TODAY'S LAWS & CUSTOMS:
• END OF SHAVUOT "FULFILLMENT" DAYS
When the Holy Temple stood in Jerusalem, and all Jews would come there for the three annual "pilgrimage festivals" (Passover, Shavuot and Sukkot), Sivan 12 was the last of the seven days allotted for the offerings brought in conjunction with the Shavuot pilgrimage (unlike the festivals of Passover and Sukkot, which have seven biblically mandated days, Shavuot consists only of one day; hence the additional six days of tashlumin or "fulfillment").
Thus we do not recite the tachnun (confession and penitential suplication), and the other prayers omitted on a festival or joyous commemoration, from the 1st of Sivan until and including the 12th, as all these days bear a connection with the festival of Shavuot (see last week's calendar entries for Sivan 1 through 6).
Links: about the temple Offerings
DAILY QUOTE:
For on this day He will forgive you, to purify you, that you be cleansed from all your sins before G d.(Leviticus 16:30)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Shlach, 3rd Portion Numbers 14:8-14:25 with Rashi
• Chapter 14
8. If the Lord desires us, He will bring us to this land and give it to us, a land flowing with milk and honey. ח. אִם חָפֵץ בָּנוּ יְהֹוָה וְהֵבִיא אֹתָנוּ אֶל הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר הִוא זָבַת חָלָב וּדְבָשׁ:
9. But you shall not rebel against the Lord, and you will not fear the people of that land for they are [as] our bread. Their protection is removed from them, and the Lord is with us; do not fear them." ט. אַךְ בַּיהֹוָה אַל תִּמְרֹדוּ וְאַתֶּם אַל תִּירְאוּ אֶת עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהֹוָה אִתָּנוּ אַל תִּירָאֻם:
you shall not rebel: And consequently,“You will not fear….”
אל תמרדו: ושוב ואתם אל תיראו:
for they are [as] our bread: We will consume them like bread.
כי לחמנו הם: נאכלם כלחם:
Their protection is removed from them: Their shield and strength, their virtuous ones have died- [namely,] Job, who protected them [See Rashi on Sotah 35a, B.B. 15a]. (Another interpretation: The shade [protection] of the Omnipresent has departed from them.)
סר צלם: מגינם וחזקם. כשרים שבהם מתו, איוב שהיה מגין עליהם. דבר אחר צלו של המקום סר מעליהם:
10. The entire congregation threatened to pelt them with stones, but the glory of the Lord appeared in the Tent of Meeting to all the children of Israel. י. וַיֹּאמְרוּ כָּל הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד יְהֹוָה נִרְאָה בְּאֹהֶל מוֹעֵד אֶל כָּל בְּנֵי יִשְׂרָאֵל:
to pelt them: [I.e.,] Joshua and Caleb.
לרגום אותם: את יהושע וכלב:
the glory of the Lord: The cloud descended there. — [Mid. Tanchuma Shelach 12]
וכבוד ה': הענן ירד שם:
11. The Lord said to Moses, "How long will this people provoke Me? How much longer will they not believe in Me after all the signs I have performed in their midst? יא. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה עַד אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד אָנָה לֹא יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ:
How long: Until when. — [Onkelos]
עד אנה: עד היכן:
provoke Me: Heb. יְנַאֲצֻנִי, anger me. - [Onkelos]
ינאצני: ירגיזוני:
after all the signs: After all the miracles I performed for them, they should have believed that I am capable of fulfilling My promises.
בכל האתות: בשביל כל הנסים שעשיתי להם היה להם להאמין שהיכולת בידי לקיים הבטחתי:
12. I will strike them with a plague and annihilate them; then I will make you into a nation, greater and stronger than they." יב. אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ וְאֶעֱשֶׂה אֹתְךָ לְגוֹי גָּדוֹל וְעָצוּם מִמֶּנּוּ:
and annihilate them: Heb. וְאוֹרִשֶׁנּוּ. As the Targum [Onkelos] renders, a term denoting destruction [rather than inheritance]. You might ask, What will become of the oath I made to the patriarchs?“I will make you into a great nation,” for you are descended from them. - [Mid. Tanchuma Shelach 13]
ואורשנו: לשון תרוכין. ואם תאמר מה אעשה לשבועת אבות:
13. Moses said to the Lord, "But the Egyptians will hear that You have brought this nation out from its midst with great power. יג. וַיֹּאמֶר משֶׁה אֶל יְהֹוָה וְשָׁמְעוּ מִצְרַיִם כִּי הֶעֱלִיתָ בְכֹחֲךָ אֶת הָעָם הַזֶּה מִקִּרְבּוֹ:
But the Egyptians will hear: They will hear that You killed them.
ושמעו מצרים: ושמעו את אשר תהרגם:
that You have brought up: Heb. כִּי. This כִּי is used in the sense of אִשֵׁר,“that.” And they saw that You brought them up from among them with Your great might, and when they hear that You killed them, they will not assume that they sinned against You, but they will say that against them You were able to fight, but against the inhabitants of the Land You were unable to fight; this is [the meaning of the following verse]:
כי העלית: כי משמש בלשון אשר, והם ראו אשר העלית בכחך הגדול אותם מקרבם וכשישמעו שאתה הורגם לא יאמרו שחטאו לך, אלא יאמרו שכנגדם יכולת להלחם אבל כנגד יושבי הארץ לא יכולת להלחם. וזה הוא:
14. They will say about the inhabitants of this land, who have heard that You, O Lord, are in the midst of this people; that You, the Lord, appear to them eye to eye and that Your cloud rests over them. And You go before them with a pillar of cloud by day and with a pillar of fire by night, יד. וְאָמְרוּ אֶל יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי אַתָּה יְהֹוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר עַיִן בְּעַיִן נִרְאָה | אַתָּה יְהֹוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה:
They will say about the inhabitants of this Land: Heb. אֶל, like עַל, concerning the inhabitants of this Land. What will they say about them? What is stated at the end of the passage (verse 16), “Since the Lord lacked the ability….” Because they heard that You, O Lord, dwell among them, and You reveal Yourself to them eye to eye in an affectionate manner, and until now they had not realized that Your love for them had been withdrawn,
ואמרו אל יושב הארץ הזאת: כמו על יושב הארץ הזאת. ומה יאמרו עליהם, מה שאמור בסוף הענין, מבלתי יכולת ה', בשביל ששמעו כי אתה ה' שוכן בקרבם, ועין בעין אתה ה' נראה להם, והכל בדרך חבה, ולא הכירו בך שנתקה אהבתך מהם עד הנה :
15. and if You kill this nation like one man, the nations who have heard of Your reputation will say as follows: טו. וְהֵמַתָּה אֶת הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר שָׁמְעוּ אֶת שִׁמְעֲךָ לֵאמֹר:
and if You kill this nation like one man: suddenly, consequently, the nations who have heard….
והמתה את העם הזה כאיש אחד: פתאום, ומתוך כך יאמרו הגוים אשר שמעו את שמעך וגו':
16. 'Since the Lord lacked the ability to bring this nation to the Land which He swore to them, He slaughtered them in the desert.' טז. מִבִּלְתִּי יְכֹלֶת יְהֹוָה לְהָבִיא אֶת הָעָם הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר:
Since the Lord lacked the ability: Because the inhabitants of the Land are strong and powerful. Pharaoh cannot be compared to thirty-one kings. They will say this about the inhabitants of this land,“Since [the Lord] is incapable”-Because He did not have the ability to bring them, He slaughtered them.
מבלתי יכלת וגו': לפי שיושבי הארץ חזקים וגבורים, ואינו דומה פרעה לשלשים ואחד מלכים, זאת יאמרו על יושב הארץ הזאת:
ability: Heb. יְכֹלֶת. This is a noun form.
מבלתי יכלת: מתוך שלא היה יכולת בידו להביאם שחטם:
17. Now, please, let the strength of the Lord be increased, as You spoke, saying. יז. וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר:
Now, please, let the strength of the Lord be increased: By implementing Your word.
יגדל נא כח ה': לעשות דבורך:
as You spoke, saying: What was the statement?
כאשר דברת לאמר: ומהו הדבור:
18. 'The Lord is slow to anger and abundantly kind, forgiving iniquity and transgression, Who cleanses [some] and does not cleanse [others], Who visits the iniquities of parents on children, even to the third and fourth generations.' יח. יְהֹוָה אֶרֶךְ אַפַּיִם וְרַב חֶסֶד נֹשֵׂא עָוֹן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים:
The Lord is slow to anger: [both] towards the righteous and towards the wicked. When Moses ascended on high, he found the Holy One, blessed is He, sitting and writing, “The Lord is slow to anger.” He said to Him, “Towards the righteous?” The Holy One, blessed is He, answered him, “Even toward the wicked” He [Moses] said to Him, “Let the wicked perish!” He said to him, “By your life, you will have need for this [patience for the wicked]. When Israel sinned at [the incident of] the [golden] calf and at the [time of the] spies, Moses prayed before Him [making mention of] ”slow to anger.“ The Holy One, blessed is He, replied to Him, Did you not tell me ”Toward the righteous“? He [Moses] responded, But did You not reply to me, ”Even toward the wicked"? - [Sanh. 111a]
ה' ארך אפים: לצדיקים ולרשעים. כשעלה משה למרום מצאו משה להקב"ה שהיה יושב וכותב ה' ארך אפים. אמר לו לצדיקים. אמר לו הקב"ה אף לרשעים. אמר לו רשעים יאבדו. אמר לו הקב"ה חייך שתצטרך לדבר. כשחטאו ישראל בעגל ובמרגלים התפלל משה לפניו בארך אפים, אמר לו הקב"ה והלא אמרת לי לצדיקים. אמר לו והלא אמרת לי אף לרשעים:
cleanses: those who repent. - [Yoma 86a]
ונקה: לשבים:
does not cleanse: those who do not repent. - [Yoma 86a]
לא ינקה: לשאינן שבים:
19. Please forgive the iniquity of this nation in accordance with your abounding kindness, as You have borne this people from Egypt until now." יט. סְלַח נָא לַעֲוֹן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד הֵנָּה:
20. And the Lord said, "I have forgiven them in accordance with your word. כ. וַיֹּאמֶר יְהֹוָה סָלַחְתִּי כִּדְבָרֶךָ:
in accordance with your word: Because of what you said, namely,“They might say that God lacks the ability…”
כדברך: בשביל מה שאמרת פן יאמרו מבלתי יכולת ה':
21. However, as surely as I live, and as the glory of the Lord fills the earth... כא. וְאוּלָם חַי אָנִי וְיִמָּלֵא כְבוֹד יְהֹוָה אֶת כָּל הָאָרֶץ:
However: Heb. אוּלָם like אִבָל, but this will I to do them.
