TODAY IN JEWISH HISTORY:
• ENTEBBE RESCUE (1976)
Jewish hostages held by Arab terrorists at Entebbe Airport, Uganda, were rescued by Israeli commando units in 1976.
Links:
More on the Entebbe Rescue
DAILY QUOTE:
The mitzvot were given to refine the person.(Midrash Rabbah)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: with Rashi
• Chapter 23
27. Balak said to Balaam, "Come now, I will take you to a different place. Perhaps it will please God, and you will curse them for me from there. כז. וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לְכָה נָּא אֶקָּחֲךָ אֶל מָקוֹם אַחֵר אוּלַי יִישַׁר בְּעֵינֵי הָאֱלֹהִים וְקַבֹּתוֹ לִי מִשָּׁם:
so that you will curse them for me: Heb. וְקַבֹּתוֹ. This is not in the imperative like“curse them” (וְקָבְנוֹ, in verse 13), but the future tense: it will please God and you will curse them for me from there, maldiras in old French, you will curse.
וקבותו לי: אין זה לשון צווי, כמו וקבנו, אלא לשון עתיד, אולי יישר בעיניו ותקבנו לי משם, מלדי"רש מי"י בלע"ז (תקלל אותו):
28. So Balak took Balaam to the peak of Peor, overlooking the wastelands. כח. וַיִּקַּח בָּלָק אֶת בִּלְעָם רֹאשׁ הַפְּעוֹר הַנִּשְׁקָף עַל פְּנֵי הַיְשִׁימֹן:
to the peak of Peor: Balak was a great soothsayer, and he foresaw that they were destined to be smitten through Peor, but he did not know in what way. He said,“Perhaps the curse will take effect on them from there.” It is much the same with all the stargazers; they see things, but they do not know what they are seeing. — [Mid. Aggadah]
ראש הפעור: קוסם היה בלק וראה שהן עתידין ללקות על ידי פעור ולא היה יודע במה, אמר שמא הקללה תחול עליהם משם, וכן כל החוזים בכוכבים רואים ואינם יודעים מה רואים:
29. Balaam said to Balak, "Build me seven altars here and prepare for me seven bulls and seven rams. כט. וַיֹּאמֶר בִּלְעָם אֶל בָּלָק בְּנֵה לִי בָזֶה שִׁבְעָה מִזְבְּחֹת וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִם:
30. Balak did as Balaam told him, and offered up a bull and a ram on [each] altar. ל. וַיַּעַשׂ בָּלָק כַּאֲשֶׁר אָמַר בִּלְעָם וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ:
Chapter 24
1. Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert. א. וַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי יְהֹוָה לְבָרֵךְ אֶת יִשְׂרָאֵל וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו:
Balaam saw that it pleased: He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.”
וירא בלעם כי טוב וגו': אמר איני צריך לבדוק בהקב"ה כי לא יחפוץ לקללם:
so he did not go… as he had done time and time again: As he had done twice - [Mid. Aggadah]
ולא הלך כפעם בפעם: כאשר עשה שתי פעמים:
in search of omens: To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.” - [Mid. Aggadah]
לקראת נחשים: לנחש אולי יקרה ה' לקראתו כרצונו, אמר רוצה ואינו רוצה לקללם, אזכיר עונותיהם והקללה על הזכרת העבירה תחול:
but turned his face toward the desert: As the Targum paraphrases [“He directed his face toward the desert, where the Israelites had made the golden calf,” or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See Ramban , Midrash Aggadah , Mechokekei Yehudah (Minchath Yehudah , fn. 1)].
וישת אל המדבר פניו: כתרגומו:
2. Balaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God rested upon him. ב. וַיִּשָּׂא בִלְעָם אֶת עֵינָיו וַיַּרְא אֶת יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו וַתְּהִי עָלָיו רוּחַ אֱלֹהִים:
Balaam raised his eyes: He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). - [Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10]
וישא בלעם את עיניו: בקש להכניס בהם עין רעה, והרי יש לך שלש מדותיו עין רעה ורוח גבוהה ונפש רחבה האמורים למעלה:
dwelling according to its tribes: He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents. — [B.B. 60a, Mid. Aggadah]
שוכן לשבטיו: ראה כל שבט ושבט שוכן לעצמו ואינן מעורבין, ראה שאין פתחיהם מכוונין זה כנגד זה, שלא יציץ לתוך אהל חבירו:
and the spirit of God rested upon him: It entered his mind not to curse them.
ותהי עליו רוח א-להים: עלה בלבו שלא יקללם:
3. He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye. ג. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן:
the son of Beor: Heb. בְּנו ֹבְעֹר, lit., his son was Beor. [However, the word בְּנוֹ is used here] as in“to a spring לְמַעְיְנוֹ of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh]. — [Mid. Tanchuma Balak 13, Sanh. 105a]
בנו בעור: כמו למעינו מים (תהלים קיד ח). ומדרש אגדה שניהם היו גדולים מאבותיהם, בלק בנו צפור, אביו בנו הוא במלכות, ובלעם גדול מאביו בנביאות, מנה בן פרס היה:
with an open eye: Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term שְׁתֻם is mishnaic;“enough time to bore a hole (יִשְׁתֹּם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct his attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. — [Sanh. 105a]
שתם העין: עינו נקורה ומוצאת לחוץ וחור שלה נראה פתוח, ולשון משנה הוא כדי שישתום ויסתום ויגוב (ע"ז סט א). ורבותינו אמרו לפי שאמר ומספר את רובע ישראל, שהקב"ה יושב ומונה רביעיותיהן של ישראל מתי תבא טפה שנולד הצדיק ממנה, אמר בלבו מי שהוא קדוש ומשרתיו קדושים יסתכל בדברים הללו, ועל דבר זה נסמת עינו של בלעם. ויש מפרשים שתום העין פתוח העין, כמו שתרגם אונקלוס, ועל שאמר שתום העין, ולא אמר שתום העינים, למדנו שסומא באחת מעיניו היה:
4. The word of the one who hears God's sayings, who sees the vision of the Almighty, fallen yet with open eyes. ד. נְאֻם שֹׁמֵעַ אִמְרֵי אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם:
fallen yet with open eyes: The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence. — [Mid. Aggadah]
נופל וגלוי עינים: פשוטו כתרגומו, שאין נראה עליו אלא בלילה כשהוא שוכב. ומדרשו כשהיה נגלה עליו לא היה בו כח לעמוד על רגליו ונופל על פניו, לפי שהיה ערל ומאוס להיות נגלה עליו בקומה זקופה לפניו:
5. How goodly are your tents, O Jacob, your dwelling places, O Israel! ה. מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל:
How goodly are your tents: For he saw that the entrances were not facing each other. — [B.B. 60a]
מה טובו אהליך: על שראה פתחיהם שאינן מכוונין זה מול זה:
your dwelling places: Your encampments, as the Targum [Onkelos] renders. Another explanation:“How goodly are your tents”-How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you."
משכנותיך: חניותיך, כתרגומו. דבר אחר מה טובו אהליך. מה טובו אהל שילה ובית עולמים בישובן שמקריבין בהן קרבנות לכפר עליהם:
your dwelling places: Heb. מִשְׁכְּנֹתֶי, even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it?“He has kindled a fire in Zion” (ibid.) - [See Mid. Tanchuma Pekudei 4]
משכנותיך: אף כשהן חרבין, לפי שהן משכון עליכם, וחורבנן כפרה על הנפשות, שנאמר כלה ה' את חמתו (איכה ד יא), ובמה כלה, ויצת אש בציון:
6. They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water. ו. כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהֹוָה כַּאֲרָזִים עֲלֵי מָיִם:
They extend like streams: They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say…, as is stated in [the chapter of] Cheilek (Sanh. 105b).
כנחלים נטיו: שנארכו ונמשכו לנטות למרחוק, אמרו רבותינו מברכותיו של אותו רשע אנו למדים מה היה בלבו לקללם כשאמר (פסוק א) וישת אל המדבר פניו, וכשהפך המקום את פיו ברכם מעין אותן קללות שבקש לומר כו', כדאיתא בחלק (סנהדרין קה א):
like aloes: Heb. כַּאִהָלִים, as the Targum [Onkelos] renders, [aromatic plants], as in the expression as,“myrrh and aloes (וַאֲהָלוּת)” (Song 4:14).
כאהלים: כתרגומו, לשון מור ואהלות (תהלים מה ט):
which the Lord planted: in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֹהֶל) as it says,“and he spread them out like a tent (כָּאֹהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֹהָלִים, with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note)
נטע ה': בגן עדן. לשון אחר כאהלים נטע ה', כשמים המתוחין כאהל:
which the Lord planted: We find the expression ‘planting’ in relation to tents, as it says,“And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45).
נטע ה': לשון נטיעה מצינו באהלים, שנאמר ויטע אהלי אפדנו (דניאל יא מה):
7. Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted. ז. יִזַּל מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ:
from his wells: Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely,“the king anointed from his sons shall be great.”]
מדליו: מבארותיו. ופירושו כתרגומו:
and his seed shall have abundant water: This expression denotes prosperity, like seed [which flourishes when] planted close to water.
וזרעו במים רבים: לשון הצלחה הוא זה, כזרע הזרוע על פני המים:
His king shall be raised over Agag: Their first king [Saul] will capture Agag, king of Amalek. — [Mid. Aggadah]
וירם מאגג מלכו: מלך ראשון שלהם יכבוש את אגג מלך עמלק:
and his kingship exalted: [The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon. — [Mid. Aggadah]
ותנשא מלכותו: של יעקב יותר ויותר, שיבא אחריו דוד ושלמה:
8. God, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries, bare their bones and dip His arrows [into their blood]. ח. אֵל מוֹצִיאוֹ מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו וְעַצְמֹתֵיהֶם יְגָרֵם וְחִצָּיו יִמְחָץ:
God, Who has brought them out of Egypt: Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries.
אל מוציאו ממצרים: מי גורם להם הגדולה הזאת, אל המוציאם ממצרים, בתוקף ורום שלו יאכל את הגוים שהם צריו:
their bones: of these adversaries.
ועצמותיהם: של צרים:
bare: Heb. יְגָרֵם. Menachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly,“They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly,“its shards you shall break (תְּגָרֵמִי)” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state.
יגרם: מנחם פתר בו לשון שבירה, וכן לא גרמו לבקר (צפניה ג ג), וכן את חרשיה תגרמי (יחזקאל כג לד), ואני אומר לשון עצם הוא שמגרר הבשר בשניו מסביב והמוח שבפנים, ומעמיד העצם על ערמימותה:
and dip His arrows: חִצָּיו יִמְחָץ. Onkelos interprets it as referring to the half of the adversaries- [that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as]“those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression,“she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is“arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries-He will dip and stain [the arrows] with blood, as in,“in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68: 24). This is not a departure from the general meaning of ‘wounding,’ as in,“I have wounded (מָחַצְתִּי)” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken.
וחציו ימחץ: אונקלוס תרגם חציו של צרים, חלוקה שלהם כמו (בראשית מט כג) בעלי חצים, מרי פלוגתא, וכן ימחץ, לשון ומחצה וחלפה רקתו (שופטים ה כו), שיחצו את ארצם. ויש לפתור לשון חצים ממש, חציו של הקב"ה ימחץ בדמם של צרים, יטבול ויצטבע בדמם, כמו למען תמחץ רגלך בדם (תהלים סח כד) ואינו זז מלשון מכה, כמו מחצתי, שהצבוע בדם נראה כאילו מחוץ ונגוע:
9. He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed. ט. כָּרַע שָׁכַב כַּאֲרִי וּכְלָבִיא מִי יְקִימֶנּוּ מְבָרֲכֶיךָ בָרוּךְ וְאֹרֲרֶיךָ אָרוּר:
He crouches and lies like a lion: As the Targum [Onkelos] renders, they will settle in their land with might and power.
כרע שכב כארי: כתרגומו, יתישבו בארצם בכח וגבורה:
10. Balak's anger flared against Balaam, and he clapped his hands. Balak said to Balaam, "I called you to curse my enemies, but you have blessed them these three times. י. וַיִּחַר אַף בָּלָק אֶל בִּלְעָם וַיִּסְפֹּק אֶת כַּפָּיו וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לָקֹב אֹיְבַי קְרָאתִיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ זֶה שָׁלשׁ פְּעָמִים:
he clapped: He struck one [hand] against the other. — [Onkelos , Menachem, Mid. Aggadah]
ויספוק: הכה זו על זו:
11. Now, hurry back to your place. I said I would honor you greatly, but the Lord has deprived you of honor." יא. וְעַתָּה בְּרַח לְךָ אֶל מְקוֹמֶךָ אָמַרְתִּי כַּבֵּד אֲכַבֶּדְךָ וְהִנֵּה מְנָעֲךָ יְהֹוָה מִכָּבוֹד:
12. Balaam said to Balak, "But I even told the messengers you sent to me, saying, יב. וַיֹּאמֶר בִּלְעָם אֶל בָּלָק הֲלֹא גַּם אֶל מַלְאָכֶיךָ אֲשֶׁר שָׁלַחְתָּ אֵלַי דִּבַּרְתִּי לֵאמֹר:
13. 'If Balak gives me his house full of silver and gold, I cannot transgress the word of the Lord to do either good or evil on my own; only what the Lord speaks can I speak.' יג. אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי יְהֹוָה לַעֲשׂוֹת טוֹבָה אוֹ רָעָה מִלִּבִּי אֲשֶׁר יְדַבֵּר יְהֹוָה אֹתוֹ אֲדַבֵּר:
transgress the word of the Lord: Here it does not say, “my God,” as its says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him]. — [Mid. Aggadah]
לעבור את פי ה': כאן לא נאמר אלהי, כמו שנאמר בראשונה, לפי שידע שנבאש בהקב"ה ונטרד:
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Daily Tehillim: Psalms Chapters 35 - 38
• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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Tanya: Shaar Hayichud Vehaemunah, end of Chapter 10
• Lessons in Tanya
• Today's Tanya Lesson
Friday, Tammuz 6, 5774 • July 4, 2014
Shaar Hayichud Vehaemunah, end of Chapter 10
The Alter Rebbe now offers an instance of how creation came about through the Sefirot.
על דרך משל, ביום ראשון מששת ימי בראשית נגלית מדת החסד, כלולה מכל מדותיו הקדושות, ורצונו וחכמתו ובינתו ודעתו מלובשין בה
For example, on the first of the Six Days of Creation, the attribute of kindness — comprised of all [G d’s] holy emotive attributes, with His Will and wisdom and understanding and knowledge enclothed in it — was revealed,
וברא בה את האור, במאמר: יהי אור
and with [this attribute] He created light, through the utterance, “Let there be light,”
שהיא בחינת התפשטות והמשכת האור לעולם מלמעלה, והתפשטותו בעולם מסוף העולם עד סופו, שהיא בחינת מדת חסד
which is a diffusion and flow of light into the world from above, and its diffusion in the world from one end to the other. This [creation of light] is [an expression of] the attribute of kindness, for Chesed is characterized by diffusion and revelation.
רק מפני שכלולה גם ממדת גבורה
Yet, because [the attribute of kindness] also includes the attribute of might (for the attributes of Atzilut all incorporate each other),
לכן לא היה רוחני כאור שלמעלה ממש
therefore [the light] was not as spiritual as the actual Supernal Light,
וגם נתלבש בעולם הזה, שהוא בחינת גבול ותכלית, שהוא מהלך ת״ק שנה מהארץ לרקיע וממזרח למערב
and it also became enclothed in this world, which is finite and limited, for1 “it is a journey of five hundred years from earth to heaven and from east to west.”
These limitations would not have come to pass were creation to proceed undiluted from the attribute of kindness, which diffuses without limitation. However, since the attribute of might — the source of limitation — is incorporated within this kindness, creation is finite.
At any rate, because the attribute of kindness was revealed and was dominant during the first day of creation, created beings related to Chesed — such as light — came into existence on that day.
וכן ביום שני נגלית מדת גבורה, כלולה משאר מדות, ורצונו וכו׳
In like manner, on the second day there was revealed the attribute of might, which is composed of the other emotive attributes and His Will, and so on, i.e., ChaBaD,
וברא בה הרקיע, במאמר: יהי רקיע בתוך המים, ויהי מבדיל בין מים למים
and with [the attribute of might, G d] created the firmament, through the utterance, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”
שהיא בחינת צמצום וגבורות, להעלים מים העליונים הרוחניים ממים התחתונים
This [separation of the waters by the firmament] is an expression of tzimtzum and restraints (Gevurot), to conceal the upper spiritual waters from the lower waters.
ועל ידי זה נתגשמו התחתונים, בהבדלם מהעליונים
Through this separation from the upper waters, the lower waters became material.
This materiality was brought about through the tzimtzum and concealment which emanate from the attribute of might — the attribute that was revealed and dominant during the second day of creation.
