Chabad - Today in Judaism - Today is: Friday, 13 Tammuz, 5774 - 11 July 2014
Today in Jewish History:
R. Yosef Yitzchak Freed (1927)
On the 13th of Tammuz of 1927, the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, received the documents authorizing his release from a sentence of exile to Kastroma in the interior of Russia. The Rebbe was actually notified of his release on Tammuz 12, but since that day was a legal holiday, the Certificate of Release freeing him to travel home was issued only the next day. Thus both the 12th and 13th of Tammuz are celebrated as a "festival of liberation" by the Chabad-Lubavitch community. (For more on the Rebbe's arrest and liberation, "Today in Jewish History" for yesterday, Tammuz 12).
Daily Study:
Chumash with Rashi - Parshat Pinchas, 6th Portion (Numbers 28:16-29:11)
Chapter 28
16. In the first month, on the fourteenth day of the month, [you shall offer up] a Passover offering to the Lord. טז. וּבַחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ פֶּסַח לַיהֹוָה:
17. On the fifteenth day of this month, a festival [begins]; you shall eat unleavened bread for seven days. יז. וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה חָג שִׁבְעַת יָמִים מַצּוֹת יֵאָכֵל:
18. On the first day is a holy convocation; you shall not perform any mundane work. יח. בַּיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8]
כל מלאכת עבודה: אפילו מלאכה הצריכה לכם, כגון דבר האבד המותרת בחולו של מועד אסורה ביום טוב:
19. You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you. יט. וְהִקְרַבְתֶּם אִשֶּׁה עֹלָה לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁנַיִם וְאַיִל אֶחָד וְשִׁבְעָה כְבָשִׂים בְּנֵי שָׁנָה תְּמִימִם יִהְיוּ לָכֶם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).
פרים: כנגד אברהם, שנאמר (בראשית יח, ז) ואל הבקר רץ אברהם:
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).
אילים: כנגד אילו של יצחק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10]
כבשים: כנגד יעקב שנאמר (בראשית ל, מ) והכשבים הפריד יעקב. ביסודו של רבי משה הדרשן ראיתי זאת:
20. Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up. כ. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ:
21. And you shall offer up one tenth for each lamb, for all seven lambs. כא. עִשָּׂרוֹן עִשָּׂרוֹן תַּעֲשֶׂה לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
22. And one young male goat for a sin offering to atone for you. כב. וּשְׂעִיר חַטָּאת אֶחָד לְכַפֵּר עֲלֵיכֶם:
23. You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering. כג. מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה:
24. Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation. כד. כָּאֵלֶּה תַּעֲשׂוּ לַיּוֹם שִׁבְעַת יָמִים לֶחֶם אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה עַל עוֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48]
כאלה תעשו ליום: שלא יהיו פוחתין והולכין כפרי החג:
25. The seventh day shall be a holy convocation for you; you shall not perform any mundane work. כה. וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
26. On the day of the first fruits, when you offer up a new meal offering to the Lord, on your festival of Weeks; it shall be a holy convocation for you, and you shall not perform any mundane work. כו. וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַיהֹוָה בְּשָׁבֻעֹתֵיכֶם מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b]
וביום הבכורים: חג השבועות קרוי בכורי קציר חטים על שם שתי הלחם, שהם ראשונים למנחת חטים הבאים מן החדש:
27. You shall offer up a burnt offering with a spirit of satisfaction to the Lord: two young bulls, one ram, and seven lambs in the first year. כז. וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁנַיִם אַיִל אֶחָד שִׁבְעָה כְבָשִׂים בְּנֵי שָׁנָה:
28. Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram. כח. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד:
29. One tenth for each lamb, for all seven lambs. כט. עִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
30. One young male goat to atone for you. ל. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם:
31. You shall offer this up besides the continual burnt offering and its meal offering they shall be unblemished for you, as well as their libations. לא. מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתוֹ תַּעֲשׂוּ תְּמִימִם יִהְיוּ לָכֶם וְנִסְכֵּיהֶם:
they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a]
תמימים יהיו לכם ונסכיהם: אף הנסכים יהיו תמימים. למדו רבותינו מכאן שהיין שהעלה קמחין פסול לנסכים:
Chapter 29
1. And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you. א. וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ יוֹם תְּרוּעָה יִהְיֶה לָכֶם:
2. You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished. ב. וַעֲשִׂיתֶם עֹלָה לְרֵיחַ נִיחֹחַ לַיהֹוָה פַּר בֶּן בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם:
3. And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. ג. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר שְׁנֵי עֶשְׂרֹנִים לָאָיִל:
4. And one tenth for each lamb, for the seven lambs. ד. וְעִשָּׂרוֹן אֶחָד לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
5. And one young male goat as a sin offering, to atone for you. ה. וּשְׂעִיר עִזִּים אֶחָד חַטָּאת לְכַפֵּר עֲלֵיכֶם:
6. [This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord. ו. מִלְּבַד עֹלַת הַחֹדֶשׁ וּמִנְחָתָהּ וְעֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם כְּמִשְׁפָּטָם לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהֹוָה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year.
מלבד עלת החדש: מוספי ראש חדש שהוא ביום ראש השנה:
7. And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work. ז. וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם כָּל מְלָאכָה לֹא תַעֲשׂוּ:
8. You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished. ח. וְהִקְרַבְתֶּם עֹלָה לַיהֹוָה רֵיחַ נִיחֹחַ פַּר בֶּן בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם יִהְיוּ לָכֶם:
9. And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. ט. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד:
10. One tenth for each lamb, for the seven lambs. י. עִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
11. A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations. יא. שְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד חַטַּאת הַכִּפֻּרִים וְעֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם:
besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering.
מלבד חטאת הכפרים: שעיר הנעשה בפנים האמור באחרי מות, שגם הוא חטאת:
and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings.
ועלת התמיד: ומלבד עולת התמיד תעשו עולות הללו:
and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day.
ונסכיהם: מוסב על המוספין הכתובים ועל תעשו והוא לשון ציווי מלבד עולת התמיד ומנחתה תעשו את אלה ונסכיהם. וכן כל ונסכיהם האמורים בכל המועדות חוץ משל קרבנות החג שכל ונסכה ונסכיהם ונסכיה שבהם מוסבים על התמיד ואינן לשון ציווי, שהרי נסכיהם של מוספין כתובין לעצמן בכל יום ויום:
-------
Daily Tehillim - Psalms Chapters 69-71
Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
-------
Tanya Igeret HaTeshuva , Chapter 2
Lessons in Tanya
Today's Tanya
Friday, 13 Tammuz 5774 - July 11, 2014
Igeret HaTeshuva , Chapter 2
Repentance, as the Alter Rebbe explained in the opening chapter, is in no way synonymous with fasting for a sin that one has committed; repentance merely entails abandoning the sin for all time. This is so even with regard to transgressions — those punishable by excision or by execution — whose atonement becomes complete through suffering. Even in these instances the suffering is not intended to be self-inflicted through fasting, but is brought on from Above.
אך כל זה לענין כפרה ומחילת העון, שנמחל לו לגמרי מה שעבר על מצות המלך כשעשה תשובה שלמה
However, all this refers to atonement and forgiveness of the sin — [the offender] is pardoned completely for having violated the command of the King once he has repented fully.
Atonement and forgiveness thus do not require fasting. If the individual repents fully:
ואין מזכירין לו דבר וחצי דבר ביום הדין, לענשו על זה חס ושלום בעולם הבא, ונפטר לגמרי מן הדין בעולם הבא
No charge nor semblance of an accusation is mentioned against him on the day of judgment so that he should be punished for his sin, G‑d forbid, in the World to Come; in his trial there he is completely exonerated.
אמנם שיהיה לרצון לפני ה׳, ומרוצה וחביב לפניו יתברך כקודם החטא, להיות נחת רוח לקונו מעבודתו, היה צריך להביא קרבן עולה
Nonetheless, in order that he should be acceptable before G‑d, as beloved of Him as before the sin, so that his Creator might derive delight from his service, — [in past times] he would bring an olah offering,1 in addition to his repentance,
אפילו על מצות עשה קלה שאין בה כרת ומיתת בית דין
even for [transgressing] an ordinary positive commandment that involves no excision or execution.
כמו שדרשו רז״ל בתורת כהנים על פסוק: ונרצה לו
In this spirit our Sages in Torat Kohanim interpret the verse,2 “It shall be acceptable for him,” — that the olah offering causes a person who violated a positive command to become acceptable to G‑d.
וכדאיתא בגמרא פרק קמא דזבחים, דעולה מכפרת על מצות עשה, והיא דורון לאחר שעשה תשובה ונמחל לו העונש
Thus too we find in the Talmud, in the first chapter of Zevachim,3 that the olah offering atones for [the violation of] positive commandments; it is a “gift” [that is offered] after one has repented and been pardoned his punishment.
וכאדם שסרח במלך ופייסו על ידי פרקליטין, ומחל לו
This is like the case of a man who displeased his king, appeased him through intercessors, and was forgiven by him;
אף על פי כן שולח דורון ומנחה לפניו, שיתרצה לו לראות פני המלך
still he will send a gift, so that the king might consent that he appear again before his sovereign.
The olah offering was similarly brought as a gift to G‑d after the offender had repented and had been granted a pardon, in order that he once again find favor in His eyes, and be beloved by Him as before the sin.
ולשון מכפרת, וכן מה שכתוב בתורה: ונרצה לו לכפר עליו
(4The expression “atones” quoted from the Talmud, and in the verse,5 “It shall be acceptable for him, to atone for him,”
אין זו כפרת נפשו
does not refer to the soul’s atonement for the sin, for this is accomplished through repentance,
אלא לכפר לפני ה׳, להיות נחת רוח לקונו
but rather (so to speak) his restoration before G‑d, so that he will bring his Creator gratification; no vestige of the sin will remain, and the former offender will be beloved of G‑d as before,
כדאיתא שם בגמרא
as the Talmud teaches there — that once the person has been pardoned, then comes the gift of the olah offering,
וכמו שכתוב: תמים יהיה לרצון
and as the verse states:6 “It shall be perfect, so that it be acceptable.”)
ועכשיו שאין לנו קרבן להפיק רצון מה׳, התענית הוא במקום קרבן, כמו שכתוב בגמרא: שיהא מיעוט חלבי ודמי שנתמעט כאלו הקרבתי לפניך כו׳
Today, when we have no offerings to call forth G‑d’s pleasure, fasting replaces the offering. As the Talmud says, that the prayer of one who is fasting is:7 “May my loss of fat and blood brought about through fasting be regarded as though I had offered it to You [as a sacrifice on the altar].”
The purpose of fasting, then, is that one become acceptable to G‑d just as before the sin.
ולכן מצינו בכמה תנאים ואמוראים, שעל דבר קל היו מתענים תעניות הרבה מאד
This is why there are many cases of Talmudic Sages, who for some trivial fault undertook a great many fasts.
