• DAILY QUOTE:
The First Tablets, which were given in great fanfare and noise, were destroyed, while the Second Tablets, given in private, endured. For there is nothing better than tzniut (modesty)(Rashi (on Exodus 34:3))
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• CHITAS AND RAMBAM FOR TODAY:
• Chapter 16
20. The Lord spoke to Moses and Aaron saying, כ. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר:
21. "Dissociate yourselves from this congregation, and I will consume them in an instant. כא. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם כְּרָגַע:
22. They fell on their faces and said, "O God, the God of the spirits of all flesh, if one man sins, shall You be angry with the whole congregation?" כב. וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל הָעֵדָה תִּקְצֹף:
O God, the God of the spirits: [God Who] knows the thoughts [of every man]. Your attributes are not like those of earthly beings. A mortal king against whom part of his country transgresses does not know who the sinner is, and, therefore, when he is angry, he metes out punishment upon them all. But as for You, all thoughts are revealed before You, and You know who the sinner is. - [Midrash Tanchuma Korach 7, Num. Rabbah 11]
אל אלהי הרוחות: יודע מחשבות. אין מדתך כמדת בשר ודם, מלך בשר ודם שסרחה עליו מקצת מדינה אינו יודע מי החוטא, לפיכך כשהוא כועס נפרע מכולם, אבל אתה לפניך גלויות כל המחשבות ויודע אתה מי החוטא:
if one man: [If one man] is the sinner, shall You be angry with the whole congregation? The Holy One, blessed be He, said,“You have spoken well. I know and will make known who sinned and who did not sin.” - [Midrash Tanchuma Korach 7, Num. Rabbah 11]
האיש אחד: הוא החוטא ואתה על כל העדה תקצוף. אמר הקב"ה יפה אמרת, אני יודע ומודיע מי חטא ומי לא חטא:
23. The Lord spoke to Moses saying, כג. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
24. "Speak to the congregation saying, 'Withdraw from the dwelling of Korah, Dathan and Abiram.'" כד. דַּבֵּר אֶל הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם:
Withdraw: Heb. הֵעָלוּ, as the Targum [Onkelos] renders: Withdraw from around Korah’s tent.
העלו וגו': כתרגומו הסתלקו מסביבות משכן קרח:
25. Moses arose and went to Dathan and Abiram, and the elders of Israel followed him. כה. וַיָּקָם משֶׁה וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם וַיֵּלְכוּ אַחֲרָיו זִקְנֵי יִשְׂרָאֵל:
Moses arose: He thought they would show him respect, but they did not. - [Midrash Tanchuma Korach 8, Num. Rabbah 12]
ויקם משה: כסבור שישאו לו פנים ולא עשו:
26. He spoke to the congregation saying, "Please get away from the tents of these wicked men, and do not touch anything of theirs, lest you perish because of all their sins. כו. וַיְדַבֵּר אֶל הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל תִּגְּעוּ בְּכָל אֲשֶׁר לָהֶם פֶּן תִּסָּפוּ בְּכָל חַטֹּאתָם:
27. So they withdrew from around the dwelling of Korah, Dathan, and Abiram, and Dathan and Abiram went out standing upright at the entrance of their tents together with their wives, their children, and their infants. כז. וַיֵּעָלוּ מֵעַל מִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם:
went out standing upright: Heb. נִצָּבִים, with a haughty bearing, to curse and to blaspheme, as in,“he stationed himself (וַיּתְיַצֵּב) [in an arrogant manner] for forty days” (I Sam. 17:16), said in reference to Goliath. - [Mid. Tanchuma Korach 3, 8, Num. Rabbah 12]
יצאו נצבים: בקומה זקופה לחרף ולגדף, כמו (שמואל א' יז, טז) ויתיצב ארבעים יום דגלית:
their wives, their children, and their infants: Come and see the severity of dispute. The earthly courts do not punish until [an accused] has two [pubic] hairs, and the heavenly court does not punish until one reaches the age of twenty, but here even nursing babes were punished. - [Midrash Tanchuma Korach 3]
ונשיהם ובניהם וטפם: בא וראה כמה קשה המחלוקת, שהרי בית דין של מטה אין עונשין אלא עד שיביא שתי שערות, וב"ד של מעלה עד עשרים שנה, וכאן אבדו אף יונקי שדים:
28. Moses said, "With this you shall know that the Lord sent me to do all these deeds, for I did not devise them myself. כח. וַיֹּאמֶר משֶׁה בְּזֹאת תֵּדְעוּן כִּי יְהֹוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל הַמַּעֲשִׂים הָאֵלֶּה כִּי לֹא מִלִּבִּי:
to do all these deeds: That I did by the word of God: to give Aaron the kehunah gedolah , his sons the deputy kehunah, and Elizaphan the chieftainship of the Kohathites.
לעשות את כל המעשים האלה: שעשיתי על פי הדבור לתת לאהרן כהונה גדולה ובניו סגני כהונה ואליצפן נשיא הקהתי:
29. If these men die as all men die and the fate of all men will be visited upon them, then the Lord has not sent me. כט. אִם כְּמוֹת כָּל הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְהֹוָה שְׁלָחָנִי:
the Lord has not sent me: But I did everything on my own, and he [Korah] is in the right for opposing me. - [Mid. Tanchuma Korach 8, Num. Rabbah 12]
לא ה' שלחני: אלא אני עשיתי הכל מדעתי ובדין הוא חולק עלי:
30. But if the Lord creates a creation, and the earth opens its mouth and swallows them and all that is theirs, and they descend alive into the grave, you will know that these men have provoked the Lord." ל. וְאִם בְּרִיאָה יִבְרָא יְהֹוָה וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ וּבָלְעָה אֹתָם וְאֶת כָּל אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת יְהֹוָה:
But if… a creation: A new one.
ואם בריאה: חדשה:
the Lord creates: to kill them through a death by which no man has died until now. And what is this creation? “And the earth will open its mouth and swallow them up.” Then you will know that they have provoked the Holy One, blessed is He, and I [Moses] have spoken by Divine word. Our Rabbis interpret it: If there was a mouth already created to the earth from the time of the six days of Creation, well and good, but if not, let God create [one now]. - [Mid. Tanchuma Korach, Sanh. 110a]
יברא ה': להמית אותם במיתה שלא מת בה אדם עד הנה, ומה היא הבריאה, ופצתה האדמה את פיה ותבלעם, אז וידעתם כי נאצו הם את ה', ואני מפי הגבורה אמרתי. ורבותינו פירשו אם בריאה - פה לארץ מששת ימי בראשית מוטב, ואם לאו יברא ה':
31. As soon as he finished speaking all these words, the earth beneath them split open. לא. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֵת כָּל הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם:
32. The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korah and all the property. לב. וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ וַתִּבְלַע אֹתָם וְאֶת בָּתֵּיהֶם וְאֵת כָּל הָאָדָם אֲשֶׁר לְקֹרַח וְאֵת כָּל הָרְכוּשׁ:
33. They, and all they possessed, descended alive into the grave; the earth covered them up, and they were lost to the assembly. לג. וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל:
34. All the Israel who were around them fled from their cries, for they said, "Lest the earth swallow us up [too]!" לד. וְכָל יִשְׂרָאֵל אֲשֶׁר סְבִיבֹתֵיהֶם נָסוּ לְקֹלָם כִּי אָמְרוּ פֶּן תִּבְלָעֵנוּ הָאָרֶץ:
fled from their cries: Because of the sound that emanated when they were swallowed up.
נסו לקולם: בשביל הקול היוצא על בליעתן:
35. A fire came forth from the Lord and consumed the two hundred and fifty men who had offered up the incense. לה. וְאֵשׁ יָצְאָה מֵאֵת יְהֹוָה וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ מַקְרִיבֵי הַקְּטֹרֶת:
Chapter 17
1. The Lord spoke to Moses saying: א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Say to Eleazar the son of Aaron the kohen that he should pick up the censers from the burned area (but throw the fire away), because they have become sanctified, ב. אֱמֹר אֶל אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן וְיָרֵם אֶת הַמַּחְתֹּת מִבֵּין הַשְּׂרֵפָה וְאֶת הָאֵשׁ זְרֵה הָלְאָה כִּי קָדֵשׁוּ:
but… the fire: that is in the censers.
ואת האש: שבתוך המחתות:
throw… away: [the fire] on the ground, off the censers.
זרה הלאה: לארץ מעל המחתות:
because they have become sanctified: I.e., the censers [have become sanctified], and it is forbidden to derive personal benefit from them since they made them into service vessels.
כי קדשו: המחתות ואסורין בהנאה, שהרי עשאום כלי שרת:
3. the censers of these who sinned at the cost of their lives, and they shall make them into flattened out plates as an overlay for the altar, for they brought them before the Lord, and have [therefore] become sanctified, and they shall be as a reminder for the children of Israel. ג. אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם וְעָשׂוּ אֹתָם רִקֻּעֵי פַחִים צִפּוּי לַמִּזְבֵּחַ כִּי הִקְרִיבֻם לִפְנֵי יְהֹוָה וַיִּקְדָּשׁוּ וְיִהְיוּ לְאוֹת לִבְנֵי יִשְׂרָאֵל:
these who sinned at the cost of their lives: They have become willful sinners against their own lives for they opposed the Holy One, blessed is He.
החטאים האלה בנפשותם: שנעשו פושעים בנפשותם, שנחלקו על הקב"ה:
flattened out: Heb. רִקֻּעֵי, thinned out.
רקעי: רדידין:
plates: metal sheets beaten flat; in old French, tenves, thinned out, flattened.
פחים: טסין מרודדין טינבי"ש בלע"ז [מרוקעים]:
an overlay for the altar: For the copper altar.
צפוי למזבח: למזבח הנחושת:
and they shall be as a reminder: A remembrance so that people will say, “These [plates] are from those who disputed the kehunah and were burnt.”
