices.13 If the day before Pesach falls on Friday, [the Afternoon Sacrifice] would be slaughtered at six and a half hours, the beginning of the time allotted for it and offered at seven and a half hours, so that they would have ample time to roast [their sacrifices] before the commencement of the Sabath.14
Halacha 6
Even though [no sacrificial animals] are slaughtered after the continuous offering of the afternoon,15 any entity that is fit to be offered on the altar's pyre is offered the entire day. And the limbs of the burnt-offerings and the eimorim16may be offered until midnight, as we explained in [Hilchot] Ma'aseh HaKorbanot.17
The limbs and the eimorim - whether from the continuous offerings or from other sacrifices - that were not consumed [by the fire] may be turned over18 throughout the entire night until the morning,19 as [Leviticus 6:2] states: "The entire night until the morning."
Halacha 7
[The offering of] the limbs of the continuous offering on the altar's pyre [at night] supersedes [the prohibitions of] ritual impurity,20 but does not supersede the Sabbath [prohibitions]. Instead, all of the limbs of the continuous offerings offered on Friday are offered on the altar's pyre on Friday alone.21 For the initial [offering] of the continuous offering supersede the Sabbath [prohibitions],22 but its concluding aspects23do not.24 The fats of [the communal sacrifices offered on] the Sabbath are offered on a festival at night if the festival falls on Saturday night. [These fats] may not, however, be offered on the night of Yom Kippur [if it falls on Saturday night].25 [These concepts are derived from Numbers 28:10 which] states: "The burnt-offering of a Sabbath on its Sabbath." [This excludes the offering of] a burnt-offering of a Sabbath on another Sabbath.26 Nor may the burnt-offering of a weekday be offered on a festival.
Halacha 8
When the fourteenth [of Nisan] falls on Sabbath, the fats of the Paschal sacrifice27 may be offered on the night of the festival,28 for they are considered as the fats of the Sabbath.29
Halacha 9
There never should be less than six lambs that have been inspected30 in the Chamber of the Lambs.31 They should be prepared four days before their sacrifice.32 Even though they would be inspected beforehand, they would not slaughter the continuous offering until they inspect it again before its slaughter by the light of the torches.33 It was given water to drink from a golden cup34 so that it would be easier to skin.35
Halacha 10
The continuous offering of the afternoon is offered in the same manner as the continuous offering of the morning. Everything follows the regimen for the offering of the burnt offering, as written in [Hilchot] Ma'aseh HaKorbanot.36 The lamb was not bound before its slaughter so as not to copy the practice of the heretics.37 Instead, they would hold its forefeet and its hindfeet by hand.38 It would be held in the following manner: Its head would be to the south and its face to the west.39
Halacha 11
The continuous offering of the morning would be slaughtered in the northwest corner of the butchering area40 on the second ring41 and that of the afternoon would be slaughtered in the northeast corner on the second ring. [In this way,] they would be opposite the sun.42 The Received Tradition states that [these sacrificial animals] should be slaughtered opposite the sun.
Halacha 12
If they erred and inadvertently - or even intentionally - failed to offer the continuous offering of the morning, that of the afternoon should be offered.
When does the above apply? After the altar has been dedicated. If, however, it is a new altar on which no sacrifices have been offered, the continuous offering of the afternoon should not be offered on it first. For the altar for burnt-offerings should be dedicated solely by [sacrificing] the continuous offering of the morning.43
FOOTNOTES
1.Sefer HaMitzvot (positive commandment 39) and Sefer HaChinuch (mitzvah 401) count this as one of the Torah's 613 mitzvot. The Ramban (at the conclusion to his Hosafos to the negative commandments) argues that they should be considered as two separate mitzvot.
2.For "the eager hurry [to perform] mitzvot" (Pesachim 4a).
3.I.e., when the rays of the sun are already visible, but the orb of the sun has not appeared.
