TODAY IN JEWISH HISTORY:
• R. CHANANYA BEN TRADYON KILLED (2nd century CE)
Rabbi Chananya ben Tradyon, one of the "Ten Martyrs" (see entry for Sivan 25) was killed on this date. When the Romans discovered him teaching the outlawed Torah they wrapped him in a Torah scroll, piled bundles of twigs around him, and before setting him afire they placed damp woolen cloths on him to prolong the agony of being burned to death.
As the flames engulfed him, his disciples asked him, "Master, what do you see?" Rabbi Chananya replied: "I see a scroll burning, but the letters flying up to Heaven."
Links:
The Ten Martyrs
DAILY QUOTE:
If someone is coming to kill you, rise against him and kill him first(Talmud, Sanhedrin 72a)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Chukat, 4th Portion Numbers 20:14-20:21 with Rashi
• Chapter 20
14. Moses sent messengers from Kadesh to the king of Edom: "So says your brother, Israel, 'You know of all the hardship that has befallen us. יד. וַיִּשְׁלַח משֶׁה מַלְאָכִים מִקָּדֵשׁ אֶל מֶלֶךְ אֱדוֹם כֹּה אָמַר אָחִיךָ יִשְׂרָאֵל אַתָּה יָדַעְתָּ אֵת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתְנוּ:
your brother Israel: Why did he see fit to mention brotherhood here? However, he said to him, “We are brothers, sons of Abraham, to whom it was said, 'your descendants will be strangers [in a land which is not theirs’]” (Gen. 15:13). And both of us are responsible for fulfilling that obligation. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
אחיך ישראל: מה ראה להזכיר כאן אחוה, אלא אמר לו אחים אנחנו בני אברהם, שנאמר לו (בראשית טו, יג) כי גר יהיה זרעך, ועל שנינו היה אותו החוב לפורעו:
You know of all the hardship: Therefore, your father parted from our father, as it says, “He went to a land because of Jacob his brother” (Gen. 36:6), [that is] because of the debt that was imposed upon them, and he [Esau] cast it onto Jacob. — [Gen. Rabbah 82:13]
אתה ידעת את כל התלאה: לפיכך פירש אביכם מעל אבינו (שם לו, ו) וילך אל ארץ מפני יעקב אחיו, מפני השטר חוב המוטל עליהם והטילו על יעקב:
15. Our fathers went down to Egypt, and we sojourned in Egypt for a long time. And the Egyptians mistreated us and our forefathers. טו. וַיֵּרְדוּ אֲבֹתֵינוּ מִצְרַיְמָה וַנֵּשֶׁב בְּמִצְרַיִם יָמִים רַבִּים וַיָּרֵעוּ לָנוּ מִצְרַיִם וְלַאֲבֹתֵינוּ:
mistreated us: We endured many hardships.
וירעו לנו: סבלנו צרות רבות:
and our forefathers: From here [we learn] that when Israel is afflicted with punishment, the Patriarchs grieve in the grave. - [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
ולאבותינו: מכאן שהאבות מצטערים בקבר, כשפורענות באה על ישראל:
16. We cried out to the Lord and He heard our voice. He sent an angel, and he took us out of Egypt, and now we are in Kadesh, a city on the edge of your border. טז. וַנִּצְעַק אֶל יְהֹוָה וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ:
and He heard our voice: through the blessing that our father [Isaac] gave: “The voice is the voice of Jacob” (Gen. 27:22). When we cry out we are answered. — [Midrash Aggadah . See also Midrash Tanchuma Beshallach 9]
וישמע קלנו: בברכה שברכנו אבינו (בראשית כז, כב) הקול קול יעקב, שאנו צועקים ונענים:
an angel: This refers to Moses. From here [we derive] that the prophets are called “angels,” and it says, “They mocked the angels of God” (II Chron. 36:16). - [Midrash Tanchuma Vayikra 1, Lev. Rabbah 1:1]
מלאך: זה משה מכאן שהנביאים קרואים מלאכים, ואומר (ד"ה ב' לו, טז) ויהיו מלעיבים במלאכי הא-להים:
17. Please let us pass through your land; we will not pass through fields or vineyards, nor will we drink well water. We will walk along the king's road, and we will turn neither to the right nor to the left until we have passed through your territory.'" יז. נַעְבְּרָה נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר נַעֲבֹר גְּבֻלֶךָ:
Please let us pass through your land: You have no right to contest the inheritance of the Land of Israel, since you did not pay the debt. Help us a little, and let us pass through your land. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
נעברה נא בארצך: אין לך לעורר על הירושה של ארץ ישראל, כשם שלא פרעת החוב. עשה לנו עזר מעט לעבור דרך ארצך:
nor will we drink well water: He should have said, “water from cisterns.” However, Moses said, “Though we have manna to eat and a well from which to drink, we will not drink from it, but we will buy food and drink from you, for your benefit.” From here [we learn] that even if a guest has his own provisions, he should buy from the shopkeeper [or householder] to benefit his host. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
ולא נשתה מי באר: מי בורות היה צריך לומר אלא כך אמר משה אף על פי שיש בידינו מן לאכול ובאר לשתות, לא נשתה ממנו אלא נקנה מכם אוכל ומים להנאתכם, מכאן לאכסנאי שאף על פי שיש בידו לאכול, יקנה מן החנוני כדי להנות את אושפיזו:
We will walk along the king’s road: We will muzzle our animals so they should not turn to either side to eat. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]
דרך המלך נלך וגו': אנו חוסמים את בהמתנו ולא יטו לכאן ולכאן לאכול:
18. Edom replied to him, "You shall not pass through me, lest I go out towards you with the sword!" יח. וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַעֲבֹר בִּי פֶּן בַּחֶרֶב אֵצֵא לִקְרָאתֶךָ:
lest I go out towards you with the sword: You pride yourselves with the ‘voice’ your father bequeathed you, and declare, “We cried out to the Lord, and He heard our voice” (verse 16). But we will go out against you with what my father bequeathed me: “You shall live by the sword” (Gen. 27:40) - [Midrash Tanchuma Beshallach 9]
פן בחרב אצא לקראתך: אתם מתגאים בקול שהורישכם אביכם, אמרתם (דברים כו, ז) ונצעק אל ה' וישמע קולנו, ואני אצא עליכם במה שהורישני אבי (בראשית כז, מ) ועל חרבך תחיה:
19. The children of Israel said to him, "We will keep to the highway, and if we drink your water, either I or my cattle, we will pay its price. It is really nothing; I will pass through on foot." יט. וַיֹּאמְרוּ אֵלָיו בְּנֵי יִשְׂרָאֵל בַּמְסִלָּה נַעֲלֶה וְאִם מֵימֶיךָ נִשְׁתֶּה אֲנִי וּמִקְנַי וְנָתַתִּי מִכְרָם רַק אֵין דָּבָר בְּרַגְלַי אֶעֱבֹרָה:
It is really nothing: There is nothing to harm you.
רק אין דבר: אין שום דבר מזיקך:
20. But he said, "You shall not pass through!" and Edom came out toward them with a vast force and with a strong hand. כ. וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה:
and with a strong hand: With our grandfather’s promise: “the hands are the hands of Esau” (Gen. 27:22). - [Midrash Aggadah]
וביד חזקה: בהבטחת זקננו והידים ידי עשו:
21. Edom refused to allow Israel to cross through his territory; so Israel turned away from him. כא. וַיְמָאֵן | אֱדוֹם נְתֹן אֶת יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֵּט יִשְׂרָאֵל מֵעָלָיו:
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Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
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Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, Sivan 27, 5774 • June 25, 2014
Shaar Hayichud Vehaemunah, middle of Chapter 7
וממלא כל עלמין היא בחינת החיות המתלבש תוך עצם הנברא
And “He fills all worlds” is the life-force that becomes enclothed i.e., is internalized within the essence of the created being.
שהיא מצומצמת בתוכו בצמצום רב, כפי ערך מהות הנברא, שהוא בעל גבול ותכלית בכמותו ובאיכותו, דהיינו מעלתו וחשיבותו
It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, [“quality”] meaning its significance and importance.
Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.
כגון השמש, שגופו יש לו גבול ותכלית, שהוא כמו קס״ז פעמים כגודל כדור הארץ
An example is the sun, whose body is finite and limited quantitatively, being approximately one hundred and sixty- seven times the size of the globe of the earth,1
ואיכותו ומעלתו, הוא אורו, גם כן יש לו גבול עד כמה יוכל להאיר
and whose quality and significance, namely, its light, is also limited as to the extent that it can emit light,
כי לא יאיר לבלתי תכלית, מאחר שהוא נברא
for it cannot illuminate indefinitely since it is a created being, and hence inherently limited. Thus, although the light of the sun illuminates at a prodigious distance, that distance is not without limit.
וכן כל הנבראים הם בעלי גבול ותכלית, כי מהארץ לרקיע מהלך ת״ק שנה כו׳
Likewise, all created beings are finite and limited, for2 “from the earth to heaven is a journey of five hundred years..., and so, too, from one heaven to another is a distance of five hundred years.”
ואם כן, החיות המלובשת בהם היא בבחינת צמצום רב ועצום
Hence, since created beings are limited and finite, the life-force which is invested in them is greatly and powerfully contracted,
כי צריכה תחלה להתצמצם צמצומים רבים ועצומים, עד שיתהוה מכחה ואורה עצם הנבראים כמות שהם בעלי גבול ותכלית
for it must first undergo numerous and powerful contractions until created beings, by nature finite and limited, may be brought into existence from its power and light.
Only after this process of self-limitation will the limitless life-force be able to invest itself within finite created beings and become united with them, as will soon be explained.
FOOTNOTES
1.Note of the Rebbe: “Rambam in Hilchot Yesodei HaTorah 5:8 states ’about 170 times,‘ and in Hilchot Shevuot 5:22 he writes ’170 times.‘”
“This, however, poses no difficulty with the Alter Rebbe’s statement, for in Rambam’s introduction to his commentary upon the Mishnah (s.v. VeHineni Noseh) he is more precise and writes ’166 and three-eighths times.‘”
As to the seeming contradiction between this view and that of present-day astronomy that the sun is 4 or 5 million or more times greater than the earth, the Rebbe has explained as follows:
The view of astronomy applies to the volume of the sun, and that of Maimonides to its diameter. The diameter of the sun, based on present-day astronomy, is about one hundred and ten times that of the earth [not 170], but this measurement takes into consideration only specific layers of the sun and not all of them. For the outermost layers of the sun contract and expand greatly from time to time, and not all the layers are visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account.
2.Chagigah 13a.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Sivan 27, 5774 • June 25, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 43
The Additional Passover Offering
"For seven days you shall offer a fire-offering to G d..."—Leviticus 23:8.
On the seven days of Passover, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
The Additional Passover offering
Positive Commandment 43
Translated by Berel Bell
And the 43rd mitzvah is that we are commanded to bring an offering each of the seven days of Pesach in addition to the daily offerings.1 This is the musaf Chag HaMatzos offering.
The source of this commandment is G‑d's statement2 (exalted be He), "For seven days then, you shall present a fire offering to G‑d."
FOOTNOTES
1.P39.
2.Lev. 23:36. This verse, however, speaks of Sukkos, not Pesach. See Kapach, 5731, note 59.
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Positive Commandment 44
First Harvest Offering
"And you shall bring an omer of the first cuttings of your harvest"—Leviticus 23:10.
On the sixteenth day of Nissan [the second day of Passover], we are commanded to bring a barley offering in the Holy Temple, accompanied by a lamb (in its first year of life). This offering is known as the Minchat Bikurim [more popularly identified as the Omer Offering].
First Harvest offering
Positive Commandment 44
Translated by Berel Bell
And the 44th mitzvah is that of the Omer1 grain offering. This is the commandment to bring an offering of barley on the 16th of Nissan, together with a year old sheep as a burnt-offering.
The source of this commandment is G‑d's statement2 (exalted be He), "You must bring an Omer of your first reaping to the priest."
This grain offering is called minchas bikkurim [first grain offering], as hinted to in G‑d's statement3 (exalted be He), "When (im) you bring the first grain offering to G‑d, [it should be brought] as soon as it ripens; fresh kernels which are roasted in fire and ground up."
The Mechilta4 says, "The word 'im' [literally, "if "] when used in Scripture generally means something optional, except for three exceptions which are obligatory." One of them is G‑d's statement, "When ["im"] you bring the first grain offering to G‑d." Our Sages said, "'It is an obligation.' 'You say it's an obligation, but you might think it's really optional!' The Torah therefore continues,5 'You shall bring your first grain offering.' This clearly refers to an obligation, not something optional."
All the details of this mitzvah have been fully explained in the 10th chapter of Menachos.6
FOOTNOTES
1.This is a measurement of volume.
2.Ibid., 23:10.
3.Ibid., 2:14.
4.Yisro, Parshah 11.
5.Ibid., at the end of the verse.
6.In most prints, it is chapter six.
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Positive Commandment 45The Additional Shavuot Offering
"On the day of the first fruits, when you offer up a new meal offering to G d . . . you shall bring a burnt offering for a pleasant fragrance"—Numbers 28:26-27.
On the fiftieth day after the offering of the omer sacrifice on the sixteenth of Nissan, we are commanded to bring a special offering in addition [to the regular daily sacrifices] in the Holy Temple—the Atzeret [Shavuot] Offering.
The Additional Shavuot offering
Positive Commandment 45
Translated by Berel Bell
And the 45th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] also on the 50th day from the Omer offering on the 16th of Nissan. This is the musaf Atzeres2 offering.
It is mentioned in Bamidbar Sinai,3 in G‑d's statement, "On the day of the first fruits, when you bring a new grain offering4 to G‑d ... you shall bring a burnt-offering as a pleasing fragrance to G‑d [of two young bulls, one ram and seven yearling sheep]."
FOOTNOTES
1.P39.
2.The holiday of Atzeres is more commonly known as Shavuos.
3.I.e. the Book of Numbers 28:26-27.
4.I.e. the two loaves of Shavuos. See next mitzvah (P46).
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Positive Commandment 46
The Two Loaves of Shavuot
"You shall bring from your dwellings two wave-loaves of two tenth measures"—Leviticus 23:17.
On the holiday of Atzeret [Shavuot], we are commanded to bring two loaves of leavened bread in the Holy Temple, together with an accompanying animal Peace Offering (in addition to the holiday's additional offering).
These two loaves as well as the sacrifices are eaten by the kohanim (priests).
The Two Loaves of Shavuot
Positive Commandment 46
Translated by Berel Bell
And the 46th mitzvah is that we are commanded to bring two loaves1 of leavened bread to the Temple on the fixed2 day of Shavuos, together with the offerings3 which accompany this bread, and to sacrifice them as Scripture explains in the Book of Leviticus.4 The priests eat these two loaves after they have been waved5 with the peace offering of sheep.
The source of this commandment is G‑d's statement6 (exalted be He), "From the land upon which you live you shall bring two loaves of bread as a wave offering. They shall be made of two-tenths [of an ephah of wheat meal]."
It has been explained in the 4th chapter of Menachos7 that the sacrifices which are brought with these loaves are different from, and in addition to, the musaf offerings.8 We have explained this sufficiently in [the Commentary of the Mishneh to] tractate Menachos.9
All the details of this mitzvah have been explained in the 4th, 5th, 8th,10 and 11th chapters of Menachos.
FOOTNOTES
1.Each loaf was seven handbreadths (56 cm) long, four handbreadths (32 cm) wide, and one handbreadth (8 cm) thick. See Hilchos Temidin U'Musafin 8:10.
2.I.e. fixed on the 50th day from the offering of the Omer on the 16th of Nissan.
3.I.e. Burnt-offerings of seven yearling sheep, one bull, and two rams; sin-offering of one goat; and a peace-offering of two sheep.
4.23:18-19.
5.Once when the sheep were alive, and a second time after they have been slaughtered, using just the brisket and thigh. See Hilchos Temidin U'Musafin 8:11.
6.Lev. 23:17.
7.45b.
8.P45 above.
9.Chapter 2, Mishneh 2.
10.Chapter 9 in most editions.
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Positive Commandment 47
The Additional Rosh Hashanah Offering
"And on the first day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G d"—Numbers 29:1-2.
On the first of Tishrei, Rosh Hashanah, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Rosh HaShanah Offering
Positive Commandment 47
Translated by Berel Bell
And the 47th mitzvah is that we are commanded to bring an offering in addition [to the daily and musaf Rosh Chodesh offerings1] on the first day of Tishrei. This is the musaf Rosh HaShanah offering.
The source of this commandment is G‑d's statement2 (exalted be He), "On the first day of the seventh month...you must present a burnt-offering as an appealing fragrance to G‑d."
FOOTNOTES
1.P39. P42.
2.Num. 29:1-2.
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Positive Commandment 48The Additional Yom Kippur Offering
"And on the tenth day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G d"—Numbers 29:7-8.
On the tenth of Tishrei [Yom Kippur], we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Yom Kippur Offering
Positive Commandment 48
Translated by Berel Bell
And the 48th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] on the tenth day of Tishrei. [This is the musaf Yom Kippur offering.]
The source of this commandment is G‑d's statement2 (exalted be He), "On the 10th of this month...you must present a burnt-offering as an appealing fragrance to G‑d [one bull, one ram, and seven sheep]."
FOOTNOTES
1.P39
2.Num. 29:7-8.
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Positive Commandment 50The Additional Sukkot Offerings
"You shall offer a burnt offering for a pleasant fragrance for G d"—Numbers 29:12-13.
On the [seven] days of the holiday of Sukkot, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Sukkot Offerings
Positive Commandment 50
Translated by Berel Bell
And the 50th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] during the holiday of Sukkos.
The source of this commandment is G‑d's statement2 (exalted be He), "You must offer a burnt-offering as an appealing fragrance to G‑d [13 bulls, two rams, 14 yearling sheep...and a sin-offering of one goat]."
This is the musaf haChag offering.
FOOTNOTES
1.P39.
2.Num. 29:13-15. In verses 17-34, the offerings of the second to the seventh day of Sukkos are described. Each day the number of bulls decreases by one (12 on the second day, etc.), leaving a total of 70 bulls, corresponding to the seventy nations of the world.
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Positive Commandment 51
The Additional Shemini Atzeret Offering
On the eight day of the holiday of Sukkot, Shemini Atzeret, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Shemini Atzeret offering
Positive Commandment 51
Translated by Berel Bell
And the 51st mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] on the eighth day of the holiday of Sukkos. This is the musaf Shemini Atzeres offering.
[The source of this commandment is G‑d's statement,2 "And the eighth day shall be a day of rest...You must present a burnt-offering as an appealing fragrance to G‑d one bull, one ram, 14 yearling sheep...and a sin-offering of one goat."]
The reason why we are forced to count this musaf offering separately from those of Sukkos3 is because of the principle,4 "Shemini Atzeres is considered a separate holiday." Our Sages said explicitly,5 "It is considered a separate holiday, with a separate sacrifice." This proves that the sacrifice is counted separately. This is extremely obvious.
FOOTNOTES
1.P39
2.Num. 29:36-38.
3.P50 above. The question the Rambam is answering is: since the offerings of the first seven days of Sukkos count as a single commandment, why is that of the eighth day counted as a separate commandment?
4.Sukkah 48a.
5.Ibid.
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Rambam:
• 1 Chapter: Sheluchin veShuttafin Sheluchin veShuttafin - Chapter Three
Sheluchin veShuttafin - Chapter Three
Halacha 1
The following laws apply when a person owns landed property that another person is using or he has movable property that he had given him as an entrusted object, and he seeks to appoint an agent to carry out legal procedures with that other person and expropriate that property or entrusted object from his possession. He must compose a deed granting him power of attorney. And he must perform a kinyan certifying that he was granted power of attorney, telling him: "Take it to court, acquire it, and expropriate it for yourself," or the like.