ויהיו לאות: לזכרון, שיאמרו אלו היו מאותן שנחלקו על הכהונה ונשרפו:
4. So Eleazar the kohen took the copper censers which the fire victims had brought, and they hammered them out as an overlay for the altar, ד. וַיִּקַּח אֶלְעָזָר הַכֹּהֵן אֵת מַחְתּוֹת הַנְּחשֶׁת אֲשֶׁר הִקְרִיבוּ הַשְּׂרֻפִים וַיְרַקְּעוּם צִפּוּי לַמִּזְבֵּחַ:
and they beat them out: In Old French, estendre, to extend, to spread, [in modern French étendre].
וירקעום: אטינבירנ"ט בלע"ז [רקעום]:
5. as a reminder for the children of Israel, so that no outsider, who is not of the seed of Aaron, shall approach to burn incense before the Lord, so as not to be like Korah and his company, as the Lord spoke regarding him through the hand of Moses. ה. זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל לְמַעַן אֲשֶׁר לֹא יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן הוּא לְהַקְטִיר קְטֹרֶת לִפְנֵי יְהֹוָה וְלֹא יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ כַּאֲשֶׁר דִּבֶּר יְהֹוָה בְּיַד משֶׁה לוֹ:
so as not to be like Korah: Heb. וְלֹא יִהְיֶה כְקֹרַח, lit. and there shall not be like Korach. In order that there shall not be like Korah.
ולא יהיה כקרח: כדי שלא יהיה כקרח:
as the Lord spoke regarding him through the hand of Moses: [The word לוֹ literally means ‘to him.’ Here it] means ‘about him,’ that is, about Aaron, He spoke to Moses that he and his sons would be kohanim. Therefore, no outsider, who is not of the seed of Aaron, shall draw near…. Similarly, every time it says לִי or לוֹ or לָהֶם in connection with the verb דִּבּוּר, ‘speech,’ it means ‘regarding.’ Its Midrashic interpretation is that לוֹ refers to Korah. So what is [the meaning of] “by the hand of Moses”? Why not just simply “to Moses”? It alludes to those who rebel against the kehunah . They are stricken with tzara’ath , as it says, “and he [Moses] took it out, and behold, his hand was ‘leprous,’ like snow” (Exod. 4:6). For this reason, Uzziah was stricken with tzara’ath. — [Midrash Tanchuma Tzav 11]
כאשר דבר ה' ביד משה לו: כמו עליו, על אהרן דבר אל משה, שיהיה הוא ובניו כהנים, לפיכך לא יקרב איש זר אשר לא מזרע אהרן וגו', וכן כל לי ולו ולהם הסמוכים אצל דבור פתרונם כמו על. ומדרשו על קרח. ומהו ביד משה ולא כתב אל משה, רמז לחולקים על הכהונה שלוקין בצרעת, כמו שלקה משה בידו שנאמר (שמות ד, ו) ויוציאה והנה ידו מצורעת כשלג, ועל כן לקה עוזיה בצרעת:
6. The following day, the entire congregation of Israel complained against Moses and Aaron saying, "You have killed the people of the Lord." ו. וַיִּלֹּנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמָּחֳרָת עַל משֶׁה וְעַל אַהֲרֹן לֵאמֹר אַתֶּם הֲמִתֶּם אֶת עַם יְהֹוָה:
7. It came to pass while the congregation were assembled against Moses and Aaron, that they turned to the Tent of Meeting, and behold, the cloud had covered it, and the glory of the Lord appeared. ז. וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל משֶׁה וְעַל אַהֲרֹן וַיִּפְנוּ אֶל אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהֹוָה:
8. Moses and Aaron came to the front of the Tent of Meeting. ח. וַיָּבֹא משֶׁה וְאַהֲרֹן אֶל פְּנֵי אֹהֶל מוֹעֵד:
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• Daily Tehillim - Psalms Chapters 90-96
• Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
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• Tanya: Shaar Hayichud Vehaemunah, end of Chapter 6
• Lessons in Tanya
• Today's Tanya
• Tuesday, 19 Sivan 5774 - June 17, 2014• Shaar Hayichud Vehaemunah, end of Chapter 6
ולכן הוצרך הכתוב להזהיר: וידעת היום והשבות אל לבבך וגו׳
This is why it was necessary for the Torah to warn, “Know this day and take it unto your heart” [that “in the heavens above and upon the earth below there is none other],”
שלא תעלה על דעתך שהשמים וכל צבאם והארץ ומלואה הם דבר נפרד בפני עצמו
so that it should not enter your mind that the heavens and all their host, and the earth and all it contains, are separate entities in themselves, i.e., distinct and apart from their Creator and the Provider of their life,
והקדוש ברוך הוא ממלא כל העולם כהתלבשות הנשמה בגוף
and that the Holy One, blessed be He, fills the whole world in the same way as the soul is invested in the body,
ומשפיע כח הצומח בארץ
and that He causes the flow of the “vegetative force” into the earth, this being the life-force revealed within the earth,
וכח התנועה בגלגלים, ומניעם ומנהיגם כרצונו
and the power of motion into the celestial spheres, and moves them and directs them according to His Will,
כמו שהנשמה מניעה את הגוף ומנהיגתו כרצונה
just as the soul moves the body and directs it according to its will.
Though the body is a totally separate and different entity from the soul, the soul is nevertheless able to direct it according to its will, because it provides it with life. One might mistakenly believe that G‑d animates and conducts the world in a similar manner, and conceive of the world as being separate from Him, just as the body is separate from the soul. Anticipating this, the verse therefore points out that the relation between the soul and the body is entirely unlike the relation between G‑d, and His creation and vivification of created beings.
אך באמת אין המשל דומה לנמשל כלל
In truth, however, the analogy of soul and body bears no similarity whatsoever to the object of comparison — G‑dliness and the world,
כי הנשמה והגוף הם באמת נפרדים זה מזה בשרשם
since the soul and the body are actually separate from each other at their sources.
כי אין התהוות שורש הגוף ועצמותו מנשמתו, אלא מטפות אביו ואמו
The source of the body and its essence comes into being not from the soul,1 but from the seed of one’s father and mother;
וגם אחרי כן, אין גידולו מנשמתו לבדה, אלא על ידי אכילת ושתיית אמו כל תשעה חדשים
and even afterwards — after its creation — its growth is not from the soul alone, but through the mother’s eating and drinking throughout the nine months [of gestation],
ואחר כך, על ידי אכילתו ושתייתו בעצמו
and subsequently, through his own eating and drinking.
The body is thus a truly separate entity from the soul, inasmuch as the soul only provides it with life.
מה שאין כן השמים והארץ, שכל עצמותם ומהותם נתהוה מאין ואפס המוחלט
This is not so, however, in the case of heaven and earth, for their very being and essence was brought into existence from naught and absolute nothingness,
Before creation there was no space at all (as it were) for the existence of created beings, by virtue of the Divine Ayin which is ultimately responsible for creation.
רק בדבר ה׳ ורוח פיו
solely through the “word of G‑d” and the “breath of His mouth.”
וגם עדיין נצב דבר ה׳ לעולם, ושופע בהם תמיד בכל רגע
And now, too, the word of G‑d still stands forever in all created things, and flows into them continuously at every instant,
ומהוה אותם תמיד מאין ליש, כהתהוות האור מהשמש תוך גוף כדור השמש עצמו, דרך משל
constantly creating them anew from nothing, just as for example, the coming into existence of the light from the sun within the very globe of the sun.
It has already been explained that the light of the sun as it is found within the sun-globe does not possess true existence, for it is completely nullified within the sun. Only after it leaves the sun-globe can it be said to possess independent existence. Created beings likewise are always wholly nullified in relation to their source, since they are constantly found within it, i.e., within the Divine life-force that creates them.
ואם כן הם בטלים באמת במציאות לגמרי לגבי דבר ה׳ ורוח פיו יתברך, המיוחדים במהותו ועצמותו יתברך
Hence, in reality they — created beings — are completely nullified out of existence in relation to the “word of G‑d” and the “breath of His mouth,” which are unified with His Essence and Being,
כמו שיתבאר לקמן
as this union will be explained later,
Thus, created beings are completely nullified to the “word of G‑d” and the “breath of His mouth,” as well as to G‑d Himself,
כביטול אור השמש בשמש
just as the light of the sun is nullified in the sun.
Why, then, are created beings unaware of this, considering themselves instead as possessing independent and true existence? The Alter Rebbe answers this by saying:
רק שהן הן גבורותיו, במדת הגבורה והצמצום, להסתיר ולהעלים החיות השופע בהם
Yet these are His restraining powers, to hide and conceal, through the attribute of Gevurah and tzimtzum, the life-force that flows into them,
שיהיו נראים השמים והארץ וכל צבאם כאילו הם דבר בפני עצמו
so that heaven and earth and all their host should appear as if they were independently existing entities.
The effect of tzimtzum is to conceal from created beings the source of existence continuously found within them. This is why they are able to think of themselves as possessing independent existence.
אך אין הצמצום וההסתר אלא לתחתונים
However, the tzimtzum and concealment is only for the lower [worlds],
אבל לגבי הקב״ה, כולא קמיה כלא ממש חשיבי, כאור השמש בשמש
but in relation to the Holy One, blessed be He,2 “Everything before Him is considered as actually naught,” like the light of the sun within the sun.
ואין מדת הגבורה מסתרת חס ושלום לפניו יתברך
The attribute of Gevurah does not, heaven forfend, conceal for Him,
כי איננה דבר בפני עצמו, אלא ה׳ הוא האלקים
for it is not an independent entity; rather, Havayah is Elokim.
The concealment resulting from the Divine Name Elokim and the attribute of Gevurah are one with the Divine Name Havayah, the attribute of Chesed and revelation. Thus, from the Divine perspective there is no concealment, for “an entity cannot conceal its own self.”
