TODAY IN JEWISH HISTORY:
• WOLF WISSOTZKY (1904)
Klonimus Wolf Wissotzky, the son of poor parents, established The Wissotzky Tea company in 1849 and became known as the "King of Russian Tea." He was a great Jewish philanthropist and called for the settlement of Jews in Israel, which initiated the move of Jews to Lod, Nablus and Gaza. In his will he left over a million rubles to charity.
In 1936, Wissotzky Tea became the very first tea company in Palestine and has since been the leading tea company in Israel.
DAILY QUOTE:
Should you say: what one sage permits, another prohibits; what Rabbi Eleazar condemns, Rabbi Joshua acquits; what the House of Shammai disqualifies, the House of Hillel declares fit; to whom then shall we listen? Says G-d: Nevertheless, it is all given from one shepherd...(Midrash Rabbah)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Shlach, 1st Portion Numbers 13:1-13:20 with Rashi
• Chapter 13
1. The Lord spoke to Moses saying, א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. "Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst." ב. שְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ כֹּל נָשִׂיא בָהֶם:
Send for yourself men: Why is the section dealing with the spies juxtaposed with the section dealing with Miriam? Because she was punished over matters of slander, for speaking against her brother, and these wicked people witnessed [it], but did not learn their lesson. — [Midrash Tanchuma Shelach 5]
שלח לך אנשים: למה נסמכה פרשת מרגלים לפרשת מרים, לפי שלקתה על עסקי דבה שדברה באחיה, ורשעים הללו ראו ולא לקחו מוסר:
Send for yourself: According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Deut. 1:22), Moses took counsel with the Shechinah . He [God] said, “I told them that it is good, as it says, ‘I will bring you up from the affliction of Egypt…’ (Exod. 3:17). By their lives! Now I will give them the opportunity to err through the words of the spies, so that they will not inherit it.” - [Midrash Tanchuma 5]
שלח לך: לדעתך, אני איני מצוה לך, אם תרצה שלח, לפי שבאו ישראל ואמרו (דברים א, כב) נשלחה אנשים לפנינו, כמה שנאמר (שם) ותקרבון אלי כלכם וגו', ומשה נמלך בשכינה. אמר אני אמרתי להם שהיא טובה, שנאמר (שמות ג, יז) אעלה אתכם מעני מצרים וגו', חייהם שאני נותן להם מקום לטעות בדברי המרגלים למען לא יירשוה:
3. So Moses sent them from the desert of Paran by the word of the Lord. All of them were men of distinction; they were the heads of the children of Israel. ג. וַיִּשְׁלַח אֹתָם משֶׁה מִמִּדְבַּר פָּארָן עַל פִּי יְהֹוָה כֻּלָּם אֲנָשִׁים רָאשֵׁי בְנֵי יִשְׂרָאֵל הֵמָּה:
by the word of the Lord: With his consent; He did not stop him.
על פי ה': ברשותו, שלא עכב על ידו:
All of them were men of distinction: Whenever [the word] אִנָשִׁים [is used] in Scripture, it denotes importance. At that time, they were virtuous. — [Mid. Tanchuma 4]
כלם אנשים: כל אנשים שבמקרא לשון חשיבות, ואותה שעה כשרים היו:
4. These are their names: For the tribe of Reuben, Shammua the son of Zakkur. ד. וְאֵלֶּה שְׁמוֹתָם לְמַטֵּה רְאוּבֵן שַׁמּוּעַ בֶּן זַכּוּר:
5. For the tribe of Simeon, Shaphat the son of Hori. ה. לְמַטֵּה שִׁמְעוֹן שָׁפָט בֶּן חוֹרִי:
6. For the tribe of Judah, Caleb the son of Jepphunneh. ו. לְמַטֵּה יְהוּדָה כָּלֵב בֶּן יְפֻנֶּה:
7. For the tribe of Issachar, Yigal the son of Joseph. ז. לְמַטֵּה יִשָּׂשכָר יִגְאָל בֶּן יוֹסֵף:
8. For the tribe of Ephraim, Hoshea the son of Nun. ח. לְמַטֵּה אֶפְרָיִם הוֹשֵׁעַ בִּן נוּן:
9. For the tribe of Benjamin, Palti the son of Raphu. ט. לְמַטֵּה בִנְיָמִן פַּלְטִי בֶּן רָפוּא:
10. For the tribe of Zebulun, Gaddiel the son of Sodi. י. לְמַטֵּה זְבוּלֻן גַּדִּיאֵל בֶּן סוֹדִי:
11. For the tribe of Joseph, the tribe of Manasseh, Gaddi the son of Susi. יא. לְמַטֵּה יוֹסֵף לְמַטֵּה מְנַשֶּׁה גַּדִּי בֶּן סוּסִי:
12. For the tribe of Dan, Ammiel the son of Gemalli. יב. לְמַטֵּה דָן עַמִּיאֵל בֶּן גְּמַלִּי:
13. For the tribe of Asher, Sethur the son of Michael. יג. לְמַטֵּה אָשֵׁר סְתוּר בֶּן מִיכָאֵל:
14. For the tribe of Naphtali, Nahbi the son of Vophsi. יד. לְמַטֵּה נַפְתָּלִי נַחְבִּי בֶּן וָפְסִי:
15. For the tribe of Gad, Geuel the son of Machi. טו. לְמַטֵּה גָד גְּאוּאֵל בֶּן מָכִי:
16. These are the names of the men Moses sent to scout the Land, and Moses called Hoshea the son of Nun, Joshua. טז. אֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר שָׁלַח משֶׁה לָתוּר אֶת הָאָרֶץ וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ:
And Moses called Hoshea…: He prayed on his behalf, “May God save you from the counsel of the spies.” [The name יְהוֹשֻׁעַ is a compounded form of יָהּ יוֹשִׁיעֲךָ, May God save you.]- [Sotah 34b]
ויקרא משה להושע וגו': התפלל עליו יה יושיעך מעצת מרגלים:
17. Moses sent them to scout the Land of Canaan, and he said to them, "Go up this way in the south and climb up the mountain. יז. וַיִּשְׁלַח אֹתָם משֶׁה לָתוּר אֶת אֶרֶץ כְּנָעַן וַיֹּאמֶר אֲלֵהֶם עֲלוּ זֶה בַּנֶּגֶב וַעֲלִיתֶם אֶת הָהָר:
Go up this way in the south: This was the inferior part of the Land of Israel. This is the custom of merchants; they show their inferior goods first and afterward display their best. — [Midrash Tanchuma 6]
עלו זה בנגב: הוא היה הפסולת של ארץ ישראל, שכן דרך התגרים מראין את הפסולת תחלה ואחר כך מראין את השבח:
18. You shall see what [kind of] land it is, and the people who inhabit it; are they strong or weak? Are there few or many? יח. וּרְאִיתֶם אֶת הָאָרֶץ מַה הִוא וְאֶת הָעָם הַיּשֵׁב עָלֶיהָ הֶחָזָק הוּא הֲרָפֶה הַמְעַט הוּא אִם רָב:
what [kind of] land it is: Some countries rear strong people, and some countries rear weak [people]; some produce large populations and some small populations. — [Mid. Tanchuma 6]
את הארץ מה היא: יש ארץ מגדלת גבורים ויש ארץ מגדלת חלשים יש מגדלת אוכלוסין ויש ממעטת אוכלוסין:
are they strong or weak: He gave them a sign. If they live in open cities [it is a sign that] they are strong, since they rely on their might. And if they live in fortified cities [it is a sign that] they are weak. — [Mid. Tanchuma 6]
החזק הוא הרפה: סימן מסר להם, אם בפרזים יושבין, חזקים הם שסומכין על גבורתם, ואם בערים בצורות הם יושבין, חלשים הם:
19. And what of the land they inhabit? Is it good or bad? And what of the cities in which they reside are they in camps or in fortresses? יט. וּמָה הָאָרֶץ אֲשֶׁר הוּא ישֵׁב בָּהּ הֲטוֹבָה הִוא אִם רָעָה וּמָה הֶעָרִים אֲשֶׁר הוּא יוֹשֵׁב בָּהֵנָּה הַבְּמַחֲנִים אִם בְּמִבְצָרִים:
are they in camps: Heb. הַבְּמַחֲנִים, as the Targum [Onkelos] renders, הַבְּפַצְחִין, cities which are exposed and open, unwalled.
הבמחנים: תרגומו הבפצחין כרכין פצוחין ופתוחין מאין חומה:
is it good: possessing springs and other good and healthy water sources.
הטובה היא: במעינות ותהומות טובים ובריאים:
20. What is the soil like is it fat or lean? Are there any trees in it or not? You shall be courageous and take from the fruit of the land." It was the season when the first grapes begin to ripen. כ. וּמָה הָאָרֶץ הַשְּׁמֵנָה הִוא אִם רָזָה הֲיֵשׁ בָּהּ עֵץ אִם אַיִן וְהִתְחַזַּקְתֶּם וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ וְהַיָּמִים יְמֵי בִּכּוּרֵי עֲנָבִים:
does it have trees: Heb. הִיֵשׁ בָּהּ עֵץ, lit,. does it have a tree. Does it have a worthy man who will protect them with his merit. - [B.B. 15a]
היש בה עץ: אם יש בהם אדם כשר שיגין עליהם בזכותו:
when the first grapes begin to ripen: The season in which the grapes begin to ripen, in their first stage of growth.