If the principal does not compose such a deed for the agent, he may not enter into litigation on his behalf, for the defendant will argue: "You are not the party with whom I have contention."
Even if the principal does compose such a deed, the agent is no more than that, and any property that he acquires belongs to the principal. And any expenses undertaken by the agent with regard to the dispute for which he was given power of attorney must be borne by the principal. For this is also written in the deed granting power of attorney: "Any expenses that you undertake in this case, I undertake to pay."
Halacha 2
If the principal transfers ownership to the person to whom he gave power of attorney, granting him only a third or a fourth of the property his colleague is holding, the person granted power of attorney may enter into litigation concerning the entire holding. Since he is entitled to enter into litigation concerning the portion that he owns, and he is justified to enter into litigation with him on that, he may enter into litigation concerning the entire amount.
Halacha 3
When one of a group of brothers who have not divided an estate between themselves, or one of a group of partners comes and lodges a claim on a portion of the property they assert to be their own, his claim involves the entire property. The defendant must respond to him. Since this person owns a portion of the property in question, he does not need power of attorney from the other partners.
If the defendant prevails, another one of the partners cannot lodge a claim against the partner who engaged in the litigation, telling him: "If I had been there, I would have raised other arguments and caused the defendant to be held liable," for the partner who engaged in the litigation can tell him: "Why didn't you come and raise those arguments?"
For this reason, if the other partner was in another country, that partner can seek out the defendant and enter litigation against him, telling him: "I do not agree with all the arguments my partner raised."
Accordingly, the defendant can delay, telling the first partner: "Either enter into litigation concerning only your share, or bring me power of attorney from the other party. For I am holding property belonging to both of you, and you both are involved parties in this case. Tomorrow, your brother - or your partner - will come and also lodge a claim against me."
Halacha 4
A husband needs power of attorney to lodge a claim concerning his wife's property. If, however, there is produce on the property, he has the right to lodge a claim concerning the produce - for it belongs to him - he may also lodge a claim about the property itself. For if his wife does not own the property, he has no right to the produce.
Halacha 5
Although a person has entrusted an object to a colleague or given him a loan - whether movable property or money - and appointed an agent in the presence of witnesses to bring that object or loan back to him, the option belongs to the borrower or the lender. If he desires to give it to the agent, he is no longer liable, and is free of responsibility if it does not reach the principal, for he gave it to his agent.
If he does not desire to give it to the agent, he is not required to do so. For the agent is not the litigant. This applies unless the agent brings power of attorney from the owner of the entrusted object.
Every person who comes to demand payment from a colleague, using power of attorney, is described by the verse (Ezekiel 18:18): "He did what is not good among his people."
Halacha 6
When a person lodges a court claim against a colleague for either movable property or money he entrusted to him, and the defendant has already denied it, the plaintiff cannot write a bill giving another person power of attorney to collect this property or money from that person. The rationale is that he appears to be making a false statement. For he says: "I am granting you power of attorney to take everything that I own that so and so has," and so and so has already denied possessing anything belonging to the principal.
Similarly, if a person is required to take an oath in response to a colleague's claim, that colleague cannot grant another person power of attorney to have the oath administered. The rationale is that he is not transferring to the prospective agent an object of substance. And a person cannot transfer power of attorney on a claim that involves merely words. For words cannot be transferred unless they are associated with a financial claim.
Halacha 7
When a person has entrusted money to a colleague and desires to grant an agent power of attorney to bring it, a kinyan chalifin is not effective. For money is not acquired through a kinyan chalifin.
What should he do? He should give the agent a portion of land of any sizeand transfer the money to him by virtue of his acquisition of the land with the intent that he expropriate it with this power of attorney. The agent may then go, enter into litigation, and expropriate the money.
If a person lent money to another person, he cannot compose a bill transferring power of attorney concerning it. This applies even if the loan is recorded in a legal document.The rationale is that a loan was given with the intent that the borrower spend the money. Thus, the money given by the lender no longer exists. And a person cannot transfer ownership over an entity that does not exist. The only way a person can transfer ownership of a debt is through a ma'amad sh'loshtan - which is a dictate whose rationale cannot be explained, as mentioned above, or through transferring the debt by writing a deed transferring ownership of the promissory note and giving it to the recipient, for in this way one transfers the lien that the note conveys.
This is my understanding of the law from the Gemara. The Geonim have, however, ordained that one may also grant power of attorney with regard to a loan, so that no one should take money belonging to a colleague and go to a distant country.
They also ordained that if a person was granted power of attorney to collect money belonging to a colleague that was held by another person or to demand payment of a loan from him, and the person transferring the debt did not own land, he could transfer to him four cubits of his heritage in Eretz Yisrael, and then transfer the money to him, by virtue of his acquisition of the land.
Such statements appear to me extremely flimsy and insubstantial. For who is to say that this person has a portion in Eretz Yisrael? And even if he is fit to receive a portion of the land, it is presently not in his possession. The Geonim who ordained this ruling did not say: "Let the law pierce the mountain." Instead, they explained that the ruling was issued only to intimidate the defendant, so that if he desires to enter into litigation and pay the money when presented with this power of attorney, he is no longer under obligation.
Why is he no longer under obligation? For a person who brings this insubstantial power of attorney is no worse than an agent appointed in the presence of witnesses. If, however, the defendant does not desire to enter into litigation with the person granted the power of attorney, he is not compelled to give him the money or take an oath until the principal comes himself.
Similarly, the Geonim ruled that if a person granted a colleague a loan, whether it is supported by a promissory note or by a kinyan observed by witnesses, even though the person denied his obligation in court, a deed granting power of attorney can be composed, because the defendant is denying a claim involving a lien on property. If, however, the loan is supported by a verbal commitment alone, and it is denied, the Geonim did not ordain that a deed granting power of attorney be composed concerning it.
Halacha 8
When a person granted power of attorney to one individual and then desired to nullify his agency and grant power of attorney to someone else, he may nullify his first appointment.
The person granted power of attorney, however, may not grant power of attorney to another person. For the principal might not agree, saying: "I do not want my property entrusted to another individual." Therefore, if the agent had stipulated that he be given the right to grant power of attorney to someone else, and have that person grant power of attorney to another, the agent may write a deed granting power of attorney to a second individual, and the second individual may do so for a third. Everything follows the stipulation.
Halacha 9
When a person who was granted power of attorney waives the payment owed by the defendant, sells him the article he was sent to collect, waives his obligation to take an oath, or negotiates a compromise with him, his actions are of no substance. For the principal will tell the agent: "I sent you to improve my position, not to impair it."
Therefore, if the agent had the principal stipulate that the agency is effective whether he improves his position or impairs it, his acts are binding, even if he waives payment of the entire obligation.
Halacha 10
When Reuven is granted power of attorney and files a claim against Shimon, Shimon cannot turn him away, saying: "Maybe the principal who sent you appointed another person and nullified your agency." For Reuven will tell him: "Give me the article that was entrusted, and I will leave the deed recording my power of attorney with you." If the principal does in fact grant another person power of attorney, he has caused himself a loss. Shimon is not liable, for he gave the object to a person with power of attorney.
Halacha 11
The following law applies when Reuven comes with power of attorney from Shimon and demands payment from Levi, and Levi tells him: "Nothing like that ever happened, but if Shimon wants, he may take an oath and collect the article he claims." We expropriate the money from Levi and have it kept in court until Shimon comes, takes the oath and collects the article.
Similarly, with regard to any other claim that Levi makes that is dependent on Shimon, Reuven should enter into litigation regarding the matter, and the property should be placed in the court until Shimon comes and is questioned. Reuven may have a ban of ostracism issued against anyone who issues a false claim to withhold payment and delay it.
If Levi is required to take an oath, he may not delay and say: "I will not take an oath until I have a ban of ostracism issued in the presence of Shimon against anyone who issues a false claim against me." For the issuance of this ban of ostracism is merely a minor ordinance that the later Geonim ordained so that the litigants will be forthright in their claims. And we do not delay having the defendant take an oath, because of this minor ordinance.
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Rambam:
• 3 Chapters: Temidin uMusafim Temidin uMusafim - Chapter 6, Temidin uMusafim Temidin uMusafim - Chapter 7, Temidin uMusafim Temidin uMusafim - Chapter 8
Temidin uMusafim - Chapter 6
Halacha 1
[The following is] order of continuous offerings brought each day: Shortly before dawn1 the supervisor in charge of the lotteries comes and knocks gently2on [the gates of] the Temple Courtyard.3 They are opened for him and an inspection is made of the Temple Courtyard.4 The bakers of the chavitin are roused to prepare the chavitin.5
All of the priests there will have already immersed themselves before the supervisor comes and garbed themselves in the priestly garments. They come and stand in the Chamber of Hewn Stone and carry out the first and second lottery6 and [the priests] who merit [are designated to perform] their services, as we explained.7
The one who merited to remove the ashes [from the outer altar] begins removing them according to the procedure we described.8 Afterwards, he arranges the large array [of wood on the altar], then he arranges the second array,9 and then he brings up two logs of wood and places them on the array to increase the fire.10
Afterwards, they enter the Chamber of the Utensils11 and remove all the utensils that are necessary for the entire day.12 They give [the lamb to be sacrificed as] the continuous offering water to drink.13 The one who merited to slaughter it pulls it to the butchering area. All of the priests who merited to take the limbs [up to the ramp] follow him and wait there until they open the Great Gate14 of the Sanctuary. When the gate is opened [the lamb to be sacrificed as] the continuous offering is slaughtered.15
Afterwards two priests enter the Sanctuary: one who merited to remove the ashes from the inner altar16 and the other who merited to remove the ashes from the Menorah.17
Halacha 2
The one who removes the ashes from the altar should do that at the same time the slaughterer slaughters [the lamb to be offered] as the continuous offering. Afterwards, the person who receives its blood dashes it on the altar.18
Halacha 3
After the blood is dashed on the altar, [the second priest] in the Sanctuary kindles five lamps19 and both of them leave the Sanctuary. The priests in the butchering area skin [the lamb] and cut it into portions.20 Each one brings the limb which he merited to the ramp. The limbs are placed on the lower half of the western portion of the ramp.21 The portions [of the animals sacrificed as] additional offerings are placed on the lower half of the eastern portion of the ramp. Those of the Rosh Chodesh are placed on the top of the altar between the horns, in the place where the priests walk to publicize that it is Rosh Chodesh.22 There they salt the limbs. They also salt the ramp, even on the Sabbath,23 so the priests will not slip and fall while bringing wood up to the ramp. Although the salt intervenes between [the priests'] feet and the ramp, it is not a concern since carrying this wood is not part of [the Temple] service.24
Halacha 4
After the limbs are brought to the ramp, all of the priests gather in the Chamber of Hewn Stone and the supervisor tells them: "Recite one blessing." They begin the recitation of the blessing Ahavas Olam,25 the Ten Commandments,26the passage Shema, the passage Vehayah Im Shamoa,and the passage Vayomer,27 [the blessing] Emet VaYatziv,28 and the blessings Retzei and Sim Shalom.29 On the Sabbath, another blessing is added. It is recited by the members of the priestly watch that depart30 to the members of the watch that enter: "May He Who causes His name to rest in this house cause love, brotherhood, peace, and friendship to rest among you."
Afterwards, they hold the third and fourth lotteries.31 The priest who merits to offer the incense enters [the Sanctuary] and offers it.32 Afterwards, the one who merited to remove the ashes of the Menorah enters and kindles two candles.33 The priest who offered the incense and the one who removed the ashes of the Menorah depart and stand on the steps of the Entrance Hall together with his priestly brethren.34
Halacha 5
When [the priest who offered the incense] reaches the area between the Entrance Hall and the Altar,35 [a priest] takes a rake and throws it between the Entrance Hall and the Altar. It made a loud noise.36 It served three purposes:
a) one who heard its sound would know that his priestly brethren were entering [the Sanctuary] to prostrate themselves37 and he would [also] run and go.
b) a Levite who heard its sound would know that his Levitical brethren were gathering to begin the singing [that accompanied the offerings]38 and he would run and go.
c) when the head of the ma'amad39 heard its sound, he would have the impure people40 stand at the eastern gate41 because of the suspicion, i.e., so that everyone should know that they had not brought their atonement offerings as of yet.
Afterwards, [the priest] who merited [to bring up] the limbs brings the limbs up from the ramp to the altar. After the limbs are brought up,42 [the priests] standing on the steps of the Entrance Hall begin to recite the Priestly Blessing [as] one blessing43[reciting] God's explicit name, as explained in the appropriate place.44
Afterwards, they bring the flour of the accompanying offerings45 up [to the altar]. After the flour, they offer the chavitin on the pyre. After the chavitin, they offer the wine libation. While the wine is being poured, the Levites recite song and the musicians play on the various instruments in the Temple.46 Nine tekiot are sounded during the bars of the song.47
Halacha 6
When they would give the wine to the priest who would perform the libation, there were two priests holding two trumpets in their hands who would stand on the table where the fats [were placed].48 The Segen49 stands on the corner of the altar with flags in his hands. [When he waves them], they would sound a tekiah, a teruah, and a tekiah.50 [The priests with the trumpets] would then stand next to the priest who was placed in charge of the cymbals,51 one to his right and one to his left.
Halacha 7
When the [priest who offered the libation] bent down to pour it, the segen would wave the flags,52 [the priest] with the cymbals would sound them and the others would sound the trumpets. The Levites began singing.53 When they reached [the end] of a bar, [the priests] would sound the trumpets54 and all the people in the Courtyard would prostrate themselves.
At [the conclusion of] every bar [of the song],55 they would sound the trumpets and at every trumpet sounding, [the people] would prostrate themselves. There were a total of nine trumpet blasts56 sounded for the continuous offering, as we explained.57
Halacha 8
Song is recited only over the communal burnt-offerings and peace-offerings which are mentioned in the Torah. Song is not recited over the free-will burnt-offerings that are offered from the remaining funds of the Temple collection58 even though they are communal offerings. Similarly, when the additional offerings are brought independently, song is not recited over them.59
Halacha 9
[These are] the songs that the Levites would recite:60 On Sunday, they would recite "The earth and its fullness is God's" (Psalm 24).61 On Monday, they would recite "God is great and exceedingly praised in the city of our Lord" (Psalm 48).62 On Tuesday, they would recite "God stands in the council of judges, among the judges, He delivers judgment" (Psalm 82).63 On Wednesday, they would recite "The Lord is a God of retribution, O God of retribution reveal Yourself" (Psalm 94).64 On Thursday, they would recite "Raise joyous song to God our strength; sound the shofar to the God of Jacob" (Psalm 81).65 On Friday, they would recite "God is King. He clothes Himself with grandeur. God has robed Himself. He has girded Himself with strength" (Psalm 93).66 On the Sabbath, they would recite: "A psalm, a song for the Sabbath day" (Psalm 92).67
For the Musaf offering of the Sabbath, the song Haazinu (Deuteronomy, ch. 32) is recited. It is divided into six segments: haziv lech68just as it is read in the synagogue.69 One segment is recited each Sabbath. After the song is completed on six Sabbaths, they would return to the beginning.
In the afternoon on the Sabbath, they would recite from "Then Moses sang..." and from "Who is like You...."70 For the Musaf offering of Rosh HaShanah, they would recite "Raise joyous song to God our strength."71 If [Rosh HaShanah] fell on Thursday,72they would recite "I have removed his shoulder from the burden" (Psalm 81:7).73 In the afternoon on Rosh HaShanah, they would recite: "The voice of God causes the desert to tremble" (ibid. 29:8).74
Halacha 10
When Rosh Chodesh falls on the Sabbath, the song of Rosh Chodesh75takes priority over that of the Sabbath76 in order to publicize that the day is Rosh Chodesh.
Halacha 11
On the Sabbath, the two bowls of frankincense77 are offered on the altar's pyre together with the additional offerings before the wine libation that accompanied those offerings.78
The order that was followed [for the sacrifices offered] in the morning is followed [for the sacrifices offered] in the afternoon79 with the exception of the removal of the ashes from the outer altar,80 the arrangement of the arrays [of wood on the altar], and the lotteries which are only performed each day in the morning, as we explained.81
FOOTNOTES
1.The term "dawn" refers to the first shining of the rays of the sun on the horizon, more than an hour before sunrise. See the Rambam's Commentary to the Mishnah (Tamid 1:2) which explains that the meaning of the term "the call of the gever" used by that source.
2.Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 1:2) which refers to the Song of Songs 5:2: "The voice of my beloved comes knocking," i.e., a gentle, beckoning knock.
3.As indicated by Hilchot Beit HaBechirah 8:11, the supervisor would come from the chayl and knock on the outer door of the Chamber of the Hearth where the priests slept. By knocking, he would wake them. They would open the door for him.
Now the Chamber of the Hearth was located in the midst of the wall on the north side of the Temple Courtyard. Half was consecrated and half was not. There were two gates leading to the Temple Courtyard from the Chamber of the Hearth. A large gate which would be opened at dawn and a smaller gate whose keys were hanging in the Chamber of the Hearth. The supervisor would take those keys and enter the Courtyard.
4.As described in Hilchot Beit HaBechirah, loc. cit.
5.See Hilchot Ma'aseh HaKorbanot 13:2 with regard to how this offering was prepared.
6.It appears that, according to the Rambam, these two lotteries were performed one after the other. The commentaries have noted that from Yoma 22a, 24b, it would appear that there was a span of time between the two.
7.See Chapter 4, Halachot 1, 5-6.
8.See Chapter 2, Halachah 12.
9.The Rambam does not mention the third array which was kept to maintain a fire, because that was kept burning at all times. Nevertheless, if it was necessary to place wood on it, the same priest would do so (Radbaz).
10.See Chapter 2, Halachah 2, and Chapter 4, Halachah 5.
11.The location of this chamber is not mentioned in Hilchot Beit HaBecghirah, nor in the Mishnah of Middot.
12.Tamid 3:4 speaks of removing 93 utensils.
13.See Chapter 1, Halachah 9.
14.See Hilchot Beit HaBechirah 4:6-7.
15.See Hilchot Ma'aseh HaKorbanot 5:5.
16.See Chapter 3, Halachah 4, and Chapter 4, Halachah 6.
17.See Chapter 3, Halachah 10, and Chapter 4, Halachah 6.
18.See Chapter 4, Halachah 6.
19.See Chapter 3, Halachah 16.
20.As described in Hilchot Ma'aseh HaKorbanot 6:1.
21.In his Commentary to the Mishnah, the Ra'avad explains that they were placed there so that they would be "before God," closer to the entrance to the Temple.
22.I.e., to place them in an openly visible place.
23.Even though causing the salt to dissolve would be forbidden in other circumstances on the Sabbath.
24.Implied is that while bringing the limbs to the altar - which is part of the Temple service - there should not be any such intervening substances.
25.The blessing recited before the recitation of the Shema. The blessing Yotzer Or (which precedes Ahavat Olam in the prayer service) is recited afterwards, when the sun rises, because the order of the blessings of the Shema is not an absolute requirement [the Rambam's Commentary to the Mishnah (Tamid 5:1)].
26.There the Rambam writes that the Ten Commandments were chosen because they comprise the fundaments of our faith. Indeed, they should be recited every day as part of the prayer service outside the Temple as well. Nevertheless, our Sages [Berachot 12a; Jerusalem Talmud (Berachot 1:5)] refrained from doing so, lest the heretics say that these alone are the foundation of the Jewish faith.
27.I.e., they read the three passages of the Shema. Even though the optimum time for the recitation of the Shema has not arrived, the priests are allowed to recite it early (and fulfill their obligation), because afterwards they will be occupied with the Temple services and we fear that they might forget to do so (Rashi, Yoma 37b).
28.The blessing that follows the Shema.