ומדת חסד כלולה בה, כי: עולם חסד יבנה
The attribute of kindness is included in [this attribute], for2 “the world is built with kindness,” (Note of the Rebbe: “[and the very act of building itself is] an expression of kindness”),
Thus, even where might prevails, it is tempered by the attribute of Chesed.
שהכל כדי שתראה היבשה ואדם עליה לעבוד את ה׳
for all this — the division of the waters — is in order that dry land appear and man [live] upon it to serve G d; thus, this too is ultimately an expression of kindness.
וכן כולן
And so with them all: each of the other emotive attributes was likewise revealed on each subsequent day, in order to bring created beings into existence.
וזהו שאמר אליהו בתיקונים שם: לאחזאה איך אתנהיג עלמא בצדק ומשפט כו׳
And it is this thought that Elijah expressed in the Tikkunim, loc. cit.: “[The purpose of the emanation of the Sefirot was] to show how the world is conducted with…righteousness and justice;...
צדק איהו דין, משפט איהו רחמי כו׳, כולא לאחזאה איך אתנהיג עלמא
righteousness is…law (i.e., the attribute of Gevurah), justice is…mercy…; all [the revelation of the attributes] is to show how the world is conducted;
אבל לאו דאית לך צדק ידיעא, דאיהו דין
but it is not that You have a knowable righteousness, which is law,
ולאו משפט ידיעא, דאיהו רחמי
nor a knowable justice, which is mercy,
ולאו מכל אינון מדות כלל
nor any of these [other] attributes at all.“
This means to say that righteousness and justice exist as separately identifiable attributes only relative to worlds and created beings. As regards G d Himself, “it is not that You have” these attributes. In relation to Him, they do not exist independently at all, being completely unified with Him, just as sunlight enjoys no independent identity when within the sun
Commentary of the Rebbe on Chapter Ten
In the course of the frabrengen of Yud-Tet Kislev, 5728, the Rebbe explained the statement in the beginning of ch. 10 regarding the unity of the Divine attributes with the Ein Sof. The Alter Rebbe there likens their unity to “the unity of the sunlight that is within the solar globe, with the solar globe [itself].”
The Alter Rebbe goes on to say that the sun’s rays are found not only outside the solar globe but must also surely exist to an even greater degree within their source — the sun. Nevertheless, insofar as sunlight is to be found within its source, it is united with it to such a degree that “it has no existence by itself at all.” It therefore cannot be deemed “light”, for within the sun globe “there is only one entity, namely, the body of the luminary which emits light.”
Turning from the analogue to the analogy, the Alter Rebbe now says: “Precisely in this manner, and even more so,” is G d’s unity with His attributes. So perfect, indeed, is this unity, that the attributes are not called by any names at all, whether Will, wisdom, kindness, or whatever, for they are all truly One with G d Himself.
* * *
A number of points here call for clarification. To begin with: As soon as the Alter Rebbe proposes the analogy of the unity of the sun’s light with the sun, and before he even begins to explain it in detail, he mentions that the sun “is called a ‘luminary,’” and buttresses this point by citing a proof-text from Scripture (“the greater luminary”). He then goes on to say that “the radiation…which…shines from it is called ‘light’, as it is written, ‘And G d called the light — day.’”
Now this is somewhat problematic. Firstly: All that is necessary to know concerning the sun’s unity with its light while this light is within it, is that the sun serves as the source of the light. (We are then able to adduce that when something is found within its source, it does not possess a personality of its own.) Why is it important to let us know that the sun is called a luminary and its radiation is called light?
Secondly: Granting that a valid reason exists for the Alter Rebbe’s need to explain that the sun is a luminary, is it necessary to seek proof for this from Scripture? If the sun radiates light, then surely it is by definition a luminary.
Thirdly: Even more perplexing is why the Alter Rebbe not only informs us (as above) of the other most elementary fact — that the radiation of the sun is called light — but finds it necessary to go on to cite Scriptural evidence for this. All this seems to be completely superfluous. Furthermore, what innovative insights are we intended to glean from the verse that tells us that “G d called the light — day”?
These questions become even stronger when we bear in mind that the same illustration of the unity of sunlight with the sun, has already been used in ch. 3, and even earlier, in ch. 33 of the first part of Tanya. There the Alter Rebbe did not find it necessary to inform us that the sun is a luminary and that its rays are light, and understandably, no proof is sought from Scripture.
With regard to ch. 33, one might answer that since the Alter Rebbe himself indicates that the illustration will be treated at length elsewhere, and it is only mentioned there parenthetically, he does not go into detail at that stage. In ch. 3 of our text, however, this illustration is treated at length. If it is indeed necessary for the Alter Rebbe to spell out the above-mentioned details, why does he not do so in ch. 3?
We are thus compelled to conclude that here, in ch. 10, when repeating the illustration of the sunlight that is still in the sun, the Alter Rebbe seeks to explain something new — something that warrants the additional details that were previously unnecessary.
In order to understand the difference between what the Alter Rebbe sought to teach in each of these two cases, it is first necessary to explain the subject of each of these two analogues (which become understandable through their common analogy). And they are indeed different.
The analogy in ch. 10 seeks to explain the unity of G d with the Supernal Sefirot: although they bear not the slightest comparison with G d, they are nevertheless united with Him, to the point that “He and His attributes are One,” in perfect and uncompounded unity.
This is indeed mind-boggling. Ch. 9 made it clear that the Divine attributes are even more distant from G d Himself than the distance that separates the lowly level of action from the lofty level of wisdom — so distant, in fact, that we cannot even negate wisdom in relation to G d. How, then, can we possibly say that the attributes are united with Him in perfect unity?
In order to explain this, the Alter Rebbe proposes the analogy of sunlight within the sun. Light, too, while found within the sun is absolutely united with it. (This is a novel aspect of the concept that is not found in the preceding chapters.)
In order to explain in turn how this is the case, the Alter Rebbe first had to state that the sun is called a luminary and its rays are called light (as shall soon be explained). This is not true of ch. 3, where the Alter Rebbe seeks to explain (not the unity of the Sefirot, but rather) how created beings are nullified and of no account in relation to the Divine life-force that creates them constantly ex nihilo.
Since created beings are absolute nothingness in relation to the creative force that brings them into existence and provides them with life, it is thus clearly impossible to imagine, G d forbid, that they are united with Him; it is impossible to say that “He and His creation are One,” heaven forbid. The reason is simple: Since all of creation is truly naught in relation to G d, there exists no being which we could describe as being united with Him.
Ch. 10, by contrast, deals with the manner in which the Sefirot are united with G d. Concerning this unity the Alter Rebbe provides the analogy of the sunlight that is still within the sun, at which stage “it is united with it in absolute unity.”
This aspect of unity is made more readily understandable in the analogy by explaining that the sun is called a luminary and that its rays are called light, and by citing Scripture to prove this point.
The Alter Rebbe intends to stress that only that which radiates beyond the sun is called light; the light as found within the sun is not deemed light at all. Since this is a novel thought, he finds support for it by citing the verse, “And G d called light — day.” This verse tells us that the defining characteristic of light is “day”, as opposed to the darkness of “night”. This means to say that light refers, like the term “day”, to actual and visible illumination. By contrast, that which does not express itself overtly in actual illumination as light does by day is not deemed to be light. (This is true even when it exists, but its existence is assimilated in its source.)
The reason that light while found in its source is not considered to be light is self-understood: while there, it is one with its source in a state of absolute unity. Were it to be designated as light, we would then have within the orb of the sun two distinct entities — the luminary and the light. But this cannot be, for the source of light is deemed by the proof-text to be a luminary to the exclusion of all else: only one entity exists there, namely, the luminary. Saying that sunlight is united with the sun itself in absolute unity signifies that it is exclusively so, that even the light that is to be found in the luminary has no separate identity as light, but is itself [assimilated within the] luminary.
This detail is crucial to the analogue, namely, to the understanding that G d’s unity with His attributes is a perfect and absolute unity (as mentioned at the beginning of ch. 8). It is therefore clear that “all the attributes of the Holy One, blessed be He, and His Will and wisdom, are not designated and called by these names at all,” as the Alter Rebbe says in ch. 10. Were the attributes to be designated by the names Will, wisdom, kindness, might, and so on, then there would be, G d forbid, a compound of G d Himself (the infinite Ein Sof-light) with His attributes.
In order for this to be understood in the analogue, it is necessary for the Alter Rebbe to explain in the analogy as well, that only that which spreads forth beyond the sun is called “light”; while found within its source, however, it “has no name of its own at all, only the name of its source” — the luminary.
FOOTNOTES
1. Cf.Chagigah 13a and Tanna Devei Eliyahu Rabbah 2.
2. Tehillim 89:3.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Friday, Tammuz 6, 5774 • July 4, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 49
The Yom Kippur Service
We are commanded to implement the entire Yom Kippur Holy Temple service, including the various sacrifices and confessions, as detailed in the Torah.
The Yom Kippur service
Positive Commandment 49
Translated by Berel Bell
And the 49th mitzvah is that we are commanded to perform the service of the fast day Yom Kippur — i.e. all the obligatory offerings and confessions — thereby achieving atonement for all transgressions, as stated in Scripture, i.e. all the laws written in the Torah portion Acharei Mos.1
The proof that the entire service counts as one single commandment is from the end of the 5th chapter of tractate Kippurim,2 "The entire service of Yom Kippur must be performed in the order written;3 if one action was performed out of order, everything is invalid."
All the details of this mitzvah have been explained in the tractate dealing with it exclusively, tractate Yoma.
1.Lev. 16.
2.Mishneh 7. When speaking of the Mishneh, the Rambam refers to the tractate as Kippurim; when referring to the Gemara, he writes Yoma, which is an Aramaic word.
3.In the Mishneh; see Rashi, ibid.
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Positive Commandment 118
Restitution for One who has Misappropriated Holy Property
"And what he has trespassed against the holy he shall pay, and he shall add one fifth of its value to it"—Leviticus 5:16.
One who inadvertently benefits from holy property or Terumah must make restitution, by repaying the principle plus 25% of the value of the misused item. [When the additional penalty is added to the principle, it constitutes one fifth of the total.]
Restitution for One who has Misappropriated Holy Property
Positive Commandment 118
Translated by Berel Bell
And the 118th mitzvah is that we are commanded that anyone who accidentally benefits from sanctified objects or eats holy food, i.e. terumah,1 must replace what he has eaten or the value of what he has benefited, and add an additional fifth.2
The source of this commandment is G‑d's statement,3 "For misappropriating something that was sacred, he must make full restitution, and add one fifth to it." It also says,4 "If a person inadvertently eats something holy [he must add one fifth...]".
The details of this mitzvah have been explained in tractate Me'ilah5 and also in tractate Terumos.6
FOOTNOTES
1.Including terumah, terumas ma'aser , challah and bikkurim (first fruits). See Hilchos Terumos 10:4.
2.I.e. a fifth of the resulting total, or 25% of the original. See Kapach, 5731, note 65, where he points out that the 5718 version erroneously wrote im tosefos chomesh (translated by Chavel, 5727, "with the addition of one fifth"), which implies that one does not attain atonement until the extra fifth is paid. He writes instead, v'tosefos chomesh to make clear that it is something extra, unrelated to the actual atonement.
3.Lev. 5:16, regarding benefit from sacred objects.
4.Ibid., 22:14, regarding terumah.
5.15a.
6.Chapter 7.
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Rambam:
• 1 Chapter: Avadim Avadim - Chapter Two Avadim - Chapter Two
Halacha 1
A Hebrew servant who is sold by the court {and one who sells himself} can be acquired through the transfer of money or articles worth money or the transfer of a deed of sale.
What is implied? The person selling himself writes on a paper or a shard: "I am sold to you," or "I have been acquired by you," and gives him the deed.
Halacha 2
A servant sold by the court must serve his master for six years from the day that he was sold. At the beginning of his seventh year, he is released as a free man. If the Sabbatical year falls within his six years of servitude, he must work during it. If, however, the Jubilee year falls during this time, even if he was sold only one year before the Jubilee, he should be granted his freedom, as Leviticus 25:40 states: "Until the Jubilee year, he shall work with you," and ibid.:13 states: "In this Jubilee year, each man shall return to his ancestral heritage."
Halacha 3
A person who sells himself into servitude may sell himself for more than six years. Nevertheless - even if he sold himself for ten years or twenty years - if the Jubilee falls a year after he sold himself, he is released in the Jubilee, as it is written: "Until the Jubilee year, he shall work with you."
Halacha 4
If either a servant who sold himself or who was sold by the court flees his master's domain, he is obligated to complete his six years of servitude. If, however, the Jubilee falls during this time, he is granted his freedom.
Halacha 5
Should the servant become sick - whether he is sick year after year, or whether he becomes sick repeatedly for short periods - if the time during which he is sick is less than four years, it should be counted in the period of six years. If, however, he is sick for four years or more, he is required to complete work for all the days of his illness beyond the six years for which he was originally sold. This is implied by Leviticus 25:40: "He shall be like a hired laborer or a resident among you." If the Jubilee falls in the midst of the time he is compensating for the missed years, he should be released.
When do we calculate the days of sickness? When the sickness is severe and the servant is unable to work. If, however, his sickness is not very severe, and he can do needlework, the time is counted, even if he was sick for the entire six years.
Halacha 6
When a person sells himself to a gentile, if he is not redeemed he is not released except in the Jubilee, as Leviticus 25:54 states: "If he is not redeemed by these, he shall be released in the Jubilee, he and his sons together with him."
Halacha 7
When a person is sold to a gentile, if he cannot obtain the funds necessary to redeem himself, his relatives should redeem him. The closer the relatives, the greater the responsibility as implied by Leviticus 25:49: "His uncle or his uncle's son shall redeem him." The court compels the relatives to redeem him, so that he will not become assimilated among the gentiles.
If his relatives do not redeem him, and he does not attain the funds to redeem himself, it is a mitzvah for every Jew to redeem him. Whether he was redeemed by his relative, or by any other person, he is released and obtains his freedom.
The servant may borrow money to redeem himself from a gentile, and he may redeem himself partially. When, by contrast, a person is sold to a Jew, his relatives, may not redeem him, he may not borrow money to redeem himself, and he may not redeem himself partially.
What is the law that applies to him? If he obtains the funds to pay the amount due for the years that remain, he may pay that amount and be released. If he does not obtain the full amount, he is not released.
Halacha 8
Whether a person sells himself to a Jew or a gentile, or whether he is sold by the court, he may deduct money from the price at which he was sold when redeeming himself and obtain his release.
What is implied? A servant was sold by the court for sixty dinarim and worked for four of the six years. He then obtained resources. He should pay 20 dinarim and be granted his freedom. Similarly, if he sold himself for 40 dinarim for ten years, he should deduct four dinarim for every year. He may give the remainder in money or in objects worth money and obtain his freedom.
Similarly, a servant sold to a gentile should calculate the number of years left until the Jubilee, as Leviticus 25:50 states: "And he shall calculate with his master the number of years from the year he was sold until the Jubilee year."
What is implied? If the servant sold himself for 100 dinarim and ten years remained until the Jubilee, he should calculate ten dinarim for each year that he worked, deduct this amount from the money that he was paid, give his owner the remainder in cash and then he is granted his freedom. He may not give his owner produce or utensils. This is implied by the above verse, which mentions: "the money of his purchase" - i.e., he is redeemed with money from a gentile, and not with articles that are worth money.
Halacha 9
Whenever a Hebrew servant or maid-servant is redeemed by deducting from the price of the sale, the calculation is always made in his or her favor - whether his health improves and his value increases, or his health deteriorates and his value decreases.
What is implied? A servant was sold for 100 dinarim, but now he is worth 200. We calculate the value of the remaining years on the basis of 100. If he was sold for 200 and is now worth 100, we calculate the value of the remaining years on the basis of 100.
Halacha 10
When a person is sold to a gentile, he can redeem himself partially, as stated above. Sometimes this will work to his advantage, and sometimes it will work to his disadvantage.
How can it work to his advantage? His master purchased him for 200 zuz. His value decreased and he is now worth 100. The servant gives his master 50, half of his present worth. He then regains his health and is again worth 200. All he is required to pay is 100, the remaining half of his value. He is then released.
How can it work to his disadvantage? His master purchased him for 200 zuz. The servant gave his master half of his worth, 100 zuz. His value then decreased and he is now worth 100. To redeem himself, he must pay his master 50 zuz, half the remaining amount. Thus, he paid 150 zuz to redeem himself even though he is now worth only 100.
Halacha 11
Although a master forgoes the remaining amount of money for which a servant is obligated to work, this obligation is not considered to be waived until the master writes a bill of release for the servant.
What is implied? His master purchased him for 60 zuz. The servant worked for a year or two and then his master told him: "I am willing to waive the work due for the remainder of the money. Go on your way." The servant is not released from his servitude until his master has a legal document composed.
Halacha 12
The following rules apply when a servant's master dies. If the master is survived by a son, the servant must serve the son until the conclusion of the six years, until the conclusion of the years for which he sold himself, until the Jubilee year, or until he deducts the money for the years he worked and pays the remainder.