בכורי ענבים: ימים שהענבים מתבשלין בבכור:
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Tehillim: Psalms Chapters 55 - 59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
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Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 3
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, Sivan 10, 5774 • June 8, 2014
Shaar Hayichud Vehaemunah, beginning of Chapter 3
The Alter Rebbe has explained that the activating force of the Creator must constantly be vested within creation, ceaselessly recreating and reanimating created beings ex nihilo. This force consists of the creative “letters” which emanate from the five supernal organs of verbal articulation.
והנה אחרי הדברים והאמת האלה
Now, following these words of truth concerning the nature of creation, namely, that the activating force must continually be vested in created beings and create them ex nihilo,
כל משכיל על דבר יבין לאשורו איך שכל נברא ויש הוא באמת נחשב לאין ואפס ממש
every discerning person will understand clearly that every creature and being, even though it appears to have an existence of its own, is in reality considered to be absolute naught and nothingness
לגבי כח הפועל ורוח פיו שבנפעל המהוה אותו תמיד ומוציאו מאין ממש ליש
in relation to the activating force which creates it and the “breath of His mouth” which is within it, continuously calling it into existence and bringing it from absolute non-being into being.
Since this function must be continuous, it follows that the creature’s activating force is the true reality of its existence; the being itself bears no comparison to the activating force which is wholly responsible for its existence.
ומה שכל נברא ונפעל נראה לנו ליש וממשות
The reason that all things created and activated appear to us as existing i.e., self-subsisting and tangible, and we fail to see the Divine activating source which is the true reality of any created being,
זהו מחמת שאין אנו משיגים ורואים בעיני בשר את כח ה׳ ורוח פיו שבנברא
is that we do not comprehend nor see with our physical eyes the power of G d and the “breath of His mouth” which is in the created thing.
אבל אילו ניתנה רשות לעין לראות ולהשיג את החיות ורוחניות שבכל נברא
If, however, the eye were permitted to see and to comprehend the life-force and spirituality which is in every created thing,
השופע בו ממוצא פי ה׳ ורוח פיו
flowing into it from “that which proceeds from the mouth of G d”1 and “His breath,”
לא היה גשמיות הנברא וחומרו וממשו נראה כלל לעינינו
then the physicality, materiality and tangibility of the creature would not be seen by our eyes at all,
כי הוא בטל במציאות ממש לגבי החיות והרוחניות שבו
for it (this physicality, etc.) is completely nullified in relation to the life-force and the spirituality which is within it
מאחר שמבלעדי הרוחניות, היה אין ואפס ממש כמו קודם ששת ימי בראשית ממש
since without the spirituality within it it would be naught and absolute nothingness, exactly as before the Six Days of Creation, at which time the creature was utterly non-existent.
והרוחניות השופע עליו ממוצא פי ה׳ ורוח פיו, הוא לבדו המוציאו תמיד מאפס ואין ליש ומהוה אותו
The spirituality that flows into it from “that which proceeds from the mouth of G d” and “His breath,” — that alone continuously brings it forth from naught and nullity into being, and this spirituality gives it existence.
אם כן אפס בלעדו באמת
Hence, there is truly nothing besides Him in any created being, apart from the Divinity — the only true reality — that brings it into existence.
The created being does not constitute a true reality, inasmuch as it is wholly dependent for its existence on the continuous flow of Divine life-force. Indeed, its existence verily consists of that activating force.
The Alter Rebbe proceeds to demonstrate how this is true of creatures that appear to be tangible, by means of an illustration:
FOOTNOTES
1. Devarim 8:3.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Sunday, Sivan 10, 5774 • June 8, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 22
Guarding the Temple
"And you [Aaron] and your sons with you, before the Tent of Testimony"—Numbers 18:2.
We are commanded to station guards in and around the Temple, and that these guards patrol the Temple all night. This honor guard is a way of demonstrating respect for the Temple, exalting and glorifying it. As the Midrash says, "One can not compare a palace that has guards to a palace that does not."
The priests guard the Temple from within and the Levites guard and patrol it from the outside.
Guarding the Temple
Positive Commandment 22
Translated by Berel Bell
The 22nd mitzvah is that we are commanded to guard the Holy Temple and patrol it each night, for the entire night. This is done in order to honor it, exalt it and show its greatness.1
The source of this mitzvah is G‑d's statement (exalted be He) to Aaron,2 "You shall be with your sons before the Testimony Tent," i.e. "You shall be before it constantly." This commandment is repeated in another verse,3 "They shall guard the Ohel Moed."
The Sifri4 states, "The verse, 'You shall be with your sons before the Testimony Tent,' indicates that the kohanim shall be inside and the levi'im outside," i.e. to guard it and patrol it. The Mechilta5 says it thusly: "The verse 'They shall guard the Ohel Moed,' is only a positive commandment. What verse provides the prohibition? The [next] verse,6 'They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites.]' " From this it is clear that this guarding is a positive commandment.
There,7 our Sages also said, "Part of the greatness of the Holy Temple is that it has guards. A paltorin that has guards is much different than a paltorin that has no guards." It is known that paltorin refers to a palace. The meaning of this statement is that having guards standing watch is part of the palace's greatness and splendor.
The details of this mitzvah are explained in the first chapter of tractate Tamid and in [the first chapter of8] tractate Middos.
FOOTNOTES
1.It is not for protection against thieves, etc.
2.Num. 18:2.
3.Ibid., 18:4.
4.Ibid.
5.See Kapach, 5718, footnote 89, quoting Midrash HaGadol. Kapach, 5731, footnote 28, quoting Sifri Zuta, Horowitz edition.
6.Ibid., 18:5.
7.See Kapach 5718, footnote 91.
8.See Kapach, 5731, footnote 32.
________________________________________
Negative Commandment 67
Neglecting to Guard the Temple
"And you shall keep the charge of the Sanctuary"—Numbers 18:5.
We are forbidden to neglect supplying the Temple with an honor guard that watches and patrols the Temple at night.
Neglecting to Guard the Temple
Negative Commandment 67
Translated by Berel Bell
The 67th prohibition is that we are forbidden from omitting the guarding of the Holy Temple and patrolling it constantly each night.
The source of this mitzvah is G‑d's statement,1 "They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites.]"
We have already explained in Positive Commandment 22 that guarding and patrolling the Holy Temple is a positive mitzvah. Similarly here we explain that its omission constitutes a prohibition.
The Mechilta says, "The verse2 'They shall guard the Ohel Moed,' is only a positive commandment. What verse provides the prohibition? The verse 'They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites].' "
The details of this mitzvah are explained in the beginning of tractates Tamid and Middos.
FOOTNOTES
1.Num. 18:5.
2.Ibid., 18:4.
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Positive Commandment 35The Oil of Anointment
"And the high priest, upon whose head the anointing oil was poured"—Leviticus 21:10.
We are commanded to have an anointing oil, made of a special recipe [detailed in the Torah], ready to be used for anointing newly appointed high priests. Some kings are also anointed with this oil.
This oil was also used to anoint the Tabernacle and its utensils—but that was a one time occurrence.
The Oil of Anointment
Positive Commandment 35
Translated by Berel Bell
The 35th mitzvah is that we are commanded to have ready1 specially prepared oil in order to anoint a kohen gadol who is being appointed, as it is written,2 "The kohen who is greater than his brothers, upon whose head the anointing oil has been poured...." It is also used to anoint some kings [i.e. those from the House of Dovid], as explained in the laws regarding this mitzvah.3
The Tabernacle and all its vessels have already been anointed, but the anointing of vessels is not a commandment for subsequent generations. This is because of the specific statement of our Sages in Sifri,4 that the act of anointing the vessels of the Tabernacle sanctified all future vessels.
The source of this mitzvah is G‑d's statement5 (exalted be He), "This shall be the holy anointing oil to Me for all generations."
The details of this mitzvah are explained in the beginning of tractate Kerisus.6
FOOTNOTES
1.See Kapach, 5731, footnote 4, regarding whether the main mitzvah is making the oil or the actual anointing.
2.Lev. 21:10.
3.See beginning of Hilchos Klei HaMikdosh.
4.Num. 7:1.
5.Ex. 30:31.
6.5a.
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Negative Commandment 83
Recreating the Oil of Anointment
"You shall not make any like it, according to its composition"—Exodus 30:32.
It is forbidden to make anointing oil using the same formula as the anointing oil described in the Torah.
Recreating the Oil of Anointment
Negative Commandment 83
Translated by Berel Bell
The 83rd prohibition is that we are forbidden from making oil similar to the anointing oil.1
The source of this mitzvah is G‑d's statement2 (exalted be He), "Do not duplicate it with a similar formula."
The punishment for intentionally transgressing this prohibition is kares, as stated in the verse,3 "If a person blends a similar formula [or places it on an unauthorized person, he shall be cut off from his people.]" If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the first chapter of tractate Kerisus.4
FOOTNOTES
1.See P35.
2.Ex. 30:32.
3.Ibid., 30:33.
4.5a.
________________________________________
Negative Commandment 84Anointing a Foreigner with the Oil of Anointment
"Upon the flesh of a man it shall not be daubed"—Exodus 30:32.
It is forbidden to anoint any individual – other than high priests and kings – with the anointing oil manufactured by Moses.
Anointing a Foreigner with the Oil of Anointment
Negative Commandment 84
Translated by Berel Bell
The 84th prohibition is that we are forbidden from using the anointing oil which was made by Moshe to anoint anyone other than kohanim gedolim or kings.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Do not pour it on the skin of any [unauthorized] person."