FOOTNOTES
1.The following question was asked of the Rebbe: What does the Alter Rebbe add by saying that [“the soul and the body are actually separate from each other at their sources” inasmuch as] “the source of the body and its essence comes into being not from the soul, but from the seed of one’s father and mother,” after having already stated that the soul merely animates the body but does not bring it into existence?
The Rebbe replied: As stated explicitly in the beginning of ch. 3, here, too, the intent of the Alter Rebbe is to demonstrate that the created being is naught and absolute nothingness in comparison to the “breath of His mouth” which is found within it. This is because the “breath of His mouth” derives from the Divine Name Havayah, while the concealment of the created being derives from the Name Elokim. Since Havayah and Elokim are truly One, the concealment is not a true concealment: Elokim does not conceal Havayah.
However, it has just been stated here that the life of the body — the soul — derives from the Name Havayah, and the body itself derives from the Name Elokim. This being so, why is the body considered to be secondary and subordinate to the soul; why is it not considered to be totally nullified in relation to it (since the soul — the life of the body — derives from the Name Havayah)?
The answer to this lies in the fact that the body and soul are separate from each other not only in their manifest existence, but also in their sources. For the creation of the body’s source and the essence of its being — the level of the Name Elokim within the body — does not derive from the soul (and the level of Havayah of his soul), but from the seed of the father and mother.
These particularized levels of Havayah and Elokim (as found in soul and body) are indeed not truly one (although the general aspects of Havayah and Elokim are one), except in a “secondary” and “subordinate” manner, as it were.
The same applies to the sun’s shield, or sheath, each part of it being subordinate to the entire sun. However, the shield actually obscures only those rays that shine through each individual portion of it, and likewise, only with those particular rays is it unified.
2.Zohar I, 134a.
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• Daily Mitzvah P63, N146, P64 - Sefer HaMitzvot
• Sivan 19, 5774 • June 17, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 63
Procedure of the Burnt Offering
"When a man from [among] you brings a sacrifice to G d . . . If his sacrifice is a burnt offering from cattle..."—Leviticus 1:2-3.
When offering an Olah (completely burnt) sacrifice – whether it's a communal sacrifice or a personal offering – we are commanded to follow the applicable procedure outlined in the Torah.
Procedure of the Burnt Offering
Positive Commandment 63
Translated by Berel Bell
And the 63rd mitzvah is that we are commanded regarding the act of bringing a burnt-offering, i.e. that every burnt-offering, whether individual or communal, must be brought in a certain way.1
The source of this commandment is G‑d's statement,2 "When one of you brings a mammal as an offering to G‑d...if the sacrifice is a burnt-offering taken from the cattle..."
FOOTNOTES
1.See Hilchos Ma'aseh HaKorbanos, Ch. 6.
2.Lev. 1:2-3.
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Negative Commandment 146
Partaking of the Burnt Offering
"You may not eat within your gates...the vows which you vow"—Deuteronomy 12:17.
It is forbidden to partake of the flesh of the Olah (burnt) sacrifice—whether before its blood was sprinkled on the altar or afterward, whether in the Holy Temple or outside of it.
This prohibition includes deriving benefit from any of the holy properties [aside for those which the Torah permits].
Partaking of the Burnt Offering
Negative Commandment 146
Translated by Berel Bell
And the 146th prohibition is that we are forbidden from eating any meat from a burnt-offering.
The source of this prohibition is G‑d's statement,1 "In your own settlements you may not eat [the tithes of your grain, wine, and oil, your firstborn cattle and sheep] and any general pledges you make." This means, that you may not eat any general pledges you make. The Oral Tradition2 explains, "The expression 'general pledges' refers to burnt-offerings ... The verse teaches that one who eats from a burnt-offering transgresses a prohibition — whether he does so before or after sprinkling the blood, within the curtains3 or outside the curtains."
This prohibition includes having benefit from any sanctified object [me'ilah]. One who transgresses this prohibition intentionally — whether by eating from a burnt-offering or benefiting from sanctified things that involve the prohibition of me'ilah, as explained in tractate Me'ilah — receives lashes. If he did so unintentionally, he must bring a me'ilah offering, pay back an amount corresponding to the benefit he gained and add an additional fifth,4 as explained in tractate Me'ilah. Our Sages said in the 9th chapter of Sanhedrin,5 "Rabbi Yehudah says, 'One who did me'ilah intentionally receives the death penalty.' The Sages say, 'It is [only] a prohibition.' " The Sages bring a proof from the verse,6 "Because they have desecrated they shall die for it," and explain [that the seemingly extra word "bo," or "for it" teaches you that] "Only 'for it' [i.e. for eating terumah when impure] is there a death penalty — not for me'ilah."
FOOTNOTES
1.Deut. 12:17.
2.Sifri, ibid.
3.The "curtains" surrounded the Tabernacle that accompanied the Jewish people in the desert. In the Beis HaMikdash, the walls of the Temple courtyard corresponded to the curtains.
4.See P118.
5.83a.
6.Lev. 22:9.
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Positive Commandment 64
Procedure of the Sin Offering
"This is the law of the sin-offering..."—Leviticus 6:1.
When offering a Chatat (sin) offering, we are commanded to follow the applicable procedure outlined in the Torah—regarding its slaughter and the parts of the animal that are burnt on the altar and the parts that are consumed [by the priests].
Procedure of the Sin Offering
Positive Commandment 64
Translated by Berel Bell
And the 64th mitzvah is that we are commanded that the act of bringing a sin-offering, regardless of its type, must be performed in the prescribed manner.1
The source of this commandment is G‑d's statement2 (exalted be He), "This is the law of the sin-offering..." There in Leviticus it is explained how it is slaughtered, which parts of the animal are burned and which are eaten.
FOOTNOTES
1.See Hilchos Ma'aseh HaKorbanos, Ch. 7,8.
2.Ibid., 6:18.
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• Rambam:
• 1 Chapter a Day: Shechenim - Chapter NineShechenim - Chapter Nine
Halacha 1
A person may not dig a cistern, a trench or a storage vat next to a wall belonging to a colleague unless he distances himself at least three handbreadths from the wall. Nor may he extend an irrigation ditch or make a pool for soaking clothes to be laundered near a wall, unless he makes such a separation. He must seal the wall of this cistern, water reservoir or irrigation ditch with cement on the side near his colleague, so that the water does not seep through and damage his colleague's wall.
Halacha 2
A separation of three handbreadths must be placed between olive debris, tar, salt, lime, or flint stones and a wall belonging to one's colleague, or these substances must be coated with cement.
Similarly, a separation of three handbreadths must be made between a wall and plants, plowing, and a cesspool where urine is collected.
Halacha 3
A mill must be placed at a distance from a colleague's wall. The lower millstone must be separated from the wall by at least three handbreadths, causing the upper millstone to be separated by four handbreadths, so that the millstone will not cause tremors to the wall, and so that its noise will not frighten the neighbor.
Halacha 4
An oven should be separated from a wall; a separation of three handbreadths should be made between the wall and its base, resulting in a distance of four handbreadths between the wall and its upper portion, so that the wall will not become heated.
Halacha 5
A separation of four cubits must be made between a wall belonging to a colleague and a stone used by a launderer to beat garments until they become white. For otherwise, when the launderer beats the garments with the stone, the water will spray outward and damage the wall.
Halacha 6
A person should not urinate next to a wall belonging to a colleague unless he distances himself three handbreadths from it.
When does the above apply? With regard to a brick wall. With regard to a stone wall, by contrast, it is necessary to distance oneself by only one handbreadth.If the stones are marble, one may urinate on the side of the wall without making any separation.
Halacha 7
A ladder should be separated from a dovecote by at least four cubits, so that, when the ladder is placed down, a marten will not leap up and ascend to the dovecote and eat the doves.
Halacha 8
One should leave a space of four cubits between a wall and a drainpipe belonging to a colleague, so that the owner of the drainpipe can set up a ladder to fix his drainpipe. Since he has established his right to the drainpipe he is given this additional privilege.
Halacha 9
When a wall belonging to Reuven was joined to a wall belonging to Shimon in an L,and Reuven desires to build a second wall opposite Shimon's wall so that the three walls will appear as a Bet, Shimon can prevent him from doing so, and require him to leave a space of four cubits between the walls so that there will be a wide space between the walls where people can tread and strengthen the earth.
When does the above apply? With regard to a wall of a garden, or with regard to the wall of a courtyard in a new city. In an older city, by contrast, this is unnecessary, and one may build opposite the wall without making any separation. Similarly, if the length of Shimon's wall opposite which Reuven was building was less than four cubits, Reuven may build opposite it without making any separation, even though he prevents people from walking there. The rationale is that a wall that is less than four cubits long does not have to have the earth near it strengthened.
Halacha 10
The following rules apply when a person comes to dig a cistern at the end of his field, near the property boundary of a colleague. If the field belonging to the person's colleague is not appropriate to contain cisterns, the person may dig his cistern next to the boundary. The colleague may not protest against him. If the colleague changes his mind and decides to dig a cistern next to the cistern that was dug, he must separate himself three handbreadths from the wall of the cistern, so that there will be six handbreadths between the cavities of the two cisterns.
If the field belonging to the person's colleague is appropriate to contain cisterns, the person may not dig his cistern next to the boundary. Instead, he must distance himself three handbreadths from the boundary before digging. Similarly, when his colleague comes to dig a cistern, he must also make a separation, digging the cistern three handbreadths within his field.
Halacha 11
The following rules apply when the first storey of a house and its second storey belong to two separate individuals. The owner of the house should not build an oven in the first storey of his house unless he leaves a space of four cubits above it. The owner of the second storey may not build an oven until there is a ceiling three handbreadths thick below it. For a range, one handbreadth is sufficient. If he desires to build a baker's oven, there must be a ceiling four handbreadths thick below it. For a range belonging to a baker, three handbreadths is required.
Even if the person took the necessary precautions and separated the required distance, if a fire emanated from the oven and caused damage, he must pay for the damages, as explained in the source dealing with this subject.