כמו רבי אלעזר בן עזריה, שהיה מתיר שתהא פרה יוצאה ברצועה שבין קרניה בשבת, וחכמים אוסרים, ופעם אחת יצאה כן פרתו של שכנתו, ולא מיחה בה, והושחרו שיניו מפני הצומות על שלא קיים דברי חביריו,
R. Elazar ben Azariah, for example, contended that a cow may go out wearing its strap between its horns on Shabbat, while his colleagues prohibited it. Once a neighbor’s cow went out with its strap and R. Elazar did not protest. Because he did not support his colleagues‘ view, he fasted so long that his teeth were blackened.8
וכן רבי יהושע, שאמר: בושני מדבריכם בית שמאי, והושחרו שיניו מפני הצומות
So, too, R. Joshua once remarked:9 “I am ashamed of your words, Beit Shammai.” His teeth, too, turned black through fasting.
ורב הונא, פעם אחת נתהפכה לו רצועה של תפילין, והתענה מ׳ צומות
Likewise Rav Huna, because his tefillin strap once turned over, undertook forty fasts.10
וכהנה רבות
Indeed, there are many such instances recorded about our Sages.
These fasts were not undertaken for the sake of repentance, nor as self-inflicted suffering in order to complete a process of atonement; these were not sins of the kind that required this. The sole purpose of these fasts was to restore the bonds of love between the former sinner and his Maker.
ועל יסוד זה
On this basis, that fasting substitutes for an offering, and as such has a place even when an individual does not need to undergo suffering in order to attain complete atonement,
לימד האריז״ל לתלמידיו על פי חכמת האמת מספר הצומות לכמה עונות וחטאים
the AriZal taught his disciples, according to the principles of the Kabbalah, the number of fasts to be undertaken for many transgressions,
אף שאין בהן כרת, ולא מיתה בידי שמים
even though they entail neither excision, nor death by divine agency — in which case suffering would be necessary.
כמו על הכעס, קנ״א תעניות וכו׳
Examples: for anger — 151 fasts;
ואפילו על איסור דרבנן, כמו סתם יינם, יתענה ע״ג תעניות וכו׳
even for transgressing a Rabbinic prohibition, such as drinking the wine of non-Jews — seventy-three fasts;
וכן על ביטול מצות עשה דרבנן, כמו תפלה, יתענה ס״א תעניות וכו׳
likewise for neglecting a positive Rabbinic enactment, such as prayer11 — sixty-one fasts.
ודרך כלל, סוד התענית היא סגולה נפלאה להתגלות רצון העליון ברוך הוא
As a general rule, the mystery of fasting is wondrously effective for the revelation of the Supreme Will,
כמו הקרבן, שנאמר בו: ריח ניחוח לה׳
similar to an offering, of which it is said,12 “An aroma pleasing to G‑d.”
וכמו שכתוב בישעיהו: הלזה תקרא צום ויום רצון לה׳
Thus in Isaiah13 we find, “Do you call this a fast and a day desirable to G‑d?!”
מכלל שהצום הנרצה הוא יום רצון
Obviously, an acceptable fast is a “desirable day.”.
FOOTNOTES
1. Vayikra 1:3.
2. Loc. cit., v. 4.
3. 7b.
4. Parentheses appear in the original.
5. Loc. cit., v. 4.
6. Vayikra 22:21.
7. Cf. Berachot 17a.
8. Yerushalmi, Beitzah 2:8.
9. Chagigah 22b.
10. Moed Katan 25a.
11. The Rebbe notes that we cannot adduce from here that the Alter Rebbe is of the opinion that the obligation of prayer is of Rabbinic origin. (This would be consonant with the statement in his Shulchan Aruch, Hilchot Tefillah, Section 106; it is also implied in the beginning of ch. 38 of Tanya [Vol. II in this series, p. 514], and in Likkutei Torah, Parshat Balak 70c. However, in the famous letter of the Alter Rebbe that appears in Beit Rebbe, Part I, p. 20a, he states outright that prayer is of Torah origin. In Mishnat Yoel this whole issue is debated and explained. In any event, no proof can be derived from the above text.) For according to all opinions the specific times for prayer are of Rabbinic origin; when one neglects this aspect of prayer, then the AriZal prescribes sixty-one fasts.
12. Vayikra 1:13.
13. 58:5.
-------
Rambam:
Daily Mitzvah P54, N156, N229, P16, P79 - Sefer Hamitzvot
Friday, 13 Tammuz 5774 - July 11, 2014
Positive Commandment 54 (Digest)
Rejoicing on the Festivals
"And you shall rejoice on your festival"—Deuteronomy 16:14.
The primary element of this mitzvah is the obligation to bring a Peace Offering (in addition to the Chagigah Peace Offering), known as the Simchah Peace Offering.
Also included in this mitzvah is the obligation to rejoice in a variety of ways. This includes eating meat, drinking wine (which is a paramount obligation), wearing new clothing, giving fruits and sweets to the women and children, and the Simchat Beit Hashoevah ("the Celebration of the Water Drawing") in the Temple that featured music and dancing.
The Torah requires us to include in our rejoicing the needy, the poor and the converts.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and offering the Festival Offering.
And the 54th mitzvah is that we are commanded to rejoice on the festivals.
The source of this commandment is G‑d's statement1 (exalted be He), "You shall rejoice on your festival."
It is the third of the commandments which are fulfilled on the festivals.2
The first obligation3 that is hinted to in this commandment is the obligation to bring a peace offering. These peace offerings are in addition to the Chagigah peace offerings. The Talmud4 calls them simchah peace offerings. It is regarding these peace offering that our Sages said,5 "Women are obligated in rejoicing."
Scripture states,6 "You shall sacrifice peace offerings and eat there, rejoicing before G‑d."
The details of this mitzvah too are explained in Tractate Chagigah.
Included in G‑d's statement,7 "You shall rejoice on your festival," are the instructions of our Sages,8 "You shall rejoice with all types of joy," including eating meat on the festivals, drinking wine, wearing new clothing, giving fruits and sweets to the women and children, and Simchas Beis HaShoevah, i.e. the rejoicing with musical instruments and dancing in the Temple [on Sukkos]. All the above are included in the commandment, "You shall rejoice on your festival."
The strictest obligation among them is drinking wine, since it is unique in [causing] joy. In the words of tractate Pesachim,9 "A man must bring joy to his children and household on the festival. How does he bring them joy? With wine." Our Sages also say there, "We learned, Rabbi Yehudah ben Beteira says, 'When the Temple was standing, the only way to fulfill the commandment of rejoicing was with meat [of the offerings], as it is written,10 "You shall sacrifice peace offerings." Today, the only way to fulfill the commandment is with wine, as it is written,11 "Wine rejoices the heart of man." ' " Our Sages also say, "Men [rejoice] in what is appropriate for them, and women [rejoice] in what is appropriate for them."12
Scripture requires that one include in this rejoicing also the needy,13 the poor and converts, as G‑d said,14 "[You shall rejoice on your festival, you...] and the Levite, the convert, the orphan, and the widow."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 16:14.
2.In addition to chagigah and re'iyah (P52, P53 above).
3.In addition to those enumerated below.
4.Chagigah 7b.
5.Ibid., 6a.
6.Deut. 27:7.
7.Ibid., 16:14.
8.Chagigah 8b.
9.109a.
10.Deut. 27:7.
11.Psalms 104:15.
12.Therefore the wine is what brings joy to the men, not the children.
13.This term comes to include the Levites. See Kapach 5731, note 8.
14.Deut. 16:14.
____________________________
Negative Commandment 156 (Digest)
Arriving in Jerusalem Empty-Handed
"And none shall appear before Me empty"—Exodus 23:15.
It is forbidden to arrive in Jerusalem for the festival pilgrimage without sacrifices to offer in the Temple. At the very least, one must bring a Burnt Offering and a Festival Offering.
And the 156th prohibition is that we are forbidden from going to the Temple to celebrate a festival without having a sacrifice to bring.
The source of this commandment is G‑d's statement1 (exalted be He), "Do not appear before Me empty-handed." It is obligatory that one has a burnt offering2 and peace offerings.3
The details of this mitzvah are explained in tractate Chagigah. This commandment does not apply to women.4
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 23:15.
2.Olas re'iyah (see P53)
3.I.e. chagigah peace offerings (see P52). See, however, Hilchos Chagigah, 1:1, which only mentions the burnt offerings.
4.Although women are obligated in all prohibitions, here they are exempt, since they are anyway exempt from these two offerings. See sources quoted in Kapach, 5731, note 80 for further discussion.
____________________________
Negative Commandment 229 (Digest)
Neglecting the Levite
"Be careful not to forsake the Levite"—Deuteronomy 12:19.
We are enjoined not to neglect the Levites, not to refrain from giving them the gifts due to them, and to invite them to join our celebration of the festivals.
And the 229th prohibition is that we are forbidden from abandoning the Levites by not giving them their complete portions and not bringing them joy on the festivals.1
The source of this commandment is G‑d's statement,2 "You must be careful lest you abandon the Levite all your days." The Sifri says, "The expression, 'you must be careful,' indicates a negative commandment. The expression, 'lest,' indicates a negative commandment."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1."It is the greatest mitzvah to invite a Levite, because he has no portion, no inheritance and no gifts of meat [as the priest does]. One must invite Levites to one's table and to bring them joy or to give them gifts of meat together with their ma'aser in order that they have everything they need." Hilchos Chagigah 2:14.
2.Deut. 12:19.
____________________________
Positive Commandment 16 (Digest)
Assembling the Jewish People
"Gather the people together, men, women, and children"—Deuteronomy 31:12.
On the second day of Sukkot on the year following the Sabbatical Year, it is a mitzvah for the entire nation to be gathered, and that verses from the Book of Deuteronomy be read before them.
And the 16th mitzvah is that we are commanded to gather the entire nation on the second day of Sukkos following each Shemittah year, and to read before them certain verses from the Book of Deuteronomy.
The source of this commandment is G‑d's statement1 (exalted be He), "You must gather together the people: the men, women, and children." This is the mitzvah of Hakhel.
In the beginning of Kiddushin2 our Sages say, "Women are exempt from all positive commandments which are time-bound." The Talmud then asks, "But Hakhel is a time-bound positive commandment,3 and women are obligated?!" The conclusion at the end of the discussion is, "One cannot learn from general principles."4
The details of this mitzvah, i.e. how one reads, who reads and what is read, are explained in the seventh chapter of tractate Sotah.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid., 31:12.
2.34a.
3.From here we see that Hakhel counts as a positive commandment.
4.Because sometimes there are exceptions (Rashi, ibid.). See Encyclopedia Talmudis, Vol. 1, p. 633.
5.41a. There it is explained that the King reads from a wooden podium in the women's courtyard of the Temple. He reads Deuteronomy 1:1-6:9, 11:13-21, 14:22-28:69
____________________________
Positive Commandment 79 (Digest)
Sanctifying Kosher Firstborn Animals
"Sanctify to Me every firstborn, every one that opens the womb among the children of Israel among man and among animals"—Exodus 13:2.
We are commanded to sanctify all male firstborn kosher cattle and livestock – i.e., to separate and designate them to do with them as commanded in the Torah.
The kosher firstborn is given to the priest. The animal is sacrificed in the Temple, its blood sprinkled on the altar, its fats offered thereon, and its flesh consumed by the priests.
Only a firstborn in the land of Israel can be brought as a sacrifice. Outside of Israel, the animal is still holy, but can only be eaten by a priest if it becomes blemished [as it is unfit for sacrifice].
Levites are exempt from this mitzvah.
And the 79th mitzvah is that we are commanded to sanctify the firstborn, i.e. to separate them and set them aside for whatever we are obligated to do with them.