4.In his Commentary to the Mishnah (Ediot 6:1, based on the Jerusalem Talmud, Berachot 1:4), the Rambam explains that once during the Greek occupation of the Holy Land, the Temple was besieged. Each day, the priests would exchange two baskets of gold coins for two lambs. One day, however, the Greeks refused to make the exchange. The people were forlorn. Later that morning, they miraculously found two lambs in the Chamber of the Lambs and R. Yuda bar Bava ruled that the morning sacrifice could be offered if the fourth hour of the day had not passed.
5.The Radbaz derives two points from the Rambam's statements: a) only in a pressing situation may the offering of the sacrifice be delayed until after daybreak; b) even in a pressing situation, the sacrifice may not be offered after four hours of the day have passed.
6.At noon, the sun is directly overhead and does not cast a shadow. By 12:30, the sun will have already passed to the western portion of the sky and will thus cast a shadow to the east.
7.I.e., the sacrifice could have been offered directly after noon. Nevertheless, since the time of noon is not obvious to everyone, it was delayed slightly.
8.I.e., to allow all of the other sacrifices to be offered, as the Rambam proceeds to explain.
9.The Radbaz asks: Why isn't its sacrifice delayed any longer? He responds that the Sages did not desire for there to be any time pressure at all regarding its offering. Also, they wanted - at least partially - to fulfill the charge (Pesachim 4a): "The eager hurry [to perform] mitzvot."
10.See Hilchot Korban Pesach 1:4 for more details.
11.As stated in Hilchot Mechusrei Kapparah, ch. 1, this term refers to certain individuals - a zav, a zavah, a person afflicted with tzara'at, and a woman after childbirth - who are not permitted to partake of sacrifices until they offer certain sacrifices.
12.This leniency is granted because a person who does not offer the Paschal sacrifices is liable for karet (Pesachim 59a).
13.For every member of the Jewish people would have to partake of a Paschal sacrifice. Thus there would be a multitude of animals to slaughter and have their blood offered.
14.At all other times, the Paschal sacrifices could be roasted at night. Hence, as long as they were slaughtered before nightfall, there was no difficulty. The roasting of the Paschal sacrifices did not, however, supersede the prohibition against cooking on the Sabbath. Hence, the slaughter had to be performed earlier so that they could be roasted on time.
15.This represents the division of the halachot in the authentic manuscripts and early printings of the Mishneh Torah. A printing error appears to have crept into the standard published text.
16.The fats and inner organs of the animal that are offered on the altar.
17.As stated in Hilchot Ma'aseh HaKorbanot 4:2, this is a Rabbinic safeguard.
18.So that they will be consumed by the fires faster and more completely.
19.Although our Sages decreed that the limbs not be offered on the altar after midnight as mentioned above, if they were offered before midnight, they may be turned over the entire night.
20.I.e., communal sacrifices may be offered in a state of ritual impurity. If the offering itself was offered in this manner, the limbs may be offered in this manner at night.
21.I.e., during the day and not during the night.
22.I.e., an animal sacrificed as a communal offering may be slaughtered and offered on the altar on the Sabbath.
23.The offering of the limbs and fats which were not offered on the pyre on Friday.
24.If there was no opportunity to offer the fats and the limbs on Friday, they should be brought up to the top of the altar on Friday night, but not offered on the pyre. On the top of the altar, they are not disqualified because of the passage of the night and they should be offered on Saturday night (Kessef Mishneh in the name of the Ritba).
25.According to the fixed calendar followed at present, Yom Kippur can never fall Saturday night. Moreover, even when the new moon was sanctified based on the testimony of witnesses, an effort was made not to have Yom Kippur fall directly after the Sabbath (Rosh HaShanah 20a). Nevertheless, it is possible for the two holy days to follow in succession. See Hilchot Eruvin 8:10.
26.And Yom Kippur is also called "a Sabbath."
27.Which is offered on the Sabbath.
28.I.e., on Saturday night which is the first night of the festival.
29.I.e., even though they were not offered because of the Sabbath, since their blood was offered on the Sabbath, the offering of their fats supersedes the festival prohibitions (Radbaz).
30.To make sure that they are free of physical blemishes [the Rambam's Commentary to the Mishnah (Arachin 2:5)].