29.Two of the final three blessings of the Shemoneh Esreh. These blessings are chosen because they are all prayers for the sake of the Jewish people [the Rambam's Commentary to the Mishnah (loc cit.)].
30.After the conclusion of their week of service in the Temple, because the priestly watches switch on the Sabbath afternoon (Hilchot K'lei HaMikdash 4:3).
31.See Chapter 4, Halachot 7-8.
32.All authorities agree that an interruption is made between kindling the five lamps and kindling the two lamps. There is, however, a difference of opinion between the Sages and Abba Shaul with regard to the service that intervenes. Here the Rambam follows the opinion of the Sages that it is the offering of the incense. In our daily prayers, however, we read the passage "Abbaye would recount the order of the offerings on the altar... according to Abba Shaul" (Yoma 33a). That passage states that the blood of the daily sacrifice was offered on the altar between the kindling of the lamps and the incense was offered afterwards. The Eshkol explains that even though Abbaye's reckoning does not follow the halachah in this instance, it is still included in the prayers, because it is a concise review of all the Temple services
33.See Chapter 3, Halachah 16.
34.Where they recite the priestly blessing, as stated in the following halachah.
35.The Kessef Mishneh maintains that on the basis of Tamid 5:6, this was performed when the priest entered the Sanctuary to offer the incense and not when he departed.
36.Tamid, loc. cit., states that its noise was so loud that no one in Jerusalem could hear his fellow man speaking to him at that time. And Tamid3:8 states that the noise could be heard even in Jericho.
37.The prostration was not performed until after the continuous offering had been offered.
38.In this instance as well, as indicated by the conclusion of the halachah, the singing did not actually begin until later, but the preparations were begun.
39.The term ma'amad refers to the Israelites who would be present during the offering of the sacrifices as explained in Hilchot K'lei Hamikdash, ch. 6.
40.In his Commentary to the Mishnah (Tamid 5:6), the Rambam explains that this refers to people who had been afflicted by tzara'at (a skin malediction similar to leprosy) and had been cured, but had not brought their offerings as of yet.
41.I.e., the Gate of Nicanor which is the main entrance to the Temple Courtyard. See also Hilchot Mechusrei Kapparah 4:2.
42.This follows the order initiated by Aaron, the High Priest, at the dedication of the altar who did not bless the people until he had completed the offering of the sacrifices (see Leviticus, ch. 9).
43.I.e., in contrast to the practice outside the Temple, the people would not respond after each blessing. Instead, when all three blessings are completed, they would say: "Blessed be the name of His glorious kingdom forever and ever" (Hilchot Tefilah UNesiat Kapayim 14:9).
44.Ibid.:10. I.e., they would pronounce the name Y-H-V-H as it is written.
As stated in the above source, after the death of Simon the Just, the priests stopped using this name, lest it be learned by a person of improper character.
45.See Hilchot Ma'aseh HaKorbanot 2:1.
46.See Hilchot K'lei HaMikdash 3:2-4.
47.See Halachot 6-7. Hilchot K'lei HaMikdash 7:5
48.In his Commentary to the Mishnah (Tamid 6:6), the Rambam states that this refers to the marble table that was positioned to the west of the ramp. See Hilchot Beit HaBechirah 2:15.
49.The assistant to the High Priest. See ibid. 4:16.
50.The trumpets were sounded like the shofar is sounded on Rosh HaShanah: one long blast (tekiah), a series of staccato blasts (teruah), and then another long blast (tekiah).
51.See ibid. 7:7.
52.As a sign for the others to perform their activities.
53.The songs are recited at this time, because "song is recited only over wine" (Berachot 35a). The songs the Levites would sing are mentioned in Halachah 9.
54.I.e., a series of tekiah, teruah and tekiah blasts.
55.Each song had three bars.
56.I.e., three series of three.
57.Hilchot K'lei HaMikdash 7:5.
58.See Hilchot Shekalim 4:9.
59.See ibid 3:2 where the concepts mentioned here are explained in slightly greater detail.
60.These psalms are also recited as "the song of day" in our daily prayers to recall the Temple Service.
61.This psalm was associated with Sunday, for the world was created on Sunday and this psalm states how all existence is His [the Rambam's Commentary to the Mishnah (Tamid 6:7, based on Rosh HaShanah 31a)].
62.For God's greatness was manifest in the division of the waters, the creation of the second day (ibid.).
63.For on this day, the earth - the place were judgment is carried out - came into existence (ibid.).
64.On this day, the sun and the moon were created and this song is a prayer that God will take retribution against those who worship these celestial bodies (ibid.).
65.On this day, animal life was created. This is truly wondrous and arouses within man a desire to sing praises to the Creator (ibid.).
66.For on this day, with the creation of man, God's work of creation was brought to its ultimate fulfillment, because man acknowledges God's Kingship (ibid.).
67.For God rested on the seventh day (Rosh HaShanah 31b). And as the Mishnah (Tamid, loc. cit.) concludes, this is "a song for the ultimate future which will be entirely Sabbath and rest for life everlasting."
68.I.e., the Hebrew letters are an acronym for the words which begin the verses of these segments: Ha'azinu (32:1), Z'chor (32:7), Yarkiveihu (32:13), Vayar (32:19), Lu (32:29), Ki (32:40).
69.I.e., as the Torah reading is divided up into aliyot. See Hilchot Tefilah 13:5.
70.The song of redemption after the splitting of the sea. They would read from the beginning of the song until "Who is like You" (Mi Chamocha, Exodus 15:1-11) on one Sabbath afternoon, and then from that verse until the end of the song on the next Sabbath afternoon. The standard published text of Rosh HaShanah, loc. cit., states that on the third Sabbath they would recite the song of the well (Numbers 21:17), but apparently the Rambam's version of the text did not include that point.
71.For this psalm also includes the verse "Sound the shofar on the day of the new moon."
72.When Psalm 81 was recited as the psalm of the day.
73.I.e., the second half of the psalm. Since the psalm was already recited in the morning, they did not desire to repeat it in its entirety. From Rosh HaShanah 31b, it would appear that when Rosh HaShanah falls on Thursday, they would recite the second half of the psalm in the morning and the first half (which includes the verse concerning the sounding of the shofar) for the Musaf offering. The Rambam's ruling is based on the Jerusalem Talmud (Rosh HaShanah 4:8).
74.Rashi (Rosh HaShanah, loc. cit.) explains that this verse recalls the sounding of the shofar at Mount Sinai.
75.There is no Rabbinic source which is extant that mentions which psalm was recited on Rosh Chodesh.
76.I.e., for the Musaf offering.
77.That had been on the Golden Table together with the showbread.
78.The Kessef Mishneh questions the Rambam's source for the concept that the offering of the frankincense preceded the wine libation. Rav Yosef Corcus explains that were there not a verse that teaches otherwise, we would think that the offering of the frankincense takes precedence over the additional offering as well. Hence once the additional offering has been brought, it is offered next.
79.See Chapter 1, Halachah 10.
80.The ashes were, by contrast, removed from the Menorah and the inner altar in the afternoon, as stated in Chapter 3, Halachah 10.
81.See Chapter 2, Halachot 2 and 11, and Chapter 4, Halachah 8.
Temidin uMusafim - Chapter 7
Halacha 1
On Rosh Chodesh, the additional offering of Rosh Chodesh is offered after the continuous offering of the morning.1 What does the additional offering of Rosh Chodesh comprise? Two bulls, one ram, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering.2
Halacha 2
The procedure through which all the burnt-offerings are offered is the same as that of continuous offering.3 The procedure through which the sin-offerings of Rosh Chodesh and the festivals are offered is the same as that employed for the sin-offering which is eaten that we described.4
Halacha 3
On Pesach, an additional offering is brought every day,5 from the first day to the seventh day, like that of the additional offering of Rosh Chodesh: two bulls, one ram, and seven sheep; all are burnt-offerings. A goat is brought as a sin-offering which is eaten.6
On the second day of Pesach, the sixteenth of Nisan,7 besides the additional offering brought each day [of the holiday],8 a lamb is offered as a burnt-offering together with the omer of barley that is waved.9 This is a communal meal-offering, as we explained.10
Halacha 4
There is a fixed time [when this offering is brought]. Hence it supersedes [the prohibitions against forbidden labor on] the Sabbath and the restrictions of ritual impurity.11
Halacha 5
This meal offering may be brought only from Eretz Yisrael,12as [Leviticus 23:10] states: "And you shall bring the omer, the first of your harvest,13 to the priest." It is a mitzvah to bring the omer from [fields that are] close [to Jerusalem].14 If it was not brought from a close place,15 it may be brought from any place in Eretz Yisrael.
Halacha 6
It is a mitzvah that it be reaped at night, on the night of the sixteenth [Nisan].16 [This applies] whether [that day falls] during the week or on the Sabbath.17
Halacha 7
The entire night is acceptable for reaping [the barley for] the omer. If it was reaped during the day, it is acceptable.18
Halacha 8
The mitzvah is to bring it from standing grain.19 If [appropriate standing grain] was not found, it should be brought from the sheaves.
Halacha 9
The mitzvah is [to harvest grain] that is fresh.20 If [such grain] was not found, it may be brought from dried grain.
Halacha 10
Their practice was to bring [the omer] from fields to the south [of Jerusalem].21 They would leave one half of the field fallow22 and sow the other half one year. And the following year, they would leave fallow the half of the field that was previously sown and sow the other half and bring [the omer] from it.23
Halacha 11
This omer would come from barley.24 This is a halachah communicated by Moses our teacher.25
How was [the offering] brought? On the day before the festival of Pesach, the agents of the court would go out [to the field] and tie [the barley] into bundles26 while it was still attached to the ground so that it would be easy to reap. [On the evening after Pesach,] all [of the inhabitants] of all the neighboring villages would gather so that it would be reaped with much flourish.27 They would have three men reap three se'ah of barley in three baskets with three sickles.
When it became dark, the reapers would ask those standing [in attendance]: "Has the sun set?" They would answer: "Yes."
"Has the sun set?" They would answer: "Yes."
"Has the sun set?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
If it was the Sabbath, they would ask: "Is it the Sabbath?" They would answer: "Yes."28
"Is it the Sabbath?" They would answer: "Yes."
"Is it the Sabbath?" They would answer: "Yes."
Afterwards, they would ask: "Should I reap?" They would answer: "Yes."
"Should I reap?" They would answer: "Yes."
"Should I reap?" They would answer: "Yes."
Three [questions and answers] were given regarding each matter. Why was all this necessary? Because of those who erred who departed from the community of Israel in the Second Temple [era].29 They maintained that the Torah's expression [Leviticus 23:11]: "From the day following the Sabbath" [should be understood literally, as referring to] the Sabbath of the week. Nevertheless, according to the Oral Tradition, [our Sages] derived that the intent is not the Sabbath, but the festival.30 And so, was understood at all times by the prophets and the Sanhedrin31 in every generation. They would have the omer waved on the sixteenth of Nisan whether it fell during the week or on the Sabbath.
[This interpretation is also reflected in the Written Torah itself,]32 for it is written in the Torah [ibid.:14]: "You shall not eat bread, roasted grain, or kernels of grain until this self-same day." And [Joshua 4:11] states: "And they ate from the produce of the land on the day after Pesach, matzot and roasted grain."33 And if one would presume that in that year Pesach fell on the Sabbath34 as these fools have supposed,35 why would Scripture make the license for them to eat new grain dependent on a factor that is not fundamental, nor the true cause, but mere coincendence.36 Instead, since [Scripture] made the matter dependent on "the day after Pesach," it is clear that the day after Pesach is the cause that permits new grain [to be eaten] and no attention is paid to the day of the week [on which it falls].
Halacha 12
They reaped [the barley]; [then] they placed it in the baskets, and brought it to the Temple Courtyard. [There] they beat it, winnowed it, and selected [the kernels]. The barley [kernels] were taken and roasted over the fire in a cylinder with holes so that the fire would reach it in its entirety, as [Leviticus 2:14] states: "From ripe ears, roasted over fire, ground from fresh kernels." According to the Oral Tradition,37 we learned that the verse is speaking only about the omer meal-offering. After it is roasted, it is spread out in the Temple Courtyard and the wind wafts through it. It is then taken to a mill for kernels and ground [to produce] three se'ah.38 From that quantity, an isaron39 is taken out after it has been sifted with thirteen sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.40
This isaron of fine barley flour is taken and mixed with a log of oil41 on the sixteenth of Nisan and a handful of frankincense is placed upon it like on the other meal offerings.42 It is waved in the eastern portion of the Temple Courtyard, being passed to [all four directions], lifted up and brought down.43 It is then brought close to the tip of the southwest corner of the altar like the other meal-offerings.44 A handful of the meal is taken and offered on the altar's pyre. The remainder is eaten by the priests like the remainder of all other meal-offerings.45
When is this handful taken? After the additional offering of the day is offered.46The lamb brought as a burnt-offering47 is offered before the continuous offering of the afternoon.
Halacha 13
It is forbidden to reap any of the species of grain48 in Eretz Yisrael49 before the reaping50 of the omer, [because Leviticus 23:10] refers [to it as]: "the first of your harvest," [implying that] it should be the first [grain] that is reaped.51
To what does the above apply? To a harvest from which the omer offering could be brought. [A field located] in parched land in a valley, by contrast, may be reaped before [the reaping of] the omer, because it is not fit to bring [the omer offering] from it.52 [Even such grain] should not, however, be collected in a grain heap.
Halacha 14
When grain grew its roots53 before [the reaping of] the omer, [reaping] the omer causes it to be permitted. If not, it is forbidden to harvest it, just as it is forbidden to partake of it until the omer is harvested next [year].
Halacha 15
When grain has not completed the final third of its growth,54 it may be reaped [even if it had not grown roots before the reaping of the omer] to feed it to an animal. [Grain] may be reaped so it does not ruin trees. [Similarly,] it may be reaped to clear a place for an assembly of mourning or an assembly of study. For [the prooftext] states "your harvest." [Implied is that the restrictions] do not [apply] to harvest associated with a mitzvah.
Halacha 16
Even though it is permitted to reap, one should not bind [the stalks of barley] as sheaves55 as the reapers do. Instead, he should leave them as small bundles.56
Halacha 17
We already explained57 that meal-offerings, the meal-offerings for the additional offerings58 and first fruits59 may not be brought from new grain before the bringing of the omer.60 If one brought them, the offering is invalid. [Similarly, these offerings] should not be brought before bringing the two loaves [on Shavuot], but if one brought them, the offering is acceptable.61
Halacha 18
Anyone who offers a meal-offering from new grain should recite the blessing Shehechiyanu.62
Halacha 19
When grain was sown after the offering of the omer and harvested after the omer was offered the following year, there is an unresolved doubt:63May meal-offerings be brought from it as an initial preference before the two loaves are brought [on Shavuot] because the two loaves and the omer had been brought while this grain [was growing]64 or perhaps [meal-offerings] should not be brought from it until after bringing the two loaves after the omer of the same year were brought.65
Halacha 20
Similarly, if grain was growing in the ground and its leaves began to form or they began to blossom at the time of the bringing of the two loaves,66 there is an unresolved question if the blossoming or the formation of leaves is considered equivalent to [the grain] taking root and it is permitted to bring meal-offerings from it or it is not considered as equivalent to it having taken root. Therefore one should not bring [such offerings]. If one did, [we assume that] they were accepted.
Halacha 21
One who reaps grain before the harvest of the omer is not liable for lashes67 and [the grain] he reaps is fit to be used.68
Halacha 22
It is a positive commandment to count69 seven complete weeks70 from the day the omer is brought, as [Leviticus 23:15] states: "And from the day after the Sabbath, you shall count... seven weeks." It is a mitzvah to count the days together with the weeks, as [ibid.:15] states: "You shall count 50 days."71
One should count at the inception of the [new] day. Therefore one counts at night,72 [beginning] from the night of the sixteenth of Nisan.
Halacha 23
When one forgot and did not count at night, he should count during the day.73 One should count only when standing.74 If one counted while sitting, he fulfilled his obligation.
Halacha 24
This mitzvah is incumbent on every Jewish male75 in every place76 and at all times.77 Women and servants are absolved from it.78
Halacha 25
Each night, the [following] blessing should be recited before counting:79 "Blessed are You, God, our Lord, Who sanctified us with His commandments and commanded us concerning the counting of the omer." If one counted without reciting the blessing, he fulfills his obligation80 and should not recite the blessing afterwards.81
FOOTNOTES
1.For the offerings that are offered more frequently are given precedence over those offered on occasion (Zevachim 89a).
Sefer HaMitzvot (positive commandment 42) and Sefer HaChinuch (mitzvah 403) include offering the additional offering of Rosh Chodesh as one of the 613 mitzvot of the Torah.
2.See Numbers 28:11-14.
3.See Hilchot Ma'aseh HaKorbanot, Chapter 6.
4.See ibid., Chapter 7.
5.Sefer HaMitzvot (positive commandment 43) and Sefer HaChinuch (mitzvah 299) include offering the additional offering of Pesach as one of the 613 mitzvot of the Torah.
The fact that the same offering is brought on each of the days of the holiday has several consequences in other areas of Jewish Law. Among them: Hallel is only recited on the first (and in the Diaspora, on the first two) days of the holiday. The blessing Shehechiyanu is not recited on the last day(s).
6.Numbers 28:19-24.
7.With regard to the date when this offering is brought, see Halachah 11.
8.As stated in the previous clause.
9.See Leviticus 23:11.
10.Hilchot Ma'aseh HaKorbanot 12:3.
Sefer HaMitzvot (positive commandment 44) and Sefer HaChinuch (mitzvah 302) include bringing the omer offering and the accompanying sacrifice as one of the 613 mitzvot of the Torah.
11.See Hilchot Bi'at HaMikdash 4:9-17.
12.In contrast to most of the other meal-offerings that may be brought from the Diaspora as well (Hilchot Issurei Mizbeiach 6:15).
13.The words "your harvest" can be interpreted as a reference to the harvest of your land, i.e., Eretz Yisrael. Alternatively, the Rambam is referring to the beginning of the verse "When you come to the land," as some have inferred from the Rambam's Commentary to the Mishnah (Menachot 8:1).
14.In his Commentary to the Mishnah (loc. cit. 10:2), the Rambam explains that the rationale is that it is improper to pass over the opportunity to perform a mitzvah. Since there was barley fit for this offering in Jerusalem, it was not fitting to seek it elsewhere.
15.Because the grain close to Jerusalem had not ripened (Rashi, Menachot 83b).
16.In his Commentary to the Mishnah (Menachot 10:3), the Rambam explains that this preference stems from the fact that the Counting of the Omer must be "seven perfect weeks" (Leviticus 23:15), including both day and night. The counting and the reaping should begin at the same time, as implied by Deuteronomy 16:9 which describes this offering with the phrase: "When the sickle is first put to the standing grain, you shall begin counting." Hence the reaping should also be done at night.
17.Since offering the omer supersedes the prohibition against forbidden labor on the Sabbath, this applies to all the aspects of its offering, including harvesting the barley.
18.Menachot 72a states that the Sages that maintain that it is acceptable to harvest the barley for the offering during the day do not accept the view that this barley may be harvested on the Sabbath. How then can the Rambam accept both rulings? Nevertheless, since the Jerusalem Talmud (Rosh HaShanah 1:8, Megilah 2:7) does not see the two as contradictory, it is possible for the Rambam to accept both rulings.
19.For this offering with the phrase: "When the sickle is first put to the standing grain."
20.For Leviticus 23:14 uses the term karmel which has the connotation of fresh grain.
21.I.e., from the southern slopes of the mountains on the outskirts of Jerusalem which had greater exposure to the sun (Tosafot, Menachot 85a).
22.Plowing it, but not sowing it [see the Rambam's Commentary to the Mishnah (Menachot 8:2)].
23.In this way, the field's power of growth would always be restored and the barley would be of high quality. Compare to Hilchot Issurei Mizbeiach 7:4.