Halacha 12
The following rules apply when a person owns a store below a storage warehouse belonging to a colleague. In the store, he should not make a bakery, a paint factory or a barn for cattle, nor should he bring in hay or other substances that generate warm air, for this will damage the produce stored in the warehouse.
For this reason, if the warehouse was used to store wine in Eretz Yisrael that is not ruined by heat, the store owner may perform any task involving fire that he desires. He should not, however, make it a barn for cattle, for this will spoil the aroma of the wine.
If the store had already been established as a barn, a bakery or the like, and afterwards the owner of the second storey desired to make his loft a warehouse for produce, he may not protest against the store owner's continued use of the premises for their original purpose.
Halacha 13
If the owner of the second storey swept out his premises and sprinkled water on the floor, or made many windows so that he could use his premises as a warehouse, and the owner of the lower storey rushed and began building an oven before his colleague brought in produce to the warehouse, the owner of the second story began to store sesame seeds, pomegranates, dates and the like, and the owner of the lower storey rushed and began building an oven before his colleague brought in wheat to the warehouse, or the owner of the store built a loft on top of his store to separate between the store and the warehouse, the owner of the warehouse may prevent him from taking these actions. If, however, the owner of the store transgressed and built an oven or the like, the owner of the warehouse does not have the power to force him to remove the oven in all these situations.
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• Rambam:
• 3 Chapters a Day: Maaseh Hakorbonos - Chapter 1, Maaseh Hakorbonos - Chapter 2, Maaseh Hakorbonos - Chapter 3
Maaseh Hakorbonos - Chapter 1
Halacha 1
All of the sacrifices of living animals comes from five species alone: a) cattle, b) sheep, c) goats, d) turtle doves, and e) small doves.1
Halacha 2
All of the sacrifices - whether those brought by the community or by individuals - are of four types: a) burnt-offerings, b) sin-offerings, c) guilt-offerings, and d) peace-offerings.
Halacha 3
There are also three other types of individual sacrifices: a) the Paschal sacrifice, b) the sacrifice of the firstborn,2 and d) the tithe3 sacrifice.4
Halacha 4
All of the communal offerings are burnt-offerings or sin-offerings. There are no communal peace-offerings except the two sheep offered with the bread that is waved on Shavuot.5 They are called "the sacrifices of communal peace offerings." The community never offers a guilt offering, nor a fowl.
Halacha 5
The communal offerings are the two temidim6 offered every day,7 the additional offerings of the Sabbaths,8 Rashei Chodashim, and the festivals,9 and the sin-offering of a goat brought on Yom Kippur.10 Similarly, if [the High] Court11 inadvertently gave an erroneous ruling with regard to the worship of false deities, every tribe is required to bring a bull and a goat. The bull is brought as a burnt-offering and the goat as a sin-offering. These goats are called "the goats of false deities." If they inadvertently gave an erroneous ruling with regard to other mitzvot, they bring a bull as a sin-offering. It is called "the bull associated with the overlooking of a matter by the community."12
Halacha 6
The sacrifices [brought by] individuals include: a) the firstborn offerings,13
b) the tithe offerings,14
c) the Paschal offerings,15
d) the chagigah offerings, i.e., the peace offerings [brought in association with the pilgrimage festivals],
e) the pilgrimage offering which is a burnt-offering,16
f) the sacrifice brought by a convert, that involves a burnt-offering from a domesticated animal, two small doves or two turtle doves; both of them are burnt-offerings, or two domesticated animals, one as a burnt-offering and one as a peace-offering,17
g) one who vows18 or pledges19 a burnt-offering or a peace offering,20
h) peace-offerings that are accompanied by bread; they are called thanksgiving offerings,21
i) the sacrifices of a nazirite,22 which are a burnt-offering, a sin-offering, and a peace-offering,23
j) the sacrifices of a metzora,24 which are a sin-offering, and a guilt-offering, and a burnt-offering,25
k) the sacrifices of a zav26 a zavah,27 and a women after childbirth; they are a sin-offering and a burnt-offering,28
l) the sacrifice brought by a person who inadvertently violated a negative commandment punishable by karet;29 it is a sin-offering,30
m) if a person was unsure of whether he transgressed or not, that transgressor brings a guilt-offering; it is called a conditional guilt-offering,31
n) there are certain sins32 for which one brings a guilt-offering [to atone for their transgression]; this is called a definite guilt-offering,33
o) similarly, the ram brought as a burnt-offering and the bull the High Priest brings from his own resources as a sin-offering on Yom Kippur,34 are individual offerings; the bull is called "the bull of Yom Kippur."
All of these sacrifices are explicitly mentioned in the Torah and the laws governing each of them are explained in the appropriate places.
Halacha 7
[The person bringing] any of the individual offerings is responsible for them and for their accompanying offerings35 with the exception of an animal pledged as sacrifice.36 [The community at large] is not responsible for sacrifices or their accompanying offerings.37 If a sacrifice was offered, they are responsible for its additional offerings.38 When an individual's sacrifice was required to be offered at a fixed time,39 it is like a communal offering and the person is not responsible for it.40
Halacha 8
All of the animals brought as burnt-offerings must only be male.41 It may be brought from sheep, goats, or cattle, whether large or small.42 They may also be brought from turtle doves and small doves, whether male or female.43
Halacha 9
A sin-offering may be brought these five species, from both males and females, from small ones and large ones.
Halacha 10
A guilt-offering may be brought only from male sheep. There are guilt-offerings that come from large members of this species44 and others which come from small members of this species.45
Halacha 11
Peace offerings may be brought from sheep, goats, or cattle, from males and females, whether large or small. A fowl may not be brought as a peace offering.
[When describing an animal as] small, [the intent] is one between the eighth day46 and a full year, from day to day. If the year was declared a leap year, [the extra month is included]. "Large" implies until three full years from day to day for cattle, for flocks,47 until two full years from day to day. From this age onward, [the animal] is considered as "old" and it should not be brought as an offering.
Halacha 12
Although all of the sacrifices are acceptable if they are brought from the eighth day onward, as an initial preference, we do not bring [an animal] as a sacrifice until it is 30 days old or older48 with the exception of a firstborn offering,49 a Paschal offering, and a tithe offering.50 If one desires to offer these sacrifices from the eighth day onward, he may.
Halacha 13
Hours are counted with regard to consecrated animals,51 i.e., if their [lives] were an hour longer52 or an hour was subtracted from their [lives],53 they are unacceptable.
What is implied? When it is required that a sacrifice be less than a year old, if an hour was added to its year, it is invalidated. Even if it was merely a year old when it was slaughtered and additional time was added before its blood was sprinkled [on the altar], it is invalidated. It must be less than a year until the time the blood is sprinkled [on the altar]. Similar [laws] apply with regard to all the sacrifices.
Halacha 14
Whenever the Torah uses the expressions, "a male sheep," "a female sheep," "sheep," the intent is [an animal] in its first year [of life]. "A ram" or "rams"54 implies males in their second year [of life]. When is an animal called a ram? When 31 days of its second year of life pass. On the thirtieth day, however, it is not acceptable, neither as a sheep, nor as a ram. [At this stage,] it is called a pilgas.55
Whenever the expression "a calf" is used, the intent is [an animal] in its first year [of life]. The term "bull" implies that the animal is in its second year of life. The term "a goat kid" implies that it is in its first year, "a goat," that it is in its second year. Throughout the second year, it is called a goat.56
Halacha 15
All of the communal offerings are male. All57 of the communal sin offerings58 come from goats or from cattle, none are brought from sheep. All of the communal burnt offerings are from sheep or cattle; there are no burnt-offerings brought from goats.
All of the sin-offerings brought by individuals are female. They may be eaten by the priests and they do not come from cattle except three: a) the sin-offering of a nasi59 which is a goat60 and is eaten, b) the sin-offering of the anointed priest which is a bull,61 which is burnt;62 it is call "the bull that comes because of [the violation of] any mitzvah;" c) the bull brought by the High Priest on Yom Kippur;63 it is a sin-offering that is burnt.
Halacha 16
All of the communal sin-offerings are eaten with the exception of the goat offered on Yom Kippur whose partner is sent [to Azazel],64 the goats brought [because of the violation65 of the prohibition against] idol worship,66 and the bull [brought because of the violation] a law forgotten [by the High Court].67 "The bull that comes because of [the violation of] any mitzvah"68 and the bull [brought because of] a law forgotten [by the High Court] are called "the bulls that are burnt." The goats brought [because of the violation of the prohibition against] idol worship are called "the goats that are burnt."
Thus there are five sin-offerings that are burnt: two are individual offerings69 and three are communal offerings.70
Halacha 17
All of these offerings are called zevachim.71 All of the burnt-offerings, sin-offerings, guilt-offerings, and the two sheep brought as peace-offerings on Shavuos are called "sacrifices of the highest order of sanctity."72 Peace offerings brought by an individual, the firstborn offerings, the tithe offerings, and the Paschal offerings, are called "sacrifices of a lesser degree of sanctity."73
Halacha 18
The limbs and organs that are burnt on the altar from the sin-offerings that are eaten, from the guilt-offerings, and from the peace-offerings74 are called eimorim.75 These are the eimorim of an ox or a goat: the fat that is on the inner organs,76 included with that is the fat that is on the maw,77 the two kidneys and the fat that is on them, together with the fat that is on the flanks, the lobe of the liver, and a small portion of the liver should also be taken with its lobe.78If the sacrifice is from sheep, he should add to these the fat tail79 in its entirety80together with the vertebrae from the spine until the place of the kidneys, as [Levitcus 3:9] states: "he shall remove it opposite the kidneys." All of the eimorim are burnt on the outer altar.81
Halacha 19
If a [sacrificial] animal was pregnant, even though the fetus had been carried for a full term, and even if it was discovered to be alive [after the mother was slaughtered],82 its fat should not be offered together with the fat of its mother. Instead, only the fat of the mother is offered. The fetus is considered as one of its limbs.83
FOOTNOTES
1.See Hilchot Issurei Mizbeiach 3:2 with regard to the differences between these species. In this chapter, the Rambam outlines the different types of animal sacrifices and which animals are offered for each one.