31.This was one of the sub-chambers in the Chamber of the Hearth (Hilchot Beit HaBechirah 5:10).
32.In his Commentary to the Mishnah (loc. cit.), the Rambam writes that the source for this practice was the Paschal sacrifice brought by the Jews in Egypt. They were commanded to take the lambs four days before they were offered.
33.The torches were necessary, because the offering was slaughtered before daybreak and more light was necessary for a careful inspection.
34.This was a sign of the wealth and prosperity of the Jewish people, as appropriate for the Temple [the Rambam's Commentary to the Mishnah (Tamid 3:4)].
35.The commentaries note that the rationale the Rambam gives here is different from that which he initially gave in his Commentary to the Mishnah (Beitzah 5:6). Afterwards, he emended that text to include the rationale mentioned here (Rav Kappach's notes to that mishnah).
36.Chapters 6 and 9.
37.Rashi, Tamid 31b, states that thus refers to pagan idolaters who would bind all four feet of their sacrifices.
38.Tamid 31b states that the sacrifice would be bound like the binding of Isaac the son of Abraham. Although some commentaries explain that this means that one of the animals forefeet and one of its hindfeet would be bound, the Rambam does not accept that interpretation and maintains that none of the legs were bound. the Tosafot Yom Tov (Tamid 4:1) brings support for this interpretation, noting that our Sages state that the priest who would offer the limbs on the altar would hold them during the slaughter. Thus each of the limbs was held by a different priest.
39.In this way, if it defecated, its rear would not be facing the altar or the Temple Building.
40.The area on the northern side of the Temple Courtyard where the sacrificial animals were slaughtered and cut up. See Hilchot Beit HaBechirah 5:13-14.
41.There were rings implanted into the floor of the Temple Courtyard into which were inserted the legs of the sacrificial animals to hold them in place during the slaughter. See ibid.:14; the Rambam's Commentary to the Mishnah (Tamid 4:1). Others maintain that the animal's head was inserted into the rings.
42.The sun rises in the east. Hence if the sacrifice was slaughtered on the eastern corner in the morning, it is possible that the wall of the Temple Courtyard would block its rays. Conversely, since it sets in the west, the afternoon sacrifice was slaughtered in the east so that the sun's rays would not be blocked.
43.Note the contrast to the Golden Altar, as stated in Chapter 3, Halachah 1.
Temidin uMusafim - Chapter 2
Halacha 1
It is a positive commandment for there to be fire continuously burning on the altar,1 as [Leviticus 6:6] states: "A continuous fire shall burn on the altar."2Although a fire descended from heaven,3 it is a mitzvah to bring from ordinary fire, as [ibid. 1:7] states: "And the sons of Aaron, the priests, shall place fire on the altar."
Halacha 2
In the morning, the wood was arranged.4 They would prepare a large array of fire at the top of the altar, as [ibid. 6:5] states: "And the priest shall burn on it wood each morning."5 Similarly, it is a mitzvah to bring two logs of wood6 [to the altar] together with the continuous offering of the morning, besides the wood of the arrangement. [This is also intimated by the same verse.]
Similarly, two logs of wood were added together with the continuous offering of the afternoon, as [implied by ibid. 1:7]: "And they shall arrange wood on the fire." According to the Oral Tradition,7 it was taught that the verse is speaking about the continuous offering of the afternoon.