If, however, the master is not survived by a son, the servant is granted his freedom. He need not serve a surviving daughter or the deceased's brother. Needless to say, he need not serve other heirs. When a servant is sold to a convert or a gentile, he is not required to serve even his master's son. Instead, when his master dies, he attains his freedom.
Thus, a Hebrew servant can be acquired through the transfer of money or a bill of sale, and can acquire his freedom through one of five means:
a) the conclusion of his years of servitude,
b) the advent of the Jubilee year,
c) by paying money, an amount reduced in consideration of the years he worked,
d) through being given a bill of release, and
e) through the death of the master without a son, or if the master is a gentile or a convert, even if he is survived by a son.
It is a mitzvah to tell a servant: "Go out," at the time of his release. Nevertheless, even if his master does not tell him this, the servant attains his freedom without any cost. Nor is a bill of release required. Even if he had been sick and his master spent much on his medical expenses, the servant has no obligations to the master, as implied by Exodus 21:2: "He shall go free at no charge."
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Rambam:
• 3 Chapters: Avodat Yom haKippurim Avodat Yom haKippurim - Perek 4, Avodat Yom haKippurim Avodat Yom haKippurim - Perek 5, Me`ilah Me`ilah - Perek 1
Avodat Yom haKippurim - Perek 4
Halacha 1
The order of all the practices carried out on this day is the following: At midnight, the lottery is held for the removal of the ashes of the altar. The wood for the altar is arranged and the ashes are removed from the altar as is done each day according to the order we explained until they reach the slaughter of the continuous offering.
When they reach the slaughter of the continuous offering, a linen sheet is spread out between the High Priest and the people. Why is linen used? So that all will realize that the special service of the day is performed in linen garments. The High Priest removes his ordinary garments, immerses himself in the mikveh, puts on his golden garments, and sanctifies his hands and feet. He slits the majority of the two signs for kosher slaughter on the animal sacrificed as the continuous offering, but allows another person to complete the slaughter. He receives the blood and casts it on the altar as is commanded.
Afterwards, he enters the Temple Sanctuary and offers the morning incense offering and lights the lamps of the Menorah. He offers the limbs of the continuous offering and the chavitin offering on the altar's pyre and pours the libations according to the order in which the continuous offering is brought every day as we explained. After the continuous offering, he offers the bull and the seven sheep of the additional offering of the day.
Afterwards, he sanctifies his hands and feet and removes his golden garments. He immerses himself, puts on his white garments, and sanctifies his hands and feet. He approaches his bull. The bull was standing between the Entrance Hall and the altar with its head to the south, but facing the west. The High Priest would stand to the east and face the west. He would place his two hands on the head of the bull and recite the confessional. He would say: "I beseech You, O God. I have sinned, transgressed, and committed iniquity, both I and my household. I beseech You, O God, atone for the sins, transgressions, and iniquities that I and my household have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day, he shall atone for you to purify yourselves for all their sins, before God you shall be purified.'
Afterwards, he performs the lottery for the two goats. He ties a crimson cord on the head of the goat to be sent to Azazel and positions it in the direction where it will be sent and ties such a cord on the goat to be slaughtered, hanging it over the place where it will be slaughtered. He approaches his bull a second time and places both his hands on its head and recites a second confessional. He would say: "I beseech You, O God. I have sinned, transgressed, and committed iniquity, I, my household, and the descendants of Aaron, Your holy nation. I beseech You, O God, atone for the sins, transgressions, and iniquities that I, my household, and the descendants of Aaron, Your holy nation, have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day.... '
Afterwards, he slaughters the bull and receives its blood. He gives it to another priest to stir so that it will not coagulate. He places it on the fourth projection outside the Temple Building. He takes the fire pan and uses it to remove burning coals from the altar from those close to the western side, for ibid.:12 speaks of taking coals "from the altar before God." He places it on the projection in the Temple Courtyard. The kaf is taken out for him and a container filled with incense that is extremely fine. He would take a full handful of incense. The handfuls of incense should not be pressed closely to his hand, nor piled up upon it, but rather overlapping it slightly. A High Priest with large hands should take large handfuls; one with small hands, smaller handfuls. He should place the incense in the kaf.
We already explained, that carrying a sacrificial substance in one's left hand disqualifies it with regard to the blood of the sacrificial animals and other services. Hence, it would be appropriate that he should carry the firepan in his left hand and the kaf with the incense in his right hand. Nevertheless, because of the weight of the firepan - and because it is hot - he would not be able to carry it with his left hand until he reached the Holy Ark. Therefore he should carry the firepan in his right hand and the kaf with the incense in his left.
He proceeds through the Sanctuary until he reaches the Holy of Holies. He finds the Parochet folded over. He proceeds into the Holy of Holies until he reaches the Holy Ark. When he reaches the ark, he places the firepan down between the two staves. In the Second Temple, when there was no ark, he would place it on the Foundation Stone. He would hold the edge of the kaf with his fingertips or with his teeth and push the incense with his thumb into his hand until he has a full handful as before. This was one of the difficult tasks in the Temple.
He would pile the incense over the coals with his hands on the inner portion of the firepan so that the incense would be close to the Ark and far from his face so that he would not be burnt. He waits there until the entire chamber fills up with smoke and then departs.
He walks backwards little by little with his face to the Holy of Holies and his back to the Sanctuary until he departs from within the parochet. He recites a short prayer in the Sanctuary so as not to scare the people, lest they say: "He died in the Sanctuary." He would pray in this manner: "May it be Your will, God, our Lord, that if this year was to be arid, it should be rainy. May the sovereignty not depart from the House of Judah. May Your nation Israel not be in need of sustenance. And may You not accept the prayers of wayfarers."
Halacha 2
When the incense offering was brought in the Holy of Holies, all of the people would withdraw from the Sanctuary alone. They would not withdraw from the area between the Entrance Hall and the altar, for it is not necessary to depart from between the Entrance Hall and the altar except when bringing the daily incense offering and when blood is being presented in the Sanctuary, as we explained in Hilchot Temidim.
Afterwards, he takes the blood of the bull from the priest who was stirring it and takes it into the Holy of Holies. He sprinkles it eight times between the staves of the Ark.He departs and places it down in the Sanctuary on a golden base located there. He then departs from the Sanctuary and slaughters the goat, receives its blood, and brings it into the Holy of Holies. He sprinkles it eight times between the staves of the Ark. He then departs and places it down on a second gold base in the Sanctuary. Afterwards, he lifts up the blood of the bull from the base and sprinkles it on the parochet opposite the ark eight times. He puts down the blood of the bull and picks up the blood of the goat and sprinkles it on the parochet opposite the ark eight times.
Afterwards, he pours the blood of the bull into the blood of the goat and pours the entire mixture into the container where the blood of the bull had been held so that they will be mixed thoroughly and stands before the golden altar, between the Menorah and the golden altar. He begins to apply the mixture of blood on the corners of the golden altar. He proceeds to circle it, sprinkling the blood on its corners from the outside as he proceeds.
He begins from the northeast corner, proceeds to the northwest, the southwest, and then to the southeast. In all instances, he applies the blood from below upward with the exception of the last application in which instance, the corner is directly before of him. Hence he applies the blood from above downward so that his garments will not become soiled. He then moves the coals and the ashes of the Golden Altar back and forth until its golden surface is revealed. He applies the blood of the mixture on the pure golden surface of the altar seven times on its southern side, the place where he completed applying the blood to the corners. He then departs from the Sanctuary and pours the remainder of the blood on the west base of the outer altar.
Afterwards, he approaches the goat to be sent to Azazel. He places his two hands on its head and recites the confessional, saying: "I beseech You, O God. Your nation, the House of Israel, have sinned, transgressed, and committed iniquity. I beseech You, O God, atone for the sins, transgressions, and iniquities that Your nation, the House of Israel, have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day, he will atone for you.... ' Afterwards, he sends the goat to the desert.
He removes the fats and the organs from the bull and the goat that were slaughtered and whose blood was brought within the Temple Building and places them in a vessel. He sends the remainder to the ash pile to be burnt. He then goes out to the Women's Courtyard and reads the Torah there after the goat reaches the desert.
He then sanctifies his hands and feet, removes his white garments, immerses himself, puts on his golden garments, and sanctifies his hands and feet. He sacrifices the goat that is offered outside that is one of the additional offerings of the day and sacrifices his ram and the ram of the people, as ibid.:24 states: "And he goes out and offers his burnt-offering and the burnt-offering of the people." He offers the fats and organs of the bull and the goat which are burnt and offers the afternoon continuous offering.
Afterwards, he sanctifies his hands and feet, removes his golden garments, immerses himself, puts on his white garments, and sanctifies his hands and feet. He enters the Holy of Holies and removes the kaf and the firepan.
Afterwards, he sanctifies his hands and feet, removes his white garments, immerses himself, puts on his golden garments, and sanctifies his hands and feet. He offers the afternoon incense offering and kindles the lamps of the Menorah for the evening as on other days. He then sanctifies his hands and feet, removes his golden garments, puts on his own clothes and goes home. All of the people accompany him to his home. He would make a festive celebration because he departed from the holy place in peace.
Avodat Yom haKippurim - Perek 5
Halacha 1
All of the services which the High Priest performs while wearing the white garments inside the Temple Building must be performed in the order in which we mentioned. If he performed one of them before another, his acts are of no consequence.
Halacha 2
If the High Priest took a handful of incense before he slaughtered the bull, his act is of no consequence. Although taking the handful of incense is performed in the Courtyard, it is necessary for service performed inside the Temple Building. Similarly, if the goat was slaughtered before the blood of the bull was presented inside the Holy of Holies, the act is of no consequence. Although the slaughter is performed in the Temple Courtyard, its blood is brought within the Temple Building.
Halacha 3
If the ram and the goat from the additional sacrifices of the day were offered before the service of the day in the Holy of Holies was performed, they are of no consequence.
Halacha 4
If the blood of the goat was presented in the Holy of Holies before the blood of the bull, i.e., before the High Priest completes its service, he should sprinkle the blood of the bull as commanded. Afterwards, he should bring another goat, slaughter it, and sprinkle its blood as commanded. The first goat is disqualified.
If, when sprinkling the blood on the parochet in the Sanctuary, he sprinkled the blood of the goat before the blood of the bull, he should sprinkle the blood of the goat a second time after the blood of the bull.
Halacha 5
If the blood of the goat spilled before he completed presenting it in the Holy of Holies, he should bring other blood and begin sprinkling it anew in the Holy of Holies.
Halacha 6
If he completed the presentation of the blood in the Holy of Holies and began presenting it in the Sanctuary and the blood was spilled before he completed them, he should bring other blood and begin from the first sprinklings in the Sanctuary.
Halacha 7
If he completed the first part of the presentation of the blood in the Sanctuary and began to apply the blood to the Golden Altar and the blood spilled before the applications were completed, he should bring other bloodand begin from the first applications to the altar. For each set of presentations of blood represents a separate phase of atonement.
Halacha 8
If he completed the application of the blood to the altar and then the blood spilled, he does not have to bring other blood, for pouring the remainder of the blood on the outer altar is not a binding requirement. If the blood of the bull was spilled before he completed all of the presentations, he should bring another bull and take a handful of incense before slaughtering the bull. He should offer the incense, then bring the blood of the second bull and sprinkle its blood.
Halacha 9
The only one which causes the priests and their clothes to become impure and which is burnt in the ashpile is the last bull with which the atonement was completed.
Halacha 10
If the blood of the bull became mixed with the blood of the goat before the High Priest completed the sprinklings, he should sprinkle from the mixture once upward and seven times downward for the sake of the bull and then sprinkle from the mixture once upward and seven times downward for the sake of the goat. If they became mixed together before the last sprinkling, he should sprinkle once downward for the sake of the bull and then sprinkle once upward and seven times downward for the sake of the goat.
Halacha 11
If the cups containing the blood of the bull and the blood of the goat become mixed together and the High Priest does not know which is the cup containing the blood of the bull and which is the cup containing the blood of the goat, he should sprinkle from one of them once upward and seven times downward and then sprinkle from the second one, once upward and seven times downward. And then he sprinkles again from the blood in the first cup, once upward and seven times downward. Thus regardless he will have sprinkled from the blood of the bull and afterwards, from the blood of the goat.
Halacha 12
The following rules apply when the High Priest received the blood of the bull in two cups and the blood of the goat in two cups and some of the cups became mixed together and it was not known which of the cups contained the blood of the bull and which, the blood of the goat. He should perform all the sprinklings as required by law from the cups that were not mixed together. He should then pour the remainder of the blood from the cups from which he sprinkled on the base of the altar, as required. The cups that were mixed together should be poured into the drainage channel.
Halacha 13
Even though the High Priest would purchase the bull sacrificed on Yom Kippur from his own resources, as implied by Leviticus 16:6: "The bull for the sin-offering that is his," the Omnipresent nullified his ownership of it in favor of all of his priestly brethren. For if they did not have a share of it, they could not derive atonement through its sacrifice.
Accordingly, if the High Priest died before the bull was slaughtered, the priest who assumes his position does not bring a different bull. Instead, he slaughters the first one, It is not considered a sin-offering whose owners have died which is itself consigned to death, for a sin-offering owned by many is never consigned to death,
If the High Priest slaughtered the bull, but died before sprinkling its blood to gain atonement, the second priest enters the Temple with this blood and performs the sprinkling that brings atonement.
Halacha 14
The desired manner of performing the mitzvah is that the two goats of Yom Kippur should be alike with regard to their appearance, their size, and their worth. They should be purchased at the same time. Nevertheless, even if they were not alike, they were acceptable. Similarly, if one was purchased on one day and the other on the following day, it is acceptable.
Halacha 15
The following rules apply if one of these goats die. If it dies before the lottery was held, he should take another one as a pair for the remaining one. If it died after the lottery, he should bring two new goats and conduct the lottery again as he did originally.
He sees which one died. If it was the one to be sacrificed to G-d, he says: "This one for which the lot for God was chosen should replace it." If the dead goat was the one to be sent to Azazel, he says: "This one for which the lot for Azazel was chosen should replace it." The other one of the pair from which the second lottery was made should be left to pasture until it receives a disqualifying blemish. Then it should be sold and the proceeds used for freewill offerings. This course of action is taken, because a communal sin-offering is never consigned to death.
Halacha 16
When the bull and/or the goat to be offered on Yom Kippur became lost, others were separated in their stead and offered and then the first ones were found, those first ones should pasture until they contract a disqualifying blemish. Afterwards, they should be redeemed and the proceeds used for freewill offerings. Similarly, if the first ones were found before the second were offered, the first ones should be sacrificed. The second ones should be allowed to pasture until they contract a disqualifying blemish. Afterwards, they should be redeemed and the proceeds used for freewill offerings. The rationale for these rulings is that a communal sin-offering is never consigned to death.
Halacha 17
A disqualifying blemish - even a temporary blemish - renders the goat sent to Azazel unfit. Similarly, if it becomes unfit to be sacrificed because of a time factor, it is disqualified. For example, its mother was slaughtered to feed a sick person on Yom Kippur. Although the pertinent prohibition involves "slaughtering" an animal and its offspring on the same day, pushing the goat to Azazel is equivalent to slaughtering it.
Halacha 18
If the goat was treifah, it is unacceptable, for Leviticus 16:10 states: "It shall stand alive."
Halacha 19
If the goat becomes sick and is unable to walk, the one taking it to Azazel should carry it on his shoulders, even on the Sabbath.
Halacha 20
If the one designated to take it becomes sick, it should be sent with another person.
Halacha 21
If the one designated to take it becomes impure, he should enter the Temple take it and depart, as Leviticus 16:21 states: "to the desert in the hands of a designated person." Implied is that it should be sent in the hands of the one designated even if he became ritually impure.
Halacha 22
If that person pushed the goat off the cliff and it did not die, he should descend after it and kill it with any article that will serve that purpose. It is permitted to benefit from the limbs of this goat.
Halacha 23
If the roof of the Temple Building was opened, the High Priest should not sprinkle the blood of the bull and the blood of the goat, because ibid.:17 states: "in the Tent of Meeting."
Halacha 24
When the inner altar had not been dedicated by the offering of incense previously, the High Priest should not sprinkle the blood upon it, as ibid. 4:7 states: "the altar of the incense offering."
Halacha 25
If the incense offering was lacking one of its spices or the smoke-raising herb, the High Priest is liable for death, as Leviticus 16:2 states: "He shall not die, because in a cloud I will appear on the kaporet." Similarly, he is liable for death for entering the Holy of Holies while he is not performing a mitzvah. Therefore, if he transgressed inadvertently by entering, but purposely offered an unacceptable incense offering or offered a complete incense offering together with the one that was lacking, he is liable for death.
Halacha 26
If he offered an olive-sized portion of the incense offering to be offered in the Holy of Holies in the Sanctuary, he is liable for death.