2.The sacrifice of the firstborn of one's cattle or flocks.
3.I.e., the tithing of one's cattle or flocks.
4.In his Commentary to the Mishnah, in the introduction to the order of Kodshim, the Rambam speaks of "peace-offerings and [offerings] that resemble peace-offerings." He later explains that the term "[offerings] that resemble peace-offerings" refers to the three types of sacrifices mentioned here, because they resemble peace-offerings." He elaborates on that theme in his commentary to Zevachim 5:5, explaining that the procedure in which these three sacrifices are offered resembles that of the peace-offerings with only minor differences. For that reason and because they are offerings which a person is required to bring only on specific and infrequent occasions, he does not consider them as a separate category of sacrifices.
5.I.e., the two loaves offered that day. The Rambam is borrowing the wording of Leviticus 23:17.
6.Literally "continuous offerings."
7.See Hilchot Temidim UMusafim 1:1-3.
8.See Hilchot Temidim UMusafim 4:9.
9.See Hilchot Temidim UMusafim, chs. 7-10.
10.See Hilchot Temidim UMusafim 10:2.
11.The Sanhedrin of 71 judges who would hold their sessions in the Chamber of Hewn Stone.
12.Both of these sacrifices are described in Hilchot Shegagot 12:1.
13.See Hilchot Bechorot, ch. 1.
14.See Hilchot Bechorot, ch. 6.
15.See Hilchot Korban Pesach, ch. 1.
16.Both of these sacrifices are described in Hilchot Chagigah, ch. 1.
17.See Hilchot Mechusrei Kapparah, ch. 1.
18.A person vows to bring either a burnt-offering or a peace-offering.
19.A person pledges to bring a particular animal as a burnt-offering or a peace-offering.
20.See Chapter 14 of these halachot (Hilchot Ma'aseh HaKorbanot) which describes these sacrifices.
21.See Chapter 9, Halachah 5, and onward which describe this sacrifice.
22.One who took a vow not to drink wine.
23.See Hilchot Nizirut, ch. 8.
24.A person afflicted with tzara'at a skin ailment, similar, but not identical, to leprosy.
25.See Hilchot Mechusrei Kaparah, ch. 4.
26.A male who has emissions from his sexual organ similar to those resulting from a gonorrheal infection.
27.A woman who experiences vaginal bleeding outside her menstrual cycle.
28.See Hilchot Mechusrei Kaparah 1:3.
29.Premature death at the hand of heaven and the soul being cut off in the World to Come.
30.See Hilchot Shegagot, ch. 1.
31.See Chapter 9 which describes both these types of sacrifices.
32.When he engaged in relations with a maid-servant who was married, robbed, made mundane use of consecrated property. Similarly, a nazirite who became impure and a person afflicted with tzara'at must bring this offering.
33.See Chapter 9 which describes both these types of sacrifices.
34.See Hilchot Avodat Yom HaKippurim, ch. 4, which describes the offering of these sacrifices.
35.I.e., if the animal he designated as a sacrifice dies or the meal or wine offering designated for the sacrifices was spoiled, he must bring another one in its place.
36.As will be explained in ch. 14, in that instance, the person is not vowing to bring a sacrifice, he is designated a particular animal as a sacrifice. Hence if that animal is lost, he is not obligated to replace it.
37.We are speaking about sacrifices that are required to be brought at a specific time. If for some reason, the community was unable to bring them at that time, they are not required to bring them afterwards. As Berachot 26a states: "If the time passes, the sacrifice is nullified."
38.For these additional offerings may be brought even at a later date, as will be explained in Chapter 2, Halachah 12.
39.Like the Paschal or festive offerings.
40.In this instance as well, since the time passed, the sacrifice cannot be brought. In truth, the matter is not at all dependent on whether an individual's sacrifice or a communal offering is involved. The determining factor is whether there is a specific time associated with the sacrifice or not (Radbaz).
41.Leviticus 22:18-19 speaks of bringing the three species mentioned as burnt offerings and specifies that they must be male.
42.Provided they are eight days old, as explained in Halachah 11.
43.The Torah does not make any specification with regard to fowl.
44.Those brought for the sins mentioned in note 32.
45.The guilt offering brought by a nazirite.
46.Before eight days, it is forbidden to bring an animal as a sacrifice, as stated in Hilchot Isssurei Mizbeiach 3:4.
47.Both sheep and goats.
48.If it was brought earlier, it is acceptable after the fact (Radbaz).
49.Since Exodus 22:29 explicitly states that a firstborn animal may be offered on its eighth day of life, our Sages did not desire to place any restrictions on the offering. It may be offered on the eighth day even as an initial preference.
50.The tithe offering and the Paschal sacrifice are, like the firstborn offering, sacrifices of lesser sanctity and the laws governing the pouring of their blood on the altar are the same. Hence, our Sages considered them the same in this instance as well [the Rambam's Commentary to the Mishnah (Parah 1:4)].
The Radbaz and the Kessef Mishneh note that the mishnah cited also states that the same laws apply to offerings that were vowed or pledged and question why the Rambam does not mention them in this halachah. The Radbaz notes that the Rambam does not mention pledges and vows in his Commentary to the Mishnah and maintains that he possessed a different version of the mishnah.
51.Generally, years are counted from day to day and not from hour to hour. For example, with regard to a child becoming Bar Mitzvah at age 13, if he was born at 3 PM on the sixteenth of Elul, he reaches Bar Mitzvah at nightfall on the sixteenth of Elul. He need not wait until 3 in the afternoon. With regard to sacrifices, however, Zevachim 18b uses Biblical exegesis to teach that we count from the hour of an animal's birth.
52.As the Rambam describes in the following clause.
53.This refers to an animal like a ram that is not acceptable for sacrifice until it is a year and 30 days old. It is not acceptable until the hour of its birth passes on the thirty-first day.
54.The term, ayil, Hebrew for ram, is identified with strength. Implied is that the animal must reach a stage of maturity that endows it with strength and power.
55.This is a Greek term. In his Commentary to the Mishnah (Parah 1:3), the Rambam explains that the term carries an allusion to the Hebrew phrase peleg gas, implying that it has passed its limits exceedingly. Similarly, this animal is in an intermediate state, having left one category, but not entered another.
56.Perhaps the Rambam's intent is that there is no concept of a pilgas with regard to goats.
57.Our translation is based on early printing and authoritative manuscripts of the Mishneh Torah. The standard printed text has a slightly different version.
58.Brought on Rosh Chodesh or the festivals and those mentioned in the following halachot.
59.I.e., a king as stated in Hilchot Shegagot 15:6.
60.I.e., as opposed to ordinary sin-offerings which can be either a goat or a sheep, the prince's offering must be a goat and it must be male in contrast to those offerings which are female.
61.I.e. the High Priest, but only one who was anointed. If he assumed his office through wearing the garments of the High Priest (as did the High Priests of the Second Temple), he is not required to bring this sacrifice (Hilchot Shegagot, loc. cit.).
62.I.e., and not eaten.
63.See Hilchot Avodat Yom HaKippurim 1:1; 4:1.
64.See Hilchot Avodat Yom HaKippurim 1:1; 4:1.
65.By people at large due to a erroneous ruling by the High Court.
66.See Hilchot Shegagot 12:1.
67.By people at large due to a erroneous ruling by the High Court.
68.I.e. the High Priest, but only one who was anointed. If he assumed his office through wearing the garments of the High Priest (as did the High Priests of the Second Temple), he is not required to bring this sacrifice (Hilchot Shegagot, loc. cit.).
69.The two bulls brought by the High Priest mentioned in the previous halachah.
70.The bulls and the goats brought because of transgressions performed due to a erroneous ruling by the High Court and the goat offered as a sin offered on Yom Kippur [the Rambam's Commentary to the Mishnah (Zevachim 12:5)]. Significantly, in his Commentary to Parah 8:3, the Rambam does not mention the goat offered on Yom Kippur among the goats that are burnt.
71.The Radbaz notes that this appellation is found in Zevachim 47a. He questions the reason for the Rambam's inclusion of this point and explains that it can resolve a question that might arise if a person made a particular pledge.
72.See Chapter 5, Halachot 2-3.
73.See Chapter 5, Halachah 4.
74.The Rambam does not mention the burnt offering, because then the entire animal is burnt.
75.In his Commentary to the Mishnah (Introduction to the Order of Kodshim), the Rambam explains that this term is derived from the term emar, "spoke," i.e., these are the organs spoken about, i.e., specified by God to be burnt.
76.The Biblical term kerev (Leviticus 3:3, et al) refers to the inner digestive organs. That verse speaks of "the fat that covers the inner organs" and "all the fat on the inner organs." The first term refers to a large membrane that covers all of these organs like a sack. The second term refers to the fat on the organs themselves.
77.I.e., one of the animals four stomachs. Since the verse uses the term kol, "all," our Sages understood that additional fat was to be brought.
78.These are also mentioned explicitly in Leviticus 3:10, et al.
79.The tails of goat and cattle do not collect fat. Hence the term alyah, "fat tail" is not appropriate with regard to them and their tails are not offered (Radbaz).
80.Leviticus 3:9 speaks of haalyah temimah. In this context, temimah means "entire."
81.The inner altar is used only for incense and the blood sprinkled on it on Yom Kippur. See Hilchot K'lei HaMikdash 2:11.
82.In which instance, its fat is forbidden to be eaten, as stated in Hilchot Ma'achalot Assurot 7:3.
83.We do not consider it as if two animals were offered as this sacrifice and the eimorim from each must be offered on the altar. Instead, only the mother is considered as the sacrifice and the fetus is considered as an appendage to it. If the sacrifice is a sin offering, it is given to the priests to partake of. If it is a peace offering, it is given to the owner. Females are not sacrificed as guilt offerings.