ואולם: כמו אבל זאת אעשה להם:
as surely as I live: A term expressing an oath. Just as I live and My glory fills the entire earth, so will I fulfill regarding them, “that all the people who perceived…If they will see the Land.” This verse is transposed. [It should be understood as follows:] As surely as I live, that all these men, if they see the Land…[i.e., they will not see the land] yet My glory shall fill the entire earth, so that My Name shall not be desecrated through this plague by [people] saying “Since God lacked the ability to bring them.” For I shall not kill them suddenly, as one man, but gradually, over a period of forty years.
חי אני: לשון שבועה. כשם שאני חי וכבודי ימלא את כל הארץ, כך אקיים להם, כי כל האנשים הרואים וגו' אם יראו את הארץ. הרי זה מקרא מסורס, חי אני כי כל האנשים אם יראו את הארץ וכבודי ימלא את כל הארץ, שלא יתחלל שמי במגפה הזאת לאמר מבלתי יכולת ה' להביאם, שלא אמיתם פתאום כאיש אחד אלא באיחור ארבעים שנה מעט מעט:
22. that all the people who perceived My glory, and the signs that I performed in Egypt and in the desert, yet they have tested me these ten times and not listened to My voice, כב. כִּי כָל הָאֲנָשִׁים הָרֹאִים אֶת כְּבֹדִי וְאֶת אֹתֹתַי אֲשֶׁר עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי:
have tested Me: This is to be understood literally.
וינסו: כמשמעו:
these ten times: Twice at the [Red] sea, twice with the manna, twice with the quails…, as is stated in Tractate Arachin (15a).
זה עשר פעמים: שנים בים שנים במן ושנים בשליו וכו', כדאיתא במס' ערכין (טו א):
23. if they will see the Land that I swore to their fathers, and all who provoked Me will not see it. כג. אִם יִרְאוּ אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל מְנַאֲצַי לֹא יִרְאוּהָ:
if they will see: They will not see it.
אם יראו: לא יראו:
will not see it: They will not see the Land.
לא יראוה: לא יראו את הארץ:
24. But as for My servant Caleb, since he was possessed by another spirit, and he followed Me, I will bring him to the land to which he came, and his descendants will drive it[s inhabitants] out. כד. וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל הָאָרֶץ אֲשֶׁר בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה:
another spirit: Two spirits, one [which he spoke] with the mouth, and one [he concealed] in his heart. He told the spies, “I am with you in your plot,” but in his heart he intended to say the truth. Because of this, he was able to silence them, as it says, “Caleb silenced…” (13:30), for they thought that he would concur with them. This is what is stated in the Book of Joshua (14:7),“I [Caleb] brought back word to him [Moses] as it was in my heart”-but not according to what I had said. - [Mid. Tanchuma Shelach 10]
רוח אחרת: שתי רוחות אחת בפה ואחת בלב, למרגלים אמר, אני עמכם בעצה, ובלבו היה לומר האמת ועל ידי כן היה בו כח להשתיקם, כמו שנאמר (לעיל יג ל) ויהס כלב, שהיו סבורים שיאמר כמותם, זהו שנאמר בספר (יהושע יד ז) ואשיב אותו דבר כאשר עם לבבי, ולא כאשר עם פי:
and followed Me: Heb. וַיְמַּלֵא אַחֲרָי, lit., he filled after Me. He followed Me wholeheartedly [lit., he filled his heart after Me]; this is an elliptical verse [since the word לִבּוֹ,“his heart,” is missing but implied].
וימלא אחרי: וימלא את לבו אחרי וזה מקרא קצר:
to which he came: Hebron shall be given to him.
אשר בא שמה: חברון תנתן לו:
will drive it[s inhabitants] out: Heb. יוֹרִשֶׁנָּה, as the Targum [Onkelos] renders,“They will drive out.” They will expel the giants and the people who dwell in it. But it [the word יוֹרִשֶׁנָּה] is not be rendered as“will inherit it” unless the text has יִירָשֶׁנָּה.
יורשנה: כתרגומו יתרכינה, יורישו את הענקים ואת העם אשר בה, ואין לתרגמו יירתינה, אלא במקום יירשנה:
25. The Amalekites and the Canaanites dwell in the valley. Tomorrow, turn back and journey into the desert toward the Red Sea." כה. וְהָעֲמָלֵקִי וְהַכְּנַעֲנִי יוֹשֵׁב בָּעֵמֶק מָחָר פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם סוּף:
The Amalekites: If you go there [to the valley] they will kill you, since I am not with you.
והעמלקי וגו': אם תלכו שם יהרגו אתכם, מאחר שאיני עמכם:
Tomorrow, turn back: Turn around and travel [back to the desert].
מחר פנו: לאחוריכם וסעו לכם וגו':
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Tehillim: Psalms Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
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Tanya: Shaar Hayichud Vehaemunah, end of Chapter 3
• Lessons in Tanya
• Today's Tanya Lesson
Tuesday, Sivan 12, 5774 • June 10, 2014
Shaar Hayichud Vehaemunah, end of Chapter 3
וכדברים האלה ממש בדמותם כצלמם הם כל הברואים לגבי שפע האלקי מרוח פיו השופע עליהם ומהוה אותם, והוא מקורם
The exact parallel [to this illustration] is the relationship between all created beings and the Divine flow [of the life-force that emanates] from the “breath of His mouth,” which flows upon them and brings them into existence and is their source.
והם עצמם אינם רק כמו אור וזיו מתפשט מן השפע ורוח ה׳ השופע ומתלבש בתוכם, ומוציאם מאין ליש
However, [the created beings] themselves are merely like a diffusing light and effulgence from the flow and spirit of G d, which issues forth [from Him] and becomes clothed in them, and brings them from naught into being.
ולכן הם בטלים במציאות לגבי מקורם, כמו אור השמש שבטל במציאות ונחשב לאין ואפס ממש
Hence, their existence is nullified in relation to their source, just as the light of the sun is nullified and is considered naught and utter nothingness,
ואינו נקרא בשם יש כלל כשהוא במקורו, רק תחת השמים שאין שם מקורו
and is not at all referred to as “existing” when it is within its source, viz., the sun; the term “existence” applies to it only beneath the heavens, where its source is not present.
כך כל הברואים אין נופל עליהם שם יש כלל, אלא לעיני בשר שלנו
In the same manner, the term “existence” can be applied to all created things only as they appear to our corporeal eyes,
שאין אנו רואים ומשיגים כלל את המקור, שהוא רוח ה׳ המהוה אותם
for we do not see nor at all comprehend the source, which is the spirit of G d that brings them into existence.
ולכן נראה לעינינו גשמיות הנבראים וחומרם וממשם שהם יש גמור
Therefore, since we do not see nor comprehend their source, it appears to our eyes that the physicality, materiality and tangibility of created things actually exist,
כמו שנראה אור השמש יש גמור כשאינו במקורו
just as the light of the sun appears to exist fully when it is not within its source, and is found within the expanse of the universe.
In truth, the Source of all creatures is constantly found within them, our failure to perceive this notwithstanding. Hence, their existence is totally nullified in relation to their source and they cannot be said to truly “exist”.
רק שבזה אין המשל דומה לנמשל לגמרי לכאורה
But in the following respect, the illustration is apparently not completely identical with the object of comparison.
שבמשל אין המקור במציאות כלל בחלל העולם ועל הארץ, שנראה שם אורו ליש גמור
For in the illustration, the source — the sun — is not present at all in the expanse of the universe and upon the earth, where its light is seen as actually existing.
Since the sun itself is not present upon the earth, its rays are able to assume a seeming reality of their own. It is therefore readily understandable why they are perceived as existing independently.
מה שאין כן כל הברואים הם במקורם תמיד
By contrast, all created beings are always within their source, the Divine activating force, which is continuously found within them, constantly creating and animating them ex nihilo,
רק שאין המקור נראה לעיני בשר
and it is only that the source is not visible to our physical eyes.
Since in reality they are indeed within their source at all times, —
ולמה אינם בטלים במציאות למקורם
Why are they not nullified in their source?
Why are creatures not nullified within their source in an obvious and revealed manner, so that there is no mistaking them as independently existing beings?
אך להבין זה צריך להקדים
To understand this, some prefatory remarks are necessary.
The Alter Rebbe will go on to explain that the Divine power of concealment and contraction is responsible for hiding G d’s light, so that it will not be perceptible to created beings. This enables creation to be perceived as possessing “existence”, whereas in reality it is totally nullified within its source.