The source of this commandment is G‑d's statement1 (exalted be He), "Sanctify to Me every firstborn that opens the womb among the Jewish people; among both man and animal." Scripture dictates that the "animal," referred to includes only cattle, sheep and donkeys. The commandment is repeated regarding the firstborn of kosher species, which is the commandment we are talking about now, in G‑d's statement,2 "You must consecrate to G‑d every firstborn male born among your cattle and sheep."
The law regarding this firstborn kosher animal is that it must be given to the priests, who sacrifice the fat and blood and consume the remaining meat.
The details of this mitzvah have been completely explained in tractate Bechoros.
It is explained at the end of tractate Challah3 that this commandment applies only in Israel. In the words of the Sifri,4 "One might think that a person is obligated to bring his firstborn [animals] from outside Israel to Israel. The Torah therefore says, 'You must eat before G‑d your L‑rd...the [second] tithe of your grain, wine, and oil, as well as the firstborn of your cattle and sheep.'5 [Only] from the place you bring the [second] tithe of your grain do you bring your firstborn. But from outside Israel, from where you do not bring the [second] tithe of your grain, you do not bring [from there] your firstborn."
It has been explained to you that this commandment applies only in Israel, but a firstborn animal born outside Israel is not sacrificed. However, it remains holy until it acquires a blemish and then may be eaten. This applies both when the Temple was standing and as it is now [i.e. after its destruction], just like the [second] tithe of grain.
(Levites are exempt from this commandment.)6
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 13:2.
2.Deut. 15:19.
3.4:11.
4.Deut. 14:23.
5.Ibid.
6.Kapach, 5731 places this in parentheses, claiming that it is a transcription error, and belongs at the end of the next mitzvah, N80. In Hilchos Bechoros 1:7, Rambam in fact writes that Levites are obligated.
____________________________
Rambam:
1 Chapter a Day - Avadim - Chapter Nine
Avadim - Chapter Nine
Halacha 1
When a Jew has relations with a Canaanite maid-servant - even if she is his own maid-servant - the offspring is considered a Canaanite slave with regard to all matters. And one may use him for service forever as any other slave.
Halacha 2
The laws applying to a Canaanite slave apply whether the master purchases the Canaanite slave from a fellow Jew, a resident alien, a gentile living under our jurisdiction or a person from another nation.
Similarly, a resident alien, a gentile living under our jurisdiction or a person from another nation has the prerogative of selling himself to a Jew as a slave, and then he is a slave with regard to all matters. Similarly, when a gentile sells his sons and his daughters they become Canaanite slaves. This is reflected by Leviticus 25:45: "From the children of the residents from them and from their families who are with you who give birth in your land may you purchase." All of these are Canaanite slaves with regard to all matters.
Halacha 3
If a person from another nationality engages in relations with one of our Canaanite maid-servants, a son who is conceived is a Canaanite slave, as implied by the phrase Ibid.: "Who give birth in your land." If, however, one of our slaves has relations with a gentile woman, the offspring is not a slave, as implied by the phrase: "Who give birth in your land." For a slave is not considered to have any genealogical connection to his offspring.
Halacha 4
When a gentile king wages war, brings captives and sells them, a slave who is purchased in this manner is considered a Canaanite slave with regard to all matters. The same laws apply if such a king grants permission for anyone who desires to go and kidnap people from the nation with whom he is waging war and sell them as slaves, or if his laws state that whoever does not pay his taxes - or does such and such or fails to do such and such - may be sold as a slave, the laws he ordains are binding, and these individuals are considered Canaanite slaves.
Halacha 5
When a gentile purchases another gentile as a slave, he does not purchase his physical person, but only the fruits of his labor. Nevertheless, if the gentile sells this slave to a Jew, his physical person is acquired by the Jew.
Halacha 6
A woman may purchase maid-servants, but she should not purchase slaves - even those below the age of majority, lest suspicions of her modesty arise. If she does purchase them, she acquires their physical person as a man would. It appears to me that she is forbidden only to purchase slaves that are nine years old or older.
Similarly, it is forbidden for a person to free a Canaanite slave. Anyone who frees such a slave violates a positive commandment, for Leviticus 25:46 states: "And you shall have them work for you forever." Nevertheless, if the master frees him, he attains his freedom, as we have explained. And once he frees him, we compel his master to compose a bill of release for him conforming to all the laws we have described.
It is permitted to free a slave for the sake of a mitzvah, even a mitzvah of Rabbinic origin - e.g., if ten free men were not present in the synagogue, a person may free his slave to complete the quorum. Similar laws apply in all analogous situations. Similarly, if people are treating a person's maid-servant in a licentious manner and she presents a stumbling block to sinful people, we compel her master to free her so that she will marry and thus remove the stumbling block. The same principles apply in all analogous situations.
Halacha 7
A master may tell his Canaanite slave: "Work for me, but I will not provide you with sustenance," and the slave must instead, go and beg from door to door and derive his sustenance from charity. For the Jews are obligated to support the slaves that live among them.
When does the above apply? To a man's own slaves. For the court does not take any steps to protect the property of adults. If a person does not provide food and drink for his slaves in a fitting manner, they will flee or die. And a person has greater concern for his own money than anyone else. Different rules apply, however, to slaves that his wife brought to his household as nichsei m'log. He is obligated to provide for their sustenance, for this is one of the conditions of bringing them to his household. For if the husband does not provide them with sustenance, they will die or flee, and he is not responsible for them.
Halacha 8
It is permissible to have a Canaanite slave perform excruciating labor.Although this is the law, the attribute of piety and the way of wisdom is for a person to be merciful and to pursue justice, not to make his slaves carry a heavy yoke, nor cause them distress. He should allow them to partake of all the food and drink he serves. This was the practice of the Sages of the first generations who would give their slaves from every dish of which they themselves would partake. And they would provide food for their animals and slaves before partaking of their own meals. And so, it is written Psalms 123:2: "As the eyes of slaves to their master's hand, and like the eyes of a maid-servant to her mistress' hand, so are our eyes to God."
Similarly, we should not embarrass a slave by our deeds or with words, for the Torah prescribed that they perform service, not that they be humiliated. Nor should one shout or vent anger upon them extensively. Instead, one should speak to them gently, and listen to their claims. This is explicitly stated with regard to the positive paths of Job for which he was praised Job 31:13, 15: "Have I ever shunned justice for my slave and maid-servant when they quarreled with me.... Did not He who made me in the belly make him? Was it not the One who prepared us in the womb?"
Cruelty and arrogance are found only among idol-worshipping gentiles. By contrast, the descendants of Abraham our patriarch, i.e., the Jews whom the Holy One, blessed be He, granted the goodness of the Torah and commanded to observe righteous statutes and judgments, are merciful to all.
And similarly, with regard to the attributes of the Holy One, blessed be He, which He commanded us to emulate, it is written Psalms 145:9: "His mercies are upon all of His works." And whoever shows mercy to others will have mercy shown to him, as implied by Deuteronomy 13:18: "He will show you mercy, and be merciful upon you and multiply you."
Blessed be God who grants assistance.
This concludes the tenth book, the Book of Acquisitions. It contains 75 chapters.
Hilchot Mechirah - 30 chapters;
Hilchot Zechiyah UMatanah - 12 chapters;
Hilchot Sh'chenim - 14 chapters;
Hilchot Shluchin VeShutafim - 10 chapters; and
Hilchot Avadim - 9 chapters.
-------
Rambam:
3 Chapters a Day - Chagigah - Perek 2, Chagigah - Perek 3, Bechorot - Perek 1
Chagigah - Perek 2
Halacha 1
Women and servants are exempt from the obligation to appear before God on festivals. All men are obligated to appear with the exception of a deaf person, a mute, one who is emotionally or intellectually incapable of controlling himself, a minor, a blind person, one who is limp, one who is impure, one who is uncircumcised, and similarly, one who is old, sick, very dainty and spoiled to the extent they cannot ascend by foot. All of these eleven persons are exempt. All other men are obligated to appear before God.
To explain these categories in greater detail: A deaf person is exempt even if he can speak. Even if he is deaf in only one ear, he is exempt from appearing. Similarly, one who is blind in one eye or limp in one leg, is exempt. A mute even though he hears is exempt. A tumtum and an androgynus are exempt, because there is a doubt whether they are female. A person who is half-servant and half-free is exempt, because of the side of him that is a servant.
What is the source that all the above are exempt from appearing before God? Exodus 23:17 states: "All of your males shall appear"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 "When all Israel come to appear"; this excludes servants.
The phrase "When all Israel come to appear" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.
That passage continues: "So that they will hear." This excludes one whose hearing is not perfect. And it states: "So that they will learn." This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.
Exodus 34:24 states: "When you ascend to appear before the presence of God." The command is directed to one who can ascend by foot and thus excludes one who is limp, old, sick, or very dainty. And we have already explained in Hilchot Bi'at HaMikdash that a person who is impure is not fit to enter the Temple. And one is uncircumcised is loathsome like one who is impure.
Halacha 2
A scraper, i.e., one whose task is to gather the excrement of dogs and the like to use for the processing of hides or for medicinal purposes, one who quarries copper in its mine, and a leatherworker, even though they are loathsome because of their profession, should purify their bodies and their garments and ascend to Jerusalem together with the Jewish people as a whole to appear before God.
Halacha 3
Whenever a child can hold his father's hand and ascend from Jerusalem to the Temple Mount, his father is obligated to have him ascend and appear before God to train him in the observance of the mitzvot, as implied by the phrase: "All your males shall appear."
If the minor was limp, blind, or deaf, even in one of his organs, his father is not obligated to train him, even if his infirmity could be healed. The rationale is that if he was in this state when he was past majority, he would be exempt, as we explained.
Halacha 4
Everyone who is obligated to appear before God is obligated to bring a festive offering. Everyone who is exempt from appearing is exempt from bringing a festive offering. They are all obligated in the celebratory peace-sacrifices with the exception of a deafmute, a mentally or emotionally incapable individual, a minor, an uncircumcised person, and one who is impure.
A deafmute, a mentally or emotionally incapable individual, and a minor are exempt, because they are not fit to be given any responsibility and they are exempt from all the mitzvot stated in the Torah. An uncircumcised person and one who is impure are exempt, because they may not partake of sacred foods and are not fit to enter the Temple, as explained in Hilchot Biat HaMikdash and Hilchot Ma'aseh HaKorbanot.
Halacha 5
If one was limp or blind on the first day of a festival and was healed on the second day, he is exempt from appearing before God and bringing the festive offering, because all of the remaining days of the festival are compensation for the first day, as we explained. Similarly, if he became impure on the night of the first day of a festival, he is exempt, even though he purifies himself on the following day. If, however, he became impure on the first day of the festival, he is obligated to bring his festive offering and the burnt-offering brought when appearing before God during the remaining days of the festival when he regains ritual purity.
Halacha 6
One who enters the Temple Courtyard during the days of a festival is not obligated to bring a burnt-offering whenever he enters, for the charge, "You shall not appear in My presence empty-handed," applies only on the fundamental celebration of the festival, the first day or the day which compensates for the first day. If he brings such a sacrifice at any time, we accept it, and offer it as a burnt-offering brought when appearing before God, for there is no limit to these offerings.