Maaseh Hakorbonos - Chapter 2
Halacha 1
The wine and the fine flour that are brought together with an offering are called accompanying offerings.1 The fine flour alone is called the accompanying meal-offering. The accompanying meal-offering need not be waved, brought [to the corner of the altar], nor [offered with] frankincense.2 It requires salt3 and it is burnt on the outer altar in its entirety.4
The wine is poured over the altar. It is not poured over the fire. Instead, the priest should lift up his hands5 and pour it on [the altar's] base6 and from there, it descends to the shittin.7
Halacha 2
Accompanying offerings are required only for an animal brought as a burnt-offering or as a peace-offering. Whether it was a communal sacrifice, an individual sacrifice, a sheep brought by a woman who gave birth, or the ram brought by the High Priest,8 since it was a burnt-offering, it requires the accompanying offerings. Accompanying offerings are not brought for [sacrifices of] fowl,9guilt-offerings, sin-offerings, with the exception of the sin-offering and guilt-offering of a person who had been afflicted with tzara'at, for those accompanying offerings are explicitly mentioned in the Torah.10
Halacha 3
What is the source that teaches that accompanying offerings should not be brought together with sin-offerings and guilt-offerings? [When speaking about the accompanying offerings, Numbers 15:3] states: "to utter a vow or pledge," [implying that these offerings are necessary only for sacrifices] brought because of a vow or pledge. [This] excludes a sin-offering, guilt-offering, firstborn offering, tithe offering, and Paschal sacrifice. Since [these offerings] are not brought because of a vow or a pledge, they do not require accompanying offerings.
Which is the source that teaches to include the festive peace-offerings and the pilgrimage burnt-offerings?11 [The above verse] states: "Or on your festivals."
Halacha 4
What is the measure of the accompanying offerings? The accompanying offering for a male or female sheep is an isaron12 of fine flour mixed with a quarter of a hin13 of oil and a quarter of a hin of wine as a wine libation. These are also [the accompanying offerings] for a goat whether small14or large15 and whether male or female and for a ewe, even if she is large. The accompanying offerings of a ram, however, are two esronim mixed with a third of a hin of oil and a third of a hin of wine as a libation. The accompanying offerings of a cow or a calf, whether male or female, are three esronim mixed with a half of a hin of oil and a half of a hin of wine as a libation.
Halacha 5
These measures are applicable for the accompanying offerings for burnt-offerings and peace-offerings for each animal offered,16 as [implied by ibid.:12]: "According to the number that you offer, so shall you do for [each] one according to their number." We may not increase these measures, nor may we decrease them. [Indeed,] if one increases or decreases [the measure by] even the slightest amount, one disqualifies [the accompanying offering]. The only exception is the sheep offered as a burnt offering on the day of the waving of the omer.17 The accompanying offering for it is two esronim mixed with a third of a hin of oil.18 Although the measure of flour was doubled,19 the measure of wine was not and [only] a quarter of a hin is brought as a libation.
Halacha 6
A person who had been afflicted with tzara'at must bring three esronim of flour [as accompanying offerings] for the three sheep which he brings as a sin-offering, a guilt-offering, and a burnt-offering.20 According to the Oral Tradition, we learned that they come because of the sacrifices he brings,21 an isaron for each sheep mixed with a quarter of a hin of oil. A revi'it of wine should be brought with each of the esronim as is the rule for the accompanying offering for all sheep. When one brings a pilgas,22 he should bring with it the accompanying offerings for a ram, [nevertheless,] it is not considered as if he brought [the appropriate] sacrifice.23
Halacha 7
A hin comprises twelve log. We have already stated the measure of a log together with other measures in Hilchot Eruvin.24An isaron is an omer which is the measure [of dough from which] challah must be separated. We have already explained this measure with regard to [the mitzvah of] challah.25
Halacha 8
When the accompanying offerings or the meal offerings are measured, whether for an individual offering or a communal offering, they should not be measured in a measure of three esronim for a bull or two esronim for a ram. Instead, everything should be measured with the measure of one isaron that existed in the Temple.26 Similarly, the oil for the accompanying offerings should be measured with the appropriate measure in the Temple.27 The oil for a meal offering brought by an individual is measured in the measure of a log that existed in the Temple;28 the number of lugim [of oil] is determined by the number of esronim [of flour].29
Halacha 9
The overflow of the measures of flour are considered to be ordinary flour,30because the outer side of the isaron measure is not consecrated.31 The overflow of the wine and oil, by contrast, is consecrated, because it flows down the back of the utensil and both the inside and the outside of the liquid measures were anointed.
Why were the overflows consecrated even though the person measuring only intended to sanctify what was within the utensil?32 So that it would not be said that [substances] are used for ordinary purposes after having been in a sacred utensil.33
Halacha 10
What would they do with the overflows? If there was another sacrifice, they would sacrifice them with it. [In that instance,] if they remained overnight,34 they became disqualified accordingly.35 If not, they were [redeemed36 and the proceeds] used to provide "desert for the altar."37
Halacha 11
What is implied? Burnt offerings are purchased [with the proceeds of] their [sale]. The meat is offered to God and the hides are given to the priests.
Halacha 12
The flour mixed with oil38 of the accompanying offerings are not indispensable requirements preventing [the offering of] the wine libation, nor is the wine libation an indispensable requirement preventing their offering, nor are the accompanying offerings an indispensable requirement preventing the offering of the sacrifices.39 Instead, a person may bring his sacrifice one day and his accompanying offerings after ten days. [This applies to] both individual offerings and communal sacrifices, provided the accompanying offerings were not consecrated in a sacred utensil. If, however, they were consecrated in a sacred utensil, they are disqualified if they remain overnight.
Halacha 13
The accompanying offerings may only be brought from ordinary produce. They may not be brought from terumah, the second tithes, or the first fruits.40Even for the thanksgiving offering whose bread may be brought from the [second] tithe, its accompanying offerings should only be brought from ordinary produce.41
Halacha 14
All of the measures of the accompanying offerings mentioned in the Book of Ezekiel,42 the listing of the sacrifices, and the order of service written there are all inauguration offerings and will not be practiced in generations to follow.43 Instead, the prophet commanded and outlined how the inauguration offerings will be brought at the time of the dedication of the altar at the time of the coming of the King Mashiach when the Third Temple will be built.44
Halacha 15
Just as the princes45 offered sacrifices at the dedication of the altar [of the Sanctuary in the desert], bringing offerings that were not brought in coming generations, and they brought them on the Sabbath, so too, a prince will bring a dedication offering on the Sabbath in the Ultimate Future, as stated explicitly there.46 Similarly, the sacrifices which the people who returned [to Zion] from the [Babylonian] captivity in the days of Ezra,47 were inaugural offerings and will not be practiced in generations to come. The practices to be followed in generations to come are the words of the Torah that we have explained as they were copied from Moses our teacher.48We may not add to them49 or subtract from them.50
FOOTNOTES
1.The term nesachim is used continually throughout the Torah, e.g., Numbers, ch. 15. Literally, it means "libations." We have not used that term, because it is not appropriate with regard to the meal offerings. In his introduction to the tractate of Menachot, the Rambam states that the Torah uses the term in a general sense without attention to its particular meaning.
Since every sacrifice is accompanied by such offerings, before delineating the details of the sacrifices, the Rambam describes these accompanying offerings.
2.As stated in Chapter 12, Halachot 6-7, all of the meal offerings brought independently must be brought to the corner of the altar and frankincense must be offered with them. Some also must be waved.
3.For Leviticus 2:13 states that salt must be brought on all sacrifices.
4.In contrast, there are other meal offerings which are fit to be eaten.
5.The Kessef Mishneh notes that Sukkah 48b gives that instruction with regard to the water libation brought on Sukkot. Nevertheless, that text questions why this instruction is mentioned here with regard to the wine libation, for seemingly, there would be no reason to do so.
6.The Ra'avad notes that Sukkah 48a,b speaks of two cups on the southwest corner of the altar, i.e., on the upper level around which the priests would walk. The wine and water libations would be poured into these cups and they would extend to the shittin. The Radbaz notes that the Rambam himself (Hilchot Temidim UMusafim 6:5; see also Chapter 7, Halachah 11) speaks of bringing the wine to the top of the altar. Hence, he maintains that the Rambam agrees with the Ra'avad concerning this issue. The Kessef Mishneh differs and maintains that these cups were only used during Sukkot. Otherwise, the wine was poured on the altar's base and from there, it flowed into the shittin.
7.See Hilchot Beit HaBechirah 2:11 which explains that these were two cavities in the southwest corner of the altar.
8.These two offerings are singled out because they are individual burnt-offerings that are not dependent on an individual's pledge or vow. Menachot 91b cites an explicit verse that teaches that accompanying offerings are required for these sacrifices.
9.Even those brought as burnt offerings.
10.Menachot 91a derives the need for such accompanying offerings from a juxtaposing Leviticus 14:10 and Numbers 15:5. In his Commentary to the Mishnah, the Rambam explains that accompanying offerings are brought for these sacrifices, because they do not come because of a sin.
11.Which are obligations and not dependent on a person's volition.
12.An isaron is equivalent to the size of 43.2 eggs. In modern measure, the size of an egg is 57.6 cc according to Shiurei Torah, and 99.5 cc according to Chazon Ish.
13.As stated in Halachah 7, a hin is equivalent to twelve log. Each log comprises four revi'iot. In modern measure, a revi'it is 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount.
14.In its first year of life, as stated in Chapter 1, Halachah 11.
15.In its second year of life (ibid.).
16.I.e., even if a person pledged to bring several sacrifices of a given type, he must bring the required accompanying offerings for each animal.
17.See Hilchot Temidim UMusafim 7:3 where this sacrifice is mentioned.
18.The Ra'avad differs with the Rambam and maintains that only a quarter of a hin of oil should be used. The Radbaz notes that Menachot 89b appears to support the Ra'avad's position. Although he explains that the Rambam's position could be justified, he admits that it is somewhat difficult. The Kessef Mishneh also suggests that a printing error crept into the text of the Mishneh Torah.