It is clear that the one who anoints himself2 is punished by kares, "[If a person blends a similar formula] or places it on an unauthorized person, he shall be cut off [from his people]." If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the beginning of tractate Kerisus.3
FOOTNOTES
1.Ex. 30:32.
2.See Kapach, 5731, footnote 25.
3.5a.
________________________________________
Rambam:
• 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Twelve Zechiyah uMattanah - Chapter Twelve
Halacha 1
When a sh'chiv me'ra says: "My son, so and so, should inherit my estate," that son alone should inherit the estate, and not the man's other sons. Similarly, if he makes such statements about one daughter with regard to his other daughters, one brother with regard to his other brothers, or similarly, with regard to other heirs, his words are binding.
Halacha 2
If a healthy person makes such statements, his words are of no consequence.
Halacha 3
When a sh'chiv me'ra states: "My property should be given to so and so, and after him, to so and so," the second person receives only what the first person leaves over.
Halacha 4
If, however, the first person was fit to inherit the estate of the sh'chiv me'ra - e.g., he was one of his sons - the second person does not receive anything. For regardless of the expression used to give a gift to an heir, it is considered as if he were given an inheritance. And an inheritance never ends. This applies even though the giver said: "After him, it should be given to so and so."
Halacha 5
If, however, a healthy person gave a gift in this manner and had a deed composed saying: "My property should be given to you, and after you to so and so," the second person receives only what the first person leaves over. This applies whether or not the first person was fit to inherit the estate of the giver.
Halacha 6
There is an exception to the principle stated above with regard to a sh'chiv me'ra who says: "My property should be given to you, and after you to so and so," and the first recipient is fit to inherit the giver's estate. If the giver explicitly states: "I am not giving you this property as an inheritance that never ceases, but as a gift, and I have set a limit to it," the second person acquires what the first leaves over.
For this reason, if the giver entrusted the money to a third party, or he said: "Give my sons a shekel every week. I am not giving them this money as an inheritance. Afterwards, what remains of the estate after their death should be given to so and so," they should be given only a shekel a week, even though it does not suffice for them.
Halacha 7
If a sh'chiv me'ra states: "My property should be given to so and so, and after him to so and so," and the first person named dies, the property is acquired by the second. If the second person named also dies, the property is given to the heirs of the second person.
If, however, the second person dies during the lifetime of the first, and the first dies before the sh'chiv me'ra, the property should be given to the heirs of the first person.
Halacha 8
Although the second person named receives only what the first person leaves over, it is forbidden for the first person to sell or give as a gift the body of the property that he has been given. Instead, he is entitled to reap the benefits from the property until he dies, at which time the second person acquires the property.
Halacha 9
If, however, the first person transgresses and sells or gives as a gift the property, the second person cannot expropriate the property from the recipient. For the second person does not have any right to the body of the property or the benefits from it, but only what remains after the first person dies.
Any person who advises the first person named to sell the property is called "wicked."
Even if the estate contained servants and the first person granted them their freedom or garments and he made them shrouds for a corpse, his deeds are binding.
Halacha 10
When does the above apply? When the first person sold or gave as a gift the property to an outside party. If, however, the first person sold or gave them as a gift to his son or to another heir, his deeds are of no consequence.
Similarly, if he gave the property as a gift of a sh'chiv me'ra to an outside party, his deeds are of no consequence. The rationale is that the recipient of a gift given by a sh'chiv me'ra does not acquire it until after the sh'chiv me'ra dies, and when the first recipient dies, the property has already been acquired by the second person named by the original giver.
Halacha 11
In the above situation, if the first recipient owes a debt or must pay his wife the money due her by virtue of her ketubah, and the court seeks to collect the debt from this property, even if the first recipient is still alive, the court does not collect the debt from the body of the property itself. Instead, only the proceeds from it are indentured.
If the first person dies and his creditor or his wife seeks to expropriate this property, nothing at all is expropriated for them. This applies even when he made them an ipotikfi or designated them for his wife so that she could collect the money due her by virtue of her ketubah from them. Nothing is expropriated from this property, because it belongs to the second person.
Halacha 12
When a sh'chiv me'ra says to an unmarried woman: "My property should be given to you, and after you to so and so," and then the woman marries, her husband is considered to be a purchaser, and the second person may not expropriate the property from him.
If the woman was already married when the sh'chiv me'ra said: "...and after you to so and so," the second person may expropriate the property from the husband. The rationale is that since she acquired the property on this condition when she was married, it is as though the sh'chiv me'ra told her explicitly: "After your death, so and so will acquire the property, and not your husband."
Therefore, if she sold this property while she was married to her husband, and then died while married to her husband, the property should remain in the possession of the purchaser. For if the husband expropriated the property from the purchaser because his wife sold it while she was married, the second person mentioned by the original giver may expropriate the property from the husband, and then the man who purchased it from the woman may expropriate it from the second person, for she sold the property to him, and the second person is entitled only to property that the woman left over. And the cycle could continue endlessly. Nevertheless, since the only one who spent money for the property is the purchaser, the property is allowed to remain in his possession.
An incident occurred with regard to a person who said: "Let my property be given to my mother, and after her to my heirs." He had a married daughter. That daughter died during her husband's lifetime, and also in the lifetime of her father's mother. After she died, the elder woman also died.
Our Sages said: The daughter's husband does not inherit that property, for it was only fitting for his wife to inherit, and she did not actually have a right to acquire the property until she had died.
If the daughter had left a son or a daughter, they would have inherited the estate, for the expression "heirs" used by the deceased includes even the heirs' heirs. And if the dying man had said: "When the elder woman dies, the estate becomes my daughter's retroactive to the present time," the daughter's husband would inherit it after his wife's death.
Halacha 13
When a person has a legal record composed giving property to his son after his death, the body of the property becomes the son's from the time this legal record is composed. The benefit from the property is retained by the father until he dies.
Accordingly, the father cannot sell this property, because it has already been given to his son. Nor can the son sell the property, because it is under the father's control.
If the father dies and there is produce attached to the ground on this property, it belongs to the son. The rationale is that a person feels a closeness to his son. If the produce has already become detached or it is ready to be harvested, it belongs to the other heirs.
If the father transgresses and sells the property, the sale is binding until he dies. When he dies, the son expropriates the property from the purchaser. If there was produce attached to the property, its worth should be evaluated and credited to the purchaser, and the son must pay him for it. If the produce was detached or ready to be harvested, it belongs to the purchaser.
If the son transgresses and sells the property, the purchaser does not receive anything until the father dies. If the son sold the property during the father's lifetime, the son died, and then the father dies, the purchaser takes possession of the property when the father dies. The sale of the property by the son is not nullified, because the father possesses only the right to benefit from the property, and possession of the right to benefit from a property is not the same as possession of the property itself.
Halacha 14
When the deed recording a gift given by a healthy person states that the gift takes effect "from today and after the person's death," it is considered to be a gift given by a sh'chiv me'ra. The implication is that although he acquires the body of the property from the day of the gift, he may not take possession of it and partake of its fruits until after the giver's death.
Halacha 15
The following laws apply with regard to a deed recording a gift , which states that so and so should acquire a particular field after the death of the giver.
Whether or not the legal document records a kinyan since it mentions a date and the giver was alive on that date, the date indicates that he transferred ownership of the property during his lifetime. The recipient may not take possession of it until after the giver's death.
This is certainly the intent. For if the giver's intent had been to transfer the property with this document after his death, he would not have dated it.
Therefore, even though the document does not state that the gift takes effect "from today and after the person's death," the recipient acquires the property after the giver's death.
The reason we write "from the present time" in a legal document although it is dated, is to clarify the matter, even though it is unnecessary.
Halacha 16
When a healthy person gives a gift and composes the deed recording it saying: "During my lifetime and in my death," it is a completely binding gift, taking effect during the person's lifetime, for it states: "During my lifetime." The fact that it also states: "And in my death," is if it states: "from now until eternity." It is an embellishment of the document.
Halacha 17
Perfectly righteous men and men of spiritual stature would not receive gifts from other men. Instead, they would trust in God, blessed be His name, and not in generous men. And Proverbs 15:27 states: "One who hates gifts will live."
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Rambam:
• 3 Chapters: Beis Habechirah Beis Habechirah - Chapter 8, Kli Hamikdash Kli Hamikdash - Chapter 1, Kli Hamikdash Kli Hamikdash - Chapter 2
Beis Habechirah - Chapter 8
Halacha 1
There is a positive mitzvah to guard the Temple.1 [This mitzvah applies] even though there is no fear of enemies or thieves, for the guarding [of the Temple] is an expression of respect for it. A palace with guards is [much more impressive] than a palace without guards.2
Halacha 2
The mitzvah of guarding [the Temple] applies throughout the night.3
The priests and Levites shall serve as guards,4 as [Numbers 18:2] states: "And you and your sons [shall be] before the tent of the testimony,"5 i.e., you shall keep watch over it. Also, [ibid. 18:4] states: "And they [the Levites] shall watch over the Tent of Meeting,"6 and [ibid. 3:38] states: "And Moses,7 Aharon, and his sons8 shall camp before the Sanctuary towards the east, and they will be the guardians of the holy watch."9
Halacha 3
Anyone who nullifies this watch transgress a negative commandment,10 as [Numbers 18:5] states: "And you shall take care to keep the Holy Watch." Any form of the verb, shemar, "take care," implies a warning against transgressing a negative command.11
Thus, guarding [the Temple fulfills] a positive command and nullifying its watch [represents the violation of] a negative command.