Halacha 27
Taking a handful of incense is considered as an element of the Temple service and improper thoughts can disqualify it. Similarly, the scooping of the coals for the incense offering can be disqualified by improper thoughts, for performance of the preparatory acts necessary to bring a sacrifice is considered as bringing the sacrifice itself.
Halacha 28
There is doubt regarding the proper ruling in all of the following incidents:
a) he collected the incense with his fingertips, with the sides of his hands, or scooped from below upward;
b) he gathered the incense with both hands and then brought them together;
c) the incense was scattered on the earth from his hand and he collected it;
d) a colleague gathered the incense and put it in his hands; or
e) a High Priest collected the incense and died and his replacement entered the Holy of Holies with the incense collected by the first.
In all these instances, as an initial preference, he should not offer such incense. If he did, it is acceptable.
Blessed be the Merciful One Who grants assistance.
Me`ilah - Perek 1
Halacha 1
It is forbidden for an ordinary person to benefit from articles sanctified unto God, whether they are entities that are offered on the altar or articles consecrated for the improvement of the Temple. Anyone who derives a perutah' worth of benefit from an article sanctified unto God, is considered as having misappropriated a consecrated article.
Halacha 2
The concept of me'ilah, misappropriating consecrated articles, does not apply to sacrificial entities from the sacrifices that are permitted to be eaten, e.g., the meat of sin-offerings and guilt-offerings after their blood was cast on the altar, the two breads after the blood of the two sheep was cast on the altar. This applies even if these or the like are eaten by a non-priest. Since it is permitted for some people to benefit from them, anyone who benefits from them is not considered to have misappropriated consecrated articles. Even if they were disqualified and prohibited to be eaten, since there is a time when they are permitted to be eaten, one is not liable me'ilah.
Halacha 3
Anyone who purposely misappropriates consecrated articles is liable for lashes and must pay the value he decreased the value of the sacred articles. The warning against me'ilah is derived from Deuteronomy 12:17: "You may not partake of the tithes of your grain... your pledges... in your outlying cities." According to the Oral Tradition, we learned that this is a warning against one who partakes of the meat of a burnt-offering for it must be offered entirely to God. The same applies to all other consecrated articles that are dedicated to God alone, whether something consecrated for the altar or for the improvement of the Temple. If one derives a perutah's worth of benefit, he is liable for lashes. If he misappropriated a consecrated article unknowingly, he must make restitution for the benefit he received and add a fifth. Also, he must bring a ram worth two selaim and have it sacrificed as a guilt offering. This brings atonement for him and it is called: "the guilt offering for misappropriation,] as Leviticus 5:15-16 states "And he sinned inadvertently, misappropriating what was consecrated unto God and he shall bring his guilt-offering... and he should make restitution for what he misappropriated from the consecrated articles, adding a fifth." Paying the principal with the additional fifth and bringing the sacrifice is a positive commandment.
Halacha 4
Payment of the principal and bringing the guilt-offering are essential for the atonement; payment of the additional fifth is not essential. This is derived from the prooftext that speaks of: "the ram of the asham." Our Sages interpreted the term asham as referring to the principal and stated: The ramand the payment of the principal are fundamental requirements. The additional fifth is not a fundamental requirement.
Halacha 5
If the person brought the guilt-offering before he made restitution for the principal, he did not fulfill his obligation. If one is in doubt whether he derived benefit from a consecrated article or not, he is exempt from making restitution and bringing a sacrifice.
The additional fifth is considered as a consecrated article itself. If one benefits from it, he should add a fifth to the fifth. We have already explained several times that the fifth is one fourth of the principal so that the principal and the fifth will be five units.
Halacha 6
There are articles for which one is not liable for me'ilah according to Scriptural Law, but from which it is forbidden to benefit according to Rabbinic decree.A person who derives benefit from them must only make restitution for the principal. He need not add a fifth, nor must he bring a guilt-offering.
Halacha 7
All of the sacrifices offered on the altar - whether sacrifices of the highest degree of sanctity or sacrifices of a lesser degree of sanctity - are forbidden to be shorn and it is forbidden to perform work with them, as Deuteronomy 15:19 states: "Do not perform work with the firstborn of your oxen and do not shear the firstborn of your sheep." The same applies to all other sacrificial animals. One who shears an ox or works with a sheep is liable for lashes according to Scriptural Law.
One who pulls out hair is not considered as if he shears it. It appears to me that one is not liable unless he shears double the width of a sit. This prohibition should not be more severe than the prohibition against shearing on the Sabbath.
Halacha 8
When there is a doubt whether an animal is consecrated, e.g., an animal concerning which there is a question whether it is a firstborn or the like, it is forbidden to shear it or work with it, but one who shears it or works with it, is not liable for lashes.
Halacha 9
When a sacrificial animal contracted a physical blemish and it was redeemed as we explained, it is not permitted to shear it or to work with it. The prohibitions are still in effect until it is slaughtered. If it was slaughtered after it was redeemed, it is permitted to partake of it.
When does the above apply? When the animal was consecrated before it contracted a permanent blemish or it contracted a temporary blemish before it was consecrated. If, however, one consecrated an animal with a permanent physical blemish as a sacrifice for the altar, it is only forbidden to be shorn and for work to be performed with it according to Rabbinic Law. If it is redeemed, it is like an ordinary animal in all regards and like an ordinary animal, it may be shorn and work may be performed with it. The only exceptions to this principle are a firstborn animal and one separated as the tithes. In these instances, the holiness falls on their physical bodies even if at the outset they have permanent physical blemishes. They are never considered as ordinary animals entirely and it is always forbidden to shear them or perform work with them.
It is forbidden to mate an animal that is a firstborn or a sacrificial animal that was disqualified.
Halacha 10
It is permitted, even as an initial preference, to pull off hair from a sacrificial animal in order to show a physical blemish to an expert. It is forbidden to benefit from the hair that was pulled off or which fell from a consecrated animal, a firstborn animal, or one designated as the tithes, even after it was redeemed and slaughtered because of its blemish. This is a decree lest the sacrifice of such an animal be delayed, because it does not come to bring about atonement.
It is, by contrast, permitted to benefit from wool which fell from an animal designated as a sin-offering or a guilt-offering after it has been redeemed and slaughtered because of a physical blemish. The rationale is that since these offerings come to bring about atonement, the owners will not delay their sacrifice. There is an unresolved doubt if it is permitted to benefit from wool that was pulled off from a burnt-offering.
It is permitted to benefit from any wool that becomes pulled off from sacrificial animals after they have contracted a blemish, for it was not pulled off intentionally.The only exception is the wool of a firstborn animal and one designated as a tithe. In those instances, it is forbidden to benefit from wool even if it was pulled off from such an animal after it contracted a blemish.
Halacha 11
When a person slaughters a firstborn or another consecrated animal, he may pull off the wool from either side to make a place for the knife, provided he does not remove the wool from its place.
Halacha 12
It is forbidden to shear and perform work with animals consecrated for the improvement of the Temple according to Rabbinic decree. According to Scriptural Law, they are not forbidden. Therefore one who shears such animals or performs work with them is not liable for lashes. He does, however, receive stripes for rebellious conduct.
Halacha 13
When one consecrates a fetus for the altar, it is forbidden to perform work with its mother according to Rabbinic decree. The rationale for this decree is that work weakens the fetus. It is, however, permitted to shear the mother, because this does not harm the fetus.
When one consecrates one limb of an animal - whether for the improvement of the Temple or for the altar - there is an unresolved doubt whether or not the entire animal is forbidden to be sheared or for work to be performed with it. Therefore, if one performs such an activity, he is not liable for lashes.
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Hayom Yom:
• Friday, Tammuz 6, 5774 • 04 July 2014
"Today's Day"
Friday, Tamuz 6, 5703
Torah lessons: Chumash: Chukat, Shishi with Rashi.
Tehillim: 35-38.
Tanya: For example, (p. 331) ...attributes at all." (p. 333).
(The effect of) each particular mitzva-act is called forth by (doing) those (other) mitzva-acts which are makif - general and all-encompassing in nature. The mitzva of tzedaka, for example, is one of those all-encompassing makif mitzvot, as evident from the reference to all mitzvot by the term "tzedaka." For this reason it is most appropriate to give a coin to tzedaka before performing any mitzva. This has the effect of bringing the general makif-aura into the p'nimi, the "inner aspect," (the particular mitzva). Nonetheless, this type of makif is a "close aura," whereas the makif of Torah1 is a "distant aura," whose effect is superior.
FOOTNOTES
1. The meaning here is probably "Torah-study" which, like tzedaka, is a makif-mitzva. (A host of terms can be used to translate makif, but in this context we suggest: "All-encompassing," "all-comprehensive," "all-inclusive," "general") A suggested explanation: When a particular mitzva is studied as part of Torah-learning, the effect of that Torah-study on the mitzva is superior to the effect engendered by giving tzedaka prior to the mitzva. For Torah is a more distant (i.e., higher) makif - relative to the particular mitzva - than is tzedaka. Viz. Sefer Hamaamarim Basi Legani p. 194:5 (end).
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Daily Thought:
A Year in a Day
As the entirety of the sun is reflected in every glistening droplet of water, so is the entirety of life reflected in your individual lifetime.
And in each of your years, you pass through the entirety of your life.
And in every day of your life you are born, live your life through, and pass on from this world.
All of life is found in your hands, today.(Torat Menachem 5748, page 573.)
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Chabad - Today in Judaism - TODAY IS: SHABBAT, TAMMUZ 7, 5774 • JULY 5, 2014
Torah Reading
Balak (Bamidbar-Numbers 22:2 And Balak ben Tzippor saw all that Yisroel had done to the Emori.
3 And Moav was exceedingly afraid of the people, because they were many; and Moav was filled with dread because of the Bnei Yisroel.
4 And Moav said unto the Ziknei Midyan, Now shall this kahal lick up all that are round about us, as the ox licketh up the grass of the sadeh. And Balak ben Tzippor was Melech of Moav at that time.
5 He sent malachim (messengers) therefore unto Balaam ben Beor to Petor, which is by the River [Euphrates] in his native land, to summon him, saying, Hinei, there is a people come out from Mitzrayim; hinei, they cover the face of ha’aretz, and they are settling next to me;
6 Come now, therefore, please, curse for me this people; for they are too mighty for me; perhaps I shall prevail, that we may strike them, and that I may drive them out of ha’aretz; for I know that he whom thou blessest is m’vorach (blessed), and he whom thou cursest is cursed.
7 And the Ziknei Moav and the Ziknei Midyan departed with the divination remuneration in their hand; and they came unto Balaam, and spoke unto him the words of Balak.
8 And he said unto them, Lodge here this night, and I will bring you word again, as Hashem shall speak unto me; and the sarim of Moav abode with Balaam.
9 And Elohim came unto Balaam, and said, What men are these with thee?
10 And Balaam said unto HaElohim, Balak ben Tzippor, Melech Moav, hath sent unto me, saying,
11 Hinei, there is a people come out of Mitzrayim, which covereth the face of ha’aretz; come now, curse for me them; perhaps I shall be able to overcome them, and drive them out.
12 And Elohim said unto Balaam, Thou shalt not go with them; thou shalt not curse the people; for baruch hu (it [the people] is blessed).
13 And Balaam rose up in the boker, and said unto the sarim of Balak, Go back to your land; for Hashem refuseth to give me permission to go with you.
14 And the sarim of Moav rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
15 And Balak sent yet again sarim, more, and more distinguished than they.
16 And they came to Balaam, and said to him, Thus saith Balak ben Tzippor, Let nothing, please, hinder thee from coming unto me;
17 For I will exceedingly reward thee, and I will do whatsoever thou sayest unto me; come, therefore, please, curse for me this people.
18 And Balaam answered and said unto the avadei Balak, If Balak would give me his palace full of kesef and zahav, I cannot go beyond the Devar Hashem Elohai, to do ketanah or gedolah.
19 Now, therefore, please, tarry ye also here this night, that I may have da’as of what more Hashem will say unto me.
20 And it was lailah when Elohim came unto Balaam, and said unto him, Since the men come to summon thee, rise up and go with them; but only the word which I shall say unto thee, that shalt thou do.
21 And Balaam rose up in the boker, and saddled his donkey, and went with the sarim (princes) of Moav.
22 But the Af Elohim (G-d’s anger) was kindled as he was going; and the Malach Hashem stood in the derech (road) l’satan (for an adversary, opposer) against him. Now he was riding upon his donkey, and his two servants were with him.
23 And the donkey saw the Malach Hashem standing in the derech, and his cherev drawn in his hand; and the donkey turned off the derech, and went into the sadeh; and Balaam beat the donkey, to turn her back onto the derech.
24 But the Malach Hashem stood in the closed-in path among the kramim (vineyards), a wall being on this side, a wall on that side.
25 And when the donkey saw the Malach Hashem, she thrust herself unto the wall, and crushed Balaam’s regel against the wall; and he beat her again.
26 And the Malach Hashem went further, and stood in a narrow place, where was no derech to turn either to the right or to the left.
27 And when the donkey saw the Malach Hashem, she lay down under Balaam; and af Balaam was kindled, and he beat the donkey with his staff.
28 And Hashem opened the mouth of the donkey, and she said unto Balaam, What have I done unto thee, that thou hast beaten me these shalosh regalim (three times)?
29 And Balaam answered the donkey, Because thou hast mocked me; If only there were a cherev in mine hand, would I have killed thee.
30 And the donkey said unto Balaam, Am not I thine donkey, upon which thou hast ridden ever since I was thine unto this day? Was I ever accustomed to do so unto thee? And he said, Loh.
31 Then Hashem opened the eyes of Balaam, and he saw the Malach Hashem standing in the derech, and his cherev drawn in his hand; and he bowed down his head, and fell facedown.
32 And the Malach Hashem said unto him, Why hast thou beaten thine donkey these shalosh regalim? Hinei, I came l’satan (as adversary, opposer) to thee, because thy derech is perverse before me;
33 And the donkey saw me, and turned from me these shalosh regalim; had she not turned from me, surely now also I would have slain thee, and saved her alive.
34 And Balaam said unto the Malach Hashem, Chatati (I have sinned); for I was without da’as that thou stoodest in the derech against me; now, therefore, if it displease thee, I will return home.
35 And the Malach Hashem said unto Balaam, Go with the anashim; but only the devar (message) that I shall speak unto thee, that thou shalt speak. So Balaam went with the sarim (princes) of Balak.
36 And when Balak heard that Balaam was come, he went out to meet him unto the city of Moav at the Arnon border, which is in the farthest point of the boundary.
37 And Balak said unto Balaam, Did I not earnestly send unto thee to summon thee? Why camest thou not unto me? Am I not able indeed to honor thee?
38 And Balaam said unto Balak, Hinei, I am come unto thee; have I now any power at all to say anything? The devar (word, message) which Elohim putteth in my mouth, that shall I speak.
39 And Balaam went with Balak, and they came unto Kiryat Chutzot.
40 And Balak sacrificed oxen and sheep, and sent to Balaam, and to the sarim that were with him.
41 And it came to pass on the next day, that Balak took Balaam, and brought him up on the high places of Baal, that thence he might see a portion of HaAm.
23:1 And Balaam said unto Balak, Build me here shivah mizbechot, and prepare for me here shivah bulls and shivah rams.
2 And Balak did as Balaam had spoken; and Balak and Balaam offered on each mizbe’ach a bull and a ram.
3 And Balaam said unto Balak, Stand by thy olah, and I will go; perhaps Hashem will come to meet me; and whatsoever He showeth me I will tell thee. And he went to a barren height.
4 And Elohim met Balaam, and he said unto Him, I have prepared shivah hamizbechot, and I have offered upon each mizbe’ach a bull and a ram.
5 And Hashem put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak.
6 And he returned unto him, and, hinei, he stood by his olah, he, and all the sarim of Moav.
7 And he took up his mashal, and said, Balak Melech Moav hath brought me from Aram (Syria), out of the mountains of the east, saying, Come, curse for me Ya’akov, and come, denounce Yisroel.
8 How shall I curse, whom El hath not cursed? Or how shall I denounce, whom Hashem hath not denounced?
9 For from the top of the rocks I see him, and from the heights I behold him; see, the people shall live apart, and shall not be reckoned among the Goyim.
10 Who can count the dust of Ya’akov, and the number of the fourth part of Yisroel? Let my nefesh die the death of the yesharim (righteous ones), and let my latter end be like his!
11 And Balak said unto Balaam, What hast thou done unto me? I brought thee to curse mine enemies, and, hinei, thou hast altogether put a brocha on them.
12 And he answered and said, Must I not take heed to speak that which Hashem hath put in my mouth?
13 And Balak said unto him, Come with me unto another place, from where thou mayest see them; thou shalt see part but not all of them, and curse them for me from there.
14 And he brought him into the sadeh of Tzophim, to the top of Pisgah, and built shivah mizbechot, and offered a bull and a ram on each mizbe’ach.
15 And he said unto Balak, Stand here by thy olah, while I meet Hashem over there.
16 And Hashem met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.
17 And when he came to him, hinei, he stood by his olah, and the sarim of Moav with him. And Balak said unto him, What hath Hashem spoken?