19.Usually, only one isaron of flour was brought for a burnt-offering of a sheep, as stated in the previous halachah.
20.See Hilchot Mechusrei Kapparah 1:3. Bringing accompanying offerings for these sacrifices is an exception to the general rule, as stated in Halachah 2. The obligation to bring these three esronim is explicitly stated in Leviticus 14:10. The Oral Tradition (Menachot91a) teaches that each one is designated for a different sacrifice.
21.This version is found in some of the authoritative manuscripts of the Mishneh Torah and is also suggested by the Or Sameach. The standard published text follows a slightly different version.
22.A ram that is between one year and one year and a month old (Chapter 1, Halachah 14).
23.I.e., regardless of whether he pledged a ram or a male sheep, he is not considered to have fulfilled his obligation by bringing a pilgas, for it is too old for the latter type sacrifice and not old enough for the former.
24.Hilchot Eruvin 1:13.
25.Hilchot Bikkurim 6:15.
26.See Hilchot Klei HaMikdash 1:16 which describes the various measures that existed in the Temple.
27.As stated (ibid.:17), there were measures of a half a hin, a third of a hin, and a quarter of a hin in the Temple.
28.I.e., a person should not measure out the flour in a private measure he has outside the Temple. Instead, the measurement should be made with the Temple's measure (Radbaz).
29.See Chapter 12, Halachah 7 and Chapter 13, Halachah 5.
30.I.e., they are not consecrated.
31.Flour, wine, and oil that come in contact with sacred utensils become consecrated. Nevertheless, only the inside of the dry measures were consecrated. The outside remained unconsecrated. Hence, the fact that the flour came in contact with it does not change its status. See Hilchot Klei HaMikdash 1:19.
32.As stated in Hilchot Pesulei HaMukdashim 3:20, an object placed in a sacred utensil does not become consecrated unless the person placing it there did so intentionally. Hence, even though the overflows came in contact with a sacred utensil, seemingly, there was no intent for them to become consecrated.
33.I.e., a safeguard instituted by our Sages lest a mistaken impression be created.
The Kessef Mishneh notes that even though this rationale is advanced by Menachot 90a in support of a minority opinion, it would still be accepted by the majority.
34.I.e., there was another offering and it was thought they would be offered with it, but for some reason they were not and remained overnight.
35.For once they were placed in sacred utensil, remaining overnight would disqualify them, as stated in Halachah 12.
36.It is permitted to redeem them, because when consecrating them, there was the intent that they would be redeemed in such an eventuality (Radbaz).
37.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.
38.The flour and the oil are, however, absolute requirements. One cannot be offered without the other (Radbaz).
39.I.e., the person is required to bring both of these elements of the accompanying offering. Nevertheless, the offering of one is not dependent on the other as the Rambam continues to explain.
40.All of these have a certain dimension of holiness and are not considered as ordinary property. It is forbidden to use them for any purpose other than partaking of them in the ordinary manner. Hence they may not be used for these offerings.
41.The bread from the thanksgiving offering may be eaten by an ordinary person. Hence, it is permitted for it to be brought from the second tithes. The accompanying offerings, as states above, are offered on the altar entirely. Hence, they may not be brought from the second tithes (Radbaz).
42.These differ greatly for the measures usually employed.
43.The Radbaz explains that since we are speaking about a directive for a specific time and not an ongoing practice, as a prophet, Ezekiel had the right to speak of offerings not prescribed by the Torah. This does not constitute a violation of the prohibition to add to the Torah's commandments. See Hilchot Yesodei HaTorah, ch. 9.
44.All authorities agree that Ezekiel's prophecy referred to special sacrifices and was not to be followed continuously. Rashi (Menachot 45b) interprets it as referring to the Second Temple, while the Rambam understands it as applying to the era of Mashiach.
45.The leaders of the tribes as related in Numbers, ch. 7.
46.Ezekiel 46:4.
47.See Ezra 8:35.
48.I.e., from the Torah scrolls which he wrote.
49.Sefer HaMitzvot (negative commandment 313) and Sefer HaChinuch (mitzvah 454) count the prohibition against adding to the Torah as one of its 613 mitzvot.
50.Sefer HaMitzvot (negative commandment 314) and Sefer HaChinuch (mitzvah 455) count the prohibition against adding to the Torah as one of its 613 mitzvot.
The above is not merely a point of law, but a fundamental issue of Jewish faith. As the Rambam states in the ninth of his Thirteen Principles of Faith (Commentary to the Mishnah, Sanhedrin, ch. 10) declaring:
The ninth principle is that the Torah of Moses will never be nullified.... There can be no additions to it, nor any deletions from it - neither in its text nor in its explanation. And thus we are commanded: "Do not add to it and do not detract it from it."
(Our translation is taken from the original manuscript versions of the Rambam's Commentary to the Mishnah. The standard published text varies slightly.)
Maaseh Hakorbonos - Chapter 3
Halacha 1
When two people desired to bring a peace-offering or a burnt-offering in partnership,1 they may whether it was pledged or vowed.2 Even a fowl3 may be brought in partnership.
Halacha 2
Men, women, and, servants may bring all of these types of sacrifices.4 From gentiles, by contrast, we accept only burnt offerings, as [derived from Leviticus 22:28]: "From the hand of an alien, you shall not offer the food of your God [from all of these]."5 Even a burnt offering of fowl may be accepted from a gentile,6 even if he worships false deities.7
We do not, however, accept peace-offerings,8 meal-offerings, sin-offerings, or guilt-offerings9 from a gentile. Similarly, burnt-offerings that do not come as vows or pledges are not accepted from gentiles, e.g., a burnt-offering from a women who gave birth or the like or other burnt-offerings that do not come as vows or pledges.
Halacha 3
When a gentile brings peace-offerings, they should be sacrificed as burnt-offerings, for [the intention of] a gentile's heart is [for the sake] of heaven.10 If he gives them to a Jew with the intent that a Jew receive atonement,11 the Jew may partake of them like the peace-offerings of the Jewish people. Similarly, if he gives them to a priest, the priest may partake of them.
Halacha 4
When a Jew is an apostate who worships false deities or who desecrates the Sabbath in public,12 we do not accept any sacrifices from him at all. Even a burnt-offering that is accepted from a gentile is not accepted from this apostate. [This is derived from Leviticus 1:2 which] states: "A man from you who will sacrifice." According to the Oral Tradition,13 we learned: "From you," i.e., not all of you, excluding an apostate.
If, however, one was a heretic with regard to other transgressions, any sacrifice [he brings] is accepted so that he will repent. If, however, he was a heretic with regard to a transgression and it is public knowledge that he commits it and he has become accustomed to doing so, a sacrifice [that he brings atoning for] that transgression - whether committed to anger [God]14 or out of desire15 -is not accepted.16 What is implied? If a person was accustomed to eat fat - whether committed to anger [God] or out of desire - and then he inadvertently partook of fat and brought a sin-offering [for this transgression], it is not accepted.
Halacha 5
Gentiles do not bring accompanying offerings17 for the burnt-offerings they bring, as [can be inferred from Numbers 15:13]: "Every native among you shall do this."18 The accompanying offerings for their sacrifices are, however, brought from communal funds,19 as [ibid.:12] states: "So shall you do for each one according to their number."20 [These burnt offerings] do not require semichah,21 for semichah is performed only by a Jew, and by a male and not a female.22
Halacha 6
All of the offerings from domesticated animals that an individual brings23- whether those in which he is obligated or those promised through a vow - [require] semichah while they are alive with the exception of the firstborn offering, the tithe offering, and the Paschal sacrifice. [This is derived from Leviticus 3:2]: "And he shall lean his hand on the head of his offering." According to the Oral Tradition,24 we learned that this refers to all the sacrifices with the exception of the firstborn offering, the tithe offering, and the Paschal sacrifice.
Halacha 7
[A sacrifice of] a fowl does not require semichah.25
We already explained in Hilchot Shekalim26 that the law is that all the money concerning which it was decided that it should be given to the chest for freewill offerings27 should be used to purchase burnt-offerings. The person to which this money belonged does not perform semichah on that animal, nor does he bring the accompanying offerings.28 Instead, the accompanying offerings are brought from communal funds.29 Even if he was a priest, the service [of offering the sacrifice] and its hide belong to the men of the watch.30
Halacha 8
All people may perform semichah with the exception of a deafmute, a mentally and/or emotionally unstable individual, a minor,31 a servant, a woman,32 a blind man, and a gentile.33 An agent does not perform semichah, for semichah is performed only by the owners, as [implied by the prooftext]: "And he shall lean his hand." "His hand" and not the hand of his wife, his servant, or his agent.
Halacha 9
When five individuals bring a sacrifice [in partnership], they all perform semichah, one after the other. They should not perform semichah at the same time. 34
When a person died and left a sacrifice of a burnt offering or a peace offering, his heir should have it offered, perform semichah on it, and bring its accompanying offerings.35
Halacha 10
Semichah is not performed with regard to communal offerings except with regard to two sacrifices: the goat sent to Azazel36 and the bull brought because of a law being forgotten.37 Three members of the Sanhedrin perform semichah on it. This is a law conveyed by Moses our teacher that semichah is not performed on communal offerings other than these two.38
Halacha 11
Semichah is performed only in the Temple Courtyard.39 If one performed semichah outside the Temple Courtyard, he should perform it again inside. If the one bringing the sacrifice was standing outside [the Temple Courtyard] and he extended his hands into [the Courtyard] and performed semichah, his semichah is valid,40 provided he performed semichah with all his strength.41
Only a person who is ritually pure may perform semichah. If a person who is ritually impure performed semichah, the semichah [is acceptable].42
Halacha 12
The animal should be slaughtered in the place where semichah is performed.43 The animal must be slaughtered directly after semichah. If one slaughtered it in a different place or waited [before slaughtering it], the slaughter is acceptable.