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Rambam:• Daily Mitzvah - Sefer Hamitzvos:
Tuesday, Sivan 12, 5774 • June 10, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 23
The Service of the Levites
"And the Levite shall do the service of the Tent of Meeting"—Numbers 18:23.
The Levites – and only the Levites – are commanded to discharge the Levite duties in the Holy Temple. These duties include serving as gatemen and accompanying with song the offering of the sacrifices.
The Service of the Levites
Positive Commandment 23
Translated by Berel Bell
The 23rd mitzvah is the commandment to the Levites to carry out certain types of service in the Holy Temple, such as closing the gates, and singing at the time when the sacrifices were offered.
The source of this mitzvah is G‑d's statement,1 "This is the service of the Levites."
The Sifri2 says, "We might think that the Levite can serve if he wants to, but that if he doesn't want to, he is not obligated. The Torah therefore says, 'This is the service of the Levites' — even against their will." This means that it is obligatory upon him and that the mitzvah is forced upon him.
What the service of the Levites consists of is explained in many places in tractates Tamid3 and Middos.4 It is also explained in the second chapter of tractate Erachin5 that only the Levites can perform the service of singing. This commandment is repeated in another verse,6 "He can serve in the name of G‑d, his G‑d just the same as any of his fellow Levites." Our Sages explained in the second chapter of Erachin, "What is meant by service 'in the name of G‑d'? It refers to the singing."
FOOTNOTES
1.Num. 18:23.
2.Ibid.
3.5:6. 6:7.
4.1:1.
5.11a.
6.Deut. 18:7.
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Negative Commandment 72Priests and Levites Exchanging Duties
"Each man individually to his task and his load"—Numbers 4:19.
The kohanim (priests) and Levites each have their unique tasks in the Holy Temple. As such, Levites are forbidden to discharge any of the duties that are the domain of the kohanim, and vice versa.
Indeed, it is also forbidden for a priest or Levite to get involved in a task that was assigned to a fellow priest or Levite. The Talmud relates that Rabbi Joshua ben Chananiah once wished to aid his fellow Levite Rabbi Yochanan ben Gurgoda. "Desist from this," Rabbi Yochanan told him, "for you are already liable to pay with your life. For I am of the gatemen and you are of the singers..."
Priests and Levites Exchanging Duties
Negative Commandment 72
Translated by Berel Bell
The 72nd prohibition is that the Levites are prohibited from performing any Temple service which belongs to the kohanim, and the kohanim from performing any Temple service which belongs to the Levites. The reason for this is that each of these two families, i.e. the kohanim and the Levites, have their own specific types of service in the Holy Temple. Therefore G‑d (exalted be He), addressed a prohibition to both simultaneously, that each group should perform its own type of service, not the other's. This was told to them in the verse,1 "Each one shall be placed on his service and carry his load."
The prohibition is conveyed in G‑d's statement2 (exalted be He), to the Levites, "But they shall not approach the sacred vessels or the altar, so that they not die." He then continued by saying to the kohanim,3 "[so that they not die,] not they and also not you." The phrase, "and also not you," means "you [i.e. the kohanim] are included in this prohibition. Just as you are commanded to perform your service, i.e. with the sacred vessels and the altar, so too you are forbidden from performing their service."
The Sifri4 says, "The words, 'They shall not approach the sacred vessels or the altar,' constitutes a prohibition. The words, "so that they not die,' is the punishment. This teaches only that the Levites have a prohibition and punishment for performing the kohanim's service. How do we know that same applies for the kohanim performing that of the Levites? From the words, 'not they.' [How do I know further than a Levite of] one group [is forbidden to do the work of] the other group? From the words, 'and also not you.' It once occurred that R. Yehoshua ben Chananya tried to help R. Yochanan ben Gudgada [to close the gates of the Sanctuary; whereupon the latter] said to him: 'Go back! You are already guilty of the death penalty since I am from those who take care of the gates5 and you are from those that sing.' " This explains clearly that anyone who serves in a way not meant for him receives a heavenly death penalty.
Similarly, the kohanim may not perform the service of the Levites; but the punishment for doing so is lashes, not death. The Mechilta6 says, "[The verse says,] 'But they shall not approach the sacred vessels or the altar.' One might think that one is punished even for touching them. The verse therefore says 'but' — one is punished only for performing a type of service. This verse only teaches about Levites who perform the service of the kohanim. From where do we derive the prohibition of kohanim performing the service of the Levites? From the words, 'not they and also not you.' " There it also says, "Levites who perform the service of the kohanim are punished by death, but kohanim who perform the service of the Levites only transgress a regular prohibition."
FOOTNOTES
1.Num. 4:19.
2.Ibid., 18:3.
3.Ibid.
4.Ibid.
5.Although both were Levites and were performing Levitical service, they still had to keep to their assigned task.
6.See Kapach, 5731, footnote 75.
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Positive Commandment 32
Honoring the Priests
"You shall sanctify him, for he offers up the food offering of your G d; he shall be holy to you"—Leviticus 21:8.
We are commanded to honor and exalt the seed of Aaron, the kohanim (priests), and to acknowledge their holiness.
This mitzvah applies whether or not the specific priest desires such honor. This mitzvah applies also to maimed kohanim, though they are not eligible to serve in the Holy Temple.
We fulfill this mitzvah by honoring the priest with the first aliyah to the Torah and leading the Grace after Meals, and by allowing him to take the first choice portion of food.
Honoring the kohanim is, in effect, honoring G d, who chose them to serve Him [in the Holy Temple] and offer the sacrifices.
Honoring the Priests
Positive Commandment 32
Translated by Berel Bell
The 32nd mitzvah is that we are commanded to exalt, honor, and elevate the descendants of Aaron [i.e. kohanim]; to treat them in a way of holiness and respect. Even if they refuse to accept it, one should not listen to them. All this is to honor G‑d (exalted be He), since He singled them out to serve Him and offer His sacrifices.
The source of this mitzvah is G‑d's statement,1 "You must keep him holy, since he presents the food-offering to G‑d."
Our Sages explained,2 "The word 'vikidashto' ('keep him holy') refers to every matter of holiness: he should be the first to read in the Torah; first to recite the blessing [after meals]; first to take the choicest portion."
The Sifra3 also says, "The word 'vikidashto' ('keep him holy') implies 'even against his will.' " This means that this commandment is given to us, and does not depend on the desire of the kohen.
The Sages also said,4 "The phrase,5 'they shall be holy unto their G‑d,' means even against their will. 'They must remain holy,' comes to include even those kohanim who have a blemish." We should not say, "Since he is not fit6 to 'present the food-offering to G‑d,' why should we give him special treatment and show him honor and respect?" The Torah therefore said [the apparently redundant phrase], "they must remain holy" — to teach you that it applies to all from this distinguished lineage, whether blemished or blemish-free.
The proper conditions7 under which they must be honored are explained in various Talmudic passages: Makkos,8 Chullin,9 Bechoros,10 Shabbos,11 and others.
FOOTNOTES
1.Lev. 21:8.
2.Gittin 59b.
3.Parshas Emor, Ch. 1, Halachah 14.
4.Sifra, ibid., Halachah 6.
5.Lev. 21:6.
6.Because of his blemish. See N70.
7.I.e. to exclude when a kohen forfeits his sanctity.
8.See Kapach, 5718, footnote 130; 5731, footnote 71.
9.132b.
10.45b.
11.55b. See Kapach, 5731, footnote 74.
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Positive Commandment 36
The Priestly Shifts
"And if a Levite comes . . . he may come whenever his soul desires . . . and he may serve in the name of G d, his G d, just like all his Levite brothers, who stand there before G d. They shall eat equal portions..."—Deuteronomy 18:6-8.
We are commanded to divide the kohanim (priests) into shifts, so that each week another shift should serve in the Holy Temple. Only during the festivals shall all the kohanim serve together.
The prophet Samuel and King David divided the kohanim into 24 shifts.
The Priestly Shifts
Positive Commandment 36
Translated by Berel Bell
The 36th mitzvah is that we are commanded that the kohanim shall serve in watches, i.e. that each watch shall serve for one week's time. They shall not be mixed together except for the festivals, when all watches shall serve together and anyone who comes may perform the service. It is explained in Chronicles1 that Dovid and Shmuel divided them and assigned them to 24 watches.2 In tractate Sukkah3 it is explained that during the festivals, all are treated equally.
The verse which refers to this mitzvah is G‑d's statement,4 "A Levite5 can come [from one of your gates]...whenever he wishes...and may serve before G‑d, his G‑d, just the same as any of his fellow Levites whose turn it is to serve before G‑d. He shall receive the same portion to eat."
The Sifri6 says, "From the phrase, 'whenever he wishes' one could think that it means any time whatsoever. The Torah therefore says, 'from one of your gates,' i.e. when all the Jewish people are gathered at one gate7 — during the three festivals. One could think that all watches share equally during the festival even in offerings that are not specifically festival offerings.8 The Torah therefore says, 'The only exception is that which was sold by the ancestors.' What did the ancestors 'sell' to each other? They said, 'You [will serve] in your Shabbos and I in my Shabbos.' " This means that they agreed to setting up a system of watches with a different watch each week. The Targum also explains the verse in this way: "Except for the watch of that week, because that is how the ancestors established it."
The details of this mitzvah are explained in the end of tractate Sukkah.9
FOOTNOTES
1.Chronicles I, 9:22.
2.In Hilchos Klei HaMikdash 4:3, the Rambam writes that Moses originally split them into 8 groups.
3.55a.