Halacha 7
When a person set aside ten animals for his festive offering, sacrificed some of them on the first day, and made an interruption, he should not offer the others, for he left them over. If he did not make an interruption, but instead, the day was pressing and he was not able to offer them all that day, he should offer the remainder on the following day.
Halacha 8
The burnt-offering brought when appearing before God may be brought only from ordinary funds like other sacrifices for which a person is obligated.The festive peace-offerings, by contrast, may be brought from funds from the second tithethat are intermingled with ordinary funds. He may purchase an animal with the intermingled funds and offer it as a festive peace-offering, provided that the minimum measure which one must eat first could be purchased with the ordinary funds. The rationale is that the festive peace-offerings are an obligation and any obligation must be satisfied with ordinary funds.
Halacha 9
A person may fulfill his obligation for festive peace-offering with animals designated as tithe-offerings. He should not, however, bring such an offering on the holiday. This is a decree, lest he tithe on the holiday.
Halacha 10
An Israelite fulfills his obligation for celebratory peace-offerings with vowed and pledged offerings and with tithe-offerings. Priests may also do so with their portions from the sin-offerings and the guilt-offerings, a firstborn offering, and the breast and fore-leg from a peace-offering. For this mitzvah involves rejoicing by eating sacrificial meat in God's presence and he has done that. Priests cannot fulfill their obligation by partaking of sin-offerings of fowl or of meal-offerings. For they are not meat that brings joy.
We already explained in the laws of the Paschal sacrifice, that the festive offering brought on the fourteenth of Nisan is a matter of choice. Therefore he does not fulfill his obligation for the festive offering with it. He does, however, fulfill his obligation for the celebratory peace-offering.
Halacha 11
When a person who had peace-offerings which he vowed or pledged to bring, slaughtered them on the day before a festival, even though he partakes of them on the festival, he does not fulfill his obligation for the festive offering, because it may only be brought from ordinary animals. He may, however, fulfill his obligation for celebratory peace-offerings with them. Even though he slaughtered them before the festival, since he partakes of them on the festival, he may fulfill his obligation with them, for he does not need to slaughter the celebratory peace-offerings at the time of celebration.
Halacha 12
A person should not bring a thanksgiving offering on the day of the fourteenth of Nisan, because of the leaven it includes, for we do not cause sacred foods to be disqualified. If one brought such an offering, he may fulfill his obligation for celebratory peace-offerings through it, as explained.
Halacha 13
If one says: "I vow to bring a thanksgiving through which I can fulfill my obligation to bring a festive offering," he is obligated to bring a thanksgiving offering, but he does not fulfill his obligation for the festive offering. For a festive offering must be brought from ordinary funds.
When a person sacrifices festive and celebratory peace-offerings, he should not eat while secluded, together with his children and his wife and think he is performing a perfect mitzvah. Instead, he is obligated to bring joy to the poor and unfortunate. Thus Deuteronomy 16:14 mentions: "the Levite, the stranger, the orphan, and the widow." One should grant them food and drink according to his wealth. If one partook of his sacrifices and did not bring joy to these together with him, to him are applied the words of censure, Hoshea 9:4: "Their sacrifices will be like the bread of those aggrieved for them, of which all who partake of it become impure. Instead, let their bread be for themselves."
The mitzvah is to give the Levite takes precedence over all the others, because he is not granted a portion and an ancestral heritage, nor is he given portions of the sacrificial meat. Therefore one must invite Levites to one's table and have them celebrate or give them presents of meat together with the tithes that are given to them, so that all their needs are met. Whoever forsakes a Levite, refrains from bringing him joy, and delays giving him the tithes during the festivals violates a negative commandment, as Deuteronomy 12:19 states: "Beware lest you abandon the Levite."
Chagigah - Perek 3
Halacha 1
It is a positive commandment to gather together the entire Jewish people - men, women, and children - after every Sabbatical year when they ascend for the pilgrimage holiday and to read so that they hear passages from the Torah that encourage them to perfom mitzvot and strengthem them in the true faith, as Deuteronomy 31:10-12 states: "At the end of a seven-year period, at the time of the Sabbatial year on the Sukkot holiday when all Israel come to appear... gather the nation, the men, the women, the children, and your stranger in your gates...."
Halacha 2
All of those who are exempt from the mitzvah of appearing before God are exempt from the mitzvah of hakhel with the exception of women, children, and those uncircumcised. One who is ritually impure is, by contrast, exempt from the mitzvah of Hakhel, as implied by the phrase "When all Israel come...," for such a person is not fit to come to the Temple. It is clear that a tumtum and an androgynus are obligated, for women are obligated.
Halacha 3
When would they read? On the day following the first day of the holiday of Sukkot which is the first day of Chol HaMoed of the eighth year. The kingwould read so the people would hear. The reading was held in the Women's Courtyard. He would read while seated. If he read while standing, it is praiseworthy.
From which passages in the Torah should he read? He starts from the beginning of the chumash: "These are the words..." until the end of the passage Shema. He then skips to the passage Vehayah Im Shamoa,and then skips to the passage asair te'asair. He then reads from that passage in order until the end of the blessing and curses, i.e., until the phrase: "besides the covenant He established with them in Choreb where he concludes.
Halacha 4
How is the reading conducted? Trumpets are sounded throughout Jerusalem to gather the people. A large wooden platform is brought and set up in the center of the Women's Courtyard. The king ascends and sits on it so that they will be able to hear his reading. All of the Jewish people who made the festive pilgrimage gather around him. The attendant of the synagogue would take the Torah scroll and give it to the head of the synagogue. He would give it to the segen, who would give it to the High Priest, who would give it to the king. The transfer involved many people as an expression of respect.
The king accepts the scroll while standing. If he desires, he may sit when reading. He opens it, looks at it, and recites the blessings like anyone who is reading the Torah in a synagogue. He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues. He adds seven blessings which are:
"Grant favor, God, our Lord, to Your people Israel...."
"We thankfully acknowledge You...."
"You chose us from all the nations..." until "Who sanctifies Israel and the festive seasons," as one recites in prayer. Thus there are three blessings with set texts.
For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: "Blessed are You, God, Who dwells in Zion."
For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: "...Who chooses Israel."
For the sixth, he prays for the priests, that God should desire their service and concludes: "Blessed are You, God, Who sanctifies the priests."
For the seventh, he offers supplication and prays according to his ability and concludes: "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."
Halacha 5
The reading and the blessings are in the Holy Tongue, as implied by Deuteronomy 31:11: "Read this Torah," i.e., in its wording. This applies even though foreigners are present.
Halacha 6
Converts who do not understand are obligated to concentrate their attention and direct their hearing, listening with reverence and awe, rejoicing while trembling as on the day the Torah was given at Sinai. Even great Sages who know the entire Torah are obligated to listen with exceedingly great concentration. One who is unable to hearshould focus his attention on this reading, for Scripture established it solely to strengthen the true faith. He should see himself as if he was just now commanded regarding the Torah and heard it from the Almighty. For the king is an agent to make known the word of God.
Halacha 7
If the day of Hakhel falls on the Sabbath, the gathering is delayed until after the Sabbath, because of the sounding of the trumpets and the supplications which do not supersede the Sabbath restrictions.
Bechorot - Perek 1
Halacha 1
It is a positive commandment to set aside all the male first issues of the womb, whether among humans, kosher animals, and donkeys. This applies whether the animals are healthy or treifot. Thus Exodus 13:2 states: "Consecrate unto Me all firstborn, the first issue of the womb among the children of Israel, in humans and in animals." All of the above are given to the priests."
Halacha 2
Firstborn humans and firstborn donkeys are redeemed and the redemption is given to the priests. A firstborn kosher animal should be slaughtered in the Temple like other sacrifices of a lesser degree of sanctity. Its blood is cast on the altar and its fats and organs are burnt on the altar's pyre, as explained in Hilchot Ma'aseh HaKorbanot.
The remainder of the meat is eaten by the priests, as Numbers 18:15-18 states: "You shall surely redeem firstborn humans and you shall redeem firstborn non-kosher animals, but firstborn oxen... you shall not redeem. They are holy.... Their flesh will be for you."
Halacha 3
When a firstborn kosher animal is blemished - whether it was born blemished or contracted a blemish after being born unblemished - it should be given to a priest. If he desires, he may eat it anywhere, or sell it or feed to whoever he desires, even a gentile, because it is ordinary property, as Deuteronomy 15:21-22 states: "If it has a blemish - lameness or blindness... the pure and the impure shall partake of it, like a deer or a hart." It is the priest's private property.
Halacha 4
It is a mitzvah to sanctify a firstborn kosher animal and say: "Behold, this is holy," as Deuteronomy 15:19 states: "Every firstborn shall you sanctify unto God your Lord." Even if the owner did not sanctify it, it is sanctified as a matter of course. It is sanctified upon its emergence from the womb.
Halacha 5
The mitzvah of the firstborn kosher animal is observed in Eretz Yisrael and in the Diaspora. Firstborn animals from the Diaspora should not be brought to Eretz Yisrael. This is derived from ibid. 14:23: "And you shall eat before God your Lord... the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." Implied is that from the place where you bring "the tithes of your grain," you should bring firstborn cattle and sheep. From where you do not bring "the tithes of your grain," you should not bring firstborn cattle and sheep. Instead, those firstborn animals are like ordinary property and should be eaten after they become blemished. If one brings firstborn animals from the Diaspora to Jerusalem, they should not be accepted, nor should they be sacrificed. Instead, they should be eaten after they become blemished.
Halacha 6
This mitzvah is observed whether the Temple is standing or not, like the tithes of grain. It does not apply to the offspring of consecrated animals - whether consecrated to be offered on the altar or consecrated for the Temple treasury - while they remain consecrated before they are redeemed.
Halacha 7
Everyone is obligated in the mitzvah of setting aside a firstborn issue of a kosher animal: priests, Levites, and Israelites. Even though a firstborn issue is given to a priest, if a firstborn issue is born to a priest, he must offer its blood and fats and organs, as stated. And he must eat the remainder of the meat according to the laws pertaining to a firstborn, as Deuteronomy 15:19 states: "Every firstborn that is born in your herds and your cattle, you shall sanctify." The priests and the Levites are, however, exempt with regard to the mitzvot applying to the firstborn of humans and the firstborn of non-kosher animals, as we explained in Hilchot Matanot Kehunah.
Halacha 8
A firstborn animal should be eaten within the first year of its life, whether it is unblemished or blemished, as ibid.:20-22 states: "Eat it before God your Lord, year after year.... If it has a blemish,... eat it in your gates."
From when is the year calculated? If it is unblemished, it should be calculated from the eighth day of its life, for then it is fit to be offered as a sacrifice. If it was born blemished, the year should be calculated from the day of its birth, because it could be eaten on that day, provided it was born after a full-term pregnancy. If, however, it is not known whether it was born after a full-term pregnancy, the year should be calculated from the eighth day.
Halacha 9
If a firstborn animal contracts a blemish in the midst of its year, it is permitted to keep it for twelve months. If it contracts a blemish at the end of its year, it is permitted to keep it for thirty days from the day it contracted the blemish, even though this delays eating it after its year.
What is implied? For example, it contracted a blemish on the fifteenth day before the end of its year, it is granted another fifteen days after its year. If it contracted a blemish after its year, he may not keep it more than 30 days. Afterwards, it must be eaten.
Halacha 10
In the present age, a firstborn animal should be left until it contracts a blemish and then eaten.