24.In contrast to all other meal offerings with the exception of the meal offering brought by a sotah (a woman suspected of infidelity) which were from wheat. See Hilchot Ma'aseh HaKorbanot 12:2, Hilchot Pesulei HaMukdashim 14:3.
25.I.e., a concept that, although not explicitly stated in the Torah, was given to Moses at Sinai and always practiced among the Jewish people.
26.Rashi (Menachot 65a) states that all the stalks of barley that could be gathered within the reach of one's forearm would be tied together.
27.This was to refute the approach of the Sadducees as the Rambam proceeds to explain. Perhaps the Rambam elaborates so extensively in the refutation of the Sadducees, because in his time there were Karaites who also rejected the authority of the Oral Law while claiming to follow the Written Law.
28.Thus emphasizing that reaping the omer supersedes the prohibition against forbidden labor on the Sabbath, as stated in Halachah 6.
29.The Sadducees who maintained that only the Written Law was of Godly origin and that the Oral Law should not be followed.
30.I.e., Pesach. This is an accepted interpretation, because the festivals are referred to as "Sabbaths" several times in the Torah [the Rambam's Commentary to the Mishnah (Chagigah 2:4).
31.The Supreme Jewish court.
32.The proof proposed by the Rambam does not appear to be based on any prior Rabbinic source. Although Menachot 65b brings several proofs of this concept from the exegesis of different verses, the Rambam does not refer to them because he is seeking an explicit proof from Scripture which the Saduccees accept rather than a concept derived from exegesis which they do not accept. The Sages did not refer to the proof used by the Rambam, because they would rather employ a proof that has its source in the Torah itself rather than in the works of the prophets (Radbaz).
33.Thus we can assume the day when the omer was brought and new produce was permitted to be eaten was the day following Pesach.
34.And thus there would be no proof of what to do in a year when Pesach does not fall on the Sabbath.
35.Tosafot, Menachot 30a, mentions two opinions with regard to the day of the week on which Moses died: Friday or the Sabbath. Moses died on 7 Adar. Accordingly, Pesach, 15 Nisan, was either a Sunday or a Monday.
36.For according to the Saduccees' misguided conception, the fundamental point is that they ate the grain on the day after the Sabbath. If their approach was right, Scripture should have emphasized that the event took place then and not "on the day after Pesach."
37.See Sifra to the verse; Menachot 66b.
38.A se'ah is approximately 8.3 liter in contemporary measure according to Shiurei Torah. There are also more stringent views.
39.An isaron is one tenth of an ephah and an ephah is three se'ah [the Rambam's Commentary to the Mishnah (Menachot 6:6)]. Thus an isaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one tenth of the original amount of grain. There the Rambam explains that since the kernels of grain are still somewhat underdeveloped - for this offering is being made right at the beginning of the harvest - there will not be as much fine flour and much sifting will be required to produce the desired quantity.
40.Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3. The rationale is that once the flour has been redeemed, the holiness associated with it has departed. Hence, dough produced from it must be treated like ordinary dough. The obligation to separate terumah and tithes takes effect at the conclusion of the harvest. At that time, the produce is consecrated and therefore exempt. The obligation to separate challah, by contrast, takes effect when the dough is kneaded and, at that time, the flour has already been redeemed and is no longer consecrated.
41.As all the other meal-offerings. See Hilchot Ma'aseh HaKorbanot 12:7
42.See Hilchot Ma'aseh HaKorbanot, loc. cit.
43.See the description of the waving of the offerings in ibid. 9:6-7.
44.See ibid. 12:6.
45.See ibid. 12:9.
46.For the offering brought more frequently receives priority (Kessef Mishneh).
47.Which accompanies the omer as stated in Halachah 3.
48.Wheat, barley, oats, rye, and spelt.
49.In the Diaspora, this is permitted, however, because the omer may not be brought from there.
50.The Kessef Mishneh questions why the Rambam puts the limit on the reaping of the omer and not on its offering. Some have suggested that since the verse mentions "your harvest," the prohibition applies only until then.
51.As mentioned in Hilchot Ma'achalot Assurot 10:2-3, it is forbidden to partake of any grain before the offering of the omer. That prohibition is referred to as chadash ("new [grain]"). Here the Rambam is emphasizing that even harvesting such grain is forbidden. The prohibition is, however, an outgrowth of a positive commandment and is not considered as a negative commandment. See Halachah 21.
52.See Hilchot Issurei Mizbeiach 6:12. Since this grain is not of high quality, the offerings should not be brought from it. It must be emphasized that this is only an a priori consideration. After the fact, such a meal-offering is acceptable.
In his Commentary to the Mishnah (Menachot 10:2), the Rambam explains why this leniency is granted. The prooftext cited above states: "You shall reap your harvest and you shall bring the omer, the first of your harvest." From the first portion of the verse, it appears that the harvest should precede the omer, but the second portion states that the omer is "the first of the harvest." The Oral Tradition resolves the difficulty by teaching: "From the place where you may bring the omer, you may not harvest, but from a place where that offering may not be brought, you may harvest."
53.The Rabbis explain that it takes fourteen days between the time when seedlings trees are planted and when they took root. One may assume that it takes less time for grain to root.
54.At this stage, it has not reached a state fit to serve as food for humans. Hence the prohibition mentioned above does not apply. Our translation is dependent on the Rambam's Commentary to the Mishnah (Menachot 10:8).
55.Larger bindings collected from several smaller bundles (ibid.).
56.The Rambam does allow the stalks to be tied in contrast to Rashi's view (Menachot 71a).
57.Hilchot Issurei Mizbeiach 5:9.
58.This also includes the wine for the libations (ibid.).
59.The first-fruits are not mentioned in Hilchot Issurei Mizbeiach, loc. cit.
60.Because the omer must be "the first of your harvest" as mentioned above.
61.As explained in Hilchot Issurei Mizbeiach 5:10, the two loaves are described by Leviticus 23:17 as "the first fruits unto God." Hence, no other grain offerings should be offered before them. Nevertheless, since this grain is acceptable for a private individual, after the fact, the offering is still acceptable.
62.Since it is the first meal-offering to be brought from new grain, it warrants a blessing. The Rambam is interpreting Menachot 75b differently than Rashi.
63.Our Sages discussed the issue in Menachot 68b and did not arrive at a resolution.
64.I.e., the two loaves of the previous year and the omer of the present year.
65.Rav Yosef Corcus states that if one does bring a meal-offering from such grain, after the fact, he is not required to bring a second one. See also the conclusion of the following halachah.
66.I.e., without the grain having become rooted in the ground. The Kessef Mishneh questions how is it possible for the leaves of a plant to grow without it taking root. He explains that this refers to a situation where the seeds were sprouted in water which could produce leaves before roots.
67.For the violation of a negative Scriptural commandment is not involved. The Radbaz maintains that one is, however, liable for stripes for rebellious conduct.
68.Both as food and for a meal-offering (Rav Yosef Corcus). Needless to say, one must wait until the omer or the two loaves are offered.
69.Verbalizing the reckoning of each day (see Radbaz).
70.Sefer HaMitzvot (positive commandment 161) and Sefer HaChinuch (mitzvah 306) include this as one of the 613 mitzvot of the Torah.
71.In Sefer HaMitzvot, loc. cit., the Rambam emphasizes that these are not two separate commandments. In some Ashkenazic communities, the custom is to count each night and, at the end of a week, to count the passage of the week. The Sephardic custom is to mention the days and the weeks each night when counting.
72.For by including the night, the weeks will be "complete," without any lack (Menachot 66a).
73.It appears that according to the Rambam, after the fact, by counting during the day, one fulfills the mitzvah just as one does by counting at night. Rabbenu Asher does not accept this view. The Shulchan Aruch (Orach Chayim 489:7) states that if one did not count during the night, he should not recite a blessing while counting during the day.
74.For in its reference to this mitzvah, Deuteronomy 16:9 mentions "standing grain," which our Rabbis interpret as an allusion to fulfill the mitzvah while standing (Kessef Mishneh).
75.I.e., the mitzvah of counting is not entrusted to the court as is the mitzvah of counting the Jubilee, but rather is a personal responsibility for every individual (Radbaz).
76.I.e., in both Eretz Yisrael and the Diaspora.
77.i.e., even after the destruction of the Temple. There are Ashkenazic authorities who differ and maintain that according to Scriptural Law, the mitzvah is dependent on the harvest of the omer. Hence in the present era, our observance only possesses the status of a Rabbinic commandment. Shulchan Aruch HaRav 489:2 writes that although primacy should be given to this view, there is no difference in practice between the two approaches.
78.As is true with regard to all other mitzvot associated with a specific time.
79.As one does before fulfilling any other positive commandment (Radbaz, Kessef Mishneh).
80.For the failure to recite a blessing does not nullify the mitzvah (Kessef Mishneh).
81.Even if one counted accidentally, one should not count afterwards with a blessing. Therefore if one's friend asks what day of the omer it is, one should answer "Yesterday was such and such" [Shulchan Aruch (Orach Chayim 489:4)].
Temidin uMusafim - Chapter 8
Halacha 1
The fiftieth day of the counting of the omer is the holiday of Shavuot.1 It is also called Atzeret. On this day, an additional offering is brought like the one brought on Rosh Chodesh:2 Two bulls, one ram, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering. These are the addition offerings that are mentioned in the Book of Numbers.3 They are the additional offering associated with the day.
Also, besides the additional offering of this day, a meal-offering is brought from new grain: two loaves. Together with the loaves are offered a bull, two rams, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering and two sheep are brought as peace-offerings.4 These are the addition offerings that are mentioned in the Book of Leviticus.5
Thus on this day, besides [the two lambs brought as] continuous offerings, there are offered three bulls, three rams, and fourteen sheep - a total of 20 animals - as burnt offerings and two goats as sin-offerings which are eaten and two sheep as peace-offerings which are eaten.
Halacha 2
These two loaves may be brought only from Eretz Yisrael and from freshly-harvested grain,6 as [indicated by Leviticus 23:17]: "From your dwelling places,7 bring bread that will be waved...." If freshly-harvested grain cannot be found, one may bring from that which had been stored away.8
Halacha 3
If wheat kernels descended from the clouds,9 there is an unresolved doubt whether they are considered as coming from "your dwelling places."10 Hence, [as an initial preference, the two loaves] should not be brought [from such grain]. After the fact, [the offering] is acceptable.
How are [the two loaves] brought? Three se'ah of wheat from new grain are brought. [The kernels] are struck and tread upon as [is done] for all the meal offerings.11They should be ground into fine flour [to produce] two esronim12 that are sifted with twelve sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.13
Halacha 4
The two loaves that come from new grain must each come from an isaron produced from a se'ah and a half [of kernels]. They are sifted with twelve sifters. For the showbread that comes from grain that grown for a full season, it is sufficient to use eleven sifters and an isaron is produced from every se'ah.14 The omer which, however, comes from fresh barley does not come from choice grain.15 [Hence it requires] three se'ah and thirteen sifters.
Halacha 5
In all these instances, if one added the number of se'ah used or subtracted from them,16 [the offering] is acceptable.17
Halacha 6
The two esronim are taken and each one is kneaded into dough individually and baked individually.18
Halacha 7
The dough for them is made and they are shaped outside [the Temple Courtyard].19 They are, however, baked inside [the Courtyard] like all the meal-offerings.20
Halacha 8
Preparing these loaves does not supersede [the prohibitions against forbidden labor on] the festivals and needless to say, not [those of] Sabbath. Instead, they are baked on the day preceding the festival. For [Exodus 12:16 which permits cooking and baking on the festivals states]: "It alone may be done for yourselves." [Implied is an exclusion:] "For yourselves and not for the Most High.21
Halacha 9
If the day before the festival is the Sabbath, they should be baked on Friday and eaten on the third day after they were baked which is the festival.
It is explicitly stated in the Torah that they should be leavened bread.22 How were they prepared? On would bring yeast from another place and place it into the isaron measure. He would then fill that measure with fine flour and let it leaven with that yeast.23
Halacha 10
They were rectangular.24 The length of each loaf is seven handbreadths and their width was four handbreadths. Their height was four fingerbreadths.
Halacha 11
How is the bread waved together with the two sheep brought as peace offerings?25 Two sheep are brought and they should be waved while they are still alive, as [Leviticus 23:20] states: "And [the priest] shall wave them...." If one waved each of them individually, the obligation is fulfilled. Afterwards, they are slaughtered and skinned.
The breast and the thigh from both of them are taken and placed aside the two loaves. [A priest] should place both of his hands below them and wave them all as a single entity26 in the eastern portion of the Temple Courtyard in the place where all the waving [of offerings] is performed.27 One should bring them back and forth [to each of the four directions] and up and down. If he waved each of the loaves [together with one breast and one thigh] individually, the obligation is fulfilled.
Afterwards, the eimorim28 of the sheep are offered on the altar's pyre. The remainder of the meat is eaten by the priests.29 With regard to the two loaves: the High Priest receives one of them30 and the other is divided among all the priestly watches.31 They both may be eaten for the entire day and half the night like the meat of the sacrifices of the most sacred order.32
Halacha 12
[The following laws apply if] one slaughtered the two sheep for four loaves: If [the priest performing the service] said:33 "Let two of the four become sanctified," he should remove two of the four, and wave them.34 The remainder should be redeemed inside the Temple Courtyard35 and eaten outside like other ordinary [bread]. If he did not make such a stipulation, the bread does not become sanctified.
Halacha 13
If he slaughtered four sheep for two loaves, they should take away two of them and dash their blood on the altar with the intent that they not be for this offering.36He should then wave the remaining two together with the two loaves.37
Halacha 14
The two breads are each indispensable requirements for the offering of each other38 and the two sheep are each indispensable requirements for the offering of each other.39 If one of them died, fled, or became treifah, a partner should be taken for the second. If one was slaughtered with the proper intent [and then the other died or the like], a partner should be taken for [the first].40
Halacha 15
The two loaves are indispensable requirements for the offering of the sheep,41but the two sheep are not indispensable requirements for the offering of the loaves.42[Nevertheless,] if [the loaves] were waved together with the sheep, they are indispensable requirements for their being offered.43 Thus if the loaves were lost, the sheep should be destroyed and if the sheep were lost, the loaves should be destroyed and other loaves and other sheep should be brought.
Halacha 16
How should the two loaves be brought when they are brought without the sheep? They should be waved and then [left] until their form spoils44 and then taken out to the place where [sacrifices] are burnt.45 This is a decree, [enacted] lest sheep be available in the coming year and the loaves be offered without them.
The two rams, seven sheep46 and the goat47 brought on this day because of the loaves are not indispensable requirements for the offering of the loaves, nor are the loaves indispensable requirements for their being offered.
Halacha 17
The two bulls of the additional offering of the day and the bull brought because of the bread are not indispensable requirements for the offering of each other.48
Halacha 18
The ram of the additional offering of the day and the two rams brought because of the bread are not indispensable requirements for the offering of each other.49
Halacha 19
The seven sheep of the additional offering of the day and the seven sheep brought because of the bread are not indispensable requirements for the offering of each other.50 If they were slaughtered, they are indispensable requirements for the offering of each other.51
Halacha 20
The continuous offerings are not indispensable requirements for the additional offerings, nor are the additional offerings indispensable requirements for the continuous offerings, nor are the additional offerings indispensable requirements for each other, nor is the entire amount of burnt offerings an indispensable requirement.
What is implied? If only six sheep were found, the six should be offered. Even if one found only one sheep, it should be offered.52 [This applies] whether on Rosh Chodesh or on the festivals or Sabbaths. There is no obligation to offer the other animals on the following day or at any other time. Instead, whenever the date for a communal sacrifice passes without it being offered, [the obligation to offer] the sacrifice is nullified.53
If there were only two sheep to be found and thus if they would be offered for the additional offering of the day, there would not be any for the continuous offering on the next day, the options are of equal weight.54 If they were offered for the additional offering of that day, the offering [is acceptable]. If it was desired that they be left to be offered on the following day, they should be left.
FOOTNOTES
1.I.e., unlike other holidays, the celebration of Shavuot is not associated with a specific date of the month, but is instead dependent on the counting of the omer. In the era of the Temple, when the calendar was established based on the sighting of the moon, it was possible for the holiday to be celebrated on the fifth, sixth, or the seventh of the month. See Hilchot Kiddush HaChodesh 3:12.
2.Sefer HaMitzvot (positive commandment 45) and Sefer HaChinuch (mitzvah 404) include offering the additional offering of Shavuot as one of the 613 mitzvot of the Torah.
3.Numbers 28:27-30.
4.Sefer HaMitzvot (positive commandment 46) and Sefer HaChinuch (mitzvah 307) include offering these loaves and these sacrifices as one of the 613 mitzvot of the Torah.
5.Leviticus 23:16-19. The Rambam is following the opinion of Rabbi Akiva (Menachot 45b) who sees the two as two different sets of offerings.
6.For Leviticus 23:16 describes this as "a new meal-offering," i.e., a meal-offering from grain harvested in the present year.
7.I.e., Eretz Yisrael.
8.The literal meaning of the Rambam's words is "from the attic." To support such a ruling, Menachot 83b explains that the expression "a new meal-offering" can be interpreted to mean that after these two loaves are brought, meal-offerings can be brought from new grain.
9.I.e., miraculously, without there being a logical explanation for their descent (see Tosafot, Menachot 69b).
10.I.e., from a simple perspective, the phrase "from your dwelling places," comes to exclude the Diaspora. Hence one might think grain from the clouds would be acceptable. Nevertheless, grain from the clouds also does not come "from your dwelling places." Hence there is room to say that it is excluded (Menachot, loc. cit.).
11.See Chapter 5, Halachah 6, and Hilchot Issurei Mizbeiach 7:4.
12.As mentioned in the notes to Chapter 7, Halachah 12, an isaron is one tenth of an ephah and an ephah is three se'ah. Thus an isaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one fifth of the original amount of grain. Since the kernels of grain are still somewhat underdeveloped, for this is an early stage in the harvest, there will not be as much fine flour and much sifting will be required to produce the desired quantity.
13.See Chapter 7, Halachah 12; Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3.
14.Since the grain has had more time to grow, the kernels of wheat have matured more, and there is more fine flour in each kernel. Hence, there is no need to sift them so thoroughly and more fine flour is produced per se'ah.
15.Because at the beginning of the harvest such grain does not exist.
16.The same law applies if the grain was sifted less (see Chapter 5, Halachah 6).
17.He must, however, used the required amount of esronim for each offering (Kessef Mishneh).
18.In his Commentary to the Mishneh (Menachot 11:1), the Rambam states that this practice has its roots in the Oral Tradition transmitted by Moses from Sinai.
19.In his Commentary to the Mishnah (ibid.:2), the Rambam notes that the Talmud does not explain why the two loaves were not prepared in the Temple Courtyard.
20.See Hilchot Ma'aseh HaKorbanot 12:23.
21.Even though the priests do partake of these two loaves, the purpose of their preparation is not to serve as food, but to be an offering unto God.
22.See Leviticus 23:17. Aside from one of the types of breads offered together with the thanksgiving offering, all of the meal-offerings were unleavened bread.
23.See Hilchot Ma'aseh HaKorbanot 9:18 with regard to the leavening of one of the types of the bread used for the thanksgiving offering.
24.The Kessef Mishneh states that the Rambam derived this concept from the showbread. See also Tosefta, Menachot 11:1.
25.As stated in Chapter 9, Halachah 9, the two loaves should be offered before the sheep that accompany them.
26.Menachot 61a derives this from the description of the guilt offering and the log of oil that accompanies it.
27.See Chapter 7, Halachah 12; Hilchot Ma'aseh HaKorbanot 9:6.
28.The fats and organs offered on the altar.
29.I.e., the meat, and apparently also the bread, may not be eaten until the eimorim were offered on the altar.