4.Deut. 18:6-8.
5.In Hilchos Klei HaMikdash 4:6, the Rambam explains that here the word "Levite" refers to kohanim. This is obvious from the end of the verse, which says, "He shall receive the same portion to eat," and only kohanim receive "portions" in the Holy Temple.
6.Deut., ibid.
7.I.e. Jerusalem.
8.Such as the offerings of Shabbos, when the festival falls on Shabbos. Although it is brought during the festival, such an offering is treated as a regular offering and the service is performed by the kohanim of that week's watch.
9.55a.
________________________________________
Rambam:
• 1 Chapter: Shechenim Shechenim - Chapter Two Shechenim - Chapter Two
Halacha 1
The following laws apply with regard to courtyards in villages where every person builds a house for himself, and thus the courtyard in between the two houses is used jointly by all the members of the two households. Every opening is granted four cubits in front of it for the entire length of the opening. With regard to the remainder of the courtyard, if there is enough to provide every partner with four cubits by four cubits, it is divided. If not, it is not divided. For any courtyard that is not four cubits by four cubits cannot be called a courtyard, as we have explained.
What is implied? If there were two partners, one owned two houses in the courtyard and the other owned one. For the one who owns two houses, we grant him four cubits from the courtyard in front of the entire width of the entrances to each of his homes, even if the entrances of each are ten cubits wide. And we give the partner who owns one house four cubits in front of the entire width of the entrance to his home.
With regard to the remainder of the courtyard, if it is at least eight cubits by four cubits, so that each one will receive a portion at least four cubits by four cubits in addition to the area in front of the entrances, it is considered large enough to divide, and it should be divided. If it is smaller than this, it is not large enough to divide.
Halacha 2
When a house in a courtyard has many entrances on all sides, it is granted four cubits on every side. If the owner designates one entrance as the entrance to the house, he is granted four cubits only opposite this entrance.
Halacha 3
When a person can enter an excedra carrying his load, he is not granted these four cubits. If not, he is granted these four cubits. For the sole reason our Sages said that a person is granted four cubits for every entrance is so that he can unload his burden there.
Halacha 4
A person is granted four cubits in front of a guard's room or a porch.
If there are five structures that open up to a porch, and the porch opens up to a courtyard, only four cubits are granted.
Halacha 5
A chicken coop is not granted four cubits.
Halacha 6
When a house has a roof over half of it, but not over the second half, regardless of whether the roofed portion is on the inside or toward the outside, it is not granted four cubits.
Halacha 7
Although the entrance to a house is closed off, the owner is granted four cubits. If, however, the owner destroyed the doorway and closed it entirely, it is not granted four cubits.
Halacha 8
When a house is smaller than four cubits by four cubits, its owner is not granted four cubits in the courtyard.
Thus, the following rule applies if there is a courtyard with two structures, and at least one of them is smaller than this minimal size. If the courtyard contains four cubits for one owner and four cubits for the other, even though this measure reaches the entrance of the structure, the courtyard is divided.
The manure in the courtyard should be divided according to the entrances. The levy of the king for the keep of his legions is divided according to the number of people living in the courtyard.
Halacha 9
When partners desire to divide an entity that is not fit to be divided, they may divide it, although because of their actions it will no longer be called by the same name.
With regard to holy scrolls, by contrast, even though the partners desire, a scroll should not be divided.
When does the above apply? When all the sacred writings are contained in one scroll, but if the sacred writings are contained in two scrolls, they may be divided.
Halacha 10
When partners desire to divide a place that is not large enough to be divided, each one has the right to retract until the actual division is made. This applies even when the decision was confirmed with a kinyan, for this is merely a kinyan concerning words, as we have explained.
If, however, the partners made a kinyan, stating that this one desired the portion of the property in one direction, and the other desired the portion of the property in the other direction, they cannot retract. Similarly, if each one went and manifested ownership over his portion, neither can retract, even though they did not confirm their commitment with a kinyan.
Halacha 11
When brothers divide an estate by lottery, once one of them receives his lot, they all acquire the remainder of the property. The rationale is that with the satisfaction that they receive from the fact that they carried out the agreement that they arranged between themselves, each one concluded the matter and transferred the appropriate share to his fellow.
Halacha 12
When brothers divide an estate, they are considered as having purchased their shares from each other. Thus, none of them is entitled to claim from any of the others the right of passage, the right to erect a ladder, the right to maintain a window, or the right to the passage of an irrigation channel. For once they have divided the property, none of them has any right with regard to the property belonging to any of the other brothers.
Therefore, one brother may tell another: "When the field was owned by one person, he would cause this irrigation ditch to pass from one place to another. Now, however, that this field has become my portion, I have the right to close the irrigation ditch." Similarly, he may block off a window that looks over his portion and build next to a ladder, even though it nullifies its usefulness.
The same laws apply when two people buy a field in partnership from one person and then decide to divide the property. Neither has any rights with regard to the portion of his colleague. The owner of either portion may dam the irrigation ditch or block off the windows.
Halacha 13
When, by contrast, two people buy a field from two other people, or from two brothers, neither has the right to dam the irrigation ditch or to change any other of the privileges that one of the sellers had established as his own, even though it is damaging to his colleague.
Halacha 14
The following rule applies with regard to a courtyard owned in partnership that is large enough to divide or one that was divided by consent, even though it is not large enough to divide. Each of the partners may compel the other to join in the building of a wall in the middle of the courtyard, so that one will not see the other when using the courtyard.
The rationale is that damage caused by an invasion of privacy is considered to be damage.
Neither partner can claim that it is an established fact that the courtyard has remained without a wall. Instead, even though the courtyard stood many years without a divider, one partner can compel the other to join in the building of a divider whenever he desires.
Halacha 15
The space where the wall will be built comes from both partners.
How wide must the partition be? Everything depends on local custom. Even if the local custom is to make a partition from reeds or palm leaves, such a partition is made, provided it does not leave open space for one neighbor to look and see his colleague.
Halacha 16
How high must the wall be? No smaller than four cubits. Similarly, in a garden, a person may compel his neighbor to separate their two gardens with a divider ten handbreadths high. But in a stretch of fields, there is no need to separate one person's stretch of fields from another unless this is the local custom.
If a person desires to make a distinction between his stretch of fields and that belonging to his colleague, he must build the barrier within his own property. Therefore, he should make a sign of approximately a cubit by a cubitof mortar on the outside to indicate that the wall belongs to him. Therefore, if the wall falls, both the land and the stones belong to him.
If the wall is built by the two of them in partnership, they should build a projection on both sides. Therefore, if the wall falls, they both share the space and the stones.
Halacha 17
The following rule applies when a person sells a garden to a colleague without any specifications. If it is attached with other gardens, we compel the purchaser to construct a fence between them. This applies even when the custom is not to erect fences in gardens. If, however, he sells a field without any specifications, we do not require him to erect a fence unless this is the local custom.
Halacha 18
In a place where it is customary to use stones that are not hewn to build the walls that divide courtyards or gardens, each of the partners should give three handbreadths. If they use hewn stones, each of the partners should give two and a half handbreadths. If they use broken bricks, each of the partners should give two handbreadths. If they use bricks, each of the partners should give a handbreadth and a half. All these measures include the thickness of the wall and the mortar.
Since the space of the wall belongs equally to both of them, should the wall fall, the space and the stones are shared equally between them. Even if the wall fell into the property of one of them, or one cleared all the stones into his property and claimed that his colleague sold him his portion or gave it to him as a gift, his word is not accepted. Instead, they are considered to belong to both of them unless one of them proves his claim.
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Rambam:
• 3 Chapters: Kli Hamikdash Kli Hamikdash - Chapter 6, Kli Hamikdash Kli Hamikdash - Chapter 7, Kli Hamikdash Kli Hamikdash - Chapter 8
Kli Hamikdash - Chapter 6
Halacha 1
It is impossible for the sacrifice of a person to be offered without him standing in attendance. [Now,] the communal offerings are the sacrifices of the entire Jewish people, but it is impossible for the entire Jewish people to stand in the Temple Courtyard at the time they are being offered. Therefore, the prophets of the first era1 ordained that there be selective upright and sin-fearing Jews who should serve as the agents of the entire Jewish people2 to stand [and observe the offering of] the sacrifices. They were called "the men of the maamad."3
They divided them into 24 ma'amadot, equaling the number of watches of the priests and Levites. Over each of the watches was one who was appointed as [the supervisor] of them all. He was called the head of the ma'amad.
Halacha 2
Each week, the members of the ma'amad of that week would gather together. Those [living] in Jerusalem or close to it would enter the Temple with the priestly and Levitical watch of that week. When [the week of] their ma'amad arrived, those members of the ma'amad who [lived] in distant places would gather in the synagogues of their locale.
Halacha 3
What would those who gather together - both in Jerusalem and in the synagogues - do? They would fast on the Monday, Tuesday, Wednesday, and Thursday of their week. They would not fast on Friday out of respect for the Sabbath4 and not on Sunday, so they would not make a transition from the pleasure of the Sabbath to a fast.5
Halacha 4
On every day of the week that was their ma'amad, they would recite four prayer services: the morning service, the afternoon service, the neilah service,6 and another prayer service between the morning service and the afternoon service which was additional [and unique] for them.7 In the ma'amad, the priests bless the people three times, in the morning service, in this additional service, and in the neilah service.8
They would have three men read from the Torah twice a day: in the morning service and in the second service that they would add.9 In the afternoon service, they would not read the Torah. Instead, they would recite the Shema by heart. They would not gather for the afternoon service on Friday, for they were busy [with their preparations] for the Sabbath.