Halacha 3
The two logs brought in the afternoon are brought up [to the altar] by two priests, each one holding one log in his hand.8 This is derived from the fact that the term "and they shall arrange" used by the above prooftext is plural. Those of the morning, by contrast, are brought by one priest.9
Halacha 4
Three arrays of fire would be prepared on the top of the altar each day:10The first was the large arrangement upon which were offered the continuous offering and the other sacrifices. The second was a small [arrangement] to its side from which fire was taken in a fire-pan to offer the incense offering each day.11 The third was not associated with any other purpose except to fulfill the mitzvah of burning fire, as [ibid. 6:6] states: "A continuous fire shall burn."12
Halacha 5
According to the Oral Tradition,13 it was derived that [ibid.:2] which states: "On the pyre, on the altar" - refers to the large arrangement. "The fire of the altar shall burn upon it" [ibid.] - refers to the second arrangement for the incense offering. And "The fire of the altar shall burn upon it" [ibid.:5] - refers to the third arrangement for the maintenance of the fire. The limbs and the fats that were not consumed during the evening are placed on the side of the large arrangement.14
Halacha 6
One who extinguished the fire of the altar is liable for lashes,15 as [ibid.:6] states:16 "It shall not be extinguished." Even one coal - even if it was removed from the altar - if one extinguishes it, he is liable for lashes.17 If, however, one extinguishes the fire of a fire-pan18 or the fire designated to kindle the Menorah19 that was kindled on the altar, even if he extinguishes it on the top of the altar, he is exempt. [The rationale is that] this fire has been allocated for another mitzvah and it is no longer called "the fire of the altar."
Halacha 7
When one arrays the wood of the large arrangement, he should arrange it on the eastern portion of the altar. It should be made [in a manner that makes it apparent]20 that he began to arrange it from the east. There should be open space between the logs21 and the ends of the inner logs should touch the ashes that are in the center of the altar. It is called the ash-heap.22
Halacha 8
After the large arrangement is arrayed, logs of high-quality fig wood23are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner,24 four cubits to the north of the corner.25 It would contain five se'ah26 of coals. On the Sabbath, it would contain about eight se'ah of coals, because on every Sabbath, the two bowls of frankincense from the showbread27 would be offered on it.
Halacha 9
The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar.28
The fire should be kindled on [the altar]. One should not kindle the fire on the ground and bring it up to the altar. Instead, it should be kindled on the altar itself, as [implied by] the verse: "The fire of the altar shall burn." This29 teaches that the kindling should be on the altar itself.
Halacha 10
It is a positive commandment to remove the ashes from the altar each day,30 as [Leviticus 6:3] states: "And he shall remove the ashes." This is one of the services performed by the priests.31
The priestly garments32 [worn] when removing the ashes33 should be less valuable than those [worn] when performing the other aspects of Temple service, as [ibid.] continues: "He shall remove his garments and put on other garments and remove the ashes." The term "other" does not imply ordinary34 garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that]35it is not proper conduct to serve a cup [of wine] to one's master in the same clothes as one cooked food for him.36
Halacha 11
When should the ashes be removed from the altar each day? At dawn.37On the festivals, it should be carried out from the beginning of the middle third of the night.38 And on Yom Kippur, from midnight.39
Halacha 12
How are [the ashes] removed? [The priest] who merited40 to remove the ashes would immerse [in the mikveh]41 and put on the clothes for the removal of the ashes.42 He would sanctify his hands and feet [from the basin].43 They would tell him:44 "Be careful lest you touch a sacred utensil before sanctify your hands and feet."
Afterwards, he would take a fire-pan - it was silver and would be placed in the corner between the ramp and the altar - to the west of the ramp.45 He would take the fire-pan and ascend to the top of the altar and scattered the coals this way and that. [With the fire-pan,] he would lift up some of the coals46 which were consumed by the heart of the fire and descend to the ground. He would turn his face to the north47 and walk on the ground at the east of the altar48 approximately ten cubits to the north.49He would gather the coals that he lifted up [from the altar, placing them] on the floor [of the Temple Courtyard] three handbreadths away from the ramp,50 in the place where they would place the innards of a fowl [brought as an offering],51 the ashes of the inner altar and the Menorah52
Picking up these coals with the fire-pan and bringing them to the floor near the altar is a commandment that must be performed each day.
Halacha 13
After the person who [initially] removed ashes from the altar descended, his priestly brethren53 would run and sanctify their hands and feet quickly.54 They would take rakes and spits55 and ascend to the top of the altar. They would place all of the limbs of the burnt-offerings and the eimorim of the sacrifices that were not consumed [by the pyre] throughout the night on the side of the altar.56 If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp57opposite [the altar's] surrounding ledge.58
Afterwards, they would use the rakes to rake the ashes from all the corners of the altar and make a pile on the ash-heap.59 This pile [of ashes] would be cleared away with a pasachiter.60 This is a large container that contains a letech.61It is taken down [to the floor of the Temple Courtyard]. On the festivals, they would not bring it down, but instead would leave a high pile in the center of the altar, because this beautifies the altar.