Halacha 11
If a blemish did not appear so that it could be shown to a sage, one may keep the animal for two or three years. Should a blemish appear so that it could be shown to a sage, if the blemish is contracted within a year, it is permitted to be kept for an entire twelve month period. If it contracts a blemish after its first year, one may maintain it for thirty days.
Halacha 12
The year of a firstborn animal is a full lunar year, twelve months from day to day. If it was a leap year, it benefits from the addition and it is granted thirteen months.
If two lambs were born to a person, one on the fifteenth of the first Adar and one on the first day of the second Adar, when the first day of Adar in the following year arrives, the second lamb is considered to have its year completed. The one born in the middle of the first Adar, by contrast, is not considered to have its year completed until the middle of the Adar in the following year. Since it was born in the extra month, it is counted for it.
Halacha 13
If a person transgressed and kept a firstborn animal for more than a year, although he violates a negative commandment, it is not disqualified from being brought as an offering if it is unblemished. If it is blemished, it may be slaughtered anywhere as evident from the prooftext that states: "the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." An association is made between the firstborn animal and the tithes. Just as the tithes are not disqualified from one year to the next, so too, a firstborn animal is not disqualified from one year to the next.41
14. A firstborn animal should not be given to a priest directly after it was born, for this is not respectful to the priest. Instead, the owner of the animal should care for it until it matures lightly. Then he should give it to the priest.
For how long is an Israelite obligated to care for a firstborn animal? For a small animal, for 30 days. For a large animal, 50 days.
If a priest tells him: "Give it to me in the midst of this time and I will tend to it myself," he is not allowed to give it to him, for this is like a priest helping in order to receive his presents. We already explained in Hilchot Terumotthat priests who assist in the granaries, the butcher shops, and among the shepherds should not be given their presents as wages.
Halacha 15
If the firstborn animal was blemished and a priest told the owner in the interval mentioned above: "Give it to me so that I can partake of it now," or if it was unblemished and he told him: "Give it to me in this interval so that I can offer it now," he may give it to him.
It appears to me that a person may give a firstborn animal to any priest that he desires.
Halacha 16
When a priest eats an olive-sized portion of an unblemished firstborn animal outside of Jerusalem, he is liable for lashes according to Scriptural Law, as Deuteronomy 12:17 states: "You may not eat the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep... in your gates."
Similarly, a non-priest who partakes of an olive-sized portion of a firstborn animal whether before its blood was poured on the altar or afterwards is liable for lashes. According to the Oral Tradition, it was taught that this admonition applies also to a non-priest who partakes of a firstborn, whether before its blood was poured on the altar or afterwards.
Halacha 17
A firstborn kosher animal should not be redeemed, as Numbers 18:17 states: "But the firstborn of an ox, the firstborn of a sheep, or the firstborn of a goat should not be redeemed. Similarly, it should not be sold if it is unblemished. The rationale is that since the animal is intended as a sacrifice, the priest does not have the right to sell it.
In the present age, when there is no Temple, since the firstborn is intended to be eaten, it is permitted to sell it, even though it is presently unblemished. It may be sold either to a priest or to an Israelite.
Halacha 18
A priest may sell a blemished firstborn animal, in every age, whether the Temple is standing, whether it is not standing, whether it is alive, whether it has been slaughtered.
When one sells a blemished firstborn, he should sell it at home, but not in the market-place, as we explained in Hilchot Issurei Mizbeiach. The meat of an unblemished firstborn animal, by contrast, should not be sold, because it is consecrated meat. Priests who are partners in the ownership of a firstborn animal are permitted to weigh one portion against another.
Halacha 19
When a person skins a blemished firstborn animal, he is permitted to skin it in any manner he desires. If he desires to employ the technique called riggul,he may. The same applies to other consecrated animals that were disqualified.If he desired to skin it from the foot up, he may skin it in that manner.
-------
Hayom Yom
Today's Hayom Yom
Friday, 13 Tammuz 5774 - July 11, 2014
Friday, Tamuz 13, Festival of Liberation 5703
Tachanun in not said.
Torah lessons: Chumash: Balak, Shishi with Rashi.
Tehillim: 69-71.
Tanya: Ch. 2. However, (p. 347) ..."desirable day." (p. 349).
On this day the Rebbe (R. Yosef Yitzchak) was actually freed.
The imprisonment began at 2:15 a.m. on Wednesday, Sivan 15, 5687 (June 15, 1927). He remained in exile - in the town of Kostrama - until one half-hour past mid-day, Wednesday, Tamuz 13, 5687 (July 13, 1927).
From a letter of the Rebbe to mark the Festival of his Liberation: "I send you a maamar ...which is my participation - for their success - with my beloved friends the chassidim wherever they reside, (which is my way of) being united with you in your farbrengen for the purpose of strengthening the practices of Chassidus, in fixing and observing periods for studying Chassidus and to be stimulated to pragmatically implement those studies...
May our G-d and G-d of our Fathers bless the whole community of chassidim - them, their households, their children and grandchildren among all our brothers the people of Israel (G-d grant them eternal life)1 with all good things of soul and of flesh."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. C.f. Yeshayahu 38:16; the verse there refers to t'chiyat hameitim, resurrection.
-------
Daily Thought:
Redeemed in Peace(from the upcoming book “Wisdom to Fix the Earth”)
There is a third strategy, powered by the intense light of inner Torah that awakens the essence of the soul, an essence-core that knows no change, that is unperturbed by any challenge or trial.
Faced with such invincible power, even the darkest forces surrender, make peace and become your allies.
The essence of your soul, after all, is the essence of all that is—even of darkness.(Maamar Padah B’Shalom 5722.)
-------
Chabad - Today in Judaism - Today is: Shabbat, 14 Tammuz, 5774 - 12 July 2014
Torah Reading
Pinchas (Bamidbar-Numbers 25:10 And Hashem spoke unto Moshe, saying,
11 Pinchas ben Eleazar ben Aharon HaKohen, hath turned My wrath away from the Bnei Yisroel, when he had kanous (zealousness) with My kanous among them, that I consumed not the Bnei Yisroel in My kina (jealousy, zeal, vengeance).
12 Therefore say, Hineni, I am making unto him My Brit (Covenant) of Shalom;
13 And he shall have it, and his zera after him, even the Brit Kehunat Olam; because he had kanous for Elohav, and made kapporah for the Bnei Yisroel.
14 Now the shem of the ish Yisroel that was slain, even that was slain with the woman from Midyan, was Zimri ben Salu, a leader of one of the clans from the tribe of Shimon.
15 And the shem of the isha from Midyan that was slain was Kozbi bat Tzur; he [Tzur] was rosh over the people in one of the clans of Midyan.
16 And Hashem spoke unto Moshe, saying,
17 Be hostile toward the Midyanim, and strike them;
18 For they are hostile toward you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Kozbi bat Nasi Midyan, their achot, which was slain in the yom of the maggefah that resulted from Peor.
26:1 And it came to pass after the magefah (plague), that Hashem spoke unto Moshe and unto Eleazar Ben Aharon HaKohen, saying,
2 Take the rosh (census) of kol Adat Bnei Yisroel from twenty years old and upward, throughout their bais avot, all that are yotzei tzava (able to go to war) in Yisroel.
3 And Moshe and Eleazar HaKohen spoke with them in the arevot Mo’av (plains of Moav) by Yarden near Yericho, saying,
4 Take the census of the people, from twenty years old and upward, just as Hashem commanded Moshe and the Bnei Yisroel, which went forth out of Eretz Mitzrayim.
5 Reuven, the Bechor Yisroel: the Bnei Reuven; Chanoch, of whom cometh the Mishpakhat HaChanochi; of Pallu, the Mishpakhat HaPallu’i;
6 Of Chetzron, Mishpakhat HaChetzroni; of Carmi, the Mishpakhat HaCaremi.
7 These are the Mishpekhot HaReuveni; and they that were numbered of them were 43,730.
8 And the Bnei Pallu; Eliav.
9 And the Bnei Eliav; Nemuel, and Datan, and Aviram. This is that Datan and Aviram, which were summoned by the edah, who made a contention against Moshe and against Aharon in the adat Korach, when they contended in opposition to Hashem:
10 And ha’aretz opened her mouth, and swallowed them up together with Korach, when that edah died, when the eish devoured 250; and they became as a nes (warning).
11 Notwithstanding, the Bnei Korach died not.
12 The Bnei Shim’on after their mishpekhot: of Nemuel, the Mishpakhat HaNemueli; of Yamin, the Mishpakhat HaYamini; of Yachin, the Mishpakhat HaYachini;
13 Of Zerach, the Mishpakhat HaZarechi; of Shaul, the Mishpakhat HaShauli.
14 These are the Mishpekhot HaShimoni, 22,200.
15 The Bnei Gad after their Mishpekhot; of Tzephon, the Mishpakhat HaTzephoni; of Chaggi, the Mishpakhat HaChaggi; of Shuni, the Mishpakhat HaShuni;
16 Of Ozni, the Mishpakhat HaOzni; of Eri, the Mishpakhat HaEri;
17 Of Arod, the Mishpakhat HaArodi; of Areli, the Mishpakhat HaAreli.
18 These are the Mishpekhot Bnei Gad according to those that were numbered of them, 40,500.
19 The Bnei Yehudah were Er and Onan; and Er and Onan died in Eretz Kena’an.
20 And the Bnei Yehudah after their Mishpekhot were: of Shelah, the Mishpakhat HaShelani; of Pharetz, the Mishpakhat HaPharetzi; of Zerach, the Mishpakhat HaZarechi.
21 And the Bnei Pharetz were: of Chetzron, the Mishpakhat HaChetzeroni; of Chamul, the Mishpakhat HeChamuli.
22 These are the Mishpekhot Yehudah according to those that were numbered of them, 76,500.
23 Of the Bnei Yissakhar after their Mishpekhot: of Tola, the Mishpakhat HaTola’i; of Puvah, the Mishpakhat HaPuni;
24 Of Yashuv, the Mishpakhat HaYashuvi; of Shimron, the Mishpakhat HaShimroni.
25 These are the Mishpekhot of Yissakhar according to those that were numbered of them, 64,300.
26 Of the Bnei Zevulun after their Mishpekhot: of Sered, the Mishpakhat HaSaredi; of Elon, the Mishpakhat HaEloni; of Yachle’el, the Mishpakhat HaYachle’eli.
27 These are the Mishpekhot of the Zevuloni according to those that were numbered of them, 60,500.
28 The Bnei Yosef after their Mishpekhot were Menasheh and Ephrayim.
29 Of the Bnei Menasheh: of Machir, the Mishpakhat HaMachiri; and Machir fathered Gil‘ad; of Gil‘ad come the Mishpakhat HaGile’adi.
30 These are the Bnei Gil‘ad: of I’ezer, the Mishpakhat HaI’ezeri; of Chelek, the Mishpakhat HaCheleki;
31 And of Asriel, the Mishpakhat HaAsri’eli; and of Shechem, the Mishpakhat HaShichmi.
32 And of Shemida, the Mishpakhat HaShemida’i; and of Chepher, the Mishpakhat Chepheri.
33 And Tzelophechad Ben Chepher had no banim, but banot; and the shem banot Tzelophechad were Machlah, No’ah, Choglah, Milcah, and Tirtzah.