Halacha 4
The mitzvah of guarding [the Temple] is [as follows:] The priests stood guard from the inside and the Levites from the outside.12 24 groups of guards stood watch over it continuously, each night, in 24 [different] places.13 The priests stood guard in three places14 and the Levites, in 21 places.15
Halacha 5
Where did they keep watch? The priests kept watch in the Chamber of Avtinas, the Chamber of the Spark, and the Chamber of the Hearth.16
The Chamber of Avtinas17 and the Chamber of the Spark18 were two-storey structures built at the sides of the gates of the Temple Courtyard.19 The young priests kept watch there.20
The Chamber of the Hearth was a large, domed structure,21 surrounded [on the inside] with projections of stone.22 The elders of the priestly watch of that day23 slept there24 with the keys to the Temple Courtyard25 in their hands.26
Halacha 6
The priests on watch did not sleep27 in the priestly garments.28 Instead, they folded them, placed them at their heads,29 and wore their own clothes.
They slept on the ground. It is customary for all those who stand watch over the courtyards of kings not to sleep on beds.
Halacha 7
If one of them had a seminal emission [in his sleep],30 he would proceed down the winding underground stairwell.31 [There was no prohibition involved], because the underground passageways that opened up to [the portion of] the Temple Mount [outside the Courtyard] were not consecrated.32
[There,] he would immerse himself. [He would then] return and sit among his fellow priests33 until the gates were opened in the morning. [At that time,] he would leave and proceed [to his own affairs].34
Halacha 8
Where would the Levites stand watch?35
Inside the five gates to the Temple Mount;36
At its four corners [of the wall surrounding the Temple Mount] from the inside;
At the outside of four corners of the Temple Courtyard, for it is forbidden to sit in the Temple Courtyard;37
At the outside of five [of the seven] gates to the Temple Courtyard, for the priests stood watch at [the remaining two gates], the Chamber of the Hearth and the Gate of the Spark;38
a total of eighteen locations.
Halacha 9
They also stood watch in the Chamber of the Sacrifices,39 the Chamber of the Parochet,40 and behind the Holy of Holies.41
Halacha 10
An overseer was appointed over all the watches of guards. He was called: "The officer of the Temple Mount."42
Throughout the night, he checked on all the watches. Torches were lit before him.43 If a guard did not stand before him and greet him: "Peace be unto you, officer of the Temple Mount," he would assume that he was sleeping, and would strike him with his staff.44 He was even granted permission to burn [a sleeping guard's] clothing.45
Thus, it was commonly said in Jerusalem: "What is the noise in the Temple Courtyard [at night]? It must be the voice of a Levite being beaten and his clothes burned because he slept on his watch."46
Halacha 11
In the morning, shortly before dawn,47 the overseer of the Sanctuary48 came49 and tapped50 to awaken the priests sleeping in the Chamber of the Hearth.51 [When] they opened [the gate] for him, he took the keys52 and opened the small gate leading from the Chamber of the Hearth to the Temple Courtyard.53
[Then] he entered the Courtyard, and the priests followed him. They held two torches of fire in their hands and divided into two groups. One proceeded eastward and the other, westward.54
They walked on, checking the entire Temple Courtyard.55 Both groups [met when they] reached the Chamber of the Bakers of the Chavitin.56 When both groups reached [that point], they declared: "Peace be unto you. Everything is at peace."57 [Afterwards,] they prompted the bakers of the Chavitin to begin their work.58
12.59 This pattern was followed each night except on Sabbath eve. [Then,] they did not hold torches in their hands.60 Rather, they checked by the light of the candles, which remained burning from the Sabbath eve.61
FOOTNOTES
1.The Rambam (Sefer HaMitzvot, positive commandment 22) and the Sefer HaChinuch (mitzvah 388) list this as one of the 613 commandments.
2.The Kessef Mishneh mentions another reason for guarding the Temple: to prevent those who are forbidden to enter from entering.
The place where both the Mishnah and the Rambam describe the watch which the priests and the Levites kept over the Temple has aroused the attention of the commentaries: The Mishnah repeats its description of the watch in two places: at the beginning of the tractate of Tamid, which relates the order of the priests' service, and the beginning of the tractate of Middot, which defines the structure of the Temple. The Rambam describes this mitzvah in Hilchot Beit HaBechirah, which describes the construction of the Temple, but not the details of the priests' service.
On this basis, the commentaries explain, we can understand two dimensions implicit in this mitzvah:
a) The priests' responsibility to prevent those forbidden to enter from entering; and
b) The responsibility incumbent on the entire Jewish people to construct and maintain the Temple in the most fitting manner.
Since the presence of guards enhances the glory of the Sanctuary, the mitzvah of guarding the Sanctuary can be seen as an aspect of its very structure. See Likkutei Sichot, Vol. 13, p. 56-65.
3.In his commentary to Tamid, the Ra'avad states that the priests and Levites also stood watch during the day. The Minchat Chinuch mentions that view, explaining that the Rambam explained that the reason for the priestly watch was to show deference to the Temple during the day as well. Just as a palace of an earthly king is guarded both at day and at night, so too, it is proper to keep watch over the Temple in this manner.
Nevertheless, the Tifferet Yisrael (Middot 1:1) explains that since the priests were involved in the Temple service throughout the entire day, that in itself is a clear sign of honor and respect to the Temple, and no further measures were necessary.
This view is supported by the commentary of the Rabbenu Asher at the beginning of the tractate of Tamid. He explains that the reason for keeping watch over the Temple was to have our attention focused on it at all times. That purpose is surely accomplished by the Temple service, and hence, watchmen are not required then.
Accordingly, it appears that the watch would be maintained until the service in the Temple began, with the removal of the Altar's ashes at dawn. Thus, we can understand the last halachah of this chapter, which deals with the preparation of the Sanctuary for the service of the following day, as describing the final aspects of the nightly watch. See Likkutei Sichot, loc. cit.
4.The places where the priests and Levites kept watch are described in Halachot 4-9.
5.This verse begins: "And the Lord said to Aaron," thus, indicating the responsibility of Aaron and his sons, the priests, to keep watch over the Sanctuary.
6.Indicating that the Levites were also charged with that responsibility.
7.A Levite.
8.Priests.
9.Thus, this verse indicates that the task was shared by the Priests and Levites together (Tamid 26a).
16It must be noted that, in order to emphasize the concept he wishes to communicate, the Rambam does not quote the latter verse exactly.
10.T(Sefer HaMitzvot (negattive commandment 67) and the Sefer HaChinuch (mitzvah 331) list this as one of the 613 commandments.
11.See Menachot 36b.
12.According to the simple meaning "inside" and "outside" refer to the Temple Courtyard. The Levites stood guard outside the Courtyard and the priests, inside. However, the Minchat Chinuch renders "inside" as within a building, and "outside" as in the open.
13.Tamid 27a explains the derivation of this practice as I Chronicles (26:17-18), which states:
To the east there were six Levites, to the north, four..., to the south, four..., towards Assupin, two and two. At Parber to the west, there were four at the winding stairway and two at the Parber.
Thus, there were a total of twenty-four guard positions. Even though this verse describes the watch over the Sanctuary constructed in David's time, and not the Temple itself, the same basic pattern was followed in the later structure.
14.As described in the following three Halachot.
Although the above verse specifically mentions Levites, the priests are sometimes (e.g., Ezekiel 44:15) referred to as Levites (Tamid, loc. cit.).
Tamid 26a offers two different explanations why the priests would be placed in three different positions. The first explains that the command to keep watch over the Sanctuary was originally given to Aharon and his sons, a total of three individuals. The second notes that the command to guard the Temple mentions the words "keep watch," three times in the same verse.
15.As described in Halachot 8 and 9.
16.See Tamid 1:1, Middot 1:1.
17.This structure was located on the south side of the Temple Courtyard, adjacent to the Water Gate.
18.This was the westernmost gate on the northern side of the Temple Courtyard. See Chapter 5, Halachah 4.
19.The reason why these were two-floor structures can be explained in terms of the Rambam's words above, Chapter 6, Halachah 7. There, the Rambam writes that the roofs and upper floors of the structures in the Temple Courtyard were not consecrated. This is very significant, for were they to have been consecrated, it would have been forbidden for the priests to sit or lie there, as stated in Chapter 7, Halachah 6.
20.According to Tamid 27a, the term, "young priests," refers to youth who were too young to participate in the Temple services. According to the Ra'avad, these youth were not even thirteen years of age.
The Mishneh LiMelech rejects that opinion, declaring that this Mitzvah would not be entrusted to children that young. He explains that until the age of twenty, priests were not granted the opportunity to take part in the Temple services. Thus, the "young priests" were youth below that age, but past majority. See also the Minchat Chinuch.
21.13See Chapter 5, Halachot 10 and 11.
22.As mentioned above, half of the Chamber of the Hearth was considered consecrated, while half was not. According to the principle that one could not lie or sit in the consecrated areas of the Courtyard, it would appear that only half of the chamber was surrounded by these projections.
23.13As mentioned in the commentary to Chapter 7, Halachah 4, there were 24 priestly watches. Each served in the Temple for a week, and then another watch was given a chance to serve. There was a set pattern of rotation.
Within these watches, there were further subdivisions. Each weekly watch was broken down into six daily watches for each day of the week. On the Sabbath, all the priests of that watch served together.
24.Tamid 26b explains that they slept on these protrusions, because it was disrespectful to bring beds into the Temple complex.
25.The gates to the Temple Courtyard were locked at night.
26.The Vilna Gaon renders this expression as "in their possession." This change is made on the basis of Middot 1:9, which states that the keys to the Temple Courtyard were kept on a special ring in the Chamber of the Hearth.