30.As in the instance of the showbread where half the loaves are given to the High Prist (Chapter 4, Halachah 14; Kessef Mishneh).
31.For the priests of all the watches are able to offer the sacrifices of the festivals and share in their division (see Hilchot K'lei HaMikdash 4:4-5). As the Radbaz emphasizes, this division is followed even though each of the priests will receive only a miniscule portion.
32.As stated in Hilchot Ma'aseh HaKorbanot 10:8, this is a Rabbinic safeguard. According to Scriptural Law, the sacrifices may be eaten until dawn. Even though they are peace offerings, since they are communal sacrifices, they are considered sacrifices of the most holy order and the time during which they may be eaten is regulated accordingly (Kessef Mishneh).
33.The Radbaz emphasizes that if the priest does not make such a statement explicitly, the breads are not sanctified.
34.And they are acceptable for the offering.
35.For if they were redeemed outside the Temple, they would be disqualified (Menachot 47b). Rav Yosef Corcus explains that although one is forbidden to bring ordinary food into the Temple Courtyard, in this instance, one is not bringing the bread into the Temple Courtyard, The loaves are redeemed while they are located there. Afterwards, they are removed.
36.In such an instance, the sacrifices are not disqualified, but they are not considered as fulfilling the obligation of the given offering. Hence they are no longer associated with the two loaves. If, however, the blood of the first two sheep was offered with the proper intent, the later two are disqualified, before they were slaughtered. For this reason, the option mentioned by the Rambam is preferable (Menachot 48a). That passage asks: Should one slaughter a sacrifice without the proper intent, because there is a redeeming factor by doing so? It explains that there is no transgression involved in slaughtering a sacrifice without the proper intent. Hence in this situation, it is the most desired alternative.
37.And they are acceptable.
38.One is not acceptable without the other and should not be brought (Menachot 27a).
39.One is not acceptable without the other and should not be brought (Menachot 27a).
40.Our additions were made on the basis of the gloss of the Kessef Mishneh. The Or Sameach suggests (and his suggestion is borne out by some manuscript copies of the Mishneh Torah) amending the text to read "If one was slaughtered without the proper intent, (i.e., and thus disqualified,) a partner should be taken for the other."
41.If there are no loaves, the sheep should not be offered.
42.And even if there are no sheep, the loaves should be offered [the Rambam's Commentary to the Mishnah (Menachot 4:3)].
43.For waving them together establishes interdependence (see Menachot 46b). The Ra'avad states that the matter is left unresolved by the Talmud and hence, questions the Rambam's ruling. The Radbaz and the Kessef Mishneh, however, offer an interpretation of the passage that supports the Rambam's approach.
44.Since they were waved, they are considered as sacrificial entities and may not be burnt until they are disqualified.
45.In the initial version of his Commentary to the Mishnah (loc. cit.; this is the version in the standard published text), the Rambam rules according to Scriptural Law and states that the loaves should be eaten. Afterwards, he amended that text to read as above (Rav Kappach's notes).
46.Offered as burnt offerings (Halachah 1).
47.Offered as a sin offering (ibid.).
48.Indeed, the two bulls brought because of the additional offering are not even indispensable requirements for the offering of each other (Kessef Mishneh).
49.In this instance, however, the two rams brought because of the bread are indispenaible requirements for the offering of each other (ibid.).
50.Here also the seven sheep brought because of the additional offering are not even indispenaible requirements for the offering of each other. The Ra'avad maintains, however, that the seven sheep brought because of the bread are indispenaible requirements for the offering of each other. The Kessef Mishneh differs and maintains that none of the sheep are indispenaible requirements for each other.
51.For the fact that they were slaughtered for the same purposes causes them to be considered as a single entity. The Ra'avad does not accept this concept, but the Radbaz and the Kessef Mishneh offer an explanation of the Rambam's source, Menachot 55b, that supports his ruling.
52.With regard to the Rosh Chodesh sacrifice, Ezekiel 46:7 speaks of offering one bull, while the Torah (Numbers 28:11) speaks of bringing two. Menachot 45a reconciles the apparent contradiction stating that if two are available, two should be offered. If only one is available, that one should be brought. Similarly that passage speaks of offering "six sheep... that one's hand will come by," though the Torah speaks of seven. Implied is that if seven are not available, six should be brought. And if six are not available, whatever animals "that one's hand will come by" should be offered.
53.See Hilchot Ma'aseh HaKorbanot 1:7.
54.The continuous offerings have the advantage of being offered more frequently, but the additional offerings are on a higher level of holiness. See also Chapter 9, Halachah 2.
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Hayom Yom:
• Wednesday, Sivan 27, 5774 • 25 June 2014
"Today's Day"
Wednesday, Sivan 27, 5703
Torah lessons: Chumash: Korach, Revi'i with Rashi.
Tehillim: 120-134.
Tanya: And "He fills (p. 317)...finite and limited. (p. 317).
"G-d will bless you in whatever you do."1 Man needs but to make a receptacle for his livelihood and to endeavor with all his power that the receptacle be pure of any impurity or dross of cheating others and the like. This means that whatever he does conforms to Torah laws. Thus he becomes a "vessel" worthy of G-d's blessing, in two ways: His livelihood will be ample and his earnings will be directed to desirable ends.2
FOOTNOTES
1. Devarim 15:18.
2. Not to doctors' bills etc.
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Daily Thought:
Inner Engravings
Upon every person's soul there are words written and words engraved.
The words that are written are not of the essence of the person--they come to the soul from the outside. Therefore, they may fade and fall away, perhaps to be replaced by other words.
The words engraved are of the soul itself--just as engravings are no more than the form of the stone. When the soul finds quietude, those words are there. And when the soul is in turmoil, or soiled by experience, those engravings need only be cleaned and uncovered. But they can never be torn away.
Those words engraved upon your soul, they are also engraved in a holy fire within the depths of the Soul of All Things. They are the same words that Moses heard and inscribed on stone and on parchment. And at times, when you immerse in the Torah and the words of its sages, and you allow it entry to touch your soul, you may hear those words resonating inside.
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Chabad - Today in Judaism - TODAY IS: TUESDAY, SIVAN 26, 5774 • JUNE 24, 2014
DAILY QUOTE:
The countenance of Moses was like that of the sun; the countenance of Joshua was like that of the moon(Talmud, Bava Batra 75a)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Chukat, 3rd Portion Numbers 20:7-20:13 with Rashi
• Chapter 20
7. The Lord spoke to Moses, saying: ז. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
8. "Take the staff and assemble the congregation, you and your brother Aaron, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink." ח. קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם:
and their livestock: From here we learn that the Holy One, blessed is He, has regard for the property of Israel. — [Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]
ואת בעירם: מכאן שחס הקב"ה על ממונם של ישראל:
9. Moses took the staff from before the Lord as He had commanded him. ט. וַיִּקַּח משֶׁה אֶת הַמַּטֶּה מִלִּפְנֵי יְהֹוָה כַּאֲשֶׁר צִוָּהוּ:
10. Moses and Aaron assembled the congregation in front of the rock, and he said to them, "Now listen, you rebels, can we draw water for you from this rock?" י. וַיַּקְהִלוּ משֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ נָא הַמֹּרִים הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם:
assembled: This is one of the places where we find that a small area held a large number [of people]. — [Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]
ויקהלו וגו': זה אחד מן המקומות שהחזיק מועט את המרובה:
Shall we draw water… from this rock?: Since they did not recognize it, for the rock had gone and settled among the other rocks when the well departed. The Israelites said to them,“What difference is it to you from which rock you draw water for us?” Therefore, he said to them, הַמּוֹרִים, obstinate ones; in Greek, ‘fools,’ those who teach (מוֹרִים) their teachers. [He said,] “Can we draw water from this rock regarding which we were not commanded?” - [Midrash Tanchuma Chukath 9, Num. Rabbah 19:9]
המן הסלע הזה נוציא: לפי שלא היו מכירין אותו, לפי שהלך הסלע וישב לו בין הסלעים, כשנסתלק הבאר, והיו ישראל אומרים להם מה לכם מאיזה סלע תוציאו לנו מים, לכך אמר להם המורים סרבנים, לשון יוני שוטים, מורים את מוריהם, המן הסלע הזה שלא נצטוינו עליו נוציא לכם מים:
11. Moses raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank. יא. וַיָּרֶם משֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם:
twice: Because the first time he drew out only a few drops, since God had not commanded him to strike it, but, “you shall speak to the rock.” However, they spoke to a different rock, and nothing came out. They said, “Perhaps we ought to strike it first,” as it says, “and strike the rock” (Exod. 17:6). They came upon that very rock and struck it. — [Midrash Tanchuma Chukath 9, Num. Rabbah 19:9]
פעמים: לפי שבראשונה לא הוציא אלא טיפין, לפי שלא צוה המקום להכותו אלא ודברתם אל הסלע, והמה דברו אל סלע אחר ולא הוציא, אמרו שמא צריך להכות כבראשונה, שנאמר (שמות יז, ו) והכית בצור, ונזדמן להם אותו סלע והכהו:
12. The Lord said to Moses and Aaron, "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them. יב. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם:
Since you did not have faith in Me: Scripture reveals that if it were not for this sin alone, they would have entered the Land, so that it should not be said of them, “The sin of Moses and Aaron was like the sin of the generation of the desert against whom it was decreed that they should not enter [the Land].” But was not [the question asked by Moses] “If sheep and cattle were slaughtered for them…” (11:22) [a] more grievous [sin] than this? However, there he [Moses] said it in private, so Scripture spares him [and refrains from punishing him]. Here, on the other hand, it was said in the presence of all Israel, so Scripture does not spare him because of the sanctification of the Name. — [Tanchuma Chukath 10, Num. Rabbah 19:10]
יען לא האמנתם בי: גלה הכתוב שאלולי חטא זה בלבד היו נכנסין לארץ, כדי שלא יאמרו עליהם כעון שאר דור המדבר, שנגזר עליהם שלא יכנסו לארץ, כך היה עון משה ואהרן. והלא (במדבר יא, כב) הצאן ובקר ישחט קשה מזו, אלא לפי שבסתר חסך עליו הכתוב, וכאן שבמעמד כל ישראל, לא חסך עליו הכתוב מפני קדוש השם:
to sanctify Me: For had you spoken to the rock and it had given forth [water], I would have been sanctified in the eyes of the congregation. They would have said,"If this rock, which neither speaks nor hears, and does not require sustenance, fulfills the word of the Omnipresent, how much more should we! - [Midrash Aggadah]
להקדישני: שאילו דברתם אל הסלע והוציא הייתי מקודש לעיני העדה ואומרים מה סלע זה שאינו מדבר ואינו שומע ואינו צריך לפרנסה מקיים דבורו של מקום, קל וחומר אנו:
therefore, you shall not bring: Heb. לָכֵן, by an oath, as in,“Therefore (וְלָכֵן) , I have sworn to the house of Eli” (I Sam. 3:14) [Tanchuma Va’era 2]. He hurried to take an oath so that they should not engage in lengthy prayer concerning it [i.e. to repeal the decree].
לכן לא תביאו: בשבועה, כמו (שמואל א' ג, יד) לכן נשבעתי לבית עלי, נשבע בקפיצה כדי שלא ירבו בתפלה על כך:
13. These are the waters of dispute [Mei Meribah] where the children of Israel contended with the Lord, and He was sanctified through them. יג. הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת יְהֹוָה וַיִּקָּדֵשׁ בָּם:
These are the waters of dispute: These are the ones mentioned elsewhere. Pharaoh’s astrologers saw these [when they foresaw that] the savior of Israel would be smitten through water, and that is why they decreed: "Every son who is born you shall cast into the Nile. — [Sanh. 101b]
המה מי מריבה: הם הנזכרים במקום אחר את אלו ראו אצטגניני פרעה שמושיען של ישראל לוקה במים, לכך גזרו (שמות א, כב) כל הבן הילוד היאורה תשליכוהו:
and He was sanctified through them: For Moses and Aaron died because of them. When God judges His holy ones, He is feared and sanctified by mankind. Similarly, it says, “You are awesome, O God, because of Your holy ones” (Ps. 68:36). And likewise it says, “I am sanctified by those close to Me” (Lev. 10:3) - [Zev. 115b]
ויקדש בם: שמתו משה ואהרן על ידם. שכשהקב"ה עושה דין במקודשיו הוא יראוי ומתקדש על הבריות, וכן הוא אומר (תהלים סח, לו) נורא א-להים ממקדשיך, וכן הוא אומר (ויקרא י, ג) בקרובי אקדש:
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Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
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Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
Tuesday, Sivan 26, 5774 • June 24, 2014
Shaar Hayichud Vehaemunah, middle of Chapter 7
וזהו גם כן ענין סובב כל עלמין
And this is also the meaning of “He encompassess all worlds.”
This does not mean to say (heaven forfend) that G d is not found within the worlds but merely encompasses them. Rather:
פירוש, דרך משל: כשאדם מתבונן באיזה דבר חכמה בשכלו, או דבר גשמי במחשבתו
This means, by way of analogy: When a person reflects upon an intellectual subject in his mind or upon a physical object in his thoughts,
אזי שכלו ומחשבתו מקיפים על הדבר ההוא המצויר במחשבתו או בשכלו
then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, inasmuch as they are found within his thought and mind,
אך אין מקיפים על הדבר ההוא ממש בפועל ממש
but they — his intellect and thought — do not encompass that subject in actual fact.
They merely encompass his image of the subject, not the actual subject. When one envisions a table, the actual physical table is of course not found within the brain; it is merely its image that is encompassed there.
אבל הקב״ה, דכתיב ביה: כי לא מחשבותי מחשבותיכם וגו׳
The Holy One, blessed be He, however, of Whom it is written,1 “For My thoughts are not your thoughts...,”
מחשבתו וידיעתו, שיודע כל הנבראים, מקפת כל נברא ונברא בפועל ממש
His thought and knowledge of all created beings actually encompass each and every creature;
שהרי היא היא חיותו והתהוותו מאין ליש בפועל ממש
for [G d’s knowledge] is verily its life-force and that which brings it into existence out of nothingness, in actual reality.
G d’s thought, unlike man’s, thus encompasses the actual subject of His thought — in this case, all created beings. It brings about their creation and continued existence, even though it does not descend to their level and become internalized within them, but remains in an exalted state.
FOOTNOTES
1. Yeshayahu 55:8.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Tueaday, Sivan 26, 5774 • June 24, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 28
Burning the Incense
"And Aaron shall burn upon [the altar] sweet incense every morning"—Exodus 30:7.
The kohanim (priests) are commanded to offer incense on the Golden Altar in the Temple Sanctuary twice daily—morning and afternoon.
Burning the Incense
Positive Commandment 28
Translated by Berel Bell
And the 28th mitzvah is that the priests are commanded to place [i.e. burn] the incense on the golden altar twice each day.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron shall burn upon [the altar] the incense of fragrant spices; every morning when he lights2 the lamps [of the menorah] he shall burn it. And towards evening, when Aaron lights the menorah, he shall burn it as a continual incense-offering."
The laws regarding this incense, how to make it and the description of how it was burned each day are explained in the beginning of Kerisus3 and in a number of places in tractate Tamid.4
FOOTNOTES
1.Ex. 30:7-8.
2.See P25 below, and Kapach, 5731, note 47. This is in contrast with the opinion of Rashi, who holds that the hatavas haneiros referred to in the verse is cleaning the lamps.
3.6a.
4.3:8, 5:4.
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Positive Commandment 25
Kindling the Temple Menorah
"In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set up [the lights of the menorah]"—Exodus 27:21.
The kohanim (priests) are commanded to regularly [i.e. daily] kindle the Menorah in the Holy Temple.
Kindling the Temple Menorah
Positive Commandment 25
Translated by Berel Bell
And the 25th mitzvah is that the priests are commanded to light the lamps [of the menorah] continually before G‑d [i.e. in the Communion Tent].
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his sons shall light it in the Communion Tent, outside the cloth partition that conceals the [Ark of] Testimony." This is known as hatavas haneiros.
The details of this mitzvah have been explained in the 8th chapter of Menachos,2 in the 1st chapter of Yoma,3 and in several places in tractate Tamid.4
FOOTNOTES
1.Ex. 27:21.
2.86a. In our versions, it is chapter 9.
3.14b.
4.Chapter 3.
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Positive Commandment 40
The High Priest's Daily Offering
"This is the offering of Aaron and his sons, which they shall offer to G d"—Leviticus 6:13.
The high priest is commanded to offer the Chavitin meal offering twice daily—morning and afternoon.
The High Priest's Daily Offering
Positive Commandment 40
Translated by Berel Bell
And the 40th mitzvah is that we are commanded that the High Priest shall bring a meal-offering continually each day, in the morning and the evening. It is called "chavitin1 of the High Priest," as well as "minchas Kohen mashiach" [meal-offering of the anointed Priest].
The source of this commandment is G‑d's statement2 (exalted be He), "This is the offering that Aaron and his descendants must bring to G‑d."
The details of this mitzvah, and when and how it is brought have been explained in the 6th3 and 9th chapter of Menachos,4 and many places in Yoma,5 and Tamid.
FOOTNOTES
1.From the word "machavas," since it is made in a pan.
2.Lev. 6:13.
3.74b. In our versions, it is chapter 7.
4.87b. In our versions, it is chapter 10.
5.34a.
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Positive Commandment 41
The Additional Shabbat Offering
"And on the Sabbath day, two lambs"—Numbers 28:9.
On the Shabbat day, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
The Additional Shabbat Offering
Positive Commandment 41
Translated by Berel Bell
And the 41st mitzvah is that we are commanded to bring an offering each Sabbath in addition to the daily offerings.1 This is the Sabbath musaf offering.
The source of this commandment is G‑d's statement2 (exalted be He), "On the Sabbath day [you shall present] two [additional] yearling sheep."
The order of how it is brought is explained in the 2nd chapter of Yoma3 and in Tamid.
FOOTNOTES
1.P39.
2.Num. 28:9.
3.26b.
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Positive Commandment 27The Showbread
"And you shall put showbread upon the table, for Me, always"—Exodus 25:30.
We are commanded to place lechem hapanim [known as "showbread"] before G d [on the Table in the Temple's sanctuary]. New loaves of bread are placed on the Table every Shabbat, together with frankincense. The priests then eat the previous week's showbread.
The Showbread
Positive Commandment 27
Translated by Berel Bell
And the 27th mitzvah is that we are commanded to place lechem hapanim1 continually before G‑d [in the Communion Tent].
The source of this commandment is G‑d's statement2 (exalted be He), "You shall place lechem hapanim on this table before Me at all times."
You are already aware of the Torah's statements regarding placing new loaves each Sabbath,3 that there must be frankincense brought with it4 and that the Priest eats what was baked the previous Sabbath.5
The details of this mitzvah have been explained in the 11th chapter of Menachos.6
FOOTNOTES
1.12 multisided unleavened loaves, sometimes called "showbread."
2.Ex. 25:30.
3.Lev. 24:8.
4.Ibid., 24:7.
5.Ibid., 24:9.
6.94a.
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Positive Commandment 42
The Additional Rosh Chodesh Offering
"And on the beginnings of your months..."—Numbers 28:11.
On Rosh Chodesh, the first day of the Jewish month, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
The Additional Rosh Chodesh Offering
Positive Commandment 42
Translated by Berel Bell
And the 42nd mitzvah is that we are commanded to bring an offering at the beginning of each month, in addition to the daily offerings.1
The source of this commandment is G‑d's statement2 (exalted be He), "And on your New Moon festivals [you shall present a burnt-offering to G‑d]."
FOOTNOTES
1.P39.
2.Num. 28:11.