Halacha 5
Their gathering together for each of these prayers of these four services and their standing in prayer, supplication, and petition and reading the Torah is called a ma'amad.
Halacha 6
What would they read [from the Torah]? The narrative of creation.10 On the first day, they would read: "In the beginning," "Let there be a firmament;"11On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
Halacha 7
A large passage12 would be read by two men, a small passage, by one. The two passages that were read in the morning would be read during this second service from a scroll. They would then be read again during the afternoon service by heart.
Halacha 8
During the eight days of Chanukah, the men of the ma'amad would not carry out a ma'amad13 in the morning service.14 On any day when there was a Musaf sacrifice,15 there was not a ma'amad during their second service, nor in the afternoon service,16 only during the morning and neilah services. On any day when there was a sacrifice of wood,17 there was not a ma'amad during the neilah service, only during the morning, second, and afternoon services.
Halacha 9
What was a sacrifice of wood? Certain families had a fixed time on which they would go out to the forests and bring wood for the arrangement [on the altar].18 On the day designated for this family to bring their sacrifices, they would bring voluntary burnt offerings. This was called the sacrifice of the wood. It was like a festival for these families and they were forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 10
Even a private individual who gave wood or logs for the arrangement [of the altar]19 is forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 11
The men of the ma'amad are forbidden to have their hair cut and to launder [their clothes] throughout the week [they serve in the Temple]. On Thursday,20 they were permitted in honor of the Sabbath. Why were they forbidden to have their hair cut and to launder [their clothes]? So that they would not enter their ma'amad while they were unkept. Instead, they would have their hair cut and launder [their clothes] beforehand.21
FOOTNOTES
1.Samuel and David (Ta'anit 27a).
2.In his Commentary to the Mishnah (Ta'anit 4:2), the Rambam writes: " Their intent and their goal was involvement in Divine service and prayer. They were not occupied with their own concerns. Their minds and their thought were on the sacrifices."
3.Ma'amad literally means "standing," because they would stand over the sacrifice or stand in prayer, as stated in Halachah 5. The term also has the connotation of "status" and "dignified position."
4.So that they would have the energy to make their Sabbath preparations.
5.This would weaken them exceedingly (ibid.).
6.Neilah means "closing." Hilchot Tefilah 1:7 states that the Men of the Great Assembly ordained "a prayer after the afternoon service [to be recited] close to sunset on fast days only to increase supplication and pleading due to the fast. This is called the neilah service, as if to say the gates of heaven are being closed." Since the men of the ma'amad were observing an ordained fast, they would recite this service as well.
7.The Ra'avad differs and maintains that there was not an extra service ordained especially for the men of the ma'amad. If the Mishnah spoke of Musaf, the additional service, in this context, the intent was a day like Rosh Chodesh when Musaf would be recited by the entire Jewish people.
The Radbaz supports the Rambam's opinion, explaining that during this prayer service they would pray that the sacrifices be accepted and that Jews in situations of danger be saved.
8.They would not bless the people in the afternoon service, because generally, it was suspected that a priest might be intoxicated in the afternoon and it is improper to bless the people in such a state. Hence, our Sages forbade the recitation of the priestly blessing in the afternoon service at all times. They allowed it to be recited in the Neilah service, because the neilah service is only recited on a fast day. In later generations, it became customary to recite the priestly blessing (or in the Ashkenazic community, the passage Eloheinu V'Elohei Avoseinu) in the afternoon service, because at present, it is customary to recite the afternoon service late on a fast day. Hence, it resembles the neilah service and will not be confused with an ordinary afternoon service. See the Rambam's Commentary to the Mishnah (Taanit 4:1), Hilchot Nesiat Kapayim 14:1-2.
9.The Ra'avad differs here as well and states that there is no extra service and, hence, no extra Torah reading, except on a day when Musaf is recited.
10.In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained."
11.On each day, they would read the passage associated with that and the following day of creation.
12.I.e., three aliyot were given out for each reading. If the passage was large - i.e., it contained eight verses - two aliyot were given in it and the third aliyah was given for the second passage that accompanied it.
13.I.e., read from the Torah or recite the readings by heart [the Rambam's Commentary to the Mishnah (loc. cit.:4)].
14.Since they would recite the Hallel prayers that day. As Taanit 4:4 states: Whenever Hallel was recited [and the Musaf service was not recited (the Rambam's Commentary to the Mishnah)], there was no ma'amad. The rationale is that since the recitation of Hallel took time, no further obligations were imposed on the men of the ma'amad.
15.I.e., on the intermediate days of the festivals and on Rosh Chodesh.
16.For they were occupied with the sacrifice of the Musaf service.
17.See the following halachah.
18.In his Commentary to the Mishnah (loc. cit.:5), the Rambam refers to Nechemiah 10:35 which speaks of casting lots for the wood offering. Implied is that different families were allotted the responsibility for bringing wood for the altar and were given different days to bring that wood. On that day, in addition to the wood, they would bring other sacrifices, as the Rambam continues to explain.
19.For bringing wood is considered equivalent to bringing a sacrifice and the day on which a person brings a sacrifice is considered as his private festival.
20.And certainly on Friday (Rambam LeAm).
21.See Hilchot Bi'at HaMikdash 1:17,12.
Kli Hamikdash - Chapter 7
Halacha 1
There were fifteen officers in the Temple and similarly, an officer would always be appointed over these fifteen matters.1 They are [responsible for]:
a) the time [for the offering of the sacrifices],2
b) the locking of the gates,3
c) the guards,4
d) the singers,5
e) the cymbals and the other musical instruments,6
f) the lotteries,7
g) the pairs [of doves],8
h) the seals,9
i) the wine libations,10
j) the sick,11
k) the water,12
l) the preparation of the showbread,13
m) the preparation of the incense offering,14
n) the preparation of the curtains,15
o) the preparation of the priestly garments.16
Halacha 2
Each one of these officers has many men under his command in order to arrange the task over which he is appointed.
The one [appointed] to supervise the times: He and his men watch the times. When the time comes for a sacrifice to be offered,17 he or one of the men under his charge announce: "Priests arise to the [Temple] service. Levites [go] to the platform,18 Israelites, to the ma'amad." When his voice was heard, everyone would proceed to his task.
Halacha 3
The one [appointed] to supervise the locking of the gates: At his command, the gates would be locked19 and opened.20 Those who sound [the trumpets] every day for the opening of the gates sound them only by his instruction. Every day, [the trumpets] were sound three times at the opening of the gates [in the following manner]: a tekiah,21 a teruah,22 and a tekiah.
Halacha 4
The one [appointed] to supervise the guards: He is "the officer of the Temple Mount" who would walk around [checking] the Levites23 [who would guard the Temple] every night. Whenever anyone would sleep at his post, he would strike him with his staff and burn his garment.24
Halacha 5
The one [appointed] to supervise the singers: Each day, he would chose singers to stand on the duchan to sing melodies. At his command, [the trumpets] would be sounded for the sacrifices. There were never less than 21 trumpet blasts sounded each day in the Temple: three at the opening of the gates [of the Temple Courtyard],25 nine for the daily offering of the morning,26 and nine for the daily offering of the afternoon. On a day when a Musaf offering is brought, nine trumpet blasts are added for the Musaf offering. If Rosh Chodesh or a festival falls on the Sabbath27 or Rosh HaShanah falls on the Sabbath - in which instance three Musaf offerings are brought28- we do not sound the trumpets for each Musaf offering individually. Instead, nine trumpet blasts are sounded for all the Musaf offerings.
Halacha 6
One Friday, six trumpet blasts are added: three29 to [notify] the people [when] to cease work30 and three to make a distinction between the holy and the mundane. On the pilgrimage festivals, three are added [to announce] the opening of the lower gate, i.e., the gate to the Women's Courtyard,31 and three [to announce] the opening of the upper gate, i.e., the Gate of Nicanor.32
Why is it called the upper gate? Because it is higher than the Women's Courtyard.33On Sukkot, three trumpet blasts are added [to announce] the filling of [a vessel with] water which is used for a libation on that holiday.34 The trumpets are not sounded for the filling of the water on the Sabbath. Three trumpet blasts are added upon the altar while the water libation is being offered.
All of these trumpet blasts were sounded under the direction of the officer in charge of the singers and at his command. All of these blasts were sounded with trumpets.35
Halacha 7
The one [appointed] to supervise the cymbal: He would arrange all the musicians who would help the Levites together with their instruments, as we explained.36
Halacha 8
The one [appointed] to supervise the lotteries, he would conduct the lotteries between the priests every day until each one would perform the work that he acquired through the lotteries. There were four lotteries conducted every day. In Hilchot Temidim,37 I will explain how these lotteries were conducted.
Halacha 9
The one [appointed] to supervise [the sale of] the pairs of doves:38 He is the one with whom a price is determined to sell pairs [of doves] for the sacrifices, so-and-so many doves for a sela. Everyone who was obligated to [bring] turtle doves39 or doves40 [as a sacrifice]41 would bring the money for them to the Temple. This officer would give the pairs [of doves] to the people bringing the sacrifices. He would make a reckoning with the treasurers and they would provide him with [the doves].42
Every thirty days, a price was established with him. If the price decreases [during that month], [the Temple treasurers] supply him with them according to the lower price. If it increases, they provide them at the price established [originally], for the Temple is always given the upper hand [in business transactions]. Similarly, if a pair of doves is discovered to be unacceptable or was disqualified before it was offered, [this officer] must provide another in its place.43
Halacha 10
The one [appointed] to supervise [the sale of] the seals: He would receive the money for the wine libations from those obligation to bring libations and give them seals. The one [appointed] to supervise the wine libations would sell the wine libations.44
Halacha 11
What is implied? There where four seals in the Temple, one which had "calf" written on it,45 a second which had "male" written on it,46 a third which had "kid" written on it,47 and a fourth that had "sinner" written on it.48
Halacha 12
Whoever would bring his sacrifices to the Temple would give the money for the wine libations to the officer in charge of the seals. He would give him seals according to the number of sacrifices he brought. If a person afflicted with tzara'at was wealthy, he should give him one seal with "sinner" written upon it.49 The recipient then takes the seals to the officer in charge of the wine libations and he gives him wine libations according to the number of seals he has and what is written upon them. In the evening, [the two officers] meet and one gives the other seals and receives money in exchange for them.