27.From the Rambam's statements, it appears that the priests would be permitted to sleep while on guard duty. This is difficult to accept, for the following reasons:
a) The purpose for posting guards around the Temple was to show respect. That objective is not fulfilled by sleeping.
b) Halachah 10, which quotes Middot 1:2, states that the guards would be punished for sleeping while on duty. Although the Rambam and the Mishnah specifically mention "Levites," it is reasonable to assume that term was used because the majority of the guards were Levites.
For these reasons, the Mishneh LiMelech explains that all of the guards were not required to remain awake the entire night. Rather, at any particular time, there would be one or two guards awake at each station and the others were permitted to sleep.
28.This refers to the four priestly garments which an ordinary priest was required to wear while serving in the Temple.
29.The priests could not place their priestly garments under their heads to serve as pillows, for they were forbidden to derive benefit from them. See Yoma 69a.
In his commentary to Tamid, Chapter 1, Mishnah 1, the Rambam explains that this prohibition was instituted because the priestly garments contained Sha'atnez, a mixture of linen and wool. Hence, though a priest was permitted to use them during the Temple service, once that service was concluded, he was forbidden to do so. See also the Kessef Mishneh.
30.Leviticus 15:16 explains that a man who has a seminal emission becomes ritually impure. To purify himself, he must immerse his entire body in a mikveh and wait until the end of the day.
31.Which lead to a natural mikveh positioned under the Temple Courtyard.
32.As explained in Chapter 6, Halachah 7. This passageway passed below the Courtyard. However, since it opened up to the portion of the Chamber of the Hearth that was not consecrated, there was no prohibition in entering while ritually impure.
33.There was no prohibition against remaining in the non-consecrated portion of the Chamber of the Hearth. As stated in Chapter 6, Halachah 17, a person who has already immersed himself in the mikveh, but must wait for the day to pass before becoming ritually pure, may remain on the Temple Mount and proceed until the Women's Courtyard.
34.Though there was no prohibition against him remaining in the Chamber of the Hearth, it was proper for him to leave so that no one would think that he was prepared to participate in the Temple services (Tifferet Yisrael, Tamid 1:1).
35.This halachah is based on Middot 1:1.
36.See Chapter 5, Halachah 2, for a description of the gates to the Temple Mount.
37.See the commentary to Halachah 4.
38.See the commentary to Chapter 5, Halachah 4.
39.Tifferet Yisrael (Middot 1:1) explains that this refers to the Chamber of the Lambs, one of the four smaller chambers in the Chamber of the Hearth. See Chapter 5, Halachah 10.
40.This chamber is not mentioned in Chapter 5, Halachah 17, as one of the chambers within the Temple Courtyard. Similarly, Tifferet Yisrael (op. cit.) states: "I do not know where it was located."
41.As a sign of respect for the Shechinah.
42.He was given the keys to all the gates of the Temple complex.
43.Tifferet Yisrael (Middot 1:2) explains that the torches were not carried before him, but positioned as lights at the guard stations. Although there is no evidence that the Rambam accepts this view, a comparison with the following halachah indicates this possibility.
44.Chapter 7, Halachah 2, states that it was forbidden to enter the Temple Mount with a staff. Nevertheless, an exception was made to allow "the officer of the Temple Mount" to perform his task (Yeriot Shlomo).
45.Although generally, one may not destroy things of value (bal tashchit), an exception is made in this case to allow the Temple to be guarded properly.
The "officer of the Temple Mount" could be authorized to destroy private property on the basis of the principle: Hefker Beit Din, Hefker, i.e., a Jewish court may forfeit a person's ownership over an article (Rabbenu Asher, Commentary to Middot 1:1).
The Ezrat Kohanim does not accept this explanation because the prohibition against destroying things of value applies even in regard to ownerless articles.
Another possible explanation is that this step is taken for the watchmen's own good. A father or a teacher is allowed to hit a student to shape his character. Similarly, in this instance, "the officer of the Temple Mount" was entitled to burn a watchman's clothing so that he will perform his task more effectively (Likkutei Sichot, Vol. 18, p.465).
46.As mentioned in the commentary to Halachah 6, there is a debate among the Rabbis if the priests were allowed to sleep on their watch or not. Rav Ovadiah of Bartinura (Shekalim 5:1) states that both priests and Levites would be beaten for sleeping. However, the Tosafot Yom Tov argues that this punishment was only administered to Levites.
It would appear that the Rambam subscribes to the latter view. In Hilchot Klei HaMikdash (7:4), he writes: "The officer of the Temple Mount walked around, [checking on] the Levites..."
47.The Temple services began with the removal of the ashes from the Altar. Generally, this was done at dawn.
The term dawn, alot hashachar, refers to the time before sunrise when the first rays of the sun begin to illuminate the horizon. This is more than an hour before sunrise.
48.This does not refer to the "officer of the Temple Mount" mentioned above. In Hilchot Temidim U'Musafim 6:1, the Rambam describes this entire procedure a second time. There, he ascribes the waking of the priests to the priest responsible for delegating different sacrificial functions. See also Tamid 26a.
49.From the chayl.
50.On the external gate of the Chamber of the Hearth,
51.As explained in Halachot 5 and 6.
52.Middot 1:7 mentions that the keys to the Courtyard were hung on a ring in the Chamber of the Hearth. See also the notes to Halachah 5.
53.Tamid 28a relates that there was a small wicket next to the large gate leading from the Chamber of the Hearth to the Temple Courtyard. The large gate would not be opened until dawn. Therefore, the priests entered through the wicket to prepare the Courtyard for the service of the coming day.
54.As explained in Chapter 5, the Chamber of the Hearth was positioned on the north side of the Temple Courtyard, slightly beyond the entrance of the Temple building. From this point, one group would proceed westward, towards the western end of the Courtyard. The other group walked towards the east, in the direction of the Gate of Nicanor, the major entrance to the Courtyard. Both groups walked near the walls, so that they would make a complete circuit around the Courtyard.
55.To make sure all of the sacred utensils were in their proper places.
56.See Chapter 5, Halachah 17, where this chamber is described.
The Chamber of the Bakers of the Chavitin was located on the southern side of the Courtyard's eastern wall. Thus, the group of priests who turned westward had a much longer route than those who proceeded to the east.
57.The Ra'avad in his commentary to Tamid 28a explains that each group would greet the other in this manner.
58.The Chavitin was offered each day by the High Priest shortly after the morning sacrifice.
A general question may be asked concerning this and the following halachah: Why did the Rambam include them in Hilchot Beit HaBechirah which describes the construction of the Temple? It would appear more appropriate to mention them in Hilchot Temidim UMusafim, where the laws governing the daily service in the Temple are described. Indeed, we find that these laws are repeated there.
The reason is based on the explanation of Halachah 1. There, the Rambam states that the watch kept over the Temple was an act of deference, enhancing the glory of the Temple. Thus, maintaining that watch is part of the responsibility of the entire Jewish people to construct and maintain the Temple in the most fitting manner.
16A similar principle can be explained in regard to this inspection of the Courtyard. Over and above the need for checking to see that all the sacred utensils were in there appropriate positions, this inspection was an act of deference and honor which enhanced the importance of the Temple (Likkutei Sichot, Vol. 18, p. 244-249).
59.This is the final halachah of Hilchot Beit HaBechirah. There are a total of 7 halachot in the text. The latter figure matches the age of Levi when he passed away. Levi was the ancestor of the priests and the Levites who served in the Temple.
60.Because it is forbidden to carry a flame on the Sabbath.
61.The Kessef Mishnah, Tosafot Yom Tov, and other commentaries, question why they were not permitted to carry the torches with them. Although carrying fire is prohibited on the Sabbath, the prohibition is only Rabbinic in origin in the category of shvut. The Rambam states (Hilchot Shabbat 21:27) that all Rabbinic prohibitions of this nature were suspended in the Temple.
Among the explanations offered are: Since it was possible to use candles which were lit before the Sabbath, there is no need to violate even a Rabbinic prohibition. Alternatively, this inspection was carried out in preparation for the service of the entire day to follow and, as above, it was an act of deference to the Temple. Therefore, to emphasize the holiness of the Temple, it was proper that it be carried out without violating any prohibition whatsoever.
The structure of the final chapter of Hilchot Beit HaBechirah can be explained homiletically: It begins with the obligation to guard the Temple at night, and concludes with the preparations for the Temple services at dawn.
As mentioned above (Halachah 2), the commentaries explain that the mitzvah of guarding the Temple was instituted so that the Temple would be prominent in our minds at all times. Thus, during the day, there was no necessity to stand guard, for that purpose was accomplished by the Temple service. However, at night, when there was no service, we were required to keep a watch around the Temple.
The period of exile is often described as night and the advent of the Messianic era, as dawn. By guarding the Temple at night, and studying the laws of its construction during the exile, we will merit the coming of the dawn, the coming of Mashiach.
A similar idea can be seen in the last halachah, which deals with the priests' procedure on the Sabbath. The Sabbath is described as me'ein olam haba'ah, a microcosm of the world to come, and the time of the coming of the Mashiach. On the Sabbath, in the Messianic age, the preparations for the Temple service will be carried out with the light kindled on the Sabbath eve, representing the present age - and before the coming of the Mashiach. Our service at present generates spiritual light. We will use that light to prepare for the sacrifices to be offered in the Third Temple.
May we merit the Messianic redemption and the rebuilding of the Temple speedily, and in our days. 47Then, shall the offering of Judah and Jerusalem be pleasing to God, as in days of old and former years 48 (Malachi 3:4).