________________________________________
Rambam:
• 1 Chapter: Sheluchin veShuttafin Sheluchin veShuttafin - Chapter Two Sheluchin veShuttafin - Chapter Two
Halacha 1
A non-Jew may never be appointed as an agent for any mission whatsoever. Similarly, a Jew may never be appointed as an agent for a non-Jew for any mission whatsoever. These concepts are derived from Numbers 18:28: "And so shall you offer, also yourselves." This is interpreted to mean: Just as you are members of the covenant, so too, your agents must be members of the covenant. This principle is applied to the entire Torah.
Moreover, the converse is also true: Just as your principals are members of the covenant, so too, in every aspect of Torah law, the principal must be a member of the covenant.
Halacha 2
A man may appoint either a man or a woman as an agent. He may even appoint a married woman, a servant or a maidservant. Since they possess a developed intellectual capacity and are obligated to perform some of the mitzvot, they may serve as agents with regard to financial matters.
A person who does not have a developed intellectual capacity - i.e., a deaf-mute, a mentally or emotionally unsound individual or a minor - may not be appointed as an agent, nor may they appoint agents. This applies to both a male minor and a female minor.
Accordingly, if a person sends a son who is below the age of majority to a storekeeper for oil, the storekeeper measures out an isar's worth of oil for him and gives the child an isar as change, but the child loses the oil and the isar he gave him, the storekeeper is liable to pay. For the father sent the child only to inform the storekeeper that he needed the oil, and the storekeeper should have sent it with a mature person. Similar laws apply in all analogous situations. If, however, the recipient explicitly told the storekeeper: "Send it to me with the child," the storekeeper is not liable.
Halacha 3
When a person tells a colleague: "You owe me a maneh, send it to me with so and so" - if the debtor desires to send it to the creditor with that person, he discharges his obligation and is no longer responsible for the money even if the person named was a minor. This applies regardless of whether the money was given as a loan or as an entrusted object.
Similarly, when two people agree on a stipulation between themselves that whoever desires to send an object to his colleague may send it with whomever the sender desires, the sender may send it with whomever he sees fit, provided he is appropriate to transfer such an article. If the article is stolen or lost on the way, or the agent denies receiving it, the sender is not liable. The rationale is that every stipulation regarding financial matters that is accepted is binding.
Halacha 4
When an agent buys or sells an article and notifies the other party that he is acting as an agent for another person in this transaction, and it is discovered that he violated the instructions given him by the principal, the sale is nullified and the article must be returned, even if meshichah was performed.
If the agent did not notify the other party that he was an agent, the transaction is binding, and the agent must then satisfy the principal.
Halacha 5
The following rules apply when Reuven purchased a field from Shimon and told him: "I purchased it on behalf of Levi," Reuven drew up a deed of sale for Levi, and afterwards Reuven said: "I purchased the field for myself. Draw up a deed of sale for me." The seller is not compelled to draw up another deed of sale for Reuven.
If, however, Reuven made a stipulation at the outset, telling the seller: "I am purchasing it for myself, I am having the deed of sale drawn up on behalf of Levi only so that people will not know that I am the buyer," Reuven may compel Shimon to compose another deed of sale in his own name.
Halacha 6
A broker is an agent, except that he receives a fee for his services. Therefore, if he deviates from the instructions of the owners, he must take responsibility for the loss he caused.
What is implied? Reuven gave an article to Shimon - a broker - and told him: "Sell this article for me, but do not sell it for less than 100 zuz." If Shimon sold it for 50, he must pay Reuven 50 from his own resources. If he sold it for 200, Reuven receives everything. Similar principles apply in all analogous situations.
If Reuven claims: "I told you to sell it for 100," and the broker says: "You told me 50, and I sold it for 50," the broker must take an oath mandated by Scriptural Law, for he admitted a portion of the plaintiff's claim. If he already gave him the 50, he is required to take only a sh'vuat hesset that he carried out the mission, and the purchaser acquires the article.
If the purchaser knew that the article belonged to Reuven and that the person selling it to him was only a broker, he must return the article to its owner. He may, however, have a ban of ostracism issued against anyone who gave permission for an article to be sold for 50 zuz or agreed to the sale at 50 and then retracted after the sale was made.
Halacha 7
The following rule applies whenever a broker informs the purchaser that a specific article or piece of property belongs to a principal, Reuven. If, after the purchaser acquires the article, Reuven says: "I don't want to sell at this price," the purchaser must return the article. For Reuven did not specify a price and tell the agent: "Sell the article for this and this much."
Whenever a broker loses an article, or it is stolen or broken, he is liable to reimburse the owner, for he is considered a paid watchman.
Halacha 8
The following rules apply when a person takes articles from a craftsman's workplace to send as presents to his future father-in-law's home and tells the craftsman: "If they accept them from me, I will pay you for them. If not, I will reimburse you slightly for the favor." If the presents were destroyed by forces beyond his control while they were being delivered, the giver is liable to pay. If they were destroyed by forces beyond his control while they were being returned, he is not liable.
More stringent rules apply if he took the articles with the intent of selling them to others, telling him: "If they will be able to be sold in such and such a place," or "until such and such a time, I will pay you such and such. If they will not be sold, I will return them to you." If they were destroyed by forces beyond his control, whether while they were being transported or while they were being returned, the person who took the articles is liable to pay.
Halacha 9
Whenever an agent claims that a loss beyond his control occurred, causing him to lose this and this amount, he must take the oath required of agents to support his claim, and then he is released of responsibility.
If the loss occurred in a place where it was likely that he would be able to find witnesses to corroborate his statements or the matter is of public knowledge and witnesses could thus be found, he must bring witnesses to substantiate his claim. If he does not bring witnesses, his claim is not accepted, and he is required to pay.
An incident occurred concerning a person who told his agent: "Buy 400 measures of wine for me with money of mine that is in your possession." The agent bought the wine for him and it turned out to be vinegar. The Sages said: "Such a large quantity of vinegar is bound to have been spoken about publicly." Since it is possible to substantiate the claim with witnesses, the agent must bring witnesses that the wine had not turned into vinegar at the time of the purchase, and thus free himself from responsibility. If he does not substantiate his claim, he must pay. Similar laws apply in all instances regarding entities where it is feasible to substantiate a claim.
When, by contrast, the claim concerns a hidden matter that is not easy to substantiate, the agent must take an oath concerning it. Similar laws apply to all claims to be issued by a partner and the like. And similar laws apply with regard to watchmen. If it is likely that the claim can be substantiated, the watchman must substantiate it, as will be explained.
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Rambam:
• 3 Chapters: Temidin uMusafim Temidin uMusafim - Chapter 3, Temidin uMusafim Temidin uMusafim - Chapter 4, Temidin uMusafim Temidin uMusafim - Chapter 5
Temidin uMusafim - Chapter 3
Halacha 1
It is a positive commandment to offer the incense1 offering2 on the Golden Altar3 in the Sanctuary twice each day, in the morning and in the afternoon, as [Exodus 30:7] states: "And Aaron shall burn on it the incense of fragrant spices."
If one did not offer it in the morning, he should offer it in the afternoon even if [the omission] was intentional.4 The Golden Altar may be dedicated only with the incense offering of the afternoon.5
Halacha 2
How much [incense] was offered every day? [An amount that] weighed 100 dinarim,6 50 in the morning and 50 in the afternoon.
If the altar was removed from its place, the incense offering should, nevertheless, be offered there.7 When incense - even a grain of it - flies off the altar, it should not be returned.8
Halacha 3
When the incense is offered in the Sanctuary every day,9 all of the people depart from the Sanctuary and from [the area] between the Entrance Hall and the altar. No one should be there until [the priest] who offers the incense offering departs. Similarly, at the time when [a priest] enters [to sprinkle] the blood of a sin-offering that is offered inside [the Temple],10 everyone departs from from [the area] between the Entrance Hall and the altar until he departs, as [Leviticus 16:17] states: "And no person should be in the Tent of Meeting when he enters to atone in the holy place." [This is] a general principle11 [applying] to all atonement [made] in the holy place: No [other] person should be there.
Halacha 4
What is the order of the offering of the incense offering each day? [The priest] who merited12 to remove the ashes from the inner altar enters [the Sanctuary] [holding a] consecrated vessel called a teni.13 It was gold14 and would contain two and a half kabbin.15 He would place the teni on the ground in front of him and scoop up the ashes and the coals on the altar with his hands16 and deposit them in the teni. At the end, he would sweep off the remainder into it. He would leave [the teni] in the Sanctuary and depart.17
The one who merited to bring the incense offering18 would take a vessel filled to overflowing with incense. [The vessel] had a cover and was called a bezech.19 He would place the bezech in another vessel that was called a kaf. He would cover the kaf with a small cloth and hold the kaf in his hand. [Another priest]20 would enter [the Sanctuary] with him holding a fire-pan with fire.21
Halacha 5
How does he collect the coals with the fire-pan? He takes a silver fire-pan22and ascends to the top of the altar and moves the coals to the side,23 taking the coals that have been consumed by the fire in the second array24 and descends and places them into a golden fire-pan.25 If a kab or less of the coals have become scattered [on the ground],26he should sweep them into the channel [for the outflow].27 On the Sabbath, he should cover them with the pisachter.28 If more than a kab become scattered, he should collect more with the fire-pan.
Halacha 6
The pisachter would serve three functions: It was used to cover coals and a [dead] crawling animal on the Sabbath29 and it was used to remove the ashes from the altar.30
Halacha 7
[The priest] who removed the ashes from the inner altar31 would proceed before them, he would take the teni that contained the ashes from the altar,32 prostrate himself33 and depart. [The priest] holding the fire pan would array the coals on the surface of the inner altar, spreading them out with the bottom of the fire-pan. [He would then] prostrate himself and depart.
The one holding the kaf would remove the bezech from the kaf and give it to a friend or relative.34 He checks if some of the incense spilled out [from the bezech] into the kaf. His friend or relative places the incense that spilled and that which is in the bezech in his hands. [He then] prostrates himself and depart.
Halacha 8
The one who offers the incense is warned:35 "Be careful. Do not begin [releasing the incense] in front of you, lest you become burned."36 He begins to pour the incense on the fire gently, like one who sifts flour until it is spread over the entire fire.
Halacha 9
The priest who offers the incense does not offer it until the overseer37 tells him: "Offer the incense." If the High Priest is the one offering the incense, the overseer says: "My sir, High Priest,38 offer the incense." After he says this, all of the people depart [from the area in front of the Temple Building].39 He then offers the incense, prostrates himself and departs.
Halacha 10
The removal of the ashes from the lamps of the Menorah and their kindling40in the morning41 and the afternoon is a positive commandment,42 as [Exodus 27:21] states: "Aaron and his sons shall arrange it." The kindling of the lamps supersedes [the prohibitions of forbidden labor] on the Sabbath43 and [the restrictions of] ritual impurity,44 as do the [other] sacrifices that [are offered at] a fixed time,45 as [ibid.:20] states: "To raise up a continuously [burning] lamp."
Halacha 11
How much oil should be put in each lamp? Half a log.46 [This is implied by the phrase (ibid.:21):] "From the morning until the evening," Implied is that one must use a measure of oil that will enable it to burn from the afternoon until the morning.47 The Menorah may be dedicated only with the kindling of the seven lamps in the afternoon.
Halacha 12
What is meant by the expression "the removal of the ashes of the Menorah"?48 Every lamp that has burnt out should have its wick and its [remaining] oil removed and it should be cleaned. The priest should place another wick and other oil in it, using the half log measure. [The wick and oil he removed] should be placed in the ash-heap near the [outer] altar together with the ashes removed from the inner alter and the outer altar.49 He should kindle [any] lamp that was extinguished. Kindling the lamps is what is meant by the term hatavah.50When one discovers a lamp that has not been extinguished, he should restore it.51
Halacha 13
When the western lamp52 becomes extinguished, after the ash is removed, it should be rekindled only [from fire] from the outer altar.53 When any of the other lamps are extinguished, by contrast, they may be rekindled from each other.54
Halacha 14
How are [the lamps of the Menorah] kindled? One should pull its wick out55 until he kindles it [from another one of the lamps].56 He must extend the wicks,] because the lamps are permanently affixed within the Menorah.57And he may not use another lamp, because that would be disrespectful.58
Halacha 15
All of the substances that are forbidden to be used as wicks on the Sabbath59 are forbidden to be used [as wicks] in the Temple for the Menorah.60 [This is derived from Exodus 27:20 which] states: "To raise up a continuously [burning] lamp." The flame must rise up on its own.61
Halacha 16
[The priest] would not kindle all the lamps at once. Instead, he would kindle five lamps and make an interruption. In the interim, another service was performed.62 Afterwards, he would reenter and kindle the other two in order to attract the attention of everyone in the Temple Courtyard.63
Halacha 17
Whenever one of the lamps of the Menorah was extinguished, we kindle it from another lamp as we explained.64
What is the order in which they were kindled? [The priest] who merited to remove the ashes of the Menorah enters the Sanctuary65 carrying a vessel referred to as a kuz. It was made of gold and resembled a large pitcher. He would place the wicks that were extinguished and the oil that remained in the lamp in it.66 He would then kindle five lamps and leave the kuz on the second step of the three steps positioned before [the Menorah]67 and depart. Afterwards,68 he would reenter and kindle two lamps, take the kuz in his hand, prostrate himself, and depart.
Halacha 18
It is a positive commandment to offer the chavitin69 offering of the High Priest each day,70 half in the morning together with the continuous offering of the morning and half in the afternoon together with the continuous offering of the afternoon. Kneading [these cakes] and baking them supersede [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time,71 as [implied by Leviticus 6:14 which] states [that these cakes must be] tufinei [which allows for the interpretation that they must be] naeh, "attractive," i.e., and thus not baked on the preceding day.72 Moreover, were they to have been baked on the preceding day, they would have been disqualified by the passage of the night,73 for the deep frying pan74 is one of the sacred utensils, as we explained.75
Halacha 19
Grinding the flour for them and sifting it [which is performed] outside [the Temple Courtyard]76 does not supersede [the prohibitions of forbidden labor] on the Sabbath.77
Halacha 20
When a [High] Priest offered half [of the cakes] in the morning and then died, or became impure,78 or contracted a disqualifying physical blemish79 and another [High] Priest was appointed in his stead,80 [the latter] should not bring half an isaron81 [of flat cakes] from home [in the afternoon]. Nor should he bring the half an isaron [remaining] from [the offering of] the first [High Priest]. Instead, he should bring a complete isaron.82 Half is offered and half is destroyed.83
Halacha 21
Thus two half [esronim] will be offered and two will be destroyed. The two halves that will be destroyed should be left until their form is no longer recognizable84 and then be taken out to the place of burning. The same laws apply if the half [of a High Priest's offering that was set aside until] the afternoon was lost or became impure.85
Where should they be burnt? In the Temple Courtyard.86
Halacha 22
If the High Priest died in the morning after he offered the half of an isaron and another [High] Priest was not appointed, the heirs of the first should bring an entire isaron as atonement for the first. It was also offered complete.87
If the High Priest died in the morning before offering [the chavitin] and another [High] Priest was not appointed in his stead, [his heirs] should offer a complete isaron in the morning and a complete isaron in the afternoon.88 [The amount of] oil and the frankincense offered with it should not be doubled even though [the amount of] flour is doubled.89 Instead, three lugim of oil and a handful of frankincense is set aside for them, a log and half of oil and half a handful of frankincense for the isaron of the morning90 and a log and half of oil and half a handful of frankincense for the isaron of the afternoon.
FOOTNOTES
1.See the description of the way in which the incense offering was prepared in Hilchot K'lei HaMikdash, ch. 2.
2.Sefer HaMitzvot (positive commandment 28) and Sefer HaChinuch (mitzvah 103) count this as one of the Torah's 613 mitzvot. Preparing the incense for the offering is not considered as a mitzvah (Sefer HaMitzvot, General Principle 10). Significantly, the Ramban (Hosafot to the negative commandments) maintains that the morning incense offering and the afternoon one should be considered as separate mitzvot.
3.See the description of the Golden Altar in Hilchot Beit HaBechirah 3:17.
4.In his Commentary to the Mishnah (Menachot 4:4), the Rambam writes that it was rare that the priests willfully omitted offering the incense offering, because offering it brought blessings for prosperity.
5.Note the contrast to the daily offering (Chapter 1, Halachah 12).
6.A dinar is approximately 4 grams in modern measure.
7.For the altar itself need not be there for the offering to be acceptable. Note the parallel in Hilchot Ma'aseh HaKorbonot 19:15.
8.From the exegesis of Leviticus 6:3, Yoma 45b derives that the limbs of a sacrifice that fly off the altar should be returned to it, but not the grains of incense. The grain should be entombed (Radbaz).
9.The Kessef Mishnehstates that this phrase is making a distinction between the incense offering brought each day and that brought on Yom Kippur. Since the latter offering is brought into the Holy of Holies, it is necessary to depart only from the Temple Building. One may remain in the area between the Entrance Hall and the altar. See Hilchot Avodat Yom Kippurim 4:2.
10.This refers to the bull brought by a High Priest as a sin-offering, the bull brought as atonement for a law forgotten by the High Court, and the goats that are brought to atone for idolatry (see Hilchot Ma'aseh HaKorbanot 5:13).
11.This translates the Talmudic term binyan av. Note the Radbaz who explains that although Yoma 44a appears to derive this concept through the exegetical method referred to as a gezeirah sheveh (a textual association), the intent is really a binyan av.
12.I.e., who was chosen in the lottery, as described in Chapter 4, Halachah 6.
13.The term is used in several contexts in the Talmudic literature to refer to a metal container. In his gloss to Tamid 3:6, Rav Ovadiah of Bartenura states that it has the same root as the word tene used by Deuteronomy 26:2 to refer to the container used to carry the first fruits.
14.As a sign of wealth and prosperity. See Hilchot Beit HaBechirah 1:19.
15.A kab is 1376 cc according to Shiurei Torah and 2400 cc according to Chazon Ish.
16.They were already burnt out and there was no danger of him being burnt.
17.Yoma 21a states this was done so because of the miracle that occurred. To explain: Our Sages relate the ashes from the Menorah and from the Golden Altar would be miraculously swallowed up in their place each day. In order not to require God to perform this miracle twice each day, the ashes from the Golden Altar would be put aside until those from the Menorah were collected. See Halachah 12.
18.See Chapter 4, Halachah 7; Chapter 6, Halachah 4.
19.In his translation of the Torah, Onkelos translates the word kaf, generally translated as "spoon," as bezech. Both the kaf and the bezech were utensils resembling ladles, i.e., they had a receptacle and a long arm leading to it.
20.The one who merited to remove the ashes from the altar, as stated in Chapter 4, Halachah 5.
21.I.e., with burning coals, as explained in the following halachah.
22.In his Commentary to the Mishnah (Tamid 5:5), the Rambam writes that this fire-pan would hold four kabbim.
23.The Rambam's statements are based on his text of the Mishnah (Tamid 5:5). Apparently, the Ra'avad had a slightly different version.
24.See Chapter 2, Halachot 4 and 8.
25.This fire-pan would hold three kabbim [the Rambam's Commentary to the Mishnah (loc. cit.)]. Yoma 45a explains that gathering the coals would damage the fire-pan slightly and over time, it would have to be replaced. Hence rather than damage a golden one, the Sages took the financial needs of the Jewish people into consideration and did not require that a golden one be used each day.
26.Since the golden fire-pan was smaller than the silver one, it was natural that this would occur (ibid.).
27.As stated in Hilchot Beit HaBechirah 2:11, there was a channel for outflow that ran through the Temple Courtyard. The priest would sweep the coals there [the Rambam's Commentary to the Mishnah (loc. cit.)]. The Radbaz questions why the priest would be allowed to intentionally extinguish the coals. Perhaps his question can be answered on the basis of Hilchot Tuma'at Ochalin 8:9 which states that these coals no longer have any holiness.