34 These are the Mishpekhot of Menasheh, and those that were numbered of them, 52,700.
35 These are the Bnei Ephrayim after their Mishpekhot: of Shutelach, the Mishpakhat HaShutalechi; of Becher, the Mishpakhat HaBacheri; of Tachan, the Mishpakhat HaTachani.
36 And these are the Bnei Shutelach: of Eran, the Mishpakhat HaErani.
37 These are the Mishpekhot Bnei Ephrayim according to those that were numbered of them, 32,500. These are the Bnei Yosef after their Mishpekhot.
38 The Bnei Binyamin after their Mishpekhot: of Bela, the Mishpakhat HaBale’i; of Ashbel, the Mishpakhat HaAshbeli; of Achiram, the Mishpakhat HaAchirami;
39 Of Shefufam, the Mishpakhat HaShufami; of Chupham, the Mishpakhat HaChufami.
40 And the Bnei Bela were Ard and Naaman; of Ard, the Mishpakhat HaAredi; and of Naaman, the Mishpakhat HaNa’ami.
41 These are the Bnei Binyamin after their Mishpekhot; and they were numbered of them 45,600.
42 These are the Bnei Dan after their Mishpekhot: of Shucham, the Mishpakhat HaShuchami. These are the Mishpekhot of Dan after their Mishpekhot.
43 All the Mishpekhot HaShuchami, according to those that were numbered of them, were 64,400.
44 Of the Bnei Asher after their Mishpekhot: of Yimna, the Mishpakhat HaYimnah; of Yishvi, the Mishpakhat HaYishvi; of Beriah, the Mishpakhat HaBeri’i.
45 Of the Bnei Beriah: of Chever, the Mishpakhat HaChevri; of Malki’el, the Mishpakhat HaMalki’eli.
46 And the shem Bat Asher was Sarach.
47 These are the Mishpekhot Bnei Asher according to those that were numbered of them; who were 53,400.
48 Of the Bnei Naphtali after their Mishpekhot: of Yachtze’el, the Mishpakhat HaYachtze’eli; of Guni, the Mishpakhat HaGuni;
49 Of Yetzer, the mishpakhat of the HaYitzeri; of Shillem, the Mishpakhat HaShillemi.
50 These are the Mishpekhot Naphtali according to their Mishpekhot: and they that were numbered of them 45, 400.
51 These were the numbered of the Bnei Yisroel, 601,730.
52 And Hashem spoke unto Moshe, saying,
53 Unto these the land shall be allotted for a nachalah according to the mispar (number) of shmot (names).
54 To those large of number thou shalt give the larger nachalah, and to few thou shalt give the smaller nachalah: to every one shall his nachalah be given according to those that were numbered of him.
55 Notwithstanding, HaAretz shall be distributed by goral; according to the Shmot Mattot of their Avot they shall inherit.
56 According to the goral shall nachalah thereof be distributed between many and few.
57 And these are they that were numbered of the Levi’im after their Mishpekhot: of Gershon, the Mishpakhat HaGereshuni; of Kehat, the Mishpakhat HaKehati; of Merari, the Mishpakhat HaMerari.
58 These are the Mishpekhot Levi: the Mishpakhat HaLiveni, the Mishpakhat HaChevroni, the Mishpakhat HaMachli, the Mishpakhat HaMushi, the Mishpakhat HaKorechi. And Kehat fathered Amram.
59 And the shem eshet Amram was Yocheved Bat Levi, who was born to Levi in Mitzrayim: and she bore unto Amram Aharon and Moshe, and Miryam their achot.
60 And unto Aharon was born Nadav, and Avihu, Eleazar, and Itamar.
61 And Nadav and Avihu died, when they offered eish zarah before Hashem.
62 And those that were numbered of them were 23,000, kol zachar from a month old and upward: for they were not numbered among the Bnei Yisroel, because there was no nachalah given them among the Bnei Yisroel.
63 These are they that were numbered by Moshe and Eleazar HaKohen, who numbered the Bnei Yisroel in the arevot Mo’av (plains of Moav) by Yarden near Yericho.
64 But among these there was not an ish of them whom Moshe and Aharon HaKohen numbered, when they numbered the Bnei Yisroel in the Midbar Sinai.
65 For Hashem had said of them, They shall surely die in the Midbar. And there was not left an ish from them, except Kalev Ben Yephunneh, and Yehoshua Ben Nun.
27:1 Then came the Banot Tzelophechad Ben Chepher Ben Gil‘ad Ben Machir Ben Menasheh, of the Mishpekhot Menasheh Ben Yosef: and these are the shmot of his banot: Machlah, No’ah, and Choglah, and Milcah, and Tirtzah.
2 And they stood before Moshe, and before Eleazar HaKohen, and before the Nasiim and kol HaEdah, by the petach Ohel Mo’ed, saying,
3 Avinu died in the midbar, and he was not in the edah hano’adim (assembly of ones banding together) against Hashem in the Adat Korach; but died in his own chet, and had no banim.
4 Why should the shem avinu be withdrawn [see Rv 3:5 OJBC] from among his Mishpakhat, because he hath no ben? Give unto us therefore achuzzah among the achei avinu.
5 And Moshe brought their mishpat before Hashem.
6 And Hashem spoke unto Moshe, saying,
7 The Banot Tzelophechad speak right; thou shalt surely give them achuzzat nachalah among achei avihem; and thou shalt cause the nachalat avichen to pass over unto them.
8 And thou shalt speak unto the Bnei Yisroel, saying, If an ish die, and have no ben, then ye shall cause his nachalah to pass over unto his bat.
9 And if he have no bat, then ye shall give his nachalah unto his achim.
10 And if he have no achim, then ye shall give his nachalah unto achei aviv.
11 And if his av have no achim, then ye shall give his nachalah unto his closest relative of his Mishpakhat, and he shall possess it; and it shall be unto the Bnei Yisroel a chukkat mishpat, as Hashem commanded Moshe.
12 And Hashem said unto Moshe, Get thee up on this har haAvarim, and see HaAretz which I have given unto the Bnei Yisroel.
13 And when thou hast seen it, thou also shalt be gathered unto thy people, as Aharon achicha was gathered.
14 For ye rebelled against My command in the Midbar Tzin, in the merivat HaEdah (strife of the Assembly) to honor Me as Kodesh before their eyes at the mayim: that is, the mayim of Merivah in Kadesh in the Midbar Tzin.
15 And Moshe spoke unto Hashem, saying,
16 Let Hashem Elohei HaRuchot L’khol Basar appoint an Ish over HaEdah,
17 Which will go out before them, and which will come in before them, and which will lead them out, and which will bring them in; that the Adat Hashem be not like tzon which have no ro’eh.
18 And Hashem said unto Moshe, Take thee Yehoshua Ben Nun, an ish in whom is the Ruach [HaKodesh], and lay thine yad [for s’michah] upon him [Zech 6:11-12];
19 And stand him before Eleazar HaKohen, and before kol HaEdah and give him a charge (instruct him with regard to his office) before their eyes.
20 And thou shalt lay of thine hod (dignity, authority, majesty) upon him, so that kol Adat Bnei Yisroel will obey.
21 And he shall stand before Eleazar HaKohen, who shall ask counsel for him after the mishpat HaUrim before Hashem: at his word shall they go out, and at his word they shall come in, both he, and kol Bnei Yisroel with him, even kol HaEdah.
22 And Moshe did just as Hashem commanded him; and he took Yehoshua, and stood him before Eleazar HaKohen, and before kol HaEdah:
23 And he laid his yadayim [for s’michah] upon him, and gave him a charge (instructed him with regard to his office), just as Hashem commanded by yad Moshe.
28:1 And Hashem spoke unto Moshe, saying,
2 Command the Bnei Yisroel, and say unto them, My korban, and My lechem by My fires, My re’ach hannichoach, shall ye be shomer to offer unto Me in its mo’ed.
3 And thou shalt say unto them, This is the fire-offering which ye shall offer unto Hashem; two kevasim (male lambs) of the first year temimim, two a day, for an olah tamid.
4 The one keves shalt thou offer in the boker, and the other keves shalt thou offer towards erev;
5 And a tenth-ephah of fine flour for a minchah, mixed with the fourth-hin of pressed shemen.
6 It is an olat tamid (continual burnt offering) which was ordained in Mt Sinai for a re’ach hannichoach, a fire-offering unto Hashem.
7 And the nesekh (libation offering) thereof shall be the fourth-hin for the one keves: baKodesh (i.e., the Mizbe’ach) shalt thou cause the nesekh shekhar to be poured out unto Hashem.
8 And the other keves (male lamb) shalt thou offer at erev: like the minchah of the boker, and like the nesekh thereof, thou shalt offer it, a fireoffering of re’ach hannicho’ach unto Hashem.
9 And on Yom HaShabbos two kevasim of the first year temimim (unblemished ones) and two tenths-ephah of fine flour for a minchah, mixed with shemen, and the nesekh thereof;
10 This is the olah (burnt offering) of every Shabbos, in addition to the continual olah, and its nesekh.
11 And at each Rosh-Chodesh of yours, ye shall offer an olah unto Hashem; two young bulls, and one ram, shivah kevasim (male lambs) of the first year temimim (unblemished ones);
12 And three tenths-ephah of fine flour for a minchah, mixed with shemen, for each bull; and two tenths-ephah of fine flour for a minchah, mixed with shemen for the one ram;
13 And a tenth-ephah of fine flour mixed with shemen for a minchah for each keves; for an olah (burnt offering) of a re’ach hannichoach, a fireoffering unto Hashem.
14 And their nesakim shall be a half-hin for each bull, and the third-hin for the ram, and a quarter-hin for each keves: this is the olah (burnt offering) for every Rosh Chodesh throughout the months of the shanah (year).
15 And one young male goat for a chattat unto Hashem shall be offered. It shall be in addition to the continual olah (burnt offering), and its nesekh.
16 And in the fourteenth day of the chodesh harishon (first month i.e., Nisan) is the Pesach to Hashem.
17 And in the fifteenth day of this month is a Chag (i.e., Chag HaMatzot): shivat yamim shall matzot be eaten.
18 In the yom harishon shall be a mikra kodesh (holy convocation); ye shall do no manner of melekhet avodah therein;
19 But ye shall offer a fireoffering for an olah unto Hashem; two young bulls, and one ram, and shivah kevasim of the first year; they shall be unto you temimim (unblemished ones).
20 And their minchah shall be of fine flour mixed with shemen: three tenths-ephah shall ye offer for each bull, and two tenths-ephah for the ram;
21 One tenth-ephah shalt thou offer for each keves, of the shivat hakevasim.
22 And one goat for a chattat, to make kapporah for you.
23 Ye shall offer these in addition to the olah (burnt offering) of the boker, which is for the olat hatamid (continual burnt offering).
24 After this manner ye shall offer daily, throughout the shivat yamim (seven days, i.e., the seven days of the Chag HaMatzot): lechem, a fire-offering, reiach hannichoach unto Hashem: it shall be offered in addition to the olat hatamid (the continual burnt offering), and its nesekh.