If there is extra money, it is given to the Temple treasury.50 If there is less money, the officer in charge of the seals must pay from his own resources. When a person loses a seal, he should wait until the evening. If there is found an extra amount of money equivalent to the seal that he claims, it is given to him. If not, it is not given to him.
The date of each day is written on the seal [to protect against] deceivers [to prevent] one from keeping a seal in his possession until the price of the libations increases.51
Halacha 13
Every thirty days, a price for the wine and the flour is established with the officer in charge of the wine libations. If the price of the wine libations increases, he must supply them according to the price established beforehand. If their price decreases, he must supply them according to the lower price.52
The profit the Temple treasury makes on these [fluctuations in] price is called "the windfall of the libations." It is used to purchase burnt offerings as "the desert of the altar."53 Burnt offerings of doves are not used for this purpose, because doves are not used for communal offerings.54
Halacha 14
Since the priests stand on the floor at all times,55 eat much meat,56 and during their Temple service, they are not covered by any garments other than one cloak, they [often] suffer digestive ailments.57 Therefore an officer is appointed to check them and heal all their illnesses. He and the people in his charge are involved with them at all times.58
Halacha 15
Similarly, an officer is appointed to dig cisterns and reservoirs59 and fix the cisterns for people at large so that there will be water available in Jerusalem for all of its inhabitants and for all those who come on the pilgrimage festivals.60
And there was one appointed for all the craftsmen who prepare the showbread and he supervises all their work.61 And there is one appointed over the craftsmen who prepare the incense offering and he supervises all their work.62
Halacha 16
The one [appointed] to supervise [the making of] the curtains would be in charge of all those who wove the curtains and embroidered [designs]63 on them so that they would be prepared for the Temple and the gates.
Each year, they would make two curtains64 to separate between the Sanctuary and the Holy of Holies.65 The strands of these curtains were all six-fold. They were of four types of fabric: linen, sky-blue dyed wool, purple dyed wool, and crimson dyed wool. Each one was six fold. Thus there were 24 strings.66 The curtains were a hand-breadth67thick. They were woven with 72 heddles.68 Its length was forty cubits and its width was 20 cubits.69
Halacha 17
There were thirteen curtains in the Second Temple: Seven over the seven gates to the Temple Courtyard,70 one over the opening of the Entrance Porch,71one over the entrance to the Sanctuary, two72 to serve as the d'vir73between it and the [most] holy chamber, and two corresponding to them in the upper storey.74
Halacha 18
When a curtain becomes impure [due to contact] with a derivative of impurity,75 it should be immersed within [the Temple Courtyard].76 It was brought into [the Temple] immediately, because there is no need to wait until the evening.77 If it became impure because of contact with a substance that is a source of impurity, it should be immersed [in a mikveh] outside [the Temple Courtyard]78 and it is spread out in the chayl,79 because it must wait until sunset [for its impurity] to depart. If it was new, it would be spread over the colonnade80 so that the people could see its embroidery for it was attractive.
Halacha 19
All of the utensils in the Temple had copies and copies of the copies so that if the original contracted impurity, the second could be used in its place.
Halacha 20
The one [appointed] to supervise [the making of] the priestly garments: He is occupied with the preparation of the garments of the ordinary priests and the garments of the High Priests and their being woven.81 Everything [necessary for them] is done under his authority. He had a chamber in the Sanctuary.82
FOOTNOTES
1.Shekalim 5:1 mentions officers for these fifteen positions. The Rambam explains that this was not merely the situation at one specific time, but represented the ongoing division of responsibilities in the Temple. The officers
2.See Halachah 2.
3.See Halachah 3.
4.See Halachah 4. The Ra'avad offers a different interpretation of this officer's function. The Kessef Mishneh explains that the Ra'avad's view is based on the Jerusalem Talmud (Shekalim 5:1), while the Rambam's opinion is based on the Babylonian Talmud. He questions why the Ra'vad favors the Jerusalem Talmud when generally, if there is a difference of opinion between the two, the halachah follows the Babylonian Talmud.
5.See Halachah 5.
6.See Halachah 7.
7.See Halachah 8.
8.See Halachah 9.
9.See Halachah 10.
10.See Halachah 12. The Radbaz notes that the Mishnah (loc. cit.) refers to this person as being appointed over the flour. He explains that since flour would accompany the wine libation, the same person was appointed over both.
11.See Halachah 14.
12.See Halachah 15.
13.See Halachah 15.
14.See Halachah 15.
15.See Halachah 16.
16.See Halachah 15.
17.Actually, the announcement would be made slightly before the time for the sacrifice. For example, in his Commentary to the Mishnah (Tamid 1:2; 3:8), the Rambam writes that this announcement was made at (or before) dawn.
18.Where they would stand to sing. Although they would not sing until the wine offering was brought and that was after the limbs of the sacrifice were offered (see Hilchot Temidim UMusafim 6:5), they would proceed to their posts at the same time as the priests.
19.At sunset.
20.At dawn.
21.A prolonged and drawn out blast.
22.A series of staccato blasts.
23.The priests would also stand watch in three places. The commentaries discuss why they are not mentioned.
24.See Hilchot Beit HaBechirah 8:10 where the function of this officer is also mentioned.
25.As mentioned in Halachah 3.
26.See Hilchot Temidim UMusafim 6:5, 7.
27.And thus two different Musaf offerings are brought: one for the Sabbath and one for the festival or for Rosh Chodesh.
28.One for the Sabbath, one for Rosh HaShanah, and one for Rosh Chodesh.
29.I.e., a tekiah, teruah, tekiah series.
30.As explained in Hilchot Shabbat 5:18-20, these trumpet blasts were sounded beginning one and a quarter seasonal hours before sunset. The first three were not sounded together. On the contrary, each represented a further stage in the imminent approach of the Sabbath. The second set of three were sounded close to sunset as a unit of three.
31.See Hilchot Beit HaBechirah 5:7 for a description of this courtyard.
32.See ibid. 5:5 for a description of this gate.
33.22 ½ cubits higher, as indicated by ibid. 6:2.
34.The water libation and these trumpet blasts are described in Hilchot Temidim UMusafim 10:6-7.
35.This represents a reversal in the Rambam's thinking from his earlier views in his Commentary to the Mishnah (Tamid 3:8) where he states that it was the shofar that was sounded.
36.See Chapter 3, Halachah 3.
37.Hilchot Temidim UMusafim 4:1, 3.
38.The Rambam in his Commentary to the Mishnah (Shekalim 5:1) notes that the most renown figure to fill this post was Mordechai, the hero of the Purim Megilah. The Radbaz, in his gloss to Halachah 13, feels it necessary to emphasize the extent to which our Sages cherished the service in the Temple. For Mordechai abandoned all the wealth and leisure of the of the Persian court to provide doves for pilgrims to the Temple.
39.A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach 3:2 for more particulars.
40.Ordinary domesticated doves.
41.Many different people would have to bring doves as a sacrifice (see examples in Hilchot Mechusrei Kapparah 1:3). Hence, it was necessary that the Temple provide a source for them.
42.Note the explanation given by the Rambam with regard to the wine libations and meal offerings. In a similar manner, the Temple treasury would purchase doves and sell them to this officer. He would then sell them to those people required to bring them.
43.And suffer the loss from his own funds.
44.And the accompanying flour and oil offerings, as explained in the notes to the following halachah.
45.This referred to the wine libations brought when offering a bull, a half of a hin of wine. Together with the wine were brought three esronim of flour and half a hin of oil.
46.This referred to the wine libations brought when offering a male ram, a third of a hin of wine. Together with the wine were brought two esronim of flour and third of a hin of oil.
47.This referred to the wine libations brought when offering a ewe, a fourth of a hin of wine. Together with the wine were brought one isaron of flour and fourth of a hin of oil.
48.This refers to the wine libations brought by a wealthy person afflicted by tzara'at (a mystic affliction similar to leprosy). He is called a sinner because the affliction was brought about by his sins [the Rambam's Commentary to the Mishnah (Shekalim 5:3), i.e., because tzara'at is brought about by gossip. (See the conclusion of Hilchot Tuma'at Tzara'at.)
Such a person would bring three animals as a sacrifice, accompanied by three revi'ot of wine, together with three esronim of flour and three revi'ot of oil (Hilchot Ma'aseh HaKorbanot 2:6).
49.If, however, a person afflicted with tzara'at is poor, he is only required to bring a ewe as an offering. Hence, he only purchases a "kid" seal.
50.We do not accept the claim that the officer's own money became mixed together with the money he received.
51.I.e., the prices of agricultural commodities fluctuate seasonally. Were it not for this safeguard, a person could purchase a seal in the summer (when the prices are relatively cheap, because it is the time of the harvest) and use it in the winter, when the prices had increased.
In his Commentary to the Mishnah (Shekalim 5:4), the Rambam added another reason. Perhaps, the seal was lost and found by another person. The Radbaz states that the latter is an inferior rationale, because we do not usually take safeguards against such occurrences.