Kli Hamikdash - Chapter 1
Halacha 1
It is a positive commandment to prepare1 the anointing oil so that it will be ready [to use] for those articles that require anointing,2 as [Exodus 30:25] states: "And you shall make it3 as the oil of sacred anointment."
Halacha 2
While in the desert, Moses our teacher [had]4 it prepared. He took the equivalent of 500 shekel5 of the holy shekalim of musk, cinnamon, and costus6 and the equivalent of 250 shekel of fragrant cane. The Torah's statement [ibid.:23]: "And fragrant cinnamon, half its measure, 250," implies that [the entire quantity] should be weighed out in two measures, 250 each time. Each one should be ground separately, mixed together7 and then soaked in pure, sweet water until all of its power was extracted into the water. A hin - which is equivalent to twelve log with each log comprising four revi'iot8 - of oil was placed above the water.9 The entire mixture was then cooked over fire until the water boiled off and only the oil remained.10 It was then set aside for [future] generations.
Halacha 3
Musk refers to the blood contained with a wild beast from India that is of universal renown which people everywhere use as a fragrance.11 Cinnamon is a tree that comes from the Indian islands which has a pleasant fragrance and which people use as incense. The term kidah refers to costus.12 Fragrant cane, this refers to thin canes13 like red straw that come from the Indian islands and have a pleasant fragrance. They are types of herbs which doctors place in balsam.
Halacha 4
One who willfully prepares anointing oil in this manner and with these measurements without adding or reducing [the quantity of the herbs] is liable for karet.14 If he prepares it unknowingly, he must bring a fixed sin-offering,15 [as ibid.:34] states: "One who makes such a compound shall be cut off from his nation." [The above applies] provided he prepared it for anointment. If, however, he prepared it for practice or to give to other people,16 he is exempt.17
Halacha 5
One who anoints himself with an olive-sized portion18 of the oil of anointment willfully is liable for karet. If he [anoints himself] unknowingly, he must bring a fixed sin-offering, [as ibid.] states: "And one who applies it to an unauthorized person,19 shall be cut off from his nation."
One is liable only for anointing oneself with the oil of anointment made by Moses,20 as the prooftext states "from it," from [the oil] of which [ibid.:31] states "This will be oil for sacred anointing for Me." No other [anointing] oil was ever made aside from that made by Moses.21
Halacha 6
[One is liable] whether he anoints himself or others,22 as [the prooftext] states: "And one who applies it to an unauthorized person." One who spreads it on utensils, an animal, a gentile - who is [halachicly equivalent] to an animal23 - or who spreads it on a corpse, is exempt, as [implied by ibid.:32]: "It should not be spread on the flesh of a man."24
Halacha 7
For all time,25 we do not [use this oil] except to anoint the High Priest, the priest who leads the nation in war,26 and kings from the House of David.27 Even a High Priest who is the son of a High Priest should be anointed,28 as [Leviticus 6:15] states: "The priest from his sons anointed in place of him...."
Halacha 8
Since there was no anointing oil [during] the Second Temple [era],29the High Priest was installed in his office by putting on the garments of the High Priest alone.
Halacha 9
How was the High Priest anointed? The oil should be poured on his head and applied between his eyes in the form of the Greek letter chi,30 like this C as [Leviticus 8:12] states: "And he poured the anointing oil on Aaron's head and anointed him to sanctify him." The kings of the Davidic dynasty are anointed [with the oil] spread as a crown on their foreheads.31 They should not be anointed on other places [on their bodies], nor should one use an excessive amount of oil.
Halacha 10
A person who places the anointing oil on a king or High Priest who had been anointed previously is exempt, for [the prooftext] speaks of "one who applies it to an unauthorized person." And these individuals are not unauthorized with regard to this oil.32
If, however, one - even a king or a High Priest - spreads it [on his flesh], he is liable, for [the prooftext] states: "It should not be spread on the flesh of a man." This implies all men.33 When a High Priest takes the anointment oil from his head and spreads it on his belly, he is liable for karet,34 provided he spreads an olive-sized portion.35
Halacha 11
A king should only be anointed next to a spring.36 We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time,37 as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu.38 Yoash was anointed because of Atal'ya,39 and Yehoachaz was anointed because of his brother Yehoyakim.40 When Elisha had Yehu anointed,41 he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.
Halacha 12
All of the vessels of the Sanctuary that were fashioned [at the command] of Moses were sanctified only by being anointed with the anointing oil,42 as [Numbers 7:1] states: "And he anointed them and sanctified them." This practiced was not followed in the coming generations. Instead, all of the utensils became sanctified when they were used for their purpose in the Temple, as [implied by Numbers 4:12] "...that they will serve with them in the Sanctuary," i.e., through service, they are sanctified.
Halacha 13
The spoons and the bowls used to contain the meal offerings and similarly, the basins used to receive the blood, and the other vessels used [in the Sanctuary] were all made of silver and gold. It was permitted to make them from other metals, as we explained.43 They receive their holiness by being used for the [desired] tasks. If they were broken, they should be smelted down and another utensil made from them,44 for their holiness never departs from them.
Halacha 14
If the sacred utensils became perforated or cracked, the cracks are not plugged close. Instead, the utensils should be smelted down and new utensils made.45
Halacha 15
When a knife has become dislodged from its shaft or blemished, it is not returned to its shaft, nor is it sharpened. Instead, it should be entombed on the side of the Temple, between the Sanctuary and the Entrance Hall on the south46 and new ones should be made. For [conduct bespeaking] poverty is not [appropriate] in a place where wealth [is in place].
Halacha 16
There were two containers for dry measure in the Temple: an isaron and a half an isaron.47 The isaron was for the meal offering48 and the half isaron to separate the meal offering brought by the High Priest every day.49
Halacha 17
There were seven containers of liquid measure: a hin,50 a half a hin, a third of a hin, a fourth of a hin, a log, a half a log, and a fourth of a log. 51
Why were there measures of a half a hin, a third of a hin, a fourth of a hin? To measure out the wine libations for the sacrifices.52 A log was necessary to measure the oil for the meal offerings.53 A half a log was necessary to measure out the oil for every lamp of the lamps of the Menorah.54 And a fourth [of a log] to divide the oil for [the High Priest's] chavitan offering.55
Halacha 18
There is nothing that is measured with a hin. Why [then] was it there? [It remained, because] it had been in the Sanctuary from the time of Moses who used it to measure the oil for the anointing oil.56 With the measure of a half a log that was in the Temple, water was measured for the Sotah water57 and oil for the thanksgiving offerings.58 With the measure of a fourth [of a log], oil was measured for the bread brought by a nazirite59 and water for the purification of a metzora.60 It is not that through these deeds the measures became sanctified,61 but rather because of the tasks [performed] in the Sanctuary that were mentioned [in the preceding halachah].
Halacha 19
All of these measures are consecrated and are considered as sacred utensils. [There is, however a difference between them.] The liquid measures were anointed on both the inside and the outside, while the dry measures were anointed only on the inside. Therefore the overflow of the liquid measures was consecrated,62 and the overflow of the dry measures was not consecrated.63
FOOTNOTES
1.The Rambam's wording here represents a change from his wording in Sefer HaMitzvot (positive commandment 35) where he describes the mitzvah in passive terms: "having the oil made in a unique fashion available for anointing." Perhaps he chose that wording for, as explained in Halachah 5, after the oil was made at Moses' command, no other such oil was ever made and the mitzvah was merely "to have it."
2.Sefer HaMitzvot (ibid.) and Sefer HaChinuch (mitzvah 107) includes this commandment among the 613 mitzvot of the Torah. See the gloss of the Radbaz who explains that anointing the kings and the High Priest is not considered one of the mitzvot, for there were times when this anointment was not practiced.
3.The mixture of spices mentioned in the previous verses.
4.This addition is necessary, for as indicated by Exodus 37:29, Moses himself did not prepare the anointment oil. It was prepared by Betzalel and the other craftsmen working with him.
5.According to Scriptural Law, based on the Rambam's Commentary to the Mishnah (Bechorot 8:8), in modern measure a shekel of the Torah is equivalent to 16 grams of pure silver. Nevertheless, as the Rambam states in Hilchot Shekalim 1:2, in the era of the Second Temple, our Sages increased its measure by almost a fourth. Accordingly, the measure of silver required for the redemption of the firstborn and other obligations were a shekel is required is significantly larger.
6.The Rambam describes these spices in the following halachah.
7.The Kessef Mishneh states that the obligation to grind the herbs is derived from a comparison to the incense offering. The order in which they are ground and then mixed is a logical deduction. If they are ground first, they will be mixed more thoroughly and more effectively.
8.A common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount.
9.For the oil will float above the water.
10.Otherwise, the amount of oil used would not be sufficient to soak all the herbs (Rashi, in his commentary to Exodus 30:24).
11.The Rambam is referring to a secretion of the abdominal gland of the male musk deer, a large animal that roams the mountains of Nepal and Tibet. The secretion is reddish-brown, with a honeylike consistency and a strong fragrance. After the gland is cut open, the secretion hardens, assumes a blackish-brown color, and when dry becomes granular.
The Ra'avad objects to the Rambam's definition, stating that it is improper that the blood of a beast - and certainly, a non-kosher beast - be used in the Sanctuary. He interprets the term mor as referring to the fragrant herb, myrrh. The Kessef Mishneh supports the Rambam's view, explaining that the loathsome quality one would associate with the blood of a beast departs from it when the secretion dries and becomes granular. See also the Ramban's commentary to Exodus 30:23, where he discusses both positions.