28.In his Commentary to the Mishnah (loc. cit.), the Rambam explains that in his Targum (Exodus 27:3), Onkelos uses the term pisachter for the Hebrew sir, meaning "pot."
29.See Hilchot Bi'at HaMikdash 3:20.
30.See Chapter 2, Halachah 13.
31.Tamid 6:1 states that he would be accompanied by the priest who would clean the Menorah. The Rambam does not mention this point, because it is not germane to the discussion at hand.
32.Which he had left previously in the Temple Sanctuary, as stated in Halachah 4.
33.As appropriate for one who completed his Temple service and depart.
34.I.e., thus four priests would enter: a) one to clean the altar; b) one to place the coal on it; c) one to pour incense into the hands of the priest who would offer it; and d) one to offer the incense on the coals (Radbaz).
35.As mentioned in Chapter 4, Halachah 7, the incense offering would be given to a priest who never offered it previously. Hence he would not be experienced and required these warnings (Radbaz).
36.I.e., the person offering the incense stands to the east of the altar. He should begin pouring the incense on the western side of the altar. Otherwise, he will have to lean over the altar while the incense is burning and he could be burned in this manner.
37.Rashi (Yoma 28a) maintains that this term refers to the segen, the High Priest's assistant. Tosafot maintains that it refers to the priest who apportions the Temple service by lottery. From Hilchot K'lei HaMikdash 4:16, it is obvious that the Rambam accepts Rashi's view.
38.I.e., as expression of deference.
39.As stated in Halachah 3.
40.See Halachah 12 which describes what this service entails.
41.The Rambam's view that the Menorah was kindled both in the afternoon and the morning is not accepted by all authorities. Many maintain that it was kindled only in the afternoon. And there is an intermediate view that one (or two) lamps also burned during the day.
42.Sefer HaMitzvot (positive commandment 25) and Sefer HaChinuch (mitzvah 98) count this as one of the Torah's 613 mitzvot.
43.Although kindling light is usually forbidden on the Sabbath, in this instance it is permitted.
44.If the majority of priests or sacred utensils are impure, the Menorah may still be kindled.
45.See Hilchot Bi'at HaMikdash 4:10.
46.172 cc according to Shiurei Torah and 300 cc according to Chazon Ish.
47.The Jerusalem Talmud (Yoma 2:2) maintains that since the summer nights are longer than the winter nights, the priests would compensate for that by using thicker wicks in the winter and thinner ones in the summer. In his Commentary to the Mishnah (Menachot 9:3), however, the Rambam writes that a medium sized wick was used at all times. The Radbaz explains that position, stating that if some oil was left over, it was not significant, for the Temple sacrifices should be offered in a spirit of wealth and prosperity.
48.Our translation is taken from the Rambam's Commentary to the Mishnah (Me'ilah 3:4) where the Rambam writes that deshen means "ash" and the remainder of the wicks and the coals produced are considered as ash.
49.See Chapter 2, Halachah 12.
50.Other authorities interpret hatavah as referring to the cleaning of the lamps. In his Commentary to the Mishnah (Tamid 3:9), the Rambam explains that this term means "the cleaning of the lamps, rekindling what was extinguished, and changing their wicks." See also Hilchot Bi'at HaMikdash 3:7 where it appears that the Rambam interprets this term as meaning cleaning and preparing the Menorah.
As the Kessef Mishneh mentions, many other commentaries follow the approach of Rashba (Responsa 79 and 309) who maintains that the term hatavah means only the cleaning and preparing of the Menachot. This difference of opinion regarding the definition of this term is dependent on a larger issue. Were all the lamps kindled in the morning or not? As mentioned in Halachah 10, the Rambam maintains that they were. The Rashba and those who follow his approach differ. Accordingly, they differ in their interpretation of Exodus 30:7 "when he performs hatavah for the lamps, he shall offer the incense." According to the Rambam, this refers to the kindling of the lamps, while according to the Rashba, this refers only to cleaning them.
Exodus 30:8 uses a different term for kindling the lamps at night (as the Rashba states in support of his approach). Perhaps hatavah can refer only to the rekindling of the lamps in the morning as indicated by the Rambam's Commentary to the Mishnah cited above. See the gloss of the Lechem Mishneh.
51.I.e., add oil so that it will burn until nightfall.
52.As mentioned in Hilchot Beit HaBechirah 3:8, the Rambam maintains that the Menorah was positioned from north to south. Accordingly, this refers to the center lamp that was positioned opposite the Holy of Holies. Others differ, maintaining that the Menorah is positioned from east to west and the term "western lamp" refers to the second lamp from the east which is "western" in relation to the more eastern one.
53.Yoma 45b derives this concept from Leviticus 6:6 which reads "A continuous fire shall burn on the altar." Using the rules of Biblical exegesis, our Sages explain that the verse can be interpreted. Whenever a continuous fire will burn - and the Menorah is also referred to as a continuous fire - it shall be kindled from the altar.
The Ra'avad differs with this ruling and maintains that when possible, even the western lamp should be kindled from the other lamps of the Menorah. Only when there is no alternative, it should be kindled from the altar. The Radbaz and the Kessef Mishneh, however, give support for the Rambam's view.
54.Indeed, as stated in the following halachah, it is desirable to do so rather than use another candle.
55.With tweezers. This was possible, because the wicks were long.
56.The Radbaz suggests that each lamp would be kindled from the lamp next to it. Thus one would not have to stretch any of the wicks that far.
57.See Hilchot Beit HaBechirah 3:6-7.
58.Even if one would light the ordinary lamp from the lamp of the Menorah, it would be unacceptable, because it is not respectful to light an ordinary lamp from the lamp of the Menorah (Kessef Mishneh, based on Maggid Mishneh, Hilchot Chanukah 3:9).
59.See Hilchot Shabbat 5:5. The substances mentioned there are unacceptable, because they do not allow for a steadily burning flame. Instead, the flames they produce sputter.
60.They may, however, be used for other purposes, e.g., as wicks for the lanterns used to illuminate the Temple Courtyard during the Simchat Beit HaShoevah celebrations (Shabbos 21b).
61.This excludes substances which will prevent the fire from ascending smoothly on its own.
62.The limbs of the sacrifices would be brought up to the altar and the incense offering was brought, as stated in Chapter 6, Halachot 3-4.
63.By extending the duration of time in which this service is performed, it will be noticed by all those present [the Rambam's Commentary to the Mishnah (Tamid 3:9)].
64.Halachah 13.
65.The lottery through which this priest is selected is described in Chapter 4, Halachah 6. As mentioned in Chapter 6, Halachah 1, this priest would enter the Sanctuary together with the priest who removed the ashes from the inner altar. The Rambam does not mention that fact here, because it is not a point of present concern.
66.The wicks and oil were placed in the ash-pile near the outer altar as stated in Halachah 12. The commentaries have questioned the intent of the gloss of the Radbaz.
67.As stated in Hilchot Beit HaBechirah 3:11, there was a stone positioned before the Menorah into which three steps were carved. The priest would stand on it while cleaning and kindling the Menorah.
68.I.e., after the limbs were brought up to the altar as stated above.
69.This offering resembled flat cakes. The Rambam describes their preparation in Hilchot Ma'aseh HaKorbanot 13:2-4.
70.Sefer HaMitzvot (positive commandment 40) and Sefer HaChinuch (mitzvah 136) count this as one of the Torah's 613 mitzvot.
71.See the notes to Halachah 10, for details concerning the above.
72.For day-old cakes are not attractive.
The Radbaz asks: Since the chavitin offering is considered one of the communal offerings, why is it necessary to add this and the subsequent rationale. He explains that they are valuable for the lessons that they teach independent of the concept they are quoted to support.
73.For an article kept in a sacred vessel overnight is disqualified.
74.The Lechem Mishneh questions why the Rambam speaks of the deep frying pan when in Hilchot Ma'aseh HaKorbanot 13:3, he states that the High Priest's offering was prepared using the flat frying pan.
75.Hilchot Ma'aseh HaKorbanot 12:23. Both the flat and deep frying pans are mentioned there.
76.See Hilchot Ma'aseh HaKorbanot, op. cit.
77.But instead, must be performed on Friday.
78.Although Halachah 18 stated that the offering of the chavitin supersedes the restrictions of ritual impurity, that refers to an instance when the majority of the Jewish community, the majority of the priests, or the majority of the Temple utensils are impure. In this instance, only the High Priest is impure and that difficulty can be remedied by temporarily appointing another in his place (Radbaz).
79.These latter two instances are not mentioned in Menachot 50b, the source for the Rambam's ruling. Nevertheless, the concept follows logically, because in these states, the High Priest cannot serve (Radbaz).
80.In the latter two instances, if and when the first High Priest regains ritual purity or is healed from his blemish, he is restored to his position (ibid.).
81.I.e., half the measure required to make the flat-cakes for the entire day, the measure required for the afternoon offering.
82.From his own property.
83.As explained in the following halachah.
84.This term is interpreted to mean that they should be left until they become disqualified because they remained overnight. They cannot, however, be destroyed immediately, because since the disqualifying factor is not integral to the sacrificial food itself, destroying them would be an act of disrespect.
85.I.e., the High Priest must bring a complete isaron and half is offered and half is destroyed.
86.To the east of the altar, as stated in the notes to Hilchot Ma'aseh HaKorbanot 7:3.
87.Menachot 51b derives this concept from Leviticus 6:15: "The priest... from his sons should offer it," i.e., his heirs should offer it, the entire offering, bringing it in his place.
88.Menachot, op. cit., derives this concept from the fact that the prooftext states "It shall be offered on the pyre in its entirety."
89.For there is a verse requiring the doubling of the flour and no such verse with regard to the oil and the frankincense (Menachot, op. cit.).
90.See Hilchot Ma'aseh HaKorbanot 13:2,4.
Temidin uMusafim - Chapter 4
Halacha 1
All of these services that were performed [in the Temple] every day were performed on the basis of a lottery.1 How would they conduct themselves? All of the priests of the clan of that day2 enter the Chamber of Hewn Stone3 after dawn4 while garbed in the priestly garments. The [priest] appointed [to supervise] the lotteries [stands] with them and they stand in a semicircle. The supervisor takes a hat from one of the priests and returns it to him.5 This is the person from whom they will begin to count and thus determine the lottery, as will be explained.6
Halacha 2
The men [selected to perform] the services proceed to them. The remainder of the priests are taken to the attendants who remove the sacred garments from them, leaving them only with the leggings7 until they put on their ordinary garments. They then remove the sacred leggings. The attendants then return the garments to the lockers.8
Halacha 3
How would the lottery be carried out? [The priests] would stand in a semi-circle. They would decide on a number, e.g., 100, 1000, or any other number that they would choose. Afterwards, the supervisor says: "Stick out your fingers" and they stick out one or two fingers.9 If one would stick out three, the three are counted.10 A thumb should not be stuck out in the Temple because of the deceivers. For a thumb is small and it is easy to stick out and then bend over.11 If one sticks out a thumb, it is not counted.
The supervisor begins counting from [the priest] who was identified by the removal of his hat. The count on their fingers12 and then repeat13 until they reach the number they agreed upon. The person upon whose finger the counting was completed is the one who is chosen in the first lottery for the Temple service.
Halacha 4
Why do they count the number they have agreed upon by the fingers they stuck out instead of counting the people themselves? Because it is forbidden to count Jews14 except via another entity, as [I Samuel 15:4] states: "And he counted them with lambs."15
Halacha 5
Four lotteries were carried out each day in the morning.16 The first lottery was for who would remove the ashes from the altar.17 The lottery was conducted and the one who merited was chosen to remove the ashes. He also arranges the wood on the altar and he brings the two logs of wood to the altar and brings in a fire-pan full of flaming [coals]18 from the outer altar to the golden altar to offer the incense upon it.
Halacha 6
Thirteen [priests] are chosen in the second lottery19 according to the order in which they stand.
What is implied? The supervisor tells them to stick out their fingers and counts as explained.20 The one who is chosen first by lottery slaughters the continuous offering of the morning. The second priest standing next to him21 receives the blood of the continuous offering and he casts [on the altar]. The third, [who stands] next to the second, removes the ashes from the inner altar, the altar of the incense offering. The fourth on his side removes the ashes from the Menorah and kindles the lamps. The fifth brings up the head of the continuous offering and its [right] hindleg to the ramp.22 The sixth brings up the two forefeet. The seventh brings up the tail and the [left] hindleg. The eighth brings up the breast and the neck. The ninth brings up the two flanks. The tenth brings up the inner organs. The eleventh brings up the flour for the additional offerings. The twelfth brings up the chavitin23 and the thirteenth brings up the wine of the additional offerings.
Halacha 7
For the third lottery, the supervisor announces to all the members of the clan of that day: "Whoever has never brought an incense offering24 should come and enter the lottery."25 The one chosen first in this lottery merited to offer the incense offering.
Halacha 8
For the fourth lottery, all the priests gathered.26 The lottery is held to know who will bring the limbs up from the ramp to the altar. The lottery was held and the one who was chosen27 merited.
A different lottery was not held for the continuous offering of the afternoon. Instead, all of the priests who were chosen to perform any of the tasks in the morning should also perform them in the afternoon.28 An exception was the incense offering. Another lottery was made for [the right to offer] it in the afternoon. All those who never brought an incense offering from that clan could come and enter the lottery. If they had all offered incense previously, they are all able to enter the third lottery in the morning and the one who was selected in the morning offers the incense in the afternoon as well.
Halacha 9
On the Sabbath, when [besides] the continuous offerings, the additional offerings and the two bowls of frankincense were offered, how would they conduct themselves?
In the morning, the lottery was held among the men of clan of the watch that was leaving.29 They would offer the continuous offering of the morning and the two sheep brought as burnt-offerings for the additional offering.30 The ones selected to perform the tasks for the continuous offering of the morning would [perform those tasks] for the two sheep [brought as] additional offerings.31 The watch that enters32 on the Sabbath would conduct other lotteries for the continuous offering of the afternoon. Both watches would [participate in] the division of the showbread.33
Halacha 10
The [show]bread is not eaten until the two bowls of frankincense are offered on the pyre. The frankincense requires salt like the other sacrifices.34
Halacha 11
These two bowls are offered after the additional offerings.35 Two priests offer these two bowls.36
Halacha 12
How is the showbread divided on the Sabbaths of the year in general? The watch that enters receives six loaves and the watch that leaves receives six loaves. Those that enter divide [the bread] among themselves in the north, for they are prepared to carry out the Temple service.37 Those who depart divide it in the south.38
When the holiday of one of the three pilgrimage festivals39 falls on the Sabbath or on Sabbath in the midst of the holiday,40 all of the watches share equally in the division41 of the showbread.42 Similarly, if the first holiday of a festival falls on Sunday, all of the watches share equally in the division of the showbread on the day preceding the festival which is the Sabbath because they came early to the Temple service.43
Similarly, if the final day of the festival falls on Friday, all of the watches share equally in the division of the showbread on the Sabbath which is the day following the festival. This practice is an ordinance of our Sages [who instituted it] so that the priests should delay [their departure from Jerusalem so that they share] in the division of the showbread.44 [In this way,] if one of the members of the watch [of the coming week] would be delayed and not come [on time], another priest will be found [to take his place].
Halacha 13
If there is one day intervening between the Sabbath and the festival, e.g., the first day of the festival fell on Monday or the last day fell on Thursday, or Shavuot fell on Monday or Thursday, the watch whose time was fixed that week receives ten loaves and the watch which enters receives two.45 The rationale is that only one day is left for them to serve alone,46 either Friday or Sunday, and they are indolent and only a few come [to the Temple].47
Halacha 14
The High Priest always receives from each watch half of the loaves that they receive, as [implied by Leviticus 24:9]: "And it shall be for Aaron and his sons," i.e., half for Aaron and half for his sons. A High Priest never receives a portion of a loaf, because that is not respectful.
FOOTNOTES
1.This refers to the offering of the communal offerings. The priests to offer individual sacrifices were not chosen on the basis of a lottery (Rashi, Yoma 26b). See also the gloss of the Mishneh LiMelech to Halachah 9 which discusses this issue.
Yoma 22a explains that the lotteries were initiated, because originally the priests would race to carry out the Temple functions. Once as the priests were running up the ramp, one pushed another and he fell and broke his leg. When the Sages realized that danger could result, they instituted these lotteries.
2.See Hilchot K'lei HaMikdash, ch. 4, which explains that the priests were divided into 24 watches. Each watch would serve in the Temple for one week at a time. Each of those watches were divided into seven clans which would carry out the services for that particular day.
3.A large chamber on the northern side of the Temple Courtyard. See Hilchot Beit HaBechirah 5:17. This chamber was chosen because a portion of it is outside the Temple Courtyard and it was in that portion the priests would stand. The rationale is that, as will be explained, the hat of one of the priests would be removed and it is inappropriate to stand bareheaded in the Temple Courtyard even briefly.
4.The first glowing of the sun's rays, well before sunrise. At this time, the dust was removed from the altar, as stated in Chapter 2, Halachah 11. See also Chapter 6, Halachah 1.
5.Immediately, so that the priest would not be bareheaded.
6.In Halachah 3.
7.For reasons of modesty.
8.See Hilchot K'lei HaMikdash 8:8-9.
9.In his Commentary to the Mishnah (Yoma 2:1), the Rambam writes that a priest would stick out one finger if he was weak or several if he was healthy.
10.The commentaries note that the Rambam's interpretation of Yoma, loc. cit., is different from that of most other authorities with regard to this point. See the gloss of the Radbaz who elaborates on this matter.
11.And thus he could manipulate the counting to favor himself [the Rambam's Commentary to the Mishnah (loc. cit.). Here also, the Rambam's interpretation differs from that of other authorities.
12.Proceeding to the right along the semi-circle.
13.Counting each finger a second time.
14.Even for a mitzvah (Yoma 22b).
15.This refers to Saul's census of the army before entering into battle against Amalek. Conversely, we find that when David took a census and actually counted people, a severe plague resulted.
16.With regard to the afternoon, see Halachah 8.
17.As described in Chapter 2, Halachah 12.
18.The Radbaz elaborates in questioning the Rambam's ruling, for it appears to run contrary to the statements of Yoma 25b-26a. Indeed, he maintains that there is a printing error in the text and that this phrase should be included in the following halachah. Others, however, explain that it appears that there is support for the Rambam's position based on the Mishnayot of Tamid 5:5, 6:2.
19.As Yoma 26b relates, on Sabbaths and festivals even more priests are selected in this lottery. As indicated by Chapter 6, Halachah 1, according to the Rambam, the first two lotteries were conducted in direct proximity to each other.
20.In Halachah 3.
21.On his right.
22.See Hilchot Ma'aseh HaKorbanot, ch. 6, for details concerning how the offering was divided into portions and brought to the altar.
23.See Chapter 3, Halachah 18; Hilchot Ma'aseh HaKorbanot 13:4, 6:16.
24.The laws that apply had they all brought an incense offering once are mentioned in the following halachah.
25.Bringing the incense offering was a medium to drawn down Divine blessings for prosperity. Hence the opportunity is given to priests who had never brought that offering previously (Yoma 26a).
26.I.e., in contrast to the previous lottery where those who had brought the incense offering previously did not participate (ibid.).
27.I.e., one priest would bring up all the limbs (Tosafot, Yoma 26a).
28.The Kessef Mishneh notes that although the wood for the altar was brought by two priests in the afternoon as opposed to the one in the morning, there was no need for a second lottery. Instead, the priest who was selected in the morning would bring one of his friends to assist him in the afternoon.
29.I.e., completes their week of Temple service. For the watches changed after the offering of the sacrifices on the morning of the Sabbath (Hilchot K'lei HaMikdash 4:3).
30.Sefer HaMitzvot (positive commandment 41) and Sefer HaChinuch (mitzvah 402) count the offering of the two sheep as the additional offering of the Sabbath as one of the Torah's 613 mitzvot.