18 And he took up his mashal, and said, Rise up, Balak, and hear; pay heed unto me, thou son of Tzippor.
19 El is not an ish, that He should lie; neither a ben adam, that He should change His mind; hath He said, and shall He not do it? Or hath He spoken, and shall He not carry it out?
20 Hinei, I have received commandment to make brocha; and He hath blessed; and I cannot reverse it.
21 He hath not beheld avon in Ya’akov, neither hath He seen amal (trouble) in Yisroel. Hashem Elohav is with him, and the [jubilant] shout of a melech is about him.
22 El brought them out of Mitzrayim; He is for them like the strength of a wild ox.
23 Surely there is no nachash (augury) in Ya’akov; neither is there any kesem (divination) in Yisroel; at the time it is spoken to Ya’akov and to Yisroel what El doeth!
24 See, the people shall rise up as a lioness, and lift up himself as an ari; he shall not lie down until he devours the prey, and drinks the dahm of the slain.
25 And Balak said unto Balaam, Neither curse them at all, nor at all make a brocha on them.
26 But Balaam answered and said unto Balak, Did I not tell thee, saying, All that Hashem speaketh, that I must do?
27 And Balak said unto Balaam, Come now, I will bring thee unto another place; perhaps it will please HaElohim that thou mayest curse them for me from there.
28 And Balak brought Balaam unto the top of Peor, that overlooks Yeshimon.
29 And Balaam said unto Balak, Build me here shivah mizbechot, and prepare here shivah bulls and shivah rams for me.
30 And Balak did as Balaam had said, and offered a bull and a ram on each mizbe’ach.
24:1 And when Balaam saw that it was tov in the eyes of Hashem to bless Yisroel, he went not, as at other times, to use nechashim (sorceries, divination, looking for omens) but he set his face toward hamidbar.
2 And Balaam lifted up his eyes, and he saw Yisroel encamped according to their Shevatim; and the Ruach Elohim came upon him.
3 And he took up his mashal, and said, Balaam ben Beor hath said, the man whose eyes are open hath said,
4 He hath said which heard the words of El, which saw the machazeh Shaddai (vision of Shaddai), which falling prostrate, but having his eyes open:
5 Mah tovu ohalecha (How goodly, beautiful, are thy tents), O Ya’akov, and mishkenotecha (thy dwellings, tabernacles), O Yisroel!
6 As the valleys are they [the tents of Yisroel] spread forth, as ganot (gardens) by the riverside, like aloes which Hashem hath planted, and as cedar trees beside the mayim.
7 He shall pour the [rainfall] mayim out of his buckets, and his zera shall have mayim rabbim, and his Melech shall be more exalted than Agag, and Malchuso (His Kingdom) shall be upraised.
8 El brought him forth out of Mitzrayim. He hath the strength of a wild bull. He shall devour the Goyim his enemies and break their atzmot, and pierce them through with his khitzim.
9 He crouched, he lay down as an ari, and as the lioness; who shall stir him up? Mevarakhecha is he that makes a barucha on thee, and cursed is he that curseth thee.
10 And af Balak (anger of Balak) was kindled against Balaam, and he struck his hands together; and Balak said unto Balaam, I summoned thee to curse mine enemies, and, hinei, thou hast altogether blessed them these shalosh p’amim.
11 Therefore now flee thou to thy mekom; I thought to kibed (honor, reward) thee honorably; but, hinei, Hashem hath kept thee back from kavod (honor, reward).
12 And Balaam said unto Balak, Spoke I not also to thy malachim which thou didst send unto me, saying,
13 If Balak would give me his bais full of kesef and zahav, I cannot go beyond the commandment of Hashem, to do either tovah or ra’ah of mine own lev; but what Hashem saith, that will I say!
14 And now, hinei, I go back unto my people; come therefore, and I will warn thee what HaAm HaZeh shall do to thy people in the Acharit HaYamim.
15 And he took up his mashal, and said, Balaam ben Beor hath said, the man whose eyes are open hath said,
16 He hath said, which heard the words of El, and knew the Da’as Elyon, which saw the Machazeh Shaddai, falling prostrate, but having his eyes open:
17 I see him, but not now; I behold him, but not karov (near); there shall come a Kokhav (Star, i.e. Moshiach, see Targums) out of Ya’akov, and a Shevet (Sceptre) shall rise out of Yisroel, and shall strike through the temples (i.e., sides of the head) of Moav, and destroy all the Bnei Shet.
18 And Edom shall be a possession; Seir also shall be a possession for his enemies; but Yisroel shall do valiantly.
19 Out of Ya’akov shall come he that shall have dominion, and shall destroy him that remaineth of the Ir.
20 And when he looked on Amalek, he took up his mashal, and said, Amalek was the reshit of the Goyim; but his acharit (latter end) shall be that unto destruction.
21 And he looked on the Keini (Kenites), and took up his mashal, and said, Strong is thy moshav (dwelling place), and thou puttest thy ken (nest) in a rock.
22 Nevertheless Kayin shall be for burning, while Asshur (Assyria) shall carry thee away captive.
23 And he took up his mashal, and said, Oy, who shall live when El doeth this?
24 And ships shall come from the coast of Kittim (Cyprus), and shall afflict Asshur (Assyria), and shall afflict 'Ever (i.e., Region beyond the River [Euphrates]), and he also shall be unto destruction.
25 And Balaam rose up, and went and returned to his makom (place, home); and Balak also went his way.
25:1 And Yisroel was staying in Sheetim, and HaAm began to commit whoredom with the Banot Moav.
2 And they invited the people unto the zevakhim of their g-ds; and the people did eat and bowed down to their g-ds.
3 And Yisroel joined himself unto Baal-Peor [see Num.23:28]; and the Af Hashem was kindled against Yisroel.
4 And Hashem said unto Moshe, Take Kol Rashei HaAm, and kill them, hanging them [on a tree, stake], before Hashem against the shemesh, that the fierce Af Hashem (Anger of Hashem) may be turned away from Yisroel.
5 And Moshe said unto the shofetim of Yisroel, Slay ye every one his men that were joined unto Baal-Peor.
6 And, hinei, one of the Bnei Yisroel came and brought unto his brethren a woman from Midyan before the eyes of Moshe, and before the eyes of Kol Adat Bnei Yisroel, who were weeping before the entrance of the Ohel Mo’ed.
7 And when Pinchas ben Eleazar ben Aharon HaKohen saw it, he rose up from among HaEdah, and took a romach (spear) in his yad;
8 And he went after the ish Yisroel into the inner tent, and thrust through both of them, the ish Yisroel, and the isha through her belly. So the maggefah (plague) was stopped from the Bnei Yisroel.
9 And those that were the mesim (dead ones) in the maggefah (plague) were twenty and four thousand.)
TODAY'S LAWS & CUSTOMS:
• ETHICS OF THE FATHERS: CHAPTER 5
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Five.
Link: Ethics of the Fathers, Chapter 5
• SANCTIFICATION OF THE MOON
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
TODAY IN JEWISH HISTORY:
• PASSING OF RABBI PINCHAS HOROWITZ (1805)
Rabbi Pinchas HaLevi Horowitz of Nikelsburg (1730-1805) was the rabbi of Frankfurt and the author of Sefer Hafla'ah and Sefer HaMikneh -- commentaries on the Talmud -- and Panim Yafot, an exegesis on the Torah. Rabbi Pinchas and his brother Rabbi Shmuel Shmelke were students of the Mezritcher Maggid. They were amongst the first adherents to the Chassidic movement to hold rabbinic posts in Germany. The famed Rabbi Moshe Sofer, known as the Chatam Sofer, considered Rabbi Pinchas to be one of his main teachers.
Link: The Rabbi and the Ox
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: with Rashi
• Chapter 24
14. And now, I am going to my people. Come, I will advise you...what this people will do to your people at the end of days." יד. וְעַתָּה הִנְנִי הוֹלֵךְ לְעַמִּי לְכָה אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים:
I am going to my people: “From now I am like the rest of my people,” for the Holy One, blessed is He, had departed from him.
הולך לעמי: מעתה הריני כשאר עמי, שנסתלק הקב"ה מעליו:
Come, I will advise you: what action you should take. What is that counsel? “The God of these [people] hates immorality [thus, entice them to sin with your women…] as it is related in [the chapter of] Cheilek (Sanh. 106a). The proof that Balaam offered this counsel to cause them to stumble through immorality is that it says, ”They were the ones who were involved with the children of Israel on Balaam’s advice" (31:16).
לכה איעצך: מה לך לעשות. ומה היא העצה, אלהיהם של אלו שונא זמה הוא כו', כדאיתא בחלק (סנהדרין קו א) תדע שבלעם השיא עצה זו להכשילם בזמה, שהרי נאמר הן הנה היו לבני ישראל בדבר בלעם (לקמן לא, טז):
what this people will do to your people: This is an elliptical verse, [and it means,] I will advise you how to make them stumble, and tell you how they will punish Moab at the end of days. “And crush the princes of Moab” (verse 17); the Targum [Onkelos] elaborates on the abbreviated Hebrew.
אשר יעשה העם הזה לעמך: מקרא קצר הוא זה, איעצך להכשילם, ואומר לך מה שהן עתידין להרע למואב באחרית הימים:
15. He took up his parable and said, "The word of Balaam, son of Beor, the word of a man with an open eye. טו. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן:
16. The word of the one who hears God's sayings and perceives the thoughts of the Most High; who sees the vision of the Almighty, fallen yet with open eyes. טז. נְאֻם שֹׁמֵעַ אִמְרֵי אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם:
and perceives the thoughts of the Most High: to determine the precise moment that He becomes angry. - [Ber. 7a]
ויודע דעת עליון: לכוין השעה שכועס בה:
17. I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth. יז. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל בְּנֵי שֵׁת:
I see it: I see that prominence and greatness of Jacob, but it is not at present, only at a later time.
אראנו: רואה אני שבחו של יעקב וגדולתן, אך לא עתה היא, אלא לאחר זמן:
A star has gone forth: As the Targum [Onkelos] renders, an expression similar to“He has bent (דָּרַ) his bow” (Lam. 2:4), for a star shoots out like an arrow; in old French, destent, as if to say, his good fortune shall rise [prosper].
דרך כוכב: כתרגומו, לשון דרך קשתו (איכה ב ד), שהכוכב עובר כחץ, ובלע"ז דישטנ"ט (מזנק) כלומר יקום משל:
and a staff will arise: A king who rules dominantly.
וקם שבט: מלך רודה ומושל:
which will crush the princes of Moab: This refers to David, of whom it says,“he laid them on the ground and measured two cord-lengths to put to death…” (II Sam. 8:2). - [Mid. Aggadah]
ומחץ פאתי מואב: התרגום מפרש קוצר העברי ויקטול וכו':
and uproot: Heb. וְקַרְקַר is a term denoting ‘digging’ as in,“I dug (קַרְתִּי) ” (II Kings 19:24);“to the hole of the pit from which you were dug out (נֻקַּרְתֶּם) ” (Is. 51:1);“may the ravens of the valley pick it out (יִקְּרוּהָ) ” (Prov. 30:17); in French, forer.
ומחץ פאתי מואב: זה דוד, שנאמר בו השכב אותם ארצה וימדד שני חבלים להמית וגו' (שמואל ב' ח ב):
all the sons of Seth: All the nations, for they are all descended from Seth, the son of Adam [lit., the first man].
וקרקר: לשון קורה כמו אני קרתי (מלכים ב' יט כד) מקבת בור נקרתם (ישעיה נא א) יקרוה עורבי נחל (משלי ל יז) פורי"יר בלע"ז (לנקב):
18. Edom shall be possessed, and Seir shall become the possession of his enemies, and Israel shall triumph. יח. וְהָיָה אֱדוֹם יְרֵשָׁה וְהָיָה יְרֵשָׁה שֵׂעִיר אֹיְבָיו וְיִשְׂרָאֵל עֹשֶׂה חָיִל:
and Seir shall become the possession of his enemies: For his enemy, Israel.
והיה ירשה שעיר אויביו: ישראל:
19. A ruler shall come out of Jacob, and destroy the remnant of the city." יט. וְיֵרְדְּ מִיַּעֲקֹב וְהֶאֱבִיד שָׂרִיד מֵעִיר:
A ruler shall come out of Jacob: There will be another ruler from Jacob.
וירד מיעקב: ועוד יהיה מושל אחר מיעקב:
and destroy the remnant of the city: Of the most prominent [city] of Edom, that is, Rome. He says this regarding the King Messiah, of whom it says, “and may he reign from sea to sea,” (Ps. 72:8),“ and the house of Esau shall have no survivors” (Obad. 1:18). - [Mid. Aggadah]
והאביד שריד מעיר: מעיר החשובה של אדום והיא רומי, ועל מלך המשיח אומר כן, שנאמר בו וירד מים עד ים (תהלים עב ח) ולא יהיה שריד לבית עשו (עובדיה א, יח):
20. When he saw Amalek, he took up his parable and said, "Amalek was the first of the nations, and his fate shall be everlasting destruction." כ. וַיַּרְא אֶת עֲמָלֵק וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד:
He saw Amalek: He perceived the retribution destined to befall Amalek.
וירא את עמלק: נסתכל בפורענותו של עמלק:
Amalek was the first of the nations: He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).
ראשית גוים עמלק: הוא קדם את כלם להלחם בישראל, וכך תרגם אונקלוס ואחריתו ליאבד בידם, שנאמר תמחה את זכר עמלק (דברים כה יט):
21. When he saw the Kenite, he took up his parable and said, "How firm is your dwelling place, and your nest is set in a cliff. כא. וַיַּרְא אֶת הַקֵּינִי וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ:
He saw the Kenite and said: Since the Kenites were encamped near Amalek, as it is said, “Saul said to the Kenite…” (I Sam. 15:6), he mentions him after Amalek. He perceived the greatness of the sons of Jethro [known also as Keni], of whom it is said,“Tirathites (תִּרְעָתִים), Shimathites (שִׁמְעָתִים), Sochathites (סוֹכָתִים)” (I Chron. 2:55), [expounded on in Sifrei (Beha’alothecha 42) as follows: תִּרְעָתִים, so called because they heard the shofar blast (תְּרוּעָה) on Mount Sinai, because they would cry out (מַתְרִיעִים) and be answered, because they dwelled at the entrance to the gates (תַּרְעֵי) of Jerusalem; שִׁמְעָתִים, so called because they obeyed (שָׁמְעוּ) their father’s command (to abstain from drinking wine and to live in tents, as in Jer. 35:8, 9); סוֹכָתִים, so called because they did not anoint themselves (לֹא סָכוּ) with oil and because they dwelt in booths (סֻכּוֹת)].
וירא את הקיני: לפי שהיה קיני תקוע אצל עמלק, כענין שנאמר ויאמר שאול אל הקיני וגו' (שמואל א' טו, ו) הזכירו אחר עמלק, נסתכל בגדולתן של בני יתרו שנאמר בהם תרעתים שמעתים שוכתים (דברי הימים א' ב נה):
How firm is your dwelling place: [Balaam asks Jethro, who is Keni,] “I wonder how you merited this? Were you not with me in the counsel [we gave Pharaoh] ”Come, let us deal wisely with them"? (Exod. 1:10) Yet now you have settled yourself in the firmness and strength of Israel. — [Sanh. 106a]
איתן מושבך: תמה אני מהיכן זכית לכך הלא אתה עמי היית בעצת הבה נתחכמה לו (שמות א י), ועתה נתישבת באיתן ומעוז של ישראל:
22. For if Kain is laid waste, how far will Assyria take you captive?" כב. כִּי אִם יִהְיֶה לְבָעֵר קָיִן עַד מָה אַשּׁוּר תִּשְׁבֶּךָּ:
For if Kain is laid waste: Fortunate are you that you are settled in this stronghold, for you will never be banished from the world. Even if you are destined to be exiled with the ten tribes, and be eliminated from the place where you had settled, what of it?
כי אם יהיה לבער קין וגו': אשריך שנתקעת לתוקף זה שאינך נטרד עוד מן העולם, כי אף אם אתה עתיד לגלות עם עשרת השבטים ותהיה לבער ממקום שנתישבת שם, מה בכך:
how far will Assyria take you captive?: How far will he exile you? Perhaps as far as Halah or Habor? That is not considered being banished from the world, but being moved from one place to another, and you shall return with the other exiles.
עד מה אשור תשבך: עד היכן הוא מגלה אותך, שמא לחלח וחבור, אין זה טרוד מן העולם, אלא טלטול ממקום למקום ותשוב עם שאר הגליות:
23. He took up his parable and said, Alas! Who can survive these things from God? כג. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר אוֹי מִי יִחְיֶה מִשֻּׂמוֹ אֵל:
He took up his parable…: Since he mentioned the captivity by Assyria, he says-
וישא משלו וגו': כיון שהזכיר את שביית אשור אמר
Alas! Who can survive these things from God?: Who can save himself from the One who designates these things, so that the One who decrees [namely, God] should not put these things [into effect] against him? [And what are these terrible things?] That Sennacherib will arise and confuse all the nations, and furthermore, “ships will come from the Kittites”-the Kittites, who are the Romans, shall go forth in huge warships against Assyria.