Halacha 14
Any one of the priests who desired would collect the ashes that were brought down [from the altar] and take them outside the city to the ash depository.62 Taking the ashes outside [the Temple Mount] did not require a lottery. Instead, whoever desired [was allowed to do so]. None of the priests were ever lethargic about removing the ashes.63
Halacha 15
Although removing [the ashes] outside [the Temple Mount] is not considered as service,64 it should not be performed by priests with disqualifying physical blemishes.
When it is removed outside the city, it is deposited in a place where the wind will not blow it powerfully and nor [rivers] would not flow into it.65 It should not be scattered there, as [Leviticus 6:3] states: "And you shall deposit it."66 [Implied is] that it should be placed down gently. It is forbidden to benefit from it.67
FOOTNOTES
1.Sefer HaMitzvot (positive commandment 29) and Sefer HaChinuch (mitzvah 132) count this as one of the Torah's 613 mitzvot.
The Radbaz explains that this mitzvah has four components: a) to have a fire continuously burning on the altar; b) to bring ordinary fire with each sacrifice; c) to arrange the array of wood on the altar; and d) to offer two logs with the continuous offering. Although this different actions are each associated with a separate verse, since they all share one objective: to have fire burn on the altar, they are considered as one mitzvah.
2.There was a special pyre kept burning on the altar for this purpose, as stated in Halachah 4.
3.As Leviticus 9:24 states: "And fire emerged from before God and it... consumed the burnt-offering." This fire remained on the altar throughout the entire existence of the Sanctuary. Yoma 21b relates that in the First and Second Temples, fire also descended from heaven and burned on the altar.
4.See Chapter 4, Halachah 5, which states that the priest who would remove the ashes from the altar would prepare the arrangement of wood and he would bring the logs together with the daily offering.
5.Yoma 26b derives this concept from a different prooftext. It is questionable why the Rambam deviates from that source, since by doing so, he is forced to derive two different concepts from the same verse.
6.Hilchot Issurei Mizbeiach 7:3 states that the logs used for the offering were "a cubit long and a cubit wide. Their thickness was like that of the leveling rod for an overflowing se'ah."
7.See Sifra to the above verse; Yoma 26b.
8.The Radbaz maintains that the priest who would bring the logs in the morning (see note 4) would also bring a log in the afternoon and he would invite a friend to join him and bring the other log.
9.For the term used in that prooftext is singular.
10.See Hilchot Avodat Yom Kippurim 4:5.
11.See Chapter 3, Halachah 5.
12.As stated in Halachah 1.
13.Yoma 45a.
14.I.e., when the altar was arranged in the morning, these limbs and fats were placed there until the large arrangement could be prepared and kindled.
15.Sefer HaMitzvot (negative commandment 81) and Sefer HaChinuch (mitzvah 133) count this prohibition as one of the Torah's 613 mitzvot.
16.We have cited this reference because it is the one the Rambam refers to in Sefer HaMitzvot, loc. cit. Others cite Leviticus 6:5. And in his commentary on the Torah, Rashi states that there are two negative commandments involved.
17.Despite the fact that the fire of the altar as a whole continues to burn.
18.See Halachah 4.
19.See Chapter 3, Halachah 13.
20.Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:4).
21.So that there would be enough air for the fire to burn effectively (Radbaz).
22.See Halachah 13. From the Rambam's statements here and in his Commentary to the Mishnah (op. cit.:2), it would appear that the top surface of the altar was flat and the name tapuach (literally, "bulging") was given because of the ash-pile made there. The Ra'avad differs and maintains that there was a bulge in the center of the surface of the altar itself. See also the Meiri in his commentary to Tamid who maintains that the term refers to a concave curve on the altar's surface. The Radbaz and the Kessef Mishneh support the Rambam's interpretation.