12.It is the root of a tall herb, whose botanical name is Saussurea lappa, which even today grows only in the highlands of Kashmir.
13.In his notes to his translation of the Rambam's Commentary to the Mishnah (Keritot 1:1), Rav Kapach identifies this as the acorus calamus plant. In his Living Torah, Rav Aryeh Kaplan identifies this as the cymbopogon martini or palmarosa plant.
14.Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).
Sefer HaMitzvot (negative commandment 83) and Sefer HaChinuch (mitzvah 109) includes the prohibition against making such oil among the 613 mitzvot of the Torah.
15.The term "fixed sin-offering" is used to differentiate between this offering and "an adjustable guilt offering" in which instance, the offering the person brings changes according to his financial capacity. See Hilchot Shegagot 1:4.
16.Even if those people desire to use it for anointment. As long as he personally does not intend to use it for anointment, he is not liable (Radbaz).
17.I.e., the act is forbidden, but he is not liable.
18.For to be liable, one must benefit from a minimum measure and that minimum measure is, as is true with regard to partaking of forbidden substances, an olive-sized portion.
19.I.e., someone other than a High Priest, a king, and the priest who lead the people in war, as stated in Halachah 7.
20.And not a copy, even if it was made in the exact same manner.
21.That oil remained throughout the majority of the First Temple period until it was entombed by King Josiah together with the ark, as the Rambam relates in Hilchot Beit HaBechirah 4:1. From that point onward, neither the High Priests or kings were anointed.
On the surface, one might ask: Since no other oil was ever made, why is making the oil considered one of the 613 mitzvot? For as the Rambam clarifies several times in Sefer HaMitzvot, if an obligation is not ongoing, it is not appropriate to consider it as a mitzvah. On that basis, a number of commands, for example, the command to wage war against Midian (Numbers 7:2), were excluded from this reckoning.
The Minchat Chinuch (positive mitzvah 107) notes that the prooftext quoted by the Rambam concludes "for your generations," i.e., for all time. The mitzvah was to have the oil made by Moses available at all time. After the oil was entombed by King Josiah, new oil was not made, because the oil which Moses made is still available. At the coming of Mashiach, that oil will surface and again be used.
22.The Radbaz maintains that if the others willfully allow the oil to be applied to their flesh, they are also liable. The Tosefta, Makkot, ch. 3, also rules in this manner.
23.See Kiddushin 68a; Hilchot Eruvin 2:9.
24.And none of the above are halachicly equivalent to a man.
25.I.e., in contrast to the era of Moses where this oil was also used to anoint the priestly garments and the vessels of the Sanctuary, as stated in Halachah 12.
26.See Hilchot Melachim, ch. 7, which states that a priest is appointed to speak before the nation and inspire them in war.
27.The kings of the ten tribes, by contrast, were not anointed with this anointing oil, only balsam oil, as stated in Hilchot Melachim 1:10. According to the Rambam (ibid.:7), King Saul was also anointed with this oil. He is not mentioned, because his regal line did not continue for posterity.
28.In contrast, the kings were anointed only when there is a dispute over the inheritance or during a civil war (ibid.:12 and Halachah 11 of this chapter).
29.As mentioned above, the anointing oil was entombed toward the conclusion of the First Temple Era.
30.Our text follows the manuscript versions of the Mishneh Torah and the manuscript versions of the Rambam's Commentary to the Mishnah (Menachot 6:3). Most of the later printings of the Mishneh Torah replace the C with an X, for in fact, this is the form of the Greek letter. Kin'at Eliyahu suggests that although the Rambam speaks about the Greek letter, perhaps his intent was the Roman letter.
31.The translation of rosho as "forehead" rather than "head," is based on the Rambam's Commentary to the Mishnah (Keritot 1:1).
32.For we are obligated to apply it to them.
33.Including a High Priest or king.
34.Even though the oil was placed on his flesh, since it should not have been applied to this portion of the body, doing so is included in the above prohibition.
35.The Ra'avad objects to this qualification, maintaining that once he places an olive-sized portion of the oil on his skin, he is liable even if he spreads a smaller measure. The Radbaz and the Kessef Mishneh note that the simple meaning of Keritot 6b appears to support the Ra'avad's position. Nevertheless, they also provide interpretations that support the Rambam's understanding.
36.Horiot 12a explains that the king was anointed there as an sign that his dynasty should be perpetuated, just as a stream continues in a never-ending flow. This symbolism is only appropriate for kings of the Davidic dynasty, whose dynasty will continue for-ever. In contrast, the dynasties of the kings of Israel will eventually be interrupted [see Hilchot Melachim 1:9 (Kessef Mishneh)].
Accordingly, King David ordered that Solomon be anointed at the Gichon Stream (1 Kings 1:33).
37.When mentioning this law, Hilchot Melachim 1:7 continues: "Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grand-children as inheritances forever." The order of inheritance of the crown follows the order of inheritance of property as explained in Hilchot Nachalot, ch. 1. The first in line for the monarchy are the deceased king's sons, in order of age. Should none of his sons be alive, the right is passed to his grandchildren. The children of the elder son are granted preference. If the king has no male descendents, the monarchy is given to his brothers. If they are not alive, it is granted to their sons. From them, the right to the throne passes to the deceased king's nephews (his sister's sons), then to his uncles, to his first cousins.
38.1 Kings, Chapter l, describes Adoniyahu's abortive attempt to declare himself as David's successor.
39.II Kings, Chapter 11, describes Atal'ya's murder of the children of King Achazyahu, her assumption of the throne, and the revolt which established Yoash as king.
40.Yehoachaz was younger than Yehoyakim. Nevertheless, he was given the throne, because he was more capable than his brother, and better suited to serve in his father's position. See the commentaries to II Kings, ch. 23.
41.See II Kings, ch. 9.
42.The Radbaz uses this concept to reinforce his thesis that the Rambam does not consider applying the anointing oil as a mitzvah, because it did not apply for all time.
43.Hilchot Beit HaBechirah 1:18-19. There the Rambam explains that it is preferable to make them from precious metals. Nevertheless, if this is beyond the financial capacity of the community, they can be made from base metals. Indeed, when the Hasmoneans conquered Jerusalem, it is said that they first made a Menorah of iron coated with tin.
44.Note a similar ruling in Hilchot Ma'aseh HaKorbanot 8:21.
45.For patchwork is not becoming to the Temple.
46.This portion of the Temple was called Beit HaChalafot, "the Chamber of the Knives," for this reason (Middot 4:7).
47.An isaron is the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cc according to Shiurei Torah and 99.5 cc according to Chazon Ish.
48.For as stated in Hilchot Ma'aseh HaKorbanot 12:5, the meal offerings were measured out using an isaron as the basic measure.
49.As stated in ibid. 12:4, 13:2, each day the High Priest would bring a meal offering and he would divide it in half. Half was offered in the morning, and half in the afternoon.
50.See Halachah 2.
51.As mentioned above, a revi'it, a fourth of a log, is a common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish.
52.As Numbers 28:14 states, the wine libation for a bull was half a hin, for a ram, one third of a hin, and for a ewe, one fourth of a hin. See also Hilchot Ma'aseh HaKorbonot 2:4.
53.As stated in Hilchot Ma'aseh HaKorbonot 12:7, a log of oil is poured over all the different meal offerings.
54.For as stated in Hilchot Temidim UMusafim 3:11, this quantity of oil was placed in the lamps every day of the year.
55.For as indicated by Hilchot Ma'aseh HaKorbanot 13:3, a fourth of a log of oil is poured on each of the cakes the High Priest brings.
56.As stated in Halachah 2 above.
57.A sotah, a woman accused of adultery, was forced to drink water in which a scroll containing a curse with God's name had been blotted out. See Hilchot Sotah 3:9.
58.As stated in Hilchot Ma'aseh HaKorbonot 9:20, a log of oil was used in the baking processes of the different types of wafers used for this offering. Kin'at Eliyahu asks: Since there were specific measures employed in making each type of wafer, why weren't smaller measures used to measure out this oil?
59.As stated in Hilchot Ma'aseh HaKorbanot 9:23, a fourth of a log of oil was used in the preparation of this bread.
60.A person with a physical affliction similar to - but not identical with - leprosy. As related in Hilchot Tuma'at Tzara'at 11:1, as part of such a person's purification process, a bird was slaughtered and its blood poured over water.
61.I.e., receiving the blood of a sacrificial animal is an act of service. Therefore it consecrates the container. Preparing the meal offerings, by contrast, is not an act of service. Therefore it does not sanctify the container.
62.Because it had touched a sacred utensil, the outside of the measure. These liquids were collected and used as libations or sold and the proceeds used to bring sacrifices for the altar. See Hilchot Ma'aseh HaKorbonot 2:9-11.
See also Hilchot Pesulei HaMukdashim 3:20.
63.Because it never touched a sacred utensil.
Kli Hamikdash - Chapter 2
Halacha 1
The incense offering was prepared every year. Preparing it fulfills a positive commandment,1 as [Exodus 30:34] states: "And you take spices...." Four of the spices are explicitly mentioned in the Torah. They are balsum,2 onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.
Halacha 2
[The requirement for] eleven spices was communicated to Moses at Sinai.3 The would prepare them with an exact weight and add to them - without weighing them: Salt of Sodom,4 Jordanian amber,5 and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halachah from person to person.