אוי מי יחיה משומו אל : מי יכול להחיות את עצמו משומו את אלה שלא ישים עליו הגוזר את אלה, שיעמוד סנחריב ויבלבל את כל האומות, ועוד יבואו צים מיד כתים ויעברו כתיים שהן רומיים בבירניות גדולות על אשור:
24. Ships will come from the Kittites and afflict Assyria and afflict those on the other side, but he too will perish forever." כד. וְצִים מִיַּד כִּתִּים וְעִנּוּ אַשּׁוּר וְעִנּוּ עֵבֶר וְגַם הוּא עֲדֵי אֹבֵד:
and afflict those on the other side: And they shall afflict those on the other side of the river [Euphrates].
וענו אשור וענו עבר: וענו אותם שבעבר הנהר:
but he too will perish forever: Similarly does Daniel explain [concerning the Roman empire],“until the beast was slain and its body destroyed” (Dan. 7:11).
וגם הוא עדי אובד: וכן פירש דניאל עד די קטילת חיותא והובד גשמה (דניאל ז יא):
ships: Heb. וְצִים, huge ships, as it is written,“ וְצִי אַדִּיר ” (Is. 33:21) which the Targum [Jonathan] renders as“a great ship.” - [Yoma 77b]
וצים: ספינות גדולות, כדכתיב וצי אדיר (ישעיה לג כא) תרגומו ובורני רבתא:
25. Balaam arose, went, and returned home, and Balak went on his way. כה. וַיָּקָם בִּלְעָם וַיֵּלֶךְ וַיָּשָׁב לִמְקֹמוֹ וְגַם בָּלָק הָלַךְ לְדַרְכּוֹ:
Chapter 25
1. Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites. א. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב:
in Shittim: That is its name. — [Sanh. 106a]
בשטים: כך שמה:
to commit harlotry with the daughters of Moab: As a result of Balaam’s advice, as is stated in [the chapter entitled] "Cheilek’ (Sanh. 106a).
לזנות אל בנות מואב: על ידי עצת בלעם כדאיתא בחלק:
2. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods. ב. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן:
and prostrated themselves to their gods: When his urge overcame him, and he said to her, “Submit to me,” she took out an image of Peor from her bosom and said to him, “Bow down before this.” - [Sifrei Balak 1]
וישתחוו לאלהיהן: כשתקף יצרו עליו ואומר לה השמעי לי, והיא מוציאה לו דמות פעור מחיקה ואומרת לו השתחוה לזה:
3. Israel became attached to Baal Peor, and the anger of the Lord flared against Israel. ג. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר אַף יְהֹוָה בְּיִשְׂרָאֵל:
Peor: [פְּעוֹר was so named] because before it they bared פּוֹעֲרִין their anus before it and relieved themselves. This was the manner of its worship. - [Sifrei Balak 1]
פעור: על שם שפוערין לפניו פי הטבעת ומוציאין רעי, וזו היא עבודתו:
and the anger of the Lord flared against Israel: He sent a plague upon them.
ויחר אף ה' בישראל: שלח בהם מגפה:
4. The Lord said to Moses, "Take all the leaders of the people and hang them before the Lord, facing the sun, and then the flaring anger of the Lord will be removed from Israel. ד. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהֹוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף יְהֹוָה מִיִּשְׂרָאֵל:
Take all the leaders of the people: to judge those who worshipped Peor. — [Sanh. 35a]
קח את כל ראשי העם: לשפוט את העובדים לפעור:
and hang them: The [idol] worshippers.
והוקע אותם: את העובדים:
and hang them: Heb. הוֹקַע. This refers to [death by] hanging, as we find with the sons of Saul [where a similar expression is used,]“and we shall hang them (הוֹקַעֲנוּם) for the Lord” (II Sam. 21:6), and there hanging is specifically mentioned. Idolatry is [punishable] by stoning, and all those stoned are also hanged [as is stated in Sanh. 45b according to Rabbi Eliezer].
והוקע: היא תליה, כמו שמצינו בבני שאול והוקענום לה' (שמואל ב' כא ו) ושם תליה מפורשת בעבודה זרה בסקילה, וכל הנסקלין נתלין:
facing the sun: for all to see. The Midrash Aggadah (Mid. Tanchuma Balak 19) says: The sun identified the sinners, for the cloud folded back from the area above him and the sun shone on him. —
נגד השמש: לעין כל. ומדרש אגדה השמש מודיע את החוטאים, הענן נקפל מכנגדו והחמה זורחת עליו:
5. Moses said to the judges of Israel, "Each of you shall kill the men who became attached to Baal Peor. ה. וַיֹּאמֶר משֶׁה אֶל שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר:
Each of you shall kill the men: Each one of the Israelite judges executed two, and there were eighty-eight thousand Israelite judges, as is stated in Sanhedrin [18a].
הרגו איש אנשיו: כל אחד ואחד מדייני ישראל היה הורג שנים, ודייני ישראל שמונה רבוא ושמונת אלפים, כדאיתא בסנהדרין (יח א):
6. Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses and before the eyes of the entire congregation of the children of Israel, while they were weeping at the entrance of the Tent of Meeting. ו. וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל אֶחָיו אֶת הַמִּדְיָנִית לְעֵינֵי משֶׁה וּלְעֵינֵי כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד:
Then an Israelite man came: The tribe of Simeon gathered around Zimri, who was their prince, and they said to him, “We have been sentenced to death, yet you sit there [and remain silent] etc.,” as it is related in [the chapter of] Elu hen hanisrafin’ (Sanh. 82a).
והנה איש מבני ישראל בא: נתקבצו שבטו של שמעון אצל זמרי שהיה נשיא שלהם, אמרו לו אנו נדונין במיתה ואתה יושב וכו', כדאיתא באלו הן הנשרפין (סנהדרין דף פב א):
the Midianite woman: Cozbi the daughter of Zur (see verse 15).
את המדינית: כזבי בת צור:
before the eyes of Moses: They said to him, “Moses, is this one forbidden or is she permitted? If you say it is forbidden, who permitted for you the daughter of Jethro…?” as is stated there (Sanh. 82a).
לעיני משה: אמרו לו משה, זו אסורה או מותרת, אם תאמר אסורה, בת יתרו מי התירה לך וכו', כדאיתא התם:
while they were weeping: The law [that anyone cohabiting with a non-Jewish woman is to be executed by zealots] eluded him. [Therefore,] they all burst out weeping. At the incident of the golden calf Moses [successfully] confronted six hundred thousand as it says, “He ground it until it was powder…” (Exod. 32:20), yet here he appeared so helpless? However, [this happened] so that Phinehas should come and take what was due to him. — [Mid. Tanchuma Balak 20]
והמה בוכים: נתעלמה ממנו הלכה כל הבועל ארמית קנאים פוגעים בו געו כלם בבכיה. בעגל עמד משה כנגש ששים רבוא, שנאמר (שמות לב כ) ויטחן עד אשר דק וגו' וכאן רפו ידיו, אלא כדי שיבא פינחס ויטול את הראוי לו:
7. Phinehas the son of Eleazar the son of Aaron the kohen saw this, arose from the congregation, and took a spear in his hand. ז. וַיַּרְא פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ:
Phinehas…saw: He saw the deed and reminded himself of the law. He said to Moses, “I learned from you, ‘If someone cohabits with an Aramean [heathen] woman, zealots have a right to strike him [dead].’ ” He replied to him, “Let the one who reads the letter be the agent to carry it out.” Immediately,“he took a spear in his hand….” - [Sanh. 82a]
וירא פינחס: ראה מעשה ונזכר הלכה, אמר לו למשה מקובלני ממך הבועל ארמית קנאין פוגעין בו, אמר לו קריינא דאגרתא איהו ליהוי פרוונקא, מיד ויקח רומח בידו וגו':
8. He went after the Israelite man into the chamber and drove [it through] both of them; the Israelite man, and the woman through her stomach, and the plague ceased from the children of Israel. ח. וַיָּבֹא אַחַר אִישׁ יִשְׂרָאֵל אֶל הַקֻּבָּה וַיִּדְקֹר אֶת שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת הָאִשָּׁה אֶל קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל:
into the chamber: Into the tent.
אל הקבה: אל האהל:
through her stomach: Heb. קֳבָתָהּ, as in,“the jaw and the maw (וְהַקֵּבָה)” (Deut. 18:3). He aimed for the male organ of Zimri and her female organs and everyone saw that he had not killed them for nothing. Many miracles happened to him…, as it is related there (Sanh. 82b).
אל קבתה: [אל הקיבה] כמו הלחיים והקיבה כיון בתוך זכרות של זמרי ונקבות שלה, וראו כלם שלא לחנם הרגם, והרבה נסים נעשו לו כו', כדאיתא התם (סנהדרין פב ב):
9. Those that died in the plague numbered twenty four thousand. ט. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף:
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Daily Tehillim: Psalms Chapters 39 - 43
• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 11
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, Tammuz 7, 5774 • July 5, 2014
Shaar Hayichud Vehaemunah, beginning of Chapter 11
The Alter Rebbe explained in the previous chapter that the Sefirot — the Divine attributes, and the Divine wisdom and Will — are designated by their respective names only in relation to created beings, which are granted existence and life and guidance by Him Who enclothes Himself in those attributes.
However, since these attributes are united with Him in a perfect unity, they are not identifiable by any names whatever when considered relative to Him. In this they correspond to the sunlight that is still within the sun: it is not deemed “light”, because at that stage it is absolutely absorbed within its source.
The Alter Rebbe now goes on to explain that not only are the attributes and Sefirot called by their respective names in relation to created beings alone, but even the Ten Utterances — through which the attributes become manifest, thereby bringing created beings into existence and providing them with life — are also called “Utterances” only in relation to created beings. They are not called so relative to G d, however, inasmuch as they are united with the attributes, which in turn are united in perfect unity with the Holy One, blessed be He.
והנה עשרה מאמרות גם כן נקראו בשם מאמרות לגבי הנבראים בלבד
The Ten Utterances are also designated “Utterances” only in relation to created beings, since this is a term that relates to revelation, as shall presently be explained.
כי כמו שהמדות שבנשמת האדם, כשבאות להתגלות במעשה
For just as the emotive attributes of the human soul, when they surface in order to be revealed in [a corresponding] action,
הן באות מלובשות באותיות המחשבה
appear enclothed in the letters of thought, [so do the attributes of the Holy One, blessed be He].
כגון מדת החסד ורחמים שבנשמה, אי אפשר לבוא לידי התגלות בפועל ממש, כי אם על ידי שמחשב בדעתו ומהרהר מעשה הצדקה וחסד, לעשותה בפועל ממש
For example, the soul’s attribute of kindness and mercy cannot be revealed (i.e., find expression) in actual deed unless one first thinks about and contemplates doing an actual act of charity and kindness,
כי אי אפשר לעשות בלי מחשבה
for one cannot act without thought.
It sometimes happens that before an emotive attribute finds expression in action, it must first become enclothed not only in thought but also in speech. This is now explained.
ואם מצוה לאחרים לעשות, כמו המלך
If a person, such as a king, commands others to perform [an act of kindness],
אזי מתלבשת מדת החסד, וגם אותיות המחשבה, באותיות הדבור
then the attribute of kindness and with it the letters of thought are garbed in the letters of speech.
וכן כשמדבר דברי חסד ורחמים לרעהו
(1This is also the case when one speaks words of kindness and compassion to his friend.)
Thus, it is through letters of thought or letters of speech that the soul’s faculties and attributes are revealed.
כך, על דרך משל, מדותיו של הקב״ה, כשבאות לבחינת התגלות פעולתן בתחתונים
So, figuratively speaking, when the emotive attributes of the Holy One, blessed be He, reach the level at which their activity is to be revealed in the lower [worlds],
נקרא גילוי זה והמשכת פעולה זו בשם מאמר וצירוף אותיות
this revelation and the flow of this action are called an “Utterance” and a combination of letters,
שהרי אי אפשר שתהיה שום פעולה נמשכת ממדותיו הקדושות, בלי צירופים הנקראים בשם אותיות
for there can be no action proceeding from His holy emotive attributes without [the intermediacy of] combinations which are called “letters”.
Action can result (or be revealed) from G d’s emotive attributes only when a number of particular powers combine to produce this revelation.
כגון לבריאת האור ממדת החסד, נמשך ממנה המשכת פעולה וכח, לפעול ולברוא בו את האור
For instance, for the creation of light from the attribute of kindness, there issued from it a flow of action and a power with which to produce and create the light.
The attribute of kindness is capable of producing varying results and various manifestations of creation, as shall soon be explained. In order for it to create light rather than something else, the attribute of Chesed must produce a specific revelation and power whose makeup is such that specifically light will be created from it.
והמשכת כח זה וחיות זו נקראת בשם מאמר ואותיות: יהי אור
The flow of this power and this life-force is called by the name of the “Utterance” and the [combination of the] letters [that constitute the Biblical phrase], “Let there be light.”
כי אף שאינן כאותיות מחשבה שלנו, חס ושלום
Although they are not actual letters of thought like our letters of thought, G d forbid,
The Alter Rebbe had previously drawn an analogy: just as a person’s soul is revealed through letters of thought, so too do the Divine attributes become manifest through letters of thought. He therefore forestalls any misunderstanding by pointing out in the above clause that whereas the soul actually contains letters, with all their inherent limitations, this is not so Above.
מכל מקום הם ענין המורה על התהוות האור מאין ליש
nevertheless, they are similar to our letters of thought in that they are a phenomenon which indicates the bringing into existence of the light from nothing; i.e., they are the particular power that creates light.
שלכן נברא האור מהמשכת כח זה, ולא נבראו ממנו דברים אחרים שנבראו גם כן ממדת החסד, כמו מים וכיוצא בהם
Hence, light was created from this flow of power, and not other things which were also created from the attribute of kindness, such as water and the like,
Thus, the combination of letters is such that this Divine power specifically creates light. It is therefore deemed to be the “Utterance” which proclaimed, “Let there be light.” This selfsame attribute of kindness creates other things, such as water,
מפני שנתלבשו בהם כחות בבחינת צירופים אחרים, המורים על התהוות המים וכיוצא
because in them were clothed powers from other combinations, which indicate the bringing into existence of water and the like.
ונמצא כי כל חיות וכחות הנמשכות ממדותיו הקדושות לתחתונים, לבראם מאין ליש ולהחיותם ולקיימם, נקראו בשם אותיות הקדושות
Accordingly, all life-forces and powers which issue from [G d’s] holy emotive attributes to the lower [worlds], to create them ex nihilo and to give them life and sustain them, are called “holy letters.”
שהן בחינת המשכת החיות מרצונו וחכמתו ומדותיו, להתהוות עולמות ולהחיותם
These are the flow of the life-force from His Will and His wisdom and His emotive attributes, to bring worlds into being and give them life.
והם שני מיני עולמות
These worlds that are created by the letters are of two kinds:
עלמין סתימין דלא אתגליין, הם המתהווים וחיים וקיימים מכחות והמשכות נעלמות, כמו אותיות המחשבה שבנשמת האדם על דרך משל
“hidden worlds unrevealed,” which come into existence and live and are sustained by concealed powers and life-forces, like, for example, the letters of thought in the human soul;
Just as the letters of each man’s thought are concealed from others, these Divine powers are similarly concealed from created beings. From them were created the “hidden worlds.”
ועלמין דאתגליין נבראו וחיים מהתגלות שנתגלו כחות והמשכות הנעלמות, הנקראות בשם אותיות המחשבה
and “worlds revealed,” [which] were created and live from the revelation of the hidden powers and life-forces called “letters of thought.”
וכשהן בבחינת התגלות, להחיות עלמין דאתגליין
When these [“letters of thought”] are in a state of revelation, in order to give life to the revealed worlds,
נקראות בשם מאמרות ודבר ה׳ ורוח פיו
they are called “Utterances” and “the word of G d” and the “breath of His mouth,”
כמו אותיות הדבור באדם, דרך משל, שהן מגלות לשומעים מה שהיה צפון וסתום בלבו
like, for example, the letters of a man’s speech, which reveal to his listeners what was concealed and hidden in his heart.
Likewise, the Divine “letters of speech” are a revelation of the force that grants existence and infuses life into those created beings that are of the category of “worlds revealed.”
FOOTNOTES
1. Parentheses are in the original text.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Shabbat, Tammuz 7, 5774 • July 5, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 113
Doing Work with Animal Designated for Sacrifice
"You shall not do any work with the firstborn of your ox"—Deuteronomy 15:19.
It is forbidden to do work with an animal designated for sacrifice [e.g., to use the animal to plow or to transport a load].