31.This conclusion is reached from the fact that the Talmud does not speak of a separate lottery for the additional offerings.
32.I.e., begins their week of Temple service.
33.As described in Halachah 12.
34.Hilchot Issurei HaMizbeiach 5:11-13; Hilchot Ma'aseh HaKorbanot 16:14.
35.See Chapter 6, Halachah 11.
36.They are the fourteenth and fifteenth priests in the second lottery (Kessef Mishneh in the name of the Ritbah). The Radbaz maintains that these priests came from the watch that entered the Temple service that week.
37.This is the portion of the Temple Courtyard where the communal sacrifices are slaughtered. Dividing the bread there distinguishes them as the watch that will perform the service in the Temple that week [the Rambam's Commentary to the Mishnah (Sukkah 5:6)].
38.This would show that they have completed their service (Sukkah 56b).
39.I.e., the first and last days of Pesach and Sukkot and the holiday of Shavuot.
40.I.e., during Chol HaMoed.
41.This refers to the division of the bread itself, but not to the division of the tasks involved in offering it. Those are performed only by the priests of the watch who serve in the Temple that week (Hilchot K'lei HaMikdash 4:6).
42.See ibid.:4-5 which explains the derivation of this concept.
43.Indeed, they were given the right to share in the division of the showbread to motivate them to come early.
44.The Ra'avad objects to the Rambam's statements, explaining that since the festival ended on the day before the Sabbath, the priests had no choice but to stay. The Radbaz explains that it is possible that the priests will be staying in the surroundings of Jerusalem, but will not come to the Temple Mount. Giving them a share in the showbread would encourage them to come to the Temple Mount.
45.This applies if the last day of the holiday fell on Thursday. Conversely, if the first day fell on Monday, few priests will come so the watch which departs receives ten loaves and the watch which comes two. See the Rambam' Commentary to the Mishnah (Sukkah 5:6).
46.For the priests of all the watches will come to serve during the festival.
47.The Ra'avad and Rashi have a different understanding of the passage from Sukkah. The Radbaz and the Kessef Mishneh offer support for the Rambam's view.
Temidin uMusafim - Chapter 5
Halacha 1
It is a positive commandment to arrange the showbread on the [golden] table before God in the Sanctuary,1 as [Leviticus 24:5] states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
Halacha 2
It is clearly evident from the Torah that there were twelve loaves. Each loaf required two esronim [of flour]. [The loaves] were arranged in two sets, six loaves in each set, one loaf on the other. There were three rods2 of gold placed between the loaves so that the wind could blow through them.3 Each set was supported by two side-frames. At the side of each set,4 there is placed a vessel containing a handful of frankincense, as [ibid.:7] states: "And you shall place pure frankincense next to5 the arrangement." This vessel is called a bezech (dish).6 Thus there were two handfuls of frankincense in two dishes. These dishes had flat bases so that they could be placed on the table.
Halacha 3
The two sets of showbread are fundamental necessities for each other.7[Similarly,] the two dishes [of frankincense] are fundamental necessities for each other and the sets and the dishes are necessities for each other.8 The [golden] table should not be dedicated except by placing the showbread on it on the Sabbath.9
From one Sabbath to another, the bread that was placed on the table on the previous Sabbath is removed and new bread is arranged there. The bread that is removed is the bread that is divided between the two watches - that which enters and that which departs10 - and the High Priest11 and they partake of it.12
Halacha 4
How are the sets of the showbread arranged? Four priests enter [the Sanctuary], two are holding the two sets13 [of bread]14 and two, the two dishes [of frankincense]. Four priests enter before them to remove the two sets of bread and the two dishes [of frankincense] that were on the table. The priests that enter15 stand in the north,16 facing the south and those that depart17 stand in the south, facing the north. These remove [the showbread from the previous week] and these place down [the new breads]. One should be within a handbreadth of another,18 for [Exodus 25:30] states: "[You shall place showbread] before Me continually."19
Halacha 5
When they departed, they would place the bread on a second golden table that would be placed in the Entrance Hall.20 They would offer [the incense in] the dishes on the pyre21 and afterwards, the breads were divided. If Yom Kippur fell on the Sabbath, [the breads] are divided in the evening.22
Halacha 6
How is the showbread prepared? 24 se'ah23 of wheat that is fit [to be made into flour] for meal-offerings are brought.24 [The kernels] are struck25and tread upon26 like the other kernels of wheat for the meal offerings.27 They are then ground and sifted with eleven sifters to produce 24 esronim of fine flour.28 Twelve loaves of unleavened bread are made from it.
If one did not sift [the flour] with eleven sifters or did not use 24 se'ah of grain to produce the flour, [the loaves] are acceptable, since fine flour was produced regardless. These measures were mentioned only as [the optimum manner] for the mitzvah.
Halacha 7
The kneading and the fashioning [of the loaves] was performed outside [the Temple Courtyard, but] they are baked in the Courtyard29 like the other meal-offerings.30They should be kneaded one by one31 and baked two by two.
Halacha 8
They had three molds of gold for them:32 one in which the loaf was placed while it was dough, the second in which it was baked,33 and the third in which it was placed when it was removed from the oven so that its [form] would not be impaired.34
Halacha 9
All of these loaves were rectangular, as [Exodus 35:13] states: Lechem Hapanim, [literally,] "the bread of faces," i.e., it had many surfaces.35 The length of each loaf was ten handbreadths,36 its width, five handbreadths, and its height, seven fingerbreadths.37 The length of the table was twelve handbreadths and its width, six handbreadths. [The priest] should place the length of the loaf across the width of the table. Thus the loaf would extend an extra two handbreadths at either side. He should fold up the portions that extend [beyond the table] on either side,38 leaving space in the middle [of the loaf] between the two ends.39 Similarly, he should place one loaf on another loaf until he arranged six loaves. Similarly, on the other side, he should make a second arrangement of six loaves.
Halacha 10
The baking of the showbread does not supersede [the prohibitions of forbidden labor]40 on the Sabbath and festivals.41 Instead, on Friday, it was baked42 and it was arranged on the following day. If the two days of Rosh HaShanah fell on Thursday and Friday,43 it would be baked on Wednesday.
Halacha 11
Neither the arrangement of the rods [between the breads], nor their removal supersedes the Sabbath prohibitions.44 Instead, on Friday, [a priest] would enter, remove them, and place them along the table's length. And on Sunday, [another priest] would enter and insert them between the loaves.
Halacha 12
If one arranged the bread as commanded, but did not place with it the bowls of frankincense until the next day45 and on the following Sabbath he offered [the contents of] the bowls [of frankincense] on the pyres,46 the bread is disqualified47 and is not sanctified.48Similarly, if he arranged the bread and the bowls on Sunday and offered [the contents of] the bowls on the pyre after the following Sabbath, the bread is not sanctified and is disqualified.49 If he offered [the contents of] the bowls on the pyre on the Sabbath, the bread is not disqualified.50
Halacha 13
What should be done with the bread and the bowls [of frankincense] that were arranged after the Sabbath? They should be left on the table until the Sabbath day passes while they are arranged.51 Afterwards, he should offer [the contents of] the bowls [of frankincense] on the Sabbath that followed the Sabbath that passed after they were arranged. [This does not present a difficulty,] because even if the showbread and the bowls [of frankincense] were on the table for several weeks, this does not present a problem.
Halacha 14
If one arranged the bread and the bowls [of frankincense] on the Sabbath as required52 and offered [the contents of] the bowls [of frankincense] after the Sabbath53- whether after this Sabbath or the following Sabbath - the bread is disqualified.54 Its status is that of sacred articles that have been disqualified in which instance the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity55 apply, as will be explained.56
Halacha 15
[The following rules apply if] one of the loaves became broken. If it was broken before the bread was removed from the table, the bread is disqualified,57 and the [the contents of] the bowls [of frankincense] should not be offered on the pyre because of it.58 If it was broken after the bread was removed, the bread is disqualified,59 but the [the contents of] the bowls should be offered.60
Halacha 16
If the time to remove the bread61 arrived, it is as if the breads were removed. [Even] if a bread became broken, the [the contents of] the bowls should be offered although the arrangement [of the breads] has not been taken apart.
If one of the arrangements became impure - whether before [the frankincense] was offered or afterwards - or one of the bowls [of frankincense] became impure, the entities that are impure are impure and those that are pure are pure.62
FOOTNOTES
1.Sefer HaMitzvot (positive commandment 27) and Sefer HaChinuch (mitzvah 97) count this as one of the Torah's 613 mitzvot. Significantly, in his listing of the mitzvot at the beginning of the section, the Rambam defines the mitzvah as making the showbread. See also the notes of the Ra'avad to the Rambam's listing of the mitzvot at the beginning of the Mishneh Torah where he questions why placing the incense on the breads and partaking of the breads are not considered as separate mitzvot.
2.See the description of the table and its utensils in Hilchot Beit HaBechirah 3:13-15.
3.I.e., in this way, the loaves were lifted up so that air could pass through them. The rods were hollow for this purpose (Menachot 97a).
The commentaries note that there was an ongoing miracle with regard to the showbread and it remained fresh from week to week (Yoma 21b). Nevertheless, the Torah advises us to take this precaution, because one should not rely on a miracle.
4.I.e., a space of two handbreadths was left in the center of the table for this purpose.
5.The Kessef Mishneh states that although, generally, the word al is translated as "on," it can also mean "next to," as in the term elev, "Next to it" (Numbers 2:20).
6.In his Commentary to the Mishnah (Menachot 2:2), the Rambam notes that bezech is Onkelos' translation of the Hebrew kaposav.
7.I.e., if one had only one set, it should not be offered.
8.Thus if there is anything lacking in either the breads or the frankincense, nothing should be offered.
9.One should wait until the Sabbath, because the prooftext cited above states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
10.See Chapter 4, Halachot 12-13.
11.See ibid. 14.
12.In the Rambam's Commentary to the Mishnah (Menachot 2:2), he writes that the showbread may be eaten only on the Sabbath on which it was removed from the table. Nevertheless, when Yom Kippur falls on the Sabbath, they are eaten on Saturday night.
13.From the Rambam's wording here, it appears that the breads were already folded over (as stated in Halachah 9) and placed one on top of the other. See also Halachah 11.
14.Each holding one.
15.I.e., who bring in the new showbread.
16.The table itself was on the north side of the Sanctuary, extending lengthwise from east to west.
17.I.e., who remove the showbread from the previous week.
18.I.e., immediately after removing one, the other should be placed down.
19.I.e., there should be no time when there is not bread on the table.
20.See Hilchot Beit HaBechirah 3:16.
21.On the outer altar. See Hilchot K'lei HaMikdash 2:11.
22.For the obligation to partake of them does not supersede the mitzvah of fasting on Yom Kippur.
23.The minimum size the contemporary authorities give for a se'ah is approximately 8.5 liter.
24.See Hilchot Issurei Mizbeiach 7:4 with regard to the special stringencies taken with regard to the preparation of the grain for such offerings.
25.In his Commentary to the Mishnah (Menachot 6:5) the Ramban interprets this as striking the wheat powerfully with one's hand so that the dust will be removed from them.
26.Crushing them with his feet to crack the shells (ibid.).
27.Which are struck 300 times and tread upon 500 times (Hilchot Issurei Mizbeiach, loc. cit.).
28.This was of course a far smaller measure than the 24 se'ah. The remainder of the flour had to be redeemed and then it could be used for ordinary purposes. See Hilchot Bikkurim 6:3.
29.In his Commentary to the Mishnah (Menachot 11:2), the Rambam writes that it is permitted to knead the loaves outside the Temple Courtyard, but that it is not permitted to bake them outside. He states that the rationale for this distinction was not mentioned in the Talmud.
30.See Hilchot Ma'aseh HaKorbanot 12:21-23. The intent is that the other meal-offerings are baked in the Temple Courtyard. They are, however, also kneaded in the Temple Courtyard. See Kessef Mishneh.
31.Menachot 94a derives this from the exegesis of Leviticus 24:5: "Each loaf will be two esronim." Implied is that each loaf is treated individually.
32.This refers to the ka'arot mentioned in Hilchot Beit HaBechirah 3:14.
33.Significantly, Rashi in his gloss to Exodus 25:29 states that the loaves were baked in iron molds.
34.Since the loaves were thin, it is possible that their shape would be impaired.
35.In his Commetary to the Mishnah (Menachot 11:4), the Rambam writes that each loaf had six surfaces: two on either side, one from the front and one from the bottom. This follows the opinion (Menachot 94b) that the showbread was like an open drawer. See the diagram accompanying Hilchot Beit HaBechirah 3:14.
36.A handbreadth is 8 centimeters in contemporary measure according to Shiurei Torah.
37.A fingerbreadth is 2 centimeters in contemporary measure according to Shiurei Torah.
38.Rashi (Menachot 94a) states that the loaves were baked while folded over. When the breads folded over some of the dough would jut out. That dough was left there as support for the sides. Menachot 96a refers to these as karanot, "corners."
In his Commentary to the Mishnah (Menachot 11:4), the Rambam writes that the height of the bread was four fingerbreadths. In order that there be no contradiction between those statements and the statements here, Minchat Yehudah suggests that the bread itself was four fingerbreadths high. Together with these karanot, the height was seven fingerbreadths. The Kessef Mishneh, however, suggests that the bread was much thinner.
39.Hence producing the form "like an open drawer."
All of the above follows the popular conception of the form of the showbread as it is usually depicted and as is explained by the Ralbag quoted by the Kessef Mishneh. The Radbaz, however, maintains that this is not the Rambam's intent. Instead, the simple meaning of his words is that the breads were baked as elongated rectangles and folded over only when they were put on the table itself. The folds lay on top of the bread rather than standing perpendicular to it. This form could still be considered "as an open drawer," because of the space between the two folds.
40.Baking is one of the labors forbidden on the Sabbath. Although the performance of the Temple service generally supersedes the Sabbath prohibitions, an exception is made in this instance, because the bread could be baked before the Sabbath and it would not spoil due to the passage of one day (Menachot 97a).
41.Although it is permitted to bake on the festivals, that leniency is granted only with regard to bread to be eaten that day and the showbread would not be eaten until more than a week afterwards [the Rambam's Commentary to the Mishnah (Menachot 11:9)].
42.The commentaries question why the showbread was not disqualified even though it remained overnight on Friday, for any article that had been placed in a sacred utensil is disqualified if it remains overnight. Minchat Yehudah explains that just as the bread is not disqualified while it is left on the golden table on the altar, it is similarly not disqualified when it is left on the marble table in the Entrance Hall (see Hilchot Beit HaBechirah 3:16).
43.We are speaking about the era when the Temple existed and then Rosh HaShanah was observed for only one day. Nevertheless, there was a possibility that there would be no witnesses who saw the new moon. In such a situation, the people would regard the 30th of Elul as holy regardless and not perform any work on it. If witnesses came, it was declared as Rosh HaShanah. If they would not come, the following day was declared as Rosh HaShanah, as explained in Hilchot Kiddush HaChodesh 5:8. Taking that possibility into mind, the priests would bake the showbread on Wednesday.
44.Rashi (Menachot 97a) explains that by placing the rods between the breads, one looks like he is building. Tosafot explains that the problem is that the rods are muktzeh, articles forbidden to be moved on the Sabbath.
45.Instead of placing them on the table together with the bread, as stated in Halachah 4.
46.The key to the understanding of this and the following halachah is that for the breads to be acceptable, they and the frankincense must have been placed on the table before the conclusion of the Sabbath, remain there for an entire week, and thus be on the table from the beginning of the next Sabbath.
47.Because the bread is not acceptable until the frankincense was offered properly and in this instance, it was not, because it was never on the table at the conclusion of the Sabbath.
The Radbaz (see also Rashi, Menachot 100a) explains that in this instance, it is not acceptable to leave the bread and the frankincense on the altar for another week, for the bread was arranged in the proper manner and hence, becomes disqualified if left on the table beyond the following Sabbath. In this instance, it is not possible to leave the bread on the table, because it was not arranged together with the frankincense (Radbaz to Halachah 14).
48.Therefore the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity are not relevant to it [the Rambam's Commentary to the Mishnah (Menachot 11:8)].
49.For the frankincense should be offered on the Sabbath. Since it was offered improperly, the bread is not consecrated.
50.Our translation is based on authentic manuscripts and early printings of the Mishneh Torah. The standard published text has a different - and somewhat difficult to understand - version. See the glosses of the Kessef Mishneh and Lechem Mishneh which discuss this point. According to our version, the intent is that since the frankincense should not have been offered on this Sabbath (but on the next, as stated in the following halachah), the bread is disqualified.
51.I.e., if they were placed on the table on Sunday, new showbread should not be prepared that week. Instead, the bread and the frankincense should be left on the table over the next Sabbath and should not be removed until the next Sabbath.
The Radbaz questions: Seemingly, since they were not arranged in the proper manner, the arrangement should be not be acceptable. He explains that since they were placed down properly, when the time comes, retroactively, their having been arranged is considered effective.
52.They became sanctified, because they were arranged in the proper manner (Radbaz).
53.I.e., during the week; thus doing so in an improper manner.
54.Because the frankincense which enables it to be permitted to be eaten was offered in an improper manner.
55.See Hilchot Pesulei HaMukdashim 17:1; 18:9-10, 13, for an explanation of these prohibitions.
56.The Chazon Ish states that the text should be amended to read "is not liable for" and cites as support Hilchot Pesulei HaMukdashim 18:16 which states: "Whenever sacrificial food is permitted because [of the performance of] a particular act, one is not liable for the violation any of the prohibitions against partaking of piggul, notar, or impure sacrificial food unless the act which permits partaking of the food was performed according to law." This approach is not, however, accepted by all authorities.
57.Menachot 12b derives this concept from the fact that, with regard to all twelve loaves, Leviticus 24:9 states: "It is of the most sacred order of holiness." By referring to all twelve loaves as a single collective, the Torah implies that they are granted this status only when they are all whole.
58.Because that offering is made only when the breads are fit. The Radbaz explains that the situation is comparable to that of a meal offering whose substance was reduced before a handful of flour was offered on the altar. In such a situation, the entire offering is disqualified.
59.And should not be eaten. See also Hilchot Pesulei HaMukdashim 12:4.
60.Being on the table for the required time is sufficient to warrant that the breads be offered.
If the bread breaks after the frankincense is offered, it may be eaten, for all the mitzvot associated with it have been fulfilled (ibid.).
61.The beginning of the seventh hour on the Sabbath afternoon.
62.I.e., the frankincense should be offered and the priests should partake of the loaves.
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Hayom Yom:
• Tuesday, Sivan 26, 5774 • 24 June 2014
"Today's Day"
Tuesday, Sivan 26, 5703
Torah lessons: Chumash: Korach, Shlishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: And this is also (p. 315)...in actual reality. (p. 317).
"They went down to the pit alive"1 - even in the grave they think they are alive.
There is a blessing contained in "They went down to the pit alive," as with "the sons of Korach did not die,"2 - "a place was established for them3 and they repented." For teshuva, repentance, is effective only while one is still alive. This, then, is the blessing - that even in the pit they will live, and they will be able to effect teshuva.
FOOTNOTES
1. Bamidbar 16:30.
2. Ibid. 26:11.
3. In Gehinom ("the pit," Purgatory for the soul); Megilla 14a. See Supplementary Footnotes.
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Daily Thought:
Youthful Wisdom
Wisdom lives in the future, and from there it speaks to us. There is no such thing as wisdom of the past.
Wisdom preceded the world and wisdom is its destiny. With each passing moment, wisdom becomes younger, as we come closer to the time when it is born and breathes the air of day.
Our ancient mothers and fathers, the sages, all those from whom we learn wisdom—they are not guardians of the past. They are messengers of the future.
The truth can never be old-fashioned. It was never in fashion to begin with.
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