23.See Hilchot Issurei Mizbeiach 7:3.
24.I.e., the corner closest to both the Temple Building and the ramp.
25.For in this way, he will be fulfilling the directive of Leviticus 16:12: "And he shall take... flaming coals from the altar, before God." Yoma 45b explains that this refers to the outer altar which has a portion that is "before God," opposite the Holy of Holies. The second arrangement of fire was arrayed exactly in this position. Although the above verse speaks about the incense offering of Yom Kippur, our Sages also applied the concept to the incense offering brought each day.
26.A se'ah is slightly more than 8 liter in contemporary measure according to Shiurei Torah. Other commentaries consider it larger.
27.See Chapter 4, Halachah 11; Chapter 6, Halachah 11.
28.Har HaMoriah states that this can be inferred from the fact that our Sages did not mention any specific place for this arrangement.
29.I.e., its description as "the fire of the altar. The Radbaz notes that Yoma 45b derives this concept from a different verse and explains that this is a characteristic practice of the Rambam in the Mishneh Torah: to interpret the Torah's verses according to their simple meaning even though different interpretations are offered in prior Rabbinic sources.
30.Sefer HaMitzvot (positive commandment 30) and Sefer HaChinuch (mitzvah 131) count this as one of the Torah's 613 mitzvot.
31.It may not be performed by an Israelite (see Hilchot Bi'at HaMikdash 9:8).
32.All four priestly garments, even though only two are mentioned explicitly in the Torah in this context [the Rambam's Commentary to the Mishnah (Tamid 5:3)].
33.In contrast to other commentaries, according to the Rambam, these clothes are worn when removing the ashes from the altar and not when taking them out of the Temple Courtyard, for, as he states in Halachah 15, taking them out of the Temple Courtyard is not considered as priestly service.
34.I.e., garments that have not been consecrated.
35.In his Commentary to the Mishnah (loc. cit.), the Rambam explains that the reason they prepared clothes of lesser value is not because they did not wish to undertake the expense, because in the Temple, no such considerations were made. As our Sages state (Tamid 3:4), "Poverty is inappropriate in a place of wealth."
36.Removing the ashes is comparable to cooking food, for both are acts of preparation. Serving wine and offering sacrifices are also analogous, for both involving presenting something.
37.The time when the first rays of the sun become visible on the eastern horizon. According to the various opinions, this is between 72 minutes and two hours before sunrise.
38.Since there are many sacrifices offered during the festivals, all of the activity in the Temple is begun earlier so that there will be ample opportunity.
39.On Yom Kippur, all of the elements of the Temple service were performed by the High Priest. Lest he become tired, the different elements of the Temple service were spaced out as far as possible. Hence, this activity was performed earlier in the night.
40.See Chapter 4, Halachot 1-5, for a description of the process in which this priest was chosen.
41.From Hilchot Bi'at HaMikdash 5:4 and Tamid 26a, it appears that the intent is that a person who enters the lottery for the right to remove the ashes would immerse beforehand. See Hilchot Bi'at HaMikdash 5:9.
42.Chapter 4, Halachah 1, states that the priests would come to the lottery wearing their priestly garments. Thus the one who was chosen would remove his ordinary priestly garments and put on the garments for the removal of the ashes.
43.As the Rambam writes in his Commentary to the Mishnah (Tamid 1:4), a priest should not approach the altar for any aspect of the Temple service, as implied by Exodus 30:20. See Hilchot Bi'at HaMikdash 5:1.
44.This warning was administered by the head of the clan that would serve in the Temple that day (Tifferet Yisrael, Tamid 1:4).
45.I.e., the side near the entrance to the Temple Building.
46.The Kessef Mishneh quotes authorities who mention that these coals must be from the limbs of the sacrifices that were consumed by the fire.
47.For when descending the altar, he would be facing the south.
48.The side closer to the entrance to the courtyard.
49.Thus he is 20 cubits from the altar, for the ramp was 30 cubits long.