Doing Work with Animal Designated for Sacrifice
Negative Commandment 113
Translated by Berel Bell
And the 113th prohibition is that we are forbidden from doing work with sanctified animals.
The source of this commandment is G‑d's statement,1 "Do not work with your firstborn ox."
[This verse speaks only about the firstborn animals, but] we derive the prohibition from working with all sanctified animals from the law of the firstborn.
It has been explained in the end of tractate Makkos2 that one who works with a sanctified animal is punished by lashes.
FOOTNOTES
1.Deut. 15:19.
2.21b.
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Rambam:
• 1 Chapter: Avadim Avadim - Chapter Three Avadim - Chapter Three
Halacha 1
A master is obligated to provide sustenance for the wife of every Hebrew servant. This applies when their marriage has been consummated as nisuin, but not when she is merely an arusah, or if she is awaiting her yavam. And this applies only when she is permitted to her husband. If, however, she is forbidden to him by a Torah prohibition, or even if she is a sh'niyah, the master is not required to provide her with her sustenance. This is derived from Exodus 21:3: "His wife together with him" - i.e., a woman who is fit to live together with him. Similarly, the master is liable to provide the servant's sons and daughters with their sustenance.
These concepts are derived as follows: With regard to the release of a servant sold by the court, it is written ibid.: "If he is married to a woman, his wife will leave together with him." Would you think that because the master purchased the servant, the servant's wife would be placed in servitude? Instead, the verse is stated for the sole purpose of teaching that the master is obligated to provide the servant's wife with her sustenance.
With regard to the release of a servant who sells himself, Leviticus 25:41 states: "And he shall depart from you, he and his children with him." And with regard to the release of a servant sold to a gentile, it is written ibid.:54: "And he shall go out in the Jubilee year, he and his children with him."
This applies to a wife or children the servant had at the time he was sold, or a wife and children that he acquired after the sale, provided he married with the consent of his master. If, however, the servant married without the consent of his master, the master is not obligated to provide for her sustenance.
Halacha 2
Although a master is obligated to provide for the sustenance of a servant's wife and children, he is not entitled to the proceeds of their work at all. Instead, the proceeds of the work of the servant's wife and any ownerless objects she finds belong to her husband. Whatever rights the husband has in his relationship with his wife, he retains although he is a Hebrew servant.
Halacha 3
When a servant is sold by the court, his master has the option of giving him a Canaanite maid-servant as a wife. This applies to the master who purchased him or the son who becomes his master if the master dies. He may give him a Canaanite maid-servant as a wife and compel him to engage in relations with her so that she gives birth to slaves that he conceived.
She is permitted to him throughout the period of his servitude, as implied by Exodus 21:4: "If his master will give him a wife." A person who sells himself as a servant is forbidden to marry a Canaanite slave, as are all other Jews.
Halacha 4
A Hebrew servant is not permitted to marry a Canaanite maid-servant unless he already has a Jewish wife and children. If, however, he does not have a Jewish wife and children, his master may not give him a Canaanite maid-servant against his will. This concept is part of the Oral Tradition.
Even if the man sold as a servant is a priest, he is permitted to marry a Canaanite maid-servant throughout the duration of his servitude.
Halacha 5
If a Hebrew servant has a wife and children, although his master may give him a Canaanite maid-servant as a wife, he may not separate the Hebrew servant from his Jewish wife and children. This is implied by the phrase "his wife together with him." He may not give him two maid-servants, nor may he give one maid-servant to two Hebrew servants, as he is allowed to do with regard to his Canaanite slaves,as implied by the phrase: "Give him a wife."
When a servant whose master gave him a Canaanite maid-servant and whose ear was pierced does not desire to leave his master's domain when the Jubilee year arrives, although his master urges him to depart, if his master injures him his master is not liable. He is permitted to strike him, because at that time, the servant becomes prohibited to have relations with a maid- servant.
Halacha 6
A person who sells himself may not prolong his servitude by having his ear pierced. If, however, a servant was sold by the court, worked for six years and does not desire to receive his freedom, he may have his ear pierced. In this instance, he must work until the Jubilee year, or until his master dies.
Halacha 7
Even though the master leaves a son, the servant whose ear was pierced does not serve the son. This is derived from the exegesis of Exodus 21:6: "And he shall serve him forever." This is interpreted to mean: "And he shall serve him," and not his son; "forever," until the Jubilee year. We thus learn that a servant whose ear was pierced gains his freedom only at the Jubilee or with the death of his master.
Halacha 8
A Hebrew servant who is a priest may not have his ear pierced, because this gives him a physical blemish that disqualifies him from service in the Temple, and Leviticus 25:41 states: "And he shall return to his family," to the status that he enjoyed previously. He does not, however, return to the position of authority that he previously held.
Halacha 9
How is the servant's ear pierced? His master brings him to a court of three judges and the servant makes his statements in their presence. At the conclusion of the six-year period, he brings him to the door or to the doorpost as they are standing affixed in the building. It could be done near the door or the doorpost of the master, or one belonging to any other person.
He should pierce his right ear, in the middle lobe of the ear, with a metal awl until it reaches the door, as Deuteronomy 15:17 states: "And you shall put it through his ear at the door." The doorpost is mentioned only to indicate that the servant may stand next to either the door or the doorpost. Just as the doorpost must be standing, so too, the door must be standing. But the piercing is done to the door.
The master himself pierces the servant's ear, as Exodus 21:6 states: "His master shall pierce" i.e., he, and not his son, his agent or an agent of the court. The ears of two servants should not be pierced at the same time, for mitzvot should not be performed in bundles.
Halacha 10
More particulars can be derived from the exegesis of Exodus 25:5: "If the servant shall certainly say" - i.e., he must repeat his statement. "The servant" - he must make this statement as a servant - i.e., he must make and repeat his statement at the conclusion of the six years of servitude, at the beginning of the last p'rutah's worth of his servitude.
What is implied? That there remain from the final day at least a p'rutah's worth or slightly more of the servant's time. If, however, there remained less than a p'rutah's worth of time, it is as if he made the statements after the six years were concluded.
Halacha 11
If the servant has a Canaanite maid-servant as a wife and children from her, and his master does not have a wife and children, his ear should not be pierced, as implied by Deuteronomy 15:16: "Because he loves you and your household."
If the master has a wife and children, and the servant does not have a wife and children, his ear should not be pierced, as implied by Exodus 21:5: "I love my master, my wife and my children." If the servant loves his master, but his master does not love him, his ear should not be pierced, as implied by Deuteronomy, op. cit.: "It is good for him with you." If the master loves the servant, but the servant does not love his master, his ear should not be pierced, as implied by Deuteronomy, op. cit.: "He loves you."
If the servant is sick, but his master is not sick, his ear should not be pierced, as implied by: "It is good for him with you." If the master is sick, but the servant is not sick, or they are both sick, his ear should not be pierced, as implied by: "It is good for him with you" - i.e., they both must share in goodness.
Halacha 12
What are the differences between a servant who sells himself and a servant sold by the court? A servant who sells himself does not have his ear pierced, while a servant sold by the court has his ear pierced. A servant who sells himself is forbidden to marry a Canaanite maid-servant, while the master of a servant sold by the court may compel the servant to marry a Canaanite maid-servant.47
A servant who sells himself may be sold to a gentile, while a servant sold by the court may be sold only to a Jew, as Deuteronomy 15:12 states: "When your brother is sold to you" - i.e., the court sells him only to "you."
A servant who sells himself may be sold for six years or for more than six years, while a servant sold by the court may be sold for only six years. A servant who sells himself does not receive a severance gift, while a servant sold by the court does receive a severance gift.
Halacha 13
According to the Oral Tradition, we learned that a Hebrew maid-servant may not have her servitude prolonged by having her ear pierced. This appears to be reflected from the relevant verses. For with regard to the piercing of a servant's ear, Exodus 21:5 states: "I love my master, my wife and my children."
What then is implied by Deuteronomy 15:17: "Even to your maid-servant do this"? It teaches that just as it is a mitzvah to give a severance gift to a Hebrew servant, so too, it is a mitzvah to give a Hebrew maid-servant a severance gift.
Halacha 14
Whoever sends away his servant or maid-servant empty-handed transgresses a negative commandment, as Deuteronomy 15:13 states: "Do not send him away empty-handed." The verse also made provision for this to be remedied with a positive commandment, as Ibid.:14 states: "You shall certainly give him a severance gift."
This applies to a Hebrew servant who is released at the conclusion of his six years of servitude, at the advent of the Jubilee, or at the death of his master. Similarly, a severance gift is given to a Hebrew maid-servant who is released under these circumstances, or because she displays signs of physical maturity. When, however, a servant or a maid-servant purchases his freedom by paying the pro-rated portion of his purchase price, a severance gift need not be given, as implied by Ibid.:13 "When you send him away from you as a free man." A servant who redeems himself is not being sent away free. Instead, he pays the amount of money due for the time he was obligated to work and then departs.
Ibid.:14 states: "Give him a generous severance gift from your sheep, your threshing floor and your vat as God has blessed you." By mentioning sheep, a threshing floor and a vat, the verse indicates that the servant must be given objects that will naturally increase and generate blessing as a severance gift. He need not, however, be given money or garments.
How much should he be given? He should not be given less than 30 selaim worth. This may be from one substance or from many substances. This figure parallels the 30 selaim paid as a fine for killing a servant, which Exodus 21:32 states: "Give to his master."
The severance gift must be given whether the master's household was blessed because of the servant's presence or whether it was not blessed, as it is written: "Give him a generous severance gift" - i.e., in all situations. Why then does the verse say: "As God has blessed you"? To teach that you should give him according to the measure of blessing you have been granted.
Halacha 15
If the servant fled and the Jubilee fell and thus he attains his freedom, his master is not obligated to grant him a severance gift, as implied by the term "When you send him away."
The severance gift granted a Hebrew servant is his own; a creditor may not expropriate it. The severance gift granted a Hebrew maid-servant and any ownerless object she finds belong to her father. If her father dies before it reaches his possession, it belongs to her. He brothers have no right to it. For a person cannot transfer to his son as an inheritance a right that he possesses with regard to his daughter.
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Rambam:
• 3 Chapters: Me`ilah Me`ilah - Perek 2, Me`ilah Me`ilah - Perek 3, Me`ilah Me`ilah - Perek 4
Me`ilah - Perek 2
Halacha 1
The prohibition against me'ilah does not apply to sacrifices of a lesser degree of sanctity until the blood has been cast on the altar. If the blood has been cast on the altar, the prohibition against me'ilah applies to the fats and organs until they are taken to the ashheap, for they are designated for the altar's pyre. The prohibition against me'ilah does not apply to an entity that is to be eaten as explained.
Even if the fats and the organs were brought to the altar before the blood was cast upon it, the prohibition against me'ilah does not apply until the blood is cast. If the fats and the organs were taken outside the Temple Courtyard before the blood was cast, the prohibition against me'ilah does not apply until the blood is cast. If the blood was cast while they were outside and they had not been brought back in, the prohibition against me'ilah does apply, for casting the blood has an effect on the status of a sacrifice, whether it leads to a lenient ruling or a stringent one.
Halacha 2
The prohibition against me'ilah applies to all the sacrifices of the most sacred order from the time they were consecrated until the blood is cast upon the altar. Once the blood is cast, the prohibition against me'ilah applies to the portions of them that are to be consumed entirely by the altar's pyre until they are burnt and taken to the ashheap. The prohibition against me'ilah does not apply to the portions that are to be eaten, as explained.
Halacha 3
What is implied? The prohibition against me'ilah applies to a burnt-offering - both of fowl and of an animal, the handful of meal and the frankincense from a meal-offering, a meal-offering of priests, the chavitin offering of the High Priest, and the meal-offering of the accompanying offerings, from the time they were consecrated until they were taken out to the ashheap after being burnt on the altar.
Halacha 4
Similarly, the prohibition against me'ilah applies to the bull and the goats that are burnt from the time they were consecrated until they are burnt - and their burning is complete - in the ashheap and their meat is burnt thoroughly,in their entirety. Before it is burnt thoroughly, the prohibition against me'ilah applies to it even though it is in the ashheap.
Halacha 5
Similarly, the prohibition against me'ilah applies to the red heifer from the time it was consecrated until it was reduced to ash. Even though its status is that of an entity consecrated for the improvement of the Temple, concerning it, Numbers 19:9 states: "It is a sin-offering." It is one of the conditions established by the court that a person does not violate the prohibition against me'ilah with the ashes of the red heifer.
Halacha 6
The prohibition against me'ilah applies to all the following: sin-offerings of animals, guilt-offerings, and communal peace-offerings from the time they were consecrated until the blood is cast on the altar. Once the blood is cast, the prohibition against me'ilah applies to their organs and fats until they are taken to the ashheap. The prohibition against me'ilah does not apply to the meat.
Similarly, the prohibition against me'ilah applies to a sin-offering of fowl from the time it is consecrated until its blood is presented on the altar. After its blood was presented, the prohibition against me'ilah does not apply. It is, however, forbidden to benefit from its murah and its feathers. If one benefits from them after the blood is presented, he does not violate the prohibition against me'ilah.
Halacha 7
The prohibition against me'ilah applies to meal-offerings from the time they were consecrated, even though they have not become consecrated by being placed in a sacred utensil, until the handful of meal is offered on the altar's pyre. Once the handful is offered, the remainder of the offering is permitted to be eaten. If the remainder of the offering becomes disqualified or lacking in substance and then the handful is offered, a question arises. Since offering the handful does not cause the remainder to be permitted to be eaten in such a situation, there is an unresolved doubt if the meal-offering is absolved from the prohibition against me'ilah or not.
Halacha 8
The prohibition against me'ilah applies to the showbread from the time it was consecrated - even though it was not baked - until the bowls of frankincense are offered on the altar's pyre. Once the bowls of frankincense were offered, it is permitted to be eaten. Similarly, the prohibition against me'ilah applies to the two loaves of Shavuot from the time they were consecrated, even before they were baked, until the blood of the sheep is cast on the altar. After the blood of the sheep was cast, they are permitted to be eaten.
Halacha 9
The prohibition against me'ilah applies to the libations once they have been consecrated. Once they are poured and descend to the shittin,the prohibition against me'ilah no longer applies.
As long as the water which is poured as a libation on the Sukkot holiday is in the golden jug, benefit should not be derived from it, but one who benefits is not liable for me'ilah. If it was placed in the pitcher, the prohibition against me'ilah applies to it in its entirety, for it is one of the libations.
Halacha 10
The prohibition against me'ilah applies to the log of oil brought by a person afflicted by tzara'at from the time that it was consecrated in a sacred vessel until the blood of the guilt offering was cast on the altar. Once the blood of the guilt-offering was cast, one should not benefit from it until the placements are made from it, but the prohibition against me'ilah no longer applies. After the placements were made, it is permitted for the priests to partake of the remainder of the oil like the meat of sin-offerings and guilt-offerings.
Halacha 11
The prohibition against me'ilah does not apply to any of the blood of sacrificial animals that were slaughtered whether before atonement is attainedor after atonement is attained until it flows out to the Kidron River. Once it flows out to the Kidron River, the prohibition against me'ilah applies to itbecause it was sold as fertilizer for gardens and the proceeds of the sale are consecrated. If, however, one lets the blood of a consecrated animal, it is forbidden to benefit from that blood and the prohibition of me'ilah applies to it. Since the animal cannot exist without blood, it is considered as its body.
Halacha 12
With regard to the bones, the giddim, the horns, and the hoofs which were separated from sacrificial animals of the highest degree of sanctity. The prohibition against me'ilah applies to those separated before the blood was cast on the altar, but not to those which were separated after the blood was cast.
With regard to the bones of a burnt-offering that were separated before the the blood was cast on the altar, once the blood is cast, the prohibition no longer applies.The casting of the blood causes them to be permitted. If they were separated after the blood was cast, the prohibition against me'ilah applies to them forever.47
When the bones of a burnt-offering fly off the altar before midnight, the prohibition against me'ilah applies.After midnight, that prohibition no longer applies even though they flew off before midnight. The rationale is that since midnight arrived, all of the bones are considered as if they have been consumed by fire and as if they have been reduced to ash.
Halacha 13
When a coal flies off the altar - whether before midnight or after midnight - it is forbidden to benefit from it, but the prohibition against me'ilah does not apply. The prohibition against me'ilah applies to a coal that was consecrated for the improvement of the Temple. It is forbidden to benefit from a flame, but the prohibition against me'ilah does not apply to it.
Halacha 14
The prohibition against me'ilah applies to the ashes of the outer altar, both before the ash is removed from the altar and after it was removed.
Halacha 15
With regard to the ashes of the inner altar and the ashes of the Menorah, we may not benefit from them, but the prohibition against me'ilah does not apply to them.
Halacha 16
Whenever there is an animal that was consecrated for a sacrifice of the most sacred order that contracted a disqualifying physical blemish - whether the blemish preceded its consecration or came afterwards - the prohibition against me'ilah applies until it is redeemed. This even applies if the animal is unable to be sacrificed because of a time factor.