25 And on the yom hashevi’i ye shall have a mikra kodesh; ye shall do no melekhet avodah.
26 Also in the Yom HaBikkurim, when ye bring a minchah chadashah (i.e., meal offering or grain offering from the new grain crop) unto Hashem, on your Shavu’os, ye shall have a mikra kodesh; ye shall do no melekhet avodah:
27 But ye shall offer the olah (burnt offering) for a reach hannichoach unto Hashem; two young bulls, one ram, shivah kevasim of the first year;
28 And their minchah of fine flour mixed with shemen, three tenths-ephah for each bull, two tenths-ephah for the ayil haechad (one ram).
29 One tenth-ephah unto one keves for each of the shivat hakevasim;
30 And one male goat, to make kapporah for you.
31 Ye shall offer them in addition to the olat hatamid and its minchah, (they shall be unto you tamimim, unblemished ones) and their nesakim.
29:1 And in the Chodesh Hashevi’i [i.e., Tishri] on the first day of the month, ye shall have a mikra kodesh; ye shall do no melekhet avodah; it is a Yom Teruah (Day of the sounding of the Shofar, i.e., Rosh Hashanah) unto you.
2 And ye shall offer an olah (burnt offering) for a reach hannichoach unto Hashem; one young bull, one ram, and shivah kevasim (male lambs) of the first year temimim.
3 And their minchah shall be of fine flour mixed with shemen, three tenths-ephah for the bull, and two tenthephah for the ram,
4 And one tenth-ephah for each keves of the shivat hakevasim;
5 And one male of the goats for a chattat to make kapporah for you;
6 In addition to the olat hachodesh and its minchah, and the olat hatamid and its minchah, and their nesakim, according to the mishpatim, for a reach hannichoach, a fire-offering unto Hashem.
7 And ye shall have on the tenth day (i.e, Yom Kippur) of this seventh month (i.e., Tishri) a mikra kodesh (holy convocation); and ye shall afflict your nefashot; ye shall not do any melakhah therein;
8 But ye shall offer an olah (burnt offering) unto Hashem for a reach hannichoach; one young bull, one ram, and shivah kevasim of the first year; they shall be unto you temimim (unblemished ones);
9 And their minchah shall be of fine flour mixed with shemen, three tenths-ephah for the bull, and two tenthsephah for the one ayil (ram),
10 And one tenth ephah for each keves of the shivat hakevasim;
11 One male of the goats for a chattat; in addition to the chattat hakippurim (sin offering of the atonement), and the olat hatamid and its minchah and their nesakim.
12 And on the fifteenth day of the Chodesh HaShevi’ [i.e., Tishri] ye shall have a mikra kodesh; ye shall do no melekhet avodah, and ye shall celebrate a Chag [i.e., Sukkot, see Lv.23:33-36; Dt.16:13-15] unto Hashem shivat yamim;
13 And ye shall offer an olah, a fire-offering, a reach hannichoach unto Hashem; thirteen young bulls, two rams, and fourteen kevasim of the first year; they shall be temimim (unblemished ones);
14 And their minchah shall be of fine flour mixed with shemen, three tenths-ephah unto every bull of the thirteen bulls, two tenths-ephah to each ram of the two rams,
15 And one tenth-ephah to each keves of the fourteen kevasim;
16 And one male of the izzim (goats) for a chattat; in addition to the olat hatamid, its minchah and its nesekh.
17 And on the second day ye shall offer twelve young bulls, two rams, fourteen kevasim of the first year temimim (unblemished ones);
18 And their minchah and their nesakim for the bulls, for the rams, and for the kevasim, shall be according to their mispar (number), as mishpat (specified).
19 And one male of the izzim for a chattat in addition to the olat hatamid, and the minchah thereof, and their nesakim.
20 And on the Yom HaShelishi eleven bulls, two rams, fourteen kevasim of the first year temimim;
21 And their minchah and their nesakim for the bulls, for the rams, and for the kevasim, shall be according to their mispar, as mishpat (specified);
22 And one goat for a chattat; in addition to the olat hatamid, and its minchah, and its nesekh.
23 And on the fourth day ten bulls, two rams, and fourteen kevasim of the first year temimim;
24 Their minchah and their nesakim for the bulls, for the rams, and for the kevasim, shall be according to their mispar, as mishpat (specified);
25 And one male of the izzim for a chattat in addition to the olat hatamid, its minchah, and its nesekh.
26 And on the fifth day nine bulls, two rams, and fourteen kevasim of the first year temimim;
27 And their minchah and their nesakim for the bulls, for the rams, and for the kevasim, shall be according to their mispar, as mishpat (specified);
28 And one goat for a chattat; in addition to the olat hatamid, and its minchah, and its nesekh.
29 And on the sixth day eight bulls, two rams, and fourteen kevasim of the first year temimim;
30 And their minchah and their nesakim for the bulls, for the rams, and for the kevasim, shall be according to their mispar, as mishpat (specified);
31 And one goat for a chattat; in addition to the olat hatamid, its minchah, and its nesekh.
32 And on the seventh day seven bulls, two rams, and fourteen kevasim of the first year temimim;
33 And their minchah and their nesakim for the bulls, for the rams, and for the kevasim, shall be according to their mispar, as mishpat (specified);
34 And one goat for a chattat; in addition to the olat hatamid, its minchah, and its nesekh.
35 On the eighth day (i.e., Shemini Atzeres) ye shall have an atzeret (assembly): ye shall do no melekhet avodah therein;
36 But ye shall offer an olah, a fire offering, a reach hannichoach unto Hashem: one bull, one ram, shivah kevasim of the first year temimim;
37 Their minchah and their nesakim for the bull, for the ram, and for the kevasim, shall be according to their mispar, as mishpat (specified);
38 And one goat for a chattat; in addition to the olat hatamid and its minchah and its nesekh.
39 These things ye shall do unto Hashem in your Mo’adim, in addition to your nederim, and your nedavot, for your olat, and for your minchot, and for your nesakim, and for your shelamim.
40 And Moshe told the Bnei Yisroel according to all that Hashem commanded Moshe.
30 And Moshe spoke unto the Rashei HaMattot (Heads of the Tribes) concerning the Bnei Yisroel saying, This is the thing which Hashem hath commanded:(Orthodox Jewish Bible))
Today's Laws and Customs:
Ethics: Chapter 6
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 Six.
Link: Ethics of the Fathers, Chapter 6
Today in Jewish History:
Jews of Schaffhausen (Switzerland) Burned at the Stake (1401)
After the postilion (coach driver) of the governor killed the four-year-old son of a councilor, charges were lodged against a Jew named Michael Vinelmann, a former resident of Basel, alleging that he had promised the murderer three gulden for the blood of the child. The murderer was broken on the wheel, and the Jew burned alive without trial.
Shortly before, a similar accusation had been brought against the Jews of Schaffhausen and been successfully refuted. When news of Michael Vinelmann's fate was brought to Schaffhausen, several of the Jews of the city fled and were soon captured. They were taken back to Schaffhausen, where they were thrown into a dungeon and terribly tortured. Unable to endure the pain, they "confessed" to the crime of which they had been accused, whereupon all the Jews living in Schaffhausen were condemned to death. Thirty Jews were burned alive. Four weeks later, eighteen men and women died at the stake in Winterthur in a similar context.
Passing of Rabbi Yosef Trani (1639)
Rabbi Yosef Trani, known as the Maharit (1568-1639), was born in Safed and married a descendant of Rabbi Yosef Cairo. When a plague broke out in Safed, he abandoned the city, but returned in 1594 to head a yeshivah. In 1604, he was appointed rabbi of Constantinople and, a few years later, leader of Turkish Jewry. He is renowned for his responsa published under the title Teshuvot Maharit.
Daily Study:
Chumash with Rashi Parshat Pinchas, 7th Portion (Numbers 29:12-30:1)
Chapter 29
12. And on the fifteenth day of the seventh month, there shall be a holy convocation for you; you shall not perform any mundane work, and you shall celebrate a festival to the Lord for seven days. יב. וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהֹוָה שִׁבְעַת יָמִים:
13. You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: thirteen young bulls, two rams, fourteen lambs in the first year; they shall [all] be unblemished. יג. וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁלשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ:
14. And their meal offering [shall be] fine flour mixed with oil; three tenths for each bull for the thirteen bulls, two tenths for each ram for the two rams. יד. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם:
15. And one tenth for each lamb, for the fourteen lambs. טו. וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים:
16. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. טז. וּשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ:
17. And on the second day, twelve young bulls, two rams, and fourteen lambs in the first year, [all] unblemished. יז. וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
18. And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. יח. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
And their meal-offerings and their libations, for the bulls: The seventy bulls of the [’Succoth’] festival corresponded to the seventy nations, which progressively decrease in number, symbolizing their [the nations’] destruction [Midrash Aggadah]. At the time of the Temple, they [the sacrifices] shielded them from adversity [Mid. Tehillim 109:4, Rashi on Sukkah 55b; Rashi on Ps. 109:5; Mid. Tadshei ch. 11; Pesikta d’Rav Kahana pp. 193b, 194a; Mid. Song Rabbah 4:2, Mid. Tanchuma Pinchas 16].
ומנחתם ונסכיהם לפרים: פרי החג שבעים הם. כנגד שבעים אומות שמתמעטים והולכים, סימן כליה להם, ובימי המקדש היו מגינין עליהם מן היסורין:
and for the lambs: corresponding to Israel, who are called ‘a scattered lamb’ (Jer. 50:17). Their number remains constant, and it totals ninety-eight, to counter the ninety-eight curses related in ‘Mishneh Torah’ [the Book of Deuteronomy] (28:15-68) (Mid. Aggadah). On the second day it says, וְנִסְכֵּיהֶם,“and their libations” relating to the two daily continual offerings. The language [of Scripture] varies only for expository purposes, following our Sages, of blessed memory, who said: On the second day, וְנִסְכֵּיהֶם, “and their libations”; on the sixth day, וּנְסָכֶיהָ “and its libations”; on the seventh day כְּמִשְׁפָּטָם“as prescribed for them” [instead of כַּמִּשְׁפָּט,“as prescribed”]. [The additional letters in these three words are] ‘mem’ ’yud’ ‘mem’ which form [the word] מַיִם, ‘water.’ This suggests that the [ceremony of] water libation during the festival [of 'Succoth’] is of Torah origin. — [Sifrei Pinchas 54, Ta’anith 2b]
ולכבשים: כנגד ישראל שנקראו (ירמיה נ, יז) שה פזורה, והם קבועים ומנינם תשעים ושמונה לכלות מהם תשעים ושמונה קללות שבמשנה תורה. בשני נאמר ונסכיהם על שני תמידי היום ולא שינה הלשון אלא לדרוש, כמו שאמרו רז"ל בשני ונסכיהם, בששי ונסכיה, בשביעי כמשפטם, מ"ם יו"ד מ"ם, הרי כאן מים, רמז לנסוך המים מן התורה בחג:
19. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and their libations. יט. וּשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם:
20. And on the third day, eleven bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כ. וּבַיּוֹם הַשְּׁלִישִׁי פָּרִים עַשְׁתֵּי עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
21. And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כא. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
22. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. כב. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ:
23. And on the fourth day, ten bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כג. וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
24. Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כד. מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
25. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. כה. וּשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ:
26. And on the fifth day nine bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כו. וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
27. And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כז. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
28. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. כח. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ:
29. And on the sixth day, eight bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כט. וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
30. And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. ל. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
31. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libations. לא. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ:
32. And on the seventh day, seven bulls, two rams and fourteen lambs in the first year, [all] unblemished. לב. וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
33. And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed for them. לג. וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם:
34. One young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. לד. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ:
35. The eighth day shall be a time of restriction for you; you shall not perform any mundane work. לה. בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
A time of restriction for you: עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah : (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].”