50.Thus they are placed "near the altar," as stated in Leviticus 6:3.
51.See Hilchot Ma'aseh HaKorbanot 6:21.
52.Which are described in Chapter 3, Halachot 4 and 12 respectively.
53.As opposed to the other services in the Temple, there was no lottery made for this service. In his gloss, the Radbaz first explains that since many priests were required, there was no need to make a selection. Anyone who desired could participate. The Radbaz appreciates the apparent question that arises from the comparison to the following halachah and hence offers another explanation: that the priest who was selected to remove the ashes initially was responsible for gathering several of his priestly brethren to help complete the task.
54.They would hurry so that they would not remain in the Temple Courtyard without having sanctified their hands and feet (Tifferet Yisrael, Tamid 2:1).
55.Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:1).
56.If they would be removed from the altar, they would be disqualified for having remained overnight. Nevertheless, while limbs and fats were on the altar themselves, they would never be disqualified.
57.For the ramp is considered as equivalent to the altar and the limbs are also not disqualified there.
58.See Hilchot Beit HaBechirah 2:7, 10.
59.See note 22.
The mishnah (Tamid 2:1) states that this pile would at times reach 300 kor (every kor being 2 letechim, see below). Although the Rambam states that this is an exaggeration, we can be certain that the size of the ash-heap was significant.
60.See Chapter 3, Halachah 6, for more details regarding this utensil.
61.A Talmudic measure equal to 9 kor which is equivalent to approximately 121 liter (approximately 27 gallons) according to Shiurei Torah and approximately 211 liter (48 gallons) according to Chazon Ish.
62.Leviticus 6:4 speaks of taking the ashes "outside the camp." For future generations, that was interpreted as meaning "outside of Jerusalem." In the same place the bull brought by the High Priest as a sin-offering would be burnt as required by Leviticus 4:12. See Hilchot Ma'aseh HaKorbanot 7:4.
63.Even though it was not considered part of the Temple service, as the Rambam proceeds to state.
64.And thus does not require immersion or wearing the priestly garments.
65.Our translation follows the first printings and authoritative manuscripts of the Mishneh Torah and also follows the Rambam's Commentary to the Mishnah (Temurah 7:6).
66.The Ra'avad questions the Rambam's statements, noting that the prooftext he cites refers to the removal of the ashes from the altar and not depositing them outside of Jerusalem. As the Radbaz explains, the Rambam does not differentiate between the two.
67.See Hilchot Pesulei HaMukdashim 19:13 which mentions this prohibition. The Radbaz maintains that not only is a prohibition is involved, a person is liable for meilah, unauthorized use of sacred property, as stated in Hilchot Meilah 2:14.
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Hayom Yom:
• Monday, Sivan 25, 5774 • 23 June 2014
"Today's Day"
Monday, Sivan 25, 5703
Torah lessons: Chumash: Korach, Sheini with Rashi.
Tehillim: 119, 1-96.
Tanya: And this is stated (p. 315)...He fills them. (p. 315).
"A care in a man's heart, yash'chena."1 Our sages offer2 two interpretations of that last word: "Remove the care from the mind"3 or "discuss it with others."4
The Tzemach Tzedek commented: "...with others" who are "others" only in the bodily sense, but are completely united with him, for they empathize with him.
FOOTNOTES
1. Mishlei 12:25.
2. Yoma 75a.
3. Reading yasichena, from the expression yasiach da'at "forget" or "turn one's mind away."
4. Reading yesichena, "talk," "discuss."
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Daily Thought:
Infinite Light
A strong light is hostile to the eyes. An intense light will burn and destroy. An immense body of light will vaporize anything, turning molecules to atoms, atoms to particles, particles to energy.
An infinite light, however, knows no bounds. It can go anywhere and enter any place. Nothing can say to infinity, "I cannot bear you! You are too powerful for me!"—for, if so, that would be a limitation on the infinite.
That is the name the Kabbalists call G‑d—the Infinite Light. No place is too small, no moment too insignificant, for the Infinite Light to belong.
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