Semichah is an incremental aspect of the mitzvah. Accordingly, if one did not perform semichah, the sacrifice [still] brings atonement; [the semichah] is not an indispensable requirement. Nevertheless, it is considered as if the sacrifice did not bring atonement.44
Halacha 13
The person performing semichah must do so with all his power, [placing] both hands45 on the head of the animal, as [Leviticus 1:4] states: "on the head of the burnt-offering." [Implied is his hands must be placed on the head] and not on the [animal's] neck or the side of its face,46 and that should not be any intervening substance between his hands and the animal.
Halacha 14
How is semichah performed? If the sacrifice was one of the offerings of the most sacred order, he should have the animal stand in the northern portion of the Temple Courtyard,47 facing the west. The person performing semichah stands to the east with his face to the west. He should place both his hands between its two horns and recite [the appropriate] confession, for a sin-offering, the sin which warrants a sin-offering and for a guilt-offering, the sin which warrants a guilt offering. For a burnt offering, he confesses the sin of [negating the observance of] a positive commandment or of a negative commandment that can be corrected by the observance of] a positive commandment.
Halacha 15
How does he confess? He says: "I sinned, I transgressed, I committed iniquity, and I did this-and-this,48 and I have repented before You and this is my atonement.49
If he is bringing a peace-offering, he should perform semichah with all of his strength anywhere he desires within the Temple Courtyard,50 where [the animal] will be slaughtered. It appears to me that one does not confess on a peace-offering.51 Instead, he says words of praise.52
FOOTNOTES
1.See Halachah 9.
2.See Chapter 1, Halachah 6, with regard to the distinction between these types of offerings.
3.I.e., an entity of seemingly little value. One might think that bringing such an offering in partnership is not becoming to the altar. Even so, if one's intent is desirable, the offering is accepted (Radbaz, based on Menachot 110a).
4.In this chapter, the Rambam outlines the types of individuals who may bring a sacrifice and the rite of semichah because that is an obligation on the person bringing the sacrifice.
5.The Jerusalem Talmud (Avodah Zarah 2:1) notes that the prooftext states that it is forbidden to accept an offering from a gentile from a blemished animal. One can infer that if the animal is unblemished, the offering may be accepted.
The verse uses the term lechem, "food." That term is understood as referring only to a burnt-offering, as Numbers 28:2 states: "My food for my fires."And the burnt-offering is the only type of offering, consumed entirely by the fire of the altar (Radbaz).
6.Although the prooftext speaks only of animals, our Sages understood that the leniency applies to fowl as well (Radbaz).
7.As mentioned in Halachah 4, burnt offerings are not accepted from a Jew who worships false deities. Nevertheless, such restrictions are not placed upon gentiles.
8.To offer them as peace-offerings. They are, however, brought as burnt-offerings, as stated in the following halachah.
9.For the concept of atonement applies only with regard to the Jews' relationship with God.
10.Rashi (Menachot 73b) interprets this as meaning that the gentile desires that his sacrifices be offered entirely to God and not have mortals partake of them.
11.The Radbaz notes that peace-offerings are not intended to bring atonement and explains that this is referring to an instance where a Jew vowed to bring a peace offering and the gentile offered to bring it for him. One might think that since the gentile is bringing them they would be offered as burnt-offerings. Hence it is necessary to explain that they are peace offerings.
12.See the conclusion of Hilchot Shabbat where the Rambam explains that the public desecration of the Sabbath is equivalent to idol worship, because they are both cornerstones of the Jewish faith. "Public" refers to a matter known about by ten people.
The Radbaz adds that we do not accept the sacrifices of a Jew who has abandoned Judaism and accepted a faith like Islam which does not involve idol worship. Such a person is included in the category (Hilchot Teshuvah 3:9) of an apostate with regard to the entire Torah.
13.Chulin 5a-b.
14.I.e., he had two cuts of meat before him of equal quality, one kosher and one non-kosher and he ate the non-kosher one solely for the intent of angering God (Gittin 47a).
15.Similarly, in Hilchot Edut 10:3, a distinction is not made with regard to the motivations for the transgression. There are other instances - see Hilchot Teshuvah, loc. cit., Hilchot Matanot Aniyim 8;14, Hilchot Gezeilah ViAveidah 11:2, and Hilchot Rotzeach 4:10 - where the Rambam does make such a distinction.
16.Since he frequently violates this transgression, we assume that he is not sincere in his desire for atonement for it, because a request for atonement must be accompanied by sincere regret. Sacrifices brought for other transgressions are, however, accepted from him. See Hilchot Shegagot 3:7.
17.A meal offering and a wine libation.
18.This verse concludes the passage commanding the offering of the accompanying offers, implying that it is only a native - i.e., a member of the Jewish people - who is required to bring them.
19.I.e., the Temple treasury.
20.Implying that the sacrifices themselves require that the accompanying offerings be brought.
21.Leaning on the animal with all one's strength, as the Rambam proceeds to explain in the concluding halachot of the chapter.
22.The prooftext for the obligation to perform semichah speaks of "the children of Israel," and uses the male form. Menachot 93b understands this to exclude gentiles and Chagigah 16b understands it as excluding women. See also Halachah 8.
23.This also includes offerings brought in partnership. The exclusion is only of communal offerings. See Halachah 10.
24.Sifra to the verse; Menachot 92b.
25.The Sifra derives this concept from the exegesis of Leviticus 1:4: "And he will lean his hand on the head of the burnt-offering." "The" implies that there are some burnt-offerings to which this does not apply.
26.Hilchot Shekalim 2:3; 3:14.
27.Money that was found between the chest of the freewill offerings and the chest of the shekalim that was closer to the chest of the freewill offerings.
28.Since the money was placed in the chest for the freewill offering, it is no longer considered as his personal property, but as the property of the community. Hence, he is not the owner of the sacrifices and may not perform semichah on them. For that same reason, the community brings the accompanying offerings.
29.A meal offering and a wine libation.
30.The priests designated to serve in the Temple that week. Even though the person whose money was used is a priest and he has the right to offer sacrifices that he brings (Hilchot K'lei HaMikdash 4:7), in this instance, he cannot demand the right to offer the sacrifice.
31.These three individuals are not considered as responsible for their actions and are free of the responsibility for all mitzvot.
32.See Halachah 5.
33.Gentiles are not obligated in any of the mitzvot. Hence the obligation of semichah does not apply to them.
34.The Radbaz states that this concept is derived from the fact that the prooftext uses the term "his hand" in the singular.
35.For he is acting in the place of the original owner.
36.During the Yom Kippur services. The High Priest performs semichah on it.
37.In both these instances, there is an explicit verse (Leviticus 16:21; 4:15) requiring semichah for the sacrifice.
38.I.e., were it not for that tradition, we might have derived the need for semichah for communal offerings from these two instances using Biblical exegesis [the Rambam's Commentary to the Mishnah (Menachot 9:7)].
39.Zevachim 32b explains that just as the slaughter of the animal must be performed "before God," in the Temple Courtyard, so too, semichah must be performed "before God," in that same place.
40.This is indeed what is done when the atonement process of the people bringing the sacrifice has not been completed and they are not allowed to enter the Temple Courtyard until the sacrifice is offered.
41.As required by Halachah 13.
42.After the fact.
43.Menachot 93b derives this concept from the subsequent law: that slaughter must be performed directly after semichah. It thus follows that one must slaughter the animal in the same place where semichah was performed, for otherwise, this is not considered as directly afterwards.
44.Tosafot Yesheinim, Yoma 5a, explains that the intent is that although the person is not obligated to bring another sacrifice, in G-d's eyes, his atonement is lacking.
45.This is derived from Leviticus 16:21 which states such a requirement with regard to the goat sent to Azazel.
46.Its cheeks (Rashi, Menachot 93b).
47.The sacrifices of the most sacred order must be slaughtered in this portion of the Temple Courtyard, as stated in Chapter 5, Halachot 2-3. See also Hilchot Beit HaBechirah 5:16.
48.See Hilchot Teshuvah 2:5 which states that a person seeking to repent must mention the particular sins that he violated.
49.This is necessary, for without teshuvah, a sacrifice will not bring the person atonement (Hilchot Shegagot 3:10).
50.For as stated in Chapter 5, Halachot 2-3, sacrifices of lesser sanctity (of which the peace offering is one) may be slaughtered anywhere in the Temple Courtyard.
51.For a peace-offering is not offered to atone for a sin.
52.As an example, the Or Sameach cites Psalm 100. The popular translation of II Chronicles 30:22 speaks of the people reciting confessions on their peace-offerings. Rashi and Metzudot, however, render the verb as meaning "offer thanks."
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Hayom Yom:
• Tuesday, Sivan 19, 5774 • 17 June 2014
"Today's Day"
Tuesday, Sivan 19, 5703
Torah lessons: Chumash: Sh'lach, Shlishi with Rashi.
Tehillim: 90-96.
Tanya: Therefore, it was (p. 305)...Hava'ye is Elokim. (p. 307).
In the month of Marcheshvan 5613 (1852) the Tzemach Tzedek started an additional program of study with my grandfather,1 besides the Tzemach Tzedek's regular studies. This was for two and a half hours daily, starting at 10:00 p.m. winters, and at 4:00 a.m. summers. For two years they studied Kabala with chassidic interpretation. Thereafter, until Elul 5616 (1856), when this special program ceased, they studied the following philosophical works: Those of R. Saadya Gaon, and Moreh Nevuchim, Ikarim, Kuzari, etc. - according to Chassidic teachings.
FOOTNOTES
1. R. Shmuel, the Tzemach Tzedek's son; later, the Rebbe Maharash.
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Daily Thought:
Ways of Peace
Our mission in life is not to shake up the world but to fasten its pegs. Not to climb to the heavens and holler and roar, but to walk softly on the ground. Not to create a storm but rather a dwelling, an earthly home for the essence of G‑d.
If a storm is needed, so it shall be. As for us, we will continue on our path, the path of Torah, solidly planted on the earth. A path of pleasantness and peace, bringing order to chaos step by step, until all the boundlessness of the Infinite Light is arranged firmly in our world.
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