52.For as stated above, the Temple treasury is given the upper hand in all financial transactions.
53.Our translation is based on the Rambam's Commentary to the Mishnah (Shekalim 4:4), where he explains that the term kayitz refers to the time of the fig and grape harvest. These fruits are served as desert, after a person has eaten his major meal. Similarly, these offerings do not represent the fundamental "food" of the altar, but instead, are offered only when the altar is free.
54.See Hilchot Ma'aseh HaKorbanot 1:4.
55.While barefoot, so nothing would separate between their feet and the Temple's floor (Radbaz; see Hilchot Bi'at HaMikdash 5:17).
56.See the Rambam's statements in Hilchot De'ot 4:9, where he lists certain types of meat as unhealthy food.
57.As the Rambam mentions, this officer was in charge of healing all the priests' medical ailments. He singles out their digestive ailments here, because they were the most prevalent (Radbaz).
58.The Radbaz continues explaining that their health situation would have been far more serious except that they were watched over by unique Divine providence.
59.The Jerusalem Talmud (Shekalim 5:1) explains that these officers had intimate knowledge of the earth and knew how to determine under which rocks there was a spring of cold water and where a spring of hot water could be found.
60.As the Rambam explains in his Commentary to the Mishnah (Shekalim 5:1), this person's activity was not confined to Jerusalem. Instead, he would dig wells throughout Eretz Yisrael so that water would be available to the pilgrims.
61.These were the elders of the House of Garmu. The Jerusalem Talmud (loc. cit.) criticizes these priests, because they were unwilling to teach others their unique craft.
62.These were the elders of the House of Avtinas. The Jerusalem Talmud (loc. cit.) explains that they also would not teach their craft to others. At first, the Sages considered this to be undesirable. Later, they discovered that the House of Avtinas refused to do so in order that the information not be used to prepare incense offerings for idols. The Sages then deemed their conduct praiseworthy.
63.The Kessef Mishneh understands the Rambam's wording as implying that the embroidery was not part of the original weave of the curtain, but needle work done afterwards. Nevertheless, he quotes other sources that indicate that the designs were made within the pattern of the weave itself.
64.Each year, new curtains were made, because the smoke from the incense offerings would discolor the old ones (Rabbenu Asher to Tamid 29b). See also Hilchot Shekalim 4:2 which describes additional points concerning these curtains.
65.See Hilchot Beit HaBechirah 4:2 for an explanation regarding the use of these two curtains.
66.I.e., each string had four strands and each strand had six threads. The Kessef Mishneh explains that the term sheish, the word the Torah uses for linen implies a strand of six threads. See Chapter 8, Halachah 14. From this, we learn that the strings of the other three fabrics were made in a similar manner.
67.3.5 centimeters in contemporary measure thick.
68.For there were 72 strings used to weave it.
69.For the Holy of Holies was 20 cubits wide and 40 cubits high.
70.See Hilchot Beit HaBechirah 5:4 for an explanation regarding the gates to the Temple Courtyard.
71.The Entrance Porch did not have a gate (ibid. 4:8).
72.The two mentioned in the previous halachah.
73.See the notes to Hilchot Beit HaBechirah 4:2 for an explanation of this term.
74.For it was necessary to make a distinction between the place of the Sanctuary and that of the Holy of Holies on the second storey as well (Rashi, Yoma 54a; see Hilchot Beit HaBechirah 4:13, 7:23).
75.I.e., an entity that is not inherently impure, but rather contracted impurity because of contact with another impure entity. More specifically, the commentaries explain that the curtain came into contact with liquids that contracted impurity which render utensils impure (see Hilchot Sha'ar Avot HaTuma'ah 7:1-2). Also, it is speaking about a time when the curtain was not hanging in its place. For if it is hanging in its place, it is considered as part of the structure and it does not contract ritual impurity.
76.It was immersed in "the Sea of Solomon," a large copper receptacle in the Temple Courtyard. That immersion was acceptable, because that receptacle received its water directly from underground springs.
77.This type of impurity was instituted by Rabbinic decree and they did not imposed the stringency of waiting until sunset (see Hilchot Sha'ar Avot HaTuma'ah 9:1; 12:6).
78.For an article that is ritually impure may not be brought within the Temple Courtyard (Hilchot Bi'at HaMikdash 3:17).
79.The rampart surrounding the wall of the Temple Courtyard (Hilchot Beit HaBechirah 5:3).
80.See Hilchot Beit HaBechirah 5:1.
81.The Ra'avad maintains that this officer was in charge of dressing the priests (and not necessarily preparing their garments). In his Commentary to the Mishnah (Shekalim 5:1), the Rambam writes that this officer would perform both functions.
82.In the Temple Courtyard, next to the Gate of Nicanor. See Midot 1:4.
Kli Hamikdash - Chapter 8
Halacha 1
There are three types of priestly garments: the garments of an ordinary priest, [the High Priest's] golden garments and his white garments. An ordinary priest has four garments: a tunic, leggings, a hat, and a sash. They are all made from white linen with six-fold threads.1The sash2 alone was embroidered with wool.3
Halacha 2
The golden garments are the garments of the High Priest.4 There were eight garments: The four of an ordinary priest, the cloak, the ephod, the breastplate, and the forehead plate. The sash of the High Priest was embroidered5 and was made in a similar manner as that of the ordinary priest. Similarly, the turban [the Torah] mentions with regard to Aaron6 corresponds to the hat mentioned with regard to his sons.7 [The difference is that the] turban of the High Priest is worn like fabric swathed around a hernia. The hat of the ordinary priest, by contrast, is worn like an ordinary hat;8 hence, its name.9
Halacha 3
The white garments are the four garments that the High Priests would wear on Yom Kippur.10 They are: a tunic, leggings, a sash, and a turban. They are all white, their threads are six-fold, and they are made from linen alone.11 The High Priests had two other tunics for Yom Kippur: one he would wear in the morning12 and one he would wear in the evening.13 Both of them cost 30 maneh.14They were purchased with communal funds.15 If he wished to add to their value, he must add from his own funds. He would consecrate the additional money and then use it to have the tunic made.
Halacha 4
It is a mitzvah for the priestly garments to be new, attractive, and to hang low like the garments of the men of stature, as [implied by Exodus 28:2 which states that they must be made]: "for honor and for beauty." If they were soiled,16 torn,17 longer than his appropriate measure,18 shorter than his appropriate measure, hoisted up by the sash,19 and a priest performed service while wearing them, his service is invalid.20If they were worn-out or they were too long and he hoisted them with the sash so that they would be appropriate to his measure, his service is valid.
Halacha 5
Whenever any of the priestly garments become soiled, they are not bleached or laundered. Instead, they are left to be used for wicks and he should wear new ones.21When the garments of the High Priest22 become worn out, they should be entombed.23 The white garments which the High Priest wears on the day of the fast should not be worn a second time at all. Instead, they are entombed in the place where he removes them, as [Leviticus 16:23] states: "And he shall leave them there." It is forbidden to benefit from them.
Halacha 6
They would make wicks from the leggings and the sashes of the ordinary priests that wore out.24 They were used to kindle lamps in the Temple for the rejoicing that accompanied the water libation.25 The tunics of the ordinary priests26 that wore out were used to make wicks for the Menorah lit continually.27
Halacha 7
All of the priestly garments come from communal funds. When one individual donates one of the priestly garments, he may donate it to the community and then it is permitted to be used. Similarly, the sacrificial vessels and the wood for the altar arrangement that an individual donated to the community are acceptable.28 Even all the communal sacrifices which an individual donates from his own resources to the community are acceptable, provided he gives them to the community.
Halacha 8
They would make many sets29 of clothes for ordinary priests. There were 96 lockers in the Temple30 in which to place the clothes, four lockers for each watch. The name of each watch was written on the lockers and they were all closed. When the men of the watch began their priestly service on the Sabbath, they would open their lockers throughout their week and take their garments. When they departed, they would return the clothes to their lockers and close them.
Halacha 9
Why did they make four lockers for each watch? So that the garments would not be intermingled.31 Instead, all of the leggings were [stored] in one locker on which was written: Leggings. Similarly, the sashes were [stored] in one locker on which was written: Sash. Similarly, the hats and the tunics each had their own locker.
Halacha 10
The High Priest would leave his golden garments in his chamber32 at night or when he left the Temple.
Halacha 11
It is permitted to derive benefit from the priestly garments.33 Therefore [the priests] wear them on the day of their Temple service even when they are not performing service with the exception of the sash, because it is shaatnez.34
Halacha 12
It is, however, forbidden for an ordinary priest to wear it except during his service. The [clothes] the priests wear for their service are of wool and linen alone.
Halacha 13
Whenever the Torah uses the word sheish or bad, it is referring to flax, i.e., linen. Whenever the term techeilet is used, it refers to wool which is dyed sky-blue, i.e., lighter35 than dark blue. The term argaman refers to wool that is dyed red.36 And tola'at sheni refers to wool dyed with a gnat.37
Halacha 14
Whenever the Torah uses the term sheish or "spun sheish," it is necessary that the strand be sixfold.38 Where the term bad is used, it is valid, if one strand alone is used. [Even in such situations,] the most desirable manner of performing the mitzvah is that it be sixfold. Whenever the term meshizar39 is used alone, the intent is a thread that is eightfold.
Halacha 15
Whenever the Torah uses the term "a work of embroidery," the intent is that the design which is woven will be seen on one side of the fabric. When it uses the term "a work of craft," the intent is that the design will be seen on both sides of the fabric, front and back.