A different law applies with regard to turtle-doves whose time to be offered] has not arrived and young doves whose time to be offered has passed that were consecrated to be offered on the altar. Even though it is forbidden to benefit from them, one who derives benefit has not violated the prohibition against me'ilah. The rationale is that since they are not fit to be redeemed, they are comparable to sin-offerings consigned to death. Therefore the prohibition against me'ilah does not apply to them.
Me`ilah - Perek 3
Halacha 1
When animals consecrated as sacrifices for the altar die, the prohibition against me'ilah no longer applies to their carcasses according to Scriptural Law. Nevertheless, the prohibition continues to apply according to Rabbinic Law. Similarly, if sacrificial animals will become disqualified because of matters that disqualify such animals as we have already explained, the prohibition against me'ilah continues to apply according to Rabbinic decree.
When does the above apply? When there was no time that the sacrificial animal could be eaten by the priests. Different rules apply, however, if animals consecrated as sacrifices of the highest order of sanctity which are intended to be eaten had a time when they were permitted and then disqualified and forbidden to be eaten. Since they were permitted at a given time, the prohibition against me'ilah does not apply to those entities that are fit to be eaten, as we explained.
What is implied? When sacrifices of the highest order of sanctity were disqualified before their blood was presented on the altar according to law, e.g., they were slaughtered in the southern portion of the Temple Courtyard even though the blood was received in the north, they were slaughtered in the north, but the blood was received in the south, they were slaughtered during the day and the blood was cast on the altar at night, they were slaughtered at night, but the blood was cast during the day, they were offered with a disqualifying intent concerning time or place, the blood was received by unacceptable persons even though it was cast by acceptable ones, it was cast by unacceptable persons even though it was received by acceptable ones, all of the blood and the meat were taken out of the Temple Courtyard before the blood was cast, or the blood remained overnight - in all these instances, the principle of me'ilah applies forever, because there was never a time when these offerings were permitted to be eaten.
If, however, the blood reached the altar as commanded, but afterwards the meat or the portions to be offered on the altar remained overnight, or the meat or those portions became impure, or were taken outside the Temple Courtyard, or a portion of the meat was taken outside before the blood was cast, in all these instances and the like, the prohibition against me'ilah does not apply to the remainder of the meat, because there was a time when it was permitted to be eaten, as explained above.
Halacha 2
If persons who are unacceptable received a portion of the blood and cast it on the altar and then others who are acceptable to perform Temple service received the remainder of the animal's lifeblood and cast it on the altar, the prohibition against me'ilah no longer applies to the meat. The rationale is that the sacrifice is acceptable, because the unacceptable persons do not cause the remainder of the lifeblood to be considered as remnants unless he is unacceptable due to ritually impurity. In that instance, since he is fit for communal Temple service, he causes the remainder of the blood to be considered as remnants.
Halacha 3
What is implied? If an impure priest received the blood and cast it on the altar, even if afterwards an acceptable person received the remainder of the life blood and cast it on the altar, this sacrificial animal never had a time when its meat was permitted and the prohibition of me'ilah applies to the meat in its entirety. The rationale is that this blood is considered as "remnants" and the casting of "remnants" on the altar is not effective.
We have already explained that the prohibition against me'ilah does not apply to sacrifices of a lesser degree of sanctity except to the fats and organs after the blood is cast on the altar, provided the casting is effective. If, however, sacrifices of a lesser degree of sanctity have been disqualified as piggul, the prohibition against me'ilah does not apply to their fats and organs even though the blood has been cast. Similarly, if the blood was taken outside the Temple Courtyard, the prohibition against me'ilah does not apply to their fats and organs even though it was brought back in and cast on the altar.
Halacha 4
It is forbidden to benefit from any of the sin-offerings that are consigned to death, e.g., the offspring of a sin-offering, an animal onto which its holiness was transferred, or the like. If one benefits, he does not violate the prohibition against me'ilah.
Halacha 5
The prohibition against me'ilah applies to all the sin-offerings which should be allowed to pasture until they contract a blemish until they are redeemed.
Halacha 6
The following laws apply if one set aside his sin-offering, it was lost, he set aside another one instead of it, afterwards, the first one was found, and they are both present. If both of them were slaughtered at the same time and cast the blood of one of them, the prohibition against me'ilah does not apply neither to the meat whose blood was cast on the altar, nor to the meat of the other even though the second one is not fit to be eaten. The rationale is that if one desires one may cast the blood of this one or the other one. If, however, one slaughtered one after the other, the blood of the first one is not effective with regard to the other, even after it is cast on the altar, for there was no time that it was fit for its meat to be permitted.
Halacha 7
The prohibition against me'ilah apply to all sin-offerings of fowl or burnt-offerings of fowl that were disqualified because of a deviation in the way they should have been offered or in the place where they were offered. An exception is a burnt-offering of a fowl on which melikah was performed on the lower half of the altar for the sake of a sin-offering. Although it did not fulfill the obligation of the owners, the prohibition of me'ilah does not apply, since he changed its intent, the place where it was offered, and the manner in which it was offered to a type of sacrifice to which the prohibition against me'ilah does not apply.
Halacha 8
When a meal-offering was brought in a manner causing it to be deemed piggul or it was brought with a disqualifying intent regarding the place - and similarly, if the two breads of Shavuot or the showbread were brought in a manner causing them to be deemed piggul or were brought with a disqualifying intent regarding the place, the prohibition against me'ilah applies to them, because there was never a time when they were permitted to be eaten.
Halacha 9
Similarly, if the handful of meal taken from a meal-offering was taken outside the Temple Courtyard or if it remained overnight, the prohibition against me'ilah applies to the remainder, because there was never a time when it was permitted to be eaten.
If, however, the handful became impure and it was offered on the altar's pyre, the prohibition against me'ilah does not apply to the remainder, because the High Priest's forehead plate brings about acceptance for the handful when it becomes impure, but not when it remained overnight or was taken outside the Courtyard.
When the remainder of the meal-offering was taken out or became impure and afterwards, the handful was offered on the altar's pyre, even though the remainder is forbidden to be eaten, the prohibition against me'ilah does not apply to it, for the handful was offered as commanded,
Halacha 10
When one benefits from any of the sacrifices of the highest degree of sanctity before their blood is cast on the altar or from the fats and organs of the sacrifices of a lesser degree of sanctity even after their blood has been cast, one derives benefit from a burnt-offering, or from the handful of meal, the frankincense, a meal-offering brought by priests, or a chavitin offering, the value of the benefit he receivedshould be used for free-will offerings. If he violated the prohibition against me'ilah with regard to a communal offering, the benefit he received should be given to the chamber.
Halacha 11
If one benefits from the meat of sacrifices of the most sacred order that became impure before the casting of the blood or one benefits from the fats and organs of sacrifices of a lesser degree of sanctity that became impure even though he brought them to the top of the altar before the casting of the blood, he is exempt.
Halacha 12
It is forbidden to benefit from the milk or the eggs of animals or fowl consecrated as sacrifices for the altar, but one who benefits does not violate the prohibition against me'ilah. For that reason, the offspring of a consecrated animal or the offspring of an animal designated for the tithe-offering should not nurse from its mother, but rather from another animal that is not consecrated.A person may make a gift, saying: "The milk of this unconsecrated animal will be consecrated in order that the offspring of consecrated animals will nurse from it so that they do not die."
Halacha 13
If one consecrated the value of an animal or a fowl to the altar, e.g., he said: "The value of this animal is consecrated for an accompanying offering" or "The value of this young dove is consecrated for a peace-offering," they are like entities consecrated for the improvement of the Temple. The prohibition against me'ilah applies to them, their milk, and their eggs, as will be explained.
Me`ilah - Perek 4
Halacha 1
When a person sets aside money for a sin-offering, a burnt-offering, a guilt-offering, turtle-doves, or young doves, the prohibition against me'ilah applies to them from the time he set them aside. If he set them aside for peace-offerings, the prohibition against me'ilah does not apply.
Halacha 2
When a person consecrated the value of one limb of an animal to the altar, there is an unresolved doubt whether the holiness spreads throughout the entire animal or not. Therefore it should be offered and not redeemed. If it is redeemed, the prohibition against me'ilah does not apply to the money used to redeem it.
Halacha 3
When a person sets aside money for the sacrifices to be offered at the conclusion of his nazirite vow, it is forbidden to benefit from it. If one benefits from it, he does not violate the prohibition against me'ilah, because all of the funds are fit to be used to purchase a peace-offering and the prohibition against me'ilah does not apply to a peace-offering, except to its fats and organs after the blood has been cast. If he dies, the money should be used for freewill offerings.
If the money was explicitly designated for the particular sacrifices, the money for the sin offering should be taken to the Mediterranean Sea. One should not benefit from them, nor does the prohibition against me'ilah apply. The money for the burnt-offering should be used for a burnt-offering and the prohibition against me'ilah applies.
When the person said: "This money is for my sin-offering and the remainder for my nazirite offering, if he benefited from all the remaining money, he violates the prohibition against me'ilah. If he benefited only from part of it, he does not violate that prohibition. Similarly, were he to say: "This money is for my burnt-offering and the remainder for my nazirite offering, if he benefited from all the remaining money, he violates the prohibition against me'ilah. If he benefited only from part of it, he does not violate that prohibition. The rationale is that the prohibition against me'ilah does not apply to a peace-offering.
If he set aside money and said: "This is for my burnt-offering; this is for my sin-offering; and this is for my peace-offering," and the money became intermingled, the prohibition against me'ilah applies both whether he benefited from the entire sum or only a portion of the money. What should he do to correct the situation? He should bring three animals and transfer the holiness of the money for the sin-offering wherever it is on one for a sin-offering, that of the money for the burnt-offering on one for a burnt-offering, and that of the money for the peace-offering on one for a peace-offering.
Halacha 4
When one of the individuals obligated to bring a pair of doves separated money and said: "This is for my obligation," the prohibition against me'ilah applies whether he benefited from the entire sum or only a portion of the money. If the person dies, the money should be used for freewill offering, as explained above with regard to a nazirite. The prohibition against me'ilah applies to it.
Halacha 5
When a person sets aside a sin-offering for partaking of forbidden fat and brings it for partaking of blood, he does not secure atonement. Therefore he is not considered to have violated the prohibition against me'ilah. If he set aside money for a sin-offering to atone for partaking of forbidden fat and instead purchased a sin-offering to atone for partaking of blood with it inadvertently, he can secure atonement with that offering. Therefore he has violated the prohibition against me'ilah applies. If he did so intentionally, he cannot secure atonement with that offering. Therefore he does not violate the prohibition against me'ilah.
Halacha 6
When a person sets aside two selaim for a guilt-offering and uses them to purchase two rams as ordinary animals, he has committed me'ilah, for he purchased ordinary animals with money designated for a guilt-offering. He is obligated to pay ten dinarim, i.e., the two selaim and an additional fifth. He should use this money to buy a ram for a guilt-offering and should bring another guilt-offering to atone for his me'ilah. Therefore if one of the two rams that he had purchased is worth two selaim and the other is worth ten dinarim, he should bring the one worth ten as a guilt offering for the money that he misappropriated and the additional fifth and he should bring the one worth two selaim as a guilt-offering for his violation of the prohibition of me'ilah.
Different rules apply if he purchased one of the rams as a guilt-offering and one as an ordinary animal. If the one purchased as a guilt-offering was worth two selaim, he should bring that for the first guilt-offering for which he was originally liable. Similarly, if the one purchased as an ordinary animal was worth two selaim, he should bring it as a guilt-offering for his misappropriation of consecrated funds, for he misappropriated one sela of the money originally set aside for a guilt-offering. He should pay five dinarim which should be used for a freewill offering.
Halacha 7
When one benefits from money set aside for a sin-offering before the sin-offering is offered, he should add a fifth to the amount he benefited and bring his sin-offering with this money. And he should bring a guilt-offering for his misappropriation of consecrated funds.
Similarly, when one benefits from money set aside for a guilt-offering before the guilt-offering is offered, he should add a fifth to the amount he benefited and bring his guilt-offering with this money. And he should bring a guilt-offering for his misappropriation of consecrated funds. The rationale is that the money paid for the misappropriation of animals consecrated to be offered on the altar should be used for such sacrifices. Money paid for the misappropriation of articles consecrated for the upkeep of the Temple should be used for that purpose.
In the instance mentioned above, if he discovered that he committed me'ilah with a portion of the money and afterwards, his sin-offering was sacrificed, but he did not set aside the money he misappropriated or he set it aside, but did not include it with the money for his sin-offering, the money he misappropriated and the additional fifth should be taken to the Mediterranean Sea. If he discovered that he committed me'ilah with a portion of the money and afterwards, his sin-offering was sacrificed, the money for the misappropriation and its additional fifth should be used for a freewill offering, for money is not set aside at the outset to be destroyed. In either instance, he must bring a guilt-offering for me'ilah.
Were the above situation to take place with regard to a guilt-offering, whether he discovered that he committed me'ilah before his guilt-offering was offered or afterwards, the money for the misappropriation and its additional fifth should be used for a freewill offering, because it is considered as money left over from a guilt-offering. And he must bring a guilt-offering for me'ilah.
Halacha 8
A person who sells an animal designated as a burnt-offering or a peace-offering has done nothing of consequence. According to Scriptural Law, the money should be returned to its original state. Nevertheless, our Sages penalized the purchaser and required that the money be used for a freewill offering. Even if the animal was worth four zuzim and it was sold for five, all of the five should be used for a freewill offering. The prohibition against me'ilah, however, does not apply, neither according to Scriptural Law, nor according to Rabbinic Law.
Halacha 9
The prohibition against me'ilah applies to articles set aside through vows. What is implied? A person said: "This loaf is considered like a sacrifice" or "...consecrated property for me." If he partakes of it, he violates the prohibition against me'ilah, even though the loaf is permitted to others. Therefore such an article cannot be redeemed, for it is only considered as consecrated for this person.
If he said: "This loaf is consecrated" or "...a sacrifice," whether he or someone else partakes of it, the prohibition against me'ilah is violated. Therefore it can be redeemed. If a ownerless loaf was before a person and he said: "This loaf is consecrated," should he take it to partake of it, he is considered to have misappropriated its entire value. If he took it to endow it to others, he is considered to have misappropriated the value of giving such a gift.
Halacha 10
When a person tells a colleague: "My loaf is considered as consecrated property for you," and then gives it to that colleague, the recipient violates the prohibition against me'ilah when he uses it. The giver does not violate this prohibition, because the article is not forbidden to him. Similar laws apply to all analogous situations applying to other types of vows; the prohibition against me'ilah applies to those forbidden to benefit from them.
All entities forbidden to a person because of a vow can be combined. If he derived a p'rutah's worth of benefit from the combination, he violates the prohibition against me'ilah.
Halacha 11
When a person says: "These plantings are a sacrifice if they are not cut down today" or "This garment is a sacrifice if it is not burnt today," and the day passed without the plantings being cut down or the garment being burnt, they are consecrated and they should be redeemed like other consecrated property. Only afterwards may one benefit from them.
If, however, he says: "These plantings are a sacrifice until they are cut down," he cannot redeem them. For whenever they will be redeemed, they will become consecrated again until they are cut down and once they are cut down, they need not be redeemed, but one may benefit from them immediately.
When does the above apply? When the person who consecrated them redeemed them. If, however, another person redeemed them, they do become ordinary property even though they have not been cut down and they are permitted even to the person who consecrated them.
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Hayom Yom:
• Shabbat, Tammuz 7, 5774 • 05 July 2014
"Today's Day"
Shabbat, Tamuz 7, 5703
Torah lessons: Chumash: Chukat, Shevi'i with Rashi.
Tehillim: 39-43.
Tanya: Ch. 11. The Ten (p. 333) ...in his heart. (p. 335).
My father said: In Chassidus the "beginning is wedged into the end and the end is wedged into the beginning."1 This is the state of igulim, "circles," without beginning or end. Nonetheless, order and system are crucial.
The Baal Shem Tov was systematic and orderly. The Maggid, his successor, insisted on order. And my great-grandfather - the Alter Rebbe - taught chassidim to be orderly. We see this in his maamarim, letters and melodies. Chassidim who had set times to come to the Rebbe in Lyozna - and later to Liadi - were not permitted to change this schedule without permission from the Rebbe.2 Any request for a change had to be justified with a reason.
The Rebbe had a special committee headed by his brother, R. Yehuda Leib, charged with overseeing order among chassidim. Another committee, under the Miteler Rebbe, directed the younger chassidim.
FOOTNOTES
1. See 16 Adar I.
2. See Rabbi Schneur Zalman of Liadi p. 109 (Kehot).
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Daily Thought:
A Year in a Day
As the entirety of the sun is reflected in every glistening droplet of water, so is the entirety of life reflected in your individual lifetime.
And in each of your years, you pass through the entirety of your life.
And in every day of your life you are born, live your life through, and pass on from this world.
All of life is found in your hands, today.(Torat Menachem 5748, page 573.)
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