Halacha 3
This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 maneh from each one. A maneh is 100 dinarim,6musk, cassia, spikenard, and saffron, 16 maneh, costus, 12 maneh, cinnamon, 9 maneh, Ceylonese cinnamon 3 maneh. The weight of the entire mixture was 368 maneh.
The entire mixture was ground very thin. A fourth of a kab7 of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A maneh of it was burned every day8 on the golden altar. There were 365 maneh, corresponding to the 365 days of the year. The three remaining maneh were ground again on the day before Yom Kippur very finely for [the High Priest] to take a handful to offer on Yom Kippur.9 The remainder is the remainder of the incense that was mentioned in [Hilchot] Shekalim.10
Halacha 4
Nataf mentioned by the Torah are the balsam trees that produce balsam oil.11 Onycha is tziporen12 which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece. These are the names of the spices in Arabic: od balasan, atzpar tiv, miyah,13 lican,14 muski,15 ketziyah,16 sanbali alnaturin,17 saffron, kosht,18 od,19 kesser silica,20 and anber.21
Halacha 5
How is the incense offering prepared? Nine kabbin of vetch lye are brought and the onycha is rubbed with it.22 Afterwards, the onycha is soaked in 21 kabbin of caper wine23 or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: "Grind thoroughly. Grind thoroughly," for the entire time that he is grinding.24 Then he mixes them all together.
Halacha 6
All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, [using ingredients that] have been consecrated.25 When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.
Halacha 7
Twice a year, the incense would be returned to the grinder.26 In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.
Halacha 8
If one included any honey in it, it is disqualified.27 If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half [a maneh] in the morning and half in the afternoon, [it is acceptable].
Halacha 9
When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for karet for its preparation28if he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering. Even if he did not prepare the entire quantity [of 368 maneh], but merely a half or a third, since he prepared it according to the above proportions, he is liable for karet, as [Exodus 30:38] states: "You shall not make [incense] for yourselves according to its formula. Anyone who prepares [incense] like this to smell its fragrance shall be cut off from his people."
Halacha 10
If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable for karet. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property.29 The Torah obligated a person for karet only when he prepared it according to its formula for the sake of smelling it.
Halacha 11
The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it. If one offered any incense other than this or offered this incense, but it was donated by an individual or a group,30 or one offered a sacrifice on it,31 or poured a libation on it, one is liable for lashes,32 as [ibid.:9] states: "You shall not offer upon it foreign incense, a burnt offering, or a meal offering."
Halacha 12
When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one's shoulders.33Since David forgot and had it transported on a wagon, there was an outbreak [of Divine anger] at Uzzah.34 Instead, it is a mitzvah to carry it on one's shoulders, as [Numbers 7:9] states: "For the holy task is their obligation. They shall carry it on their shoulders."
Halacha 13
When [the Levites] carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward.35 They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves36 from the rings is liable for lashes,37 as [Exodus 25:15] states: "The staves shall be in the rings of the ark. They shall not be removed from it."
FOOTNOTES
1.As the Radbaz states, the Rambam does not consider the preparation of the incense offering as a separate mitzvah. Indeed, in his Sefer HaMitzvos, General Principle 10, he explains that preparing the incense offering should not be considered as a separate mitzvah, for until it is actually offered it is an incomplete act. The mitzvah of bringing the incense offering is mentioned in Hilchot Temidim UMusafim 3:1.
2.The Rambam defines the terms mentioned here in Halachah 4.
3.I.e., through the principles of Biblical exegesis, our Sages (Keritot 8b) derived that the incense offering contained this number of spices.
4.Although a measure of volume was mentioned for Salt of Sodom (see the following halachah), a measure of weight was not.
5.Amber is the fossilized resin from ancient forests. The resin becomes buried and fossilized through a natural polymerization of the original organic compounds. Heating amber will soften it and eventually it will burn, producing a pleasant fragrance. Others identify kipat hayardein with roses. Living Torah refers to it as cycla men, an attractive flower that grows in the Mediterranean region.
6.A dinar is 76.8 grams (81.6 grams according to a more stringent view) in modern measure.
7.A measure of volume equal to 1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish.
8.Half a maneh in the morning and half in the afternoon.
9.In the Holy of Holies. See Hilchot Avodat Yom HaKippurim 4:1.
10.365 portions of incense were prepared although an ordinary lunar year has 353, 354, or 355 days. Hence, at the end of the year, there was a certain amount left over. In Hilchot Shekalim 4:12, the Rambam writes that on Rosh Chodesh Nissan, the remainder of the incense was redeemed and then given to the craftsmen who prepared it. Afterwards, it was repurchased from them. Thus when a leap year was declared, there was enough incense.
11.Balsalm is an evergreen tree whose sap has a very pleasant fragrance.
12.The claw or nail of the strombus or wing-shell, a shell-fish common in the Red Sea. When burned, they emit a strong fragrance.
13.These terms refer to balsam, onycha, and storax.
14.Frankincense is the gum resin of a tree found growing in tropical regions, a member of the Burseraceae family. This resin exudes as a milky liquid and hardens into yellowish droplets, known as frankincense tears. It gives off a warm, slightly citrine perfume.
15.Musk, see Chapter 1, Halachah 3.
16.In his Commentary to the Mishnah (Keritot 1:1), the Rambam states that this is an herb that he cannot identify. Some have identified it with cassia, an aromatic bark, similar to cinnamon, but differing in strength and quality.
17.Spikenard is obtained from an Indian plant, found in the Himalaya mountains, the Nardostachys jatamansi.
18.Costus, see Chapter 1, Halachah 3.
19.Cinnamon.
20.Ceylonese cinnamon.
21.Jordanian amber.
22.This cleanses it thoroughly and improves its appearance.
23.Alternatively, wine from Cyprus.
24.For the chanting improves the spices (Keritot 6b).
25.Keritot 6b derives this concept from the description of the anointment oil in Exodus 30:32: "It is holy; it shall be holy for you." The repetition of the term "holy" implies that all of the activity to prepare it must be performed with entities that are consecrated. An equation is established between that oil and the incense offering.
26.To grind it again, lest it have solidified.
27.Although this would greatly improved its fragrance, there is an explicit Biblical prohibition (Leviticus 2:11; Hilchot Issurei Mizbeiach 5:2) against burning any such incense.
28.Sefer HaMitzvot (negative commandment 85) and Sefer HaChinuch (mitzvah 110) consider the prohibition against preparing incense for its fragrance as one of the Torah's 613 commandments.
29.This is speaking about a person who smells the fragrance of the communal incense offering. A person who smells the incense of a private individual who copied the formula of the incense offering is not liable.
See Hilchot Meilah 1:2 for the details of one's liability. See also ibid. 5:16 which states that this applies only when the column of smoke from the incense is rising. Once it has already risen, the prohibition no longer applies.
30.But not to the community as a whole.
The Radbaz quotes Rashi (Keritot 6a) which states that one is liable for death at the hand of heaven for bringing such an incense offering. (The death of Aaron's sons, Nadav and Avihu, are cited as proof for this thesis.)
31.The blood of certain sacrifices is, however, sprinkled on it, as stated in Hilchot Ma'aseh HaKorbanot 5:13; Hilchot Avodat Yom HaKippurim 4:2.
32.Sefer HaMitzvot (negative commandment 82) and Sefer HaChinuch (mitzvah 104) consider the prohibition against making such offerings on this altar as one of the Torah's 613 commandments.
33.Sefer HaMitzvot (positive commandment 34) and Sefer HaChinuch (mitzvah 379) consider this mitzvah as one of the Torah's 613 commandments.
The prooftext cited by the Rambam refers to the ark being carried by the Levites, the descendants of the family of Kehot. In Sefer HaMitzvot, however, the Rambam writes that the mitzvah for all time was to have the ark carried by the priests and not the Levites. Indeed, the narrative of the ark being carried in Joshua 3:6 and II Samuel 15:25 corroborates this thesis. (The Ramban explains that this does not contradict the Biblical command, because the priests are also descendants of Kehot.) The reason the mitzvah was fulfilled by the Levites while the Jews journeyed through the desert is because there were not enough priests to carry the ark at that time.
34.As the Bible relates, II Samuel, ch. 6, God vented His anger for the transgression on Uzzah, causing his death.
35.Thus those in the front will be walking backwards. This is necessary so that they will not be turning their backs to the ark (Bamidbar Rabbah, ch. 5).
36.Although the prooftext quoted by the Rambam speaks of the staves, using the plural term, he understands the prohibition as applying even to one of them. See the Minchat Chinuch (mitzvah 96) which discusses this issue.
37.Sefer HaMitzvot (negative commandment 86) and Sefer HaChinuch (mitzvah 96) consider the prohibition against removing the staves as one of the Torah's 613 commandments.
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Hayom Yom:
• Sunday, Sivan 10, 5774 • 08 June 2014
"Today's Day"
Sunday, Sivan 10, 5703
Torah lessons: Chumash: Beha'alotecha, first parsha with Rashi.
Tehillim: 55-59.
Tanya: Ch. 3. Now, following (p. 293)...nothing besides Him. (p.293).
The Alter Rebbe responded to an individual at yechidus: "...The Jewish people are called neirot, lamps. A lamp comprises a vessel, wick, oil and flame. But one must kindle the flame - and then it sheds light. You have a good lamp, but you lack the igniter. By sharply striking the stone of the animal soul, a spark of fire flies out and kindles the G-dly fire."
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Daily Thought:Dark Paths
He could have placed streetlamps along all the pathways of wisdom,
but then there would be no journey.
Who would discover the secret passages, the hidden treasures, if all of us took the king’s highway?
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