Halacha 16
How are the clothes made? The tunic - whether of the High Priest or an ordinary priest - was made with a boxlike knit. The knit had sequences of squares as is the structure of an animal's maw,40 in the manner which weavers make firm garments. Its sleeve was woven separately and then sown to the body of the tunic.
Halacha 17
The length of the tunic extended until slightly above the heel.41 The length of the sleeve extended until his wrist and its width was the width of his hand.
Halacha 18
The leggings - whether of the High Priest or an ordinary priest - extend from the loins until the thighs, i.e., from above the navel, close to the heart, until the end of the thigh, i.e., until the knee. They had straps.42 They did not have a special feature for the anus, nor for the male organ. Instead, they would surround the body like a pouch.
Halacha 19
The turban - whether of an ordinary priest or a High Priest - was sixteen cubits long.43 The sash was about three fingerbreadths44 wide and 32 cubits long. [The priest would] wrap it around himself, winding after winding. The priestly garments were not sown, rather they woven, as [Exodus 39:22] states: "weavers' craft."
FOOTNOTES
1.As mentioned in the notes to the previous chapter, the Radbaz explains that this is implied by the very Hebrew term used for linen sheish, for that term also means "six." See Halachah 14.
2.The Torah (Exodus 39:29) mentions the use of woolen fabrics only with regard to the sash of the High Priest, but through the process of Biblical exegesis, our Sages (Yoma 12b) also derived that the sash of an ordinary priest also contains these fabrics.
3.Although the combination of these fabrics violates the prohibition against shaatnez (see Hilchot Kilayim, ch. 12), the positive commandment of wearing the Priestly Garments overrides the negative commandment of shaatnez. Nevertheless, this applies only when it is a mitzvah to wear them, i.e., when involved in the Temple service. Otherwise, it is forbidden to wear them (Hilchot Kilayim 10:3).
4.As the Rambam continues to explain, these garments were not all golden. Nevertheless, they are called golden because certain garments were golden.
5.Exodus 28:39.
6.Exodus 28:4.
7.Ibid.:40.
8.The Kessef Mishneh cites the Ramban who states that the headgear of both the ordinary priests and the High Priests were turbans. This is also indicated by Halachah 18 which speaks of their length. The turban of the High Priest, however, was round, while those of the ordinary priests were cone-shaped like hats. Other authorities (Rashi and the Ra'avad) differ and maintain that the ordinary priests wore hats and not turbans.
9.With regard to this point as well, the Kessef Mishneh cites the Ramban who states that the letters kuf and gimmel can be interchanged. Thus migba'at parallels mikva'at that relates to the word kova, hat.
10.More particularly, they are the garments that he would wear when he performed the service unique to Yom Kippur. For he would also wear his golden garments on that day and carry out the service that was also peformed on other days while wearing them. See Hilchot Avodat Yom HaKippurim 2:1.
11.I.e., even the sash was made from linen alone. On this day, it was not of sha'tnez.
12.To perform the sacrificial service of Yom Kippur.
13.To remove from the Holy of Holies the ladle that had carried the incense.
14.A maneh is 100 silver pieces. Thus these were very expensive garments, made of fine fabric. The commentaries note that Yoma 35a states that the garments the High Priest would wear in the morning were more valuable than those he would wear in the evening and question why the Rambam does not mention this point. See also the Rambam's Commentary to the Mishnah (Yoma 3:7) which states that the only difference between the two was their cut.
15.I.e., funds from terumat halishkah, the Temple treasury collected to purchase the communal sacrifices and all their needs. See Halachah 7 and Hilchot Shekalim 4:2.
16.Our translation is based on Rashi's commentary to Zevachim 18b.
17.The commentaries have drawn attention to an apparent contradiction in the Rambam's words, for in Hilchot Bi'at HaMikdash 1:14, he rules that, after the fact, when a priest performs service in torn garments, although he is liable to die at the hand of heaven, his service is acceptable. Among the resolutions offered is that here, the Rambam is speaking about clothes that remain torn. Hence, it is as if he is no longer wearing that garment. In Hilchot Bi'at Hamikdash, by contrast, he is speaking about torn garments that were mended. As the Radbaz explains (in his gloss there), the Rambam is speaking about a tear like the tear made when one rends his garments in mourning which can be mended. Here, he is speaking about a garment that was torn in many places.
18.I.e., they should reach slightly above the ground, extending until above the priest's heel (Halachah 17). If they drag along the ground, they are disqualified. That is the intent of the phrase "too long" mentioned later (Kessef Mishneh).
19.It is as if the material hoisted up by the sash was cut off (Zevachim 18b).
20.It is as if he performed the service without wearing priestly garments at all.
21.For there should be no expressions of poverty in a place of wealth (Zevachim 88b).
22.I.e., the golden garments.
23.Although this is not stated explicitly, it is deduced from a comparison to the white garments (Yoma 12b).
24.These were not used for the Menorah. The rationale is that since the sash contains wool, it will not serve as an effective wick (see Shabbat 20b-21a). And it is improper to use the leggings for that purpose since the priest wore them on his lower body (Tifferet Yisrael, Sukkah 5:3).
25.See the conclusion of Hilchot Lulav where this rejoicing is described. Significantly, however, there the Rambam does not connect the rejoining with the water libation.
26.The Kessef Mishneh asks why the Rambam does not mention the hats of the ordinary priests. He offers two possible resolutions: a) their fabric was thin and not suitable for wicks at all;
b) they were in fact used for the Menorah.
27.In contrast to the lamps for the water libation rejoicing which took place only during the Sukkot holiday.
28.I.e., generally, we think of the community purchasing these items by using funds from the Temple treasury. If, however, an individual donates these substances to the Temple treasury they also become communal property and then can be used for whatever purpose the community desires.
29.I.e., a set with four garments: leggings, a tunic, a sash, and a hat.
30.In his Commentary to the Mishnah (Sukkah 5:6), the Rambam speaks of 24 lockers. Rambam LeAm suggests that each watch had one large locker which in turn had four compartments.
31.Having the garments sorted individually made it easier for the priests to put on the garments in the proper order: first, the leggings, then, the tunic, the sash, and the hat [see Chapter 10, Halachah 1; see also the Rambam's Commentary to the Mishnah (Tamid 5:3)].
32.The Chamber of the High Priest. See Chapter 5, Halachah 7.
Har Hamoriah writes that since the Talmud does not mention that there was a locker for the High Priest's garments, we can assume there was none and that he would leave them in his chamber.
33.Tosafot, Yoma 69a, suggests that as an initial preference, a priest should not benefit from them. In practice, however, that is not possible, because "the Torah was not given to the ministering angels" and it is impossible for the priests to remove the priestly garments immediately after their Temple service was completed (Kiddushin 54b). Hence they were consecrated with the stipulation that the priests would derive personal benefit from them.
34.A prohibited mixture of fabrics. During the Temple service, however, it may be worn, because then it is a mitzvah to do so and the observance of a positive mitzvah supersedes the observance of a prohibition. The Ra'avad differs with the Rambam and maintains that the sash may be worn throughout the day, as long as the priest is in the Temple.
Rav Yosef Corcus mentions that the ephod and the breastplate of the High Priest also involved a forbidden mixture of fabrics. He explains, however, that according to the Rambam, the prohibition against mixed fabrics does not apply to them, because they are not worn to provide the body with warmth, and if a garment is worn for a purpose other than that, this prohibition does not apply (Hilchot Kilayim 10:19).
35.See Hilchot Tuma'at Tzara'at 1:4 where the Rambam defines patuch as a color mixed with white. See also Hilchot Tzitzit 2:1.
36.There are some who interpret the term as referring to a purplish dye. Others explain that it is mixture of several dyes of thread. See Ra'avad and Kessef Mishneh.
37.See Hilchot Parah Adumah 3:2 where the Rambam writes that this dye is produced from a seed that has a small gnat in it that produces a scarlet color.
38.I.e., one strand made up of six thinner threads.
39.Often translated as twisted.
40.See the Rambam's Commentary to the Mishnah (Chulin 3:1). The boxes were indented slightly, like small pockets.
41.For as mentioned in Halachah 4, the priests' garments should be fit to their measure, neither too long or too short. Compare to the description of the clothes of Torah scholars in Hilchot De'ot 5:9.
42.To tighten them around the priest's waist.
43.As explained in Halachah 2, according to the Rambam, the difference was the manner in which they wrapped the turbans. The actual cloth was the same.
44.A fingerbreadth is about 2 cm according to Shiurei Torah.
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Hayom Yom:
• Tuesday, Sivan 12, 5774 • 10 June 2014
"Today's Day"
Tuesday, Sivan 12, 5703
Torah lessons: Chumash: Beha'alotecha, Shlishi with Rashi.
Tehillim: 66-68.
Tanya: The exact parallel (p. 295)...remarks are necessary. (p. 295).
In the b'racha shehakol: The yud of nih'yoh has a kamatz vowel, not a segol vowel.
My father wrote in a letter: Cherish criticism, for it will place you on the true heights.
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Daily Thought:Raw Truth
Truth is simple. It has no clothes, no boundaries to define it.
But we cannot grasp the immaculately simple. We cannot perceive truth without clothing.
So Truth dresses up for us in a story, in sage advice, in a blueprint of the cosmos.
And then, before we can imagine that we have grasped Truth, it switches clothes.
It tells us another story—entirely at odds with the first.
It provides us new advice—to go in a different direction.
It displays another model of how things are—in which each thing has changed its place.
The fool is confused. He says, “Truth has lied!”
The wise person sees within and finds a simple, pure light, unfettered by the neurons of the human mind.
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