עצרת תהיה לכם: עצורים בעשיית מלאכה. דבר אחר עצרת עצרו מלצאת, מלמד שטעון לינה. ומדרשו באגדה לפי שכל ימות הרגל הקריבו כנגד שבעים אומות וכשבאין ללכת, אמר להם המקום בבקשה מכם עשו לי סעודה קטנה כדי שאהנה מכם:
36. You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: one bull, one ram, and seven lambs in the first year, [all] unblemished. לו. וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם:
one bull, one ram: These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls.
פר אחד איל אחד: אלו כנגד ישראל, התעכבו לי מעט עוד. ולשון חבה הוא זה, כבנים הנפטרים מאביהם והוא אומר להם קשה עלי פרידתכם עכבו עוד יום אחד. משל למלך שעשה סעודה וכו', כדאיתא במס' סוכה (דף נה ב) ובמדרש רבי תנחומא למדה תורה דרך ארץ, שמי שיש לו אכסנאי יום ראשון יאכילו פטומות, למחר מאכילו דגים, למחר מאכילו בשר בהמה, למחר מאכילו קטניות, למחר מאכילו ירק, פוחת והולך כפרי החג:
37. Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. לז. מִנְחָתָם וְנִסְכֵּיהֶם לַפָּר לָאַיִל וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
38. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. לח. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ:
39. These you shall offer up for the Lord on your festivals, besides your vows and voluntary offerings, for your burnt offerings, for your meal offerings, for your libations, and for your peace offerings. לט. אֵלֶּה תַּעֲשׂוּ לַיהֹוָה בְּמוֹעֲדֵיכֶם לְבַד מִנִּדְרֵיכֶם וְנִדְבֹתֵיכֶם לְעֹלֹתֵיכֶם וּלְמִנְחֹתֵיכֶם וּלְנִסְכֵּיכֶם וּלְשַׁלְמֵיכֶם:
These you shall offer up for the Lord on your festivals: A matter fixed as an obligation.
אלה תעשו לה' במועדיכם: דבר הקצוב לחובה:
besides your vows: If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of“you shall not delay [in paying your vows and pledges]” (Deut. 23:22).
לבד מנדריכם: אם באתם לידור קרבנות ברגל, מצוה היא בידכם או נדרים או נדבות שנדרתם כל השנה תקריבום ברגל, שמא יקשה לו לחזור ולעלות לירושלים ולהקריב נדריו, ונמצא עובר בבל תאחר:
Chapter 30
1. Moses spoke to the children of Israel in accordance with all that the Lord had commanded Moses. א. וַיֹּאמֶר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. — [Sifrei Pinchas 57]
ויאמר משה אל בני ישראל: להפסיק הענין, דברי רבי ישמעאל, לפי שעד כאן דבריו של מקום ופרשת נדרים מתחלת בדבורו של משה, הוצרך להפסיק תחלה ולומר שחזר משה ואמר פרשה זו לישראל, שאם לא כן יש במשמע שלא אמר להם זו אלא בפרשת נדרים התחיל דבריו:
-------
Daily Tehillim - Psalms Chapters 72-76
Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
-------
Tanya Igeret HaTeshuva , beginning of Chapter 3
Lessons in Tanya
Today's Tanya
Shabbat, 14 Tammuz 5774 - July 12, 2014
Igeret HaTeshuva , beginning of Chapter 3
Though fasting is not at all necessary for attaining atonement, it was explained above that nevertheless it has a salutary effect as a substitute for the olah offering. In Temple times this sacrifice was offered (even) for transgressing a positive command, in order to make the former offender once again acceptable and beloved of G‑d. Accordingly, the AriZal derived from the Kabbalah the number of fasts to be undertaken for numerous transgressions, even those that are not subject to the punishment of excision or death by Divine decree.
והנה חכמי המוסר האחרונים נחלקו במי שחטא חטא אחד פעמים רבות
The latter Mussar sages — those who lived after the Ari — were divided in their opinions about one who repeated a sin many times.
דיש אומרים שצריך להתענות מספר הצומות לאותו חטא פעמים רבות, כפי המספר אשר חטא
Some contend that he must fast the number of fasts appropriate to that sin according to the number of transgressions.
כגון המוציא זרע לבטלה, שמספר הצומות המפורש בתיקוני תשובה מהאריז״ל הן פ״ד תעניות
For example, the number of fasts prescribed in the penances of the AriZal for wasteful emission of semen is eighty-four.
ואם חטא בזה עשר או עשרים פעמים, על דרך משל, צריך להתענות עשר או עשרים פעמים פ״ד
If someone commits this sin ten or twenty times, say, he must fast ten or twenty times eighty-four, and so on in all instances.
דומיא דקרבן חטאת, שחייב להביא על כל פעם ופעם
This is comparable to the chatat offering (Note of the Rebbe: “i.e., all the chatat offerings”) required for every instance of violation.
ויש מדמין ענין זה לקרבן עולה, הבאה על מצות עשה
Others compare these fasts to the olah offering brought for neglect of a positive command.1
דאפילו עבר על כמה מצוות עשה, מתכפר בעולה אחת, כדאיתא בגמרא, פרק קמא דזבחים
The violation of a number of positive commands is atoned for and the individual finds favor in G‑d’s eyes by one olah, as the Talmud explains in Tractate Zevachim, ch. 1.2
והכרעה המקובלת בזה להתענות ג׳ פעמים כפי מספר הצומות דחטא זה, דהיינו רנ״ב צומות על הוצאות שכבת זרע לבטלה, וכן בשאר חטאים ועונות
The accepted decision in this dispute is to undertake three times the number of fasts prescribed for that particular sin, i.e., 252 fasts (three times eighty-four) for wasteful emission, and similarly for other sins oft repeated.
והטעם הוא על פי מה שכתוב בזוהר הקדוש, סוף פרשת נח: כיון דחב בר נש קמיה קודשא בריך הוא, זמנא חדא עביד רשימו כו׳
This is based on a teaching in the Zohar, at the end of Parshat Noach:3 “As soon as mortal man sins once against the Holy One, blessed be He, he makes an impression [Above; should he sin a second time, the impact of his sin is even greater];
זמנא תליתאה, אתפשט ההוא כתמא מסטרא דא לסטרא דא כו׳
the third time he commits the sin, the stain penetrates from one side through the other;...“
לכן צריך מספר הצומות גם כן ג׳ פעמים וכו׳
therefore the number of fasts ought also be three.
FOOTNOTES
1. Note of the Rebbe: “As distinct from other olah offerings; see the various types of offerings in Maimonides‘ preface to his Commentary on the Mishnayot of Tractate Kodashim.”
2. 5b, 6a, 7b.
3. 73b.
-------
Rambam:
Daily Mitzvah N144, N108 - Sefer Hamitzvot
Shabbat, 14 Tammuz 5774 - July 12, 2014
Negative Commandment 144 (Digest)
Proper Consumption of the Firstborn Sacrifice
"You may not eat within your gates...and the firstborn of your cattle"—Deuteronomy 12:17.
It is forbidden for a priest to eat an unblemished firstborn animal outside of Jerusalem. In addition, it is forbidden for a non-priest to eat of a non-blemished firstborn animal, regardless of the location.
And the 144th prohibition is that we are forbidden from eating an unblemished firstborn animal outside of Jerusalem.
The source of this commandment is G‑d's statement,1 "In your own settlements you may not eat ... the firstborn of your cattle."
The Sifri says, "The word Bechoros refers to the firstborn animal. This verse teaches that a non-priest who eats from a firstborn animal, whether before or after the blood has been sprinkled,2 transgresses a prohibition."
It has been made clear to you that this prohibition includes two parts: that a non-priest is forbidden from eating an unblemished firstborn animal, and that a priest is forbidden from eating it outside Jerusalem. In both cases the prohibition applies only if the firstborn animal is unblemished.3
One who transgresses this prohibition is punished by lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid., 12:17.
2.On the altar, after which a priest may eat it.
3.If the animal has a blemish which invalidates it, it loses its sanctified status, and the prohibition no longer applies.
____________________________
Negative Commandment 108 (Digest)
Redeeming Firstborn Animals
"But the firstborn of an ox, the firstborn of a sheep, or the firstborn of a goat you shall not redeem; they are holy"—Numbers 18:17.
It is forbidden to "redeem" a firstborn animal [i.e. exchange it for another animal or money that would be used to purchase another animal for sacrifice. Rather, it itself must be offered as a sacrifice].
It is, however, permitted to sell [a blemished] firstborn animal.
And the 108th prohibition is that we are forbidden from redeeming a kosher firstborn animal.
The source of this commandment is G‑d's statement1 (exalted be He), "You may not redeem, however, the firstborn of an ox, sheep, or goat since they are sacred."
One is, however, allowed to sell it, as explained in tractate Bechoros.2 The Sifra3 says, "Regarding a firstborn animal it is written, 'you may not redeem,' but it may be sold."
[The details4 of this mitzvah are explained in tractate Bechoros5 and in tractate Ma'aser Sheini.6]
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. 18:17.
2.31b.
3.Lev. 13:4.
4.See end of N109.
5.31b.
6.Chapter 1, Mishneh 2.
____________________________
Rambam:1 Chapter a Day - Sechirut - Chapter 1
Sechirut - Chapter 1
"I will thankfully acknowledge You with an upright heart, as I study Your righteous judgments" (Psalms 119:7).
The Thirteenth Book
SEFER MISHPATIM
The Book of Judgments
It consists of five halachot. They are, in order:
Hilchot Sechirut - The Laws of Rentals and Employer-Employee Relations; Hilchot She'ilah UFikadon - The Laws Governing Borrowing and Governing Entrusted Objects;
Hilchot Malveh V'Loveh - The Laws Pertaining to Lenders and Borrowers; Hilchot To'en VNit'an - The Laws Governing Disputes between Plaintiffs and Defendants; and Hilchot Nachalot - The Laws Pertaining to Inheritances
Halacha 1
The Torah mentions four types of watchmen, who are governed by three different rules. The four types of watchmen are an unpaid watchman, a borrower, a paid watchman and a renter.
Halacha 2
These are the three rules that govern cases involving these watchmen: When an entrusted article is stolen from or lost by an unpaid watchman and - needless to say, when the entrusted article is destroyed by forces beyond the watchman's control - e.g., it was an animal and it died or was taken captive -the watchman must take an oath that he guarded the article in a manner appropriate for a watchman, and then he is freed of liability, as Exodus 22:6-7 states: "And it was stolen from the man's home... and the homeowner shall approach the judges."
A borrower must make restitution in all instances, whether the borrowed object was lost, stolen, or destroyed by factors beyond his control - e.g., a borrowed animal died, was injured or taken captive. For with regard to a borrower, ibid.:13 states: "If it becomes injured or dies - when its owner is not with it - he must certainly make restitution."
A paid watchman and a renter are governed by the same laws. If the article that was rented or was entrusted for a fee was lost or stolen, they must make restitution. If the article is lost by forces beyond the watchman's control - e.g., an animal died, was injured, was taken captive or was attacked by a wild animal - the watchman is required to take an oath, and then he is freed of liability, as ibid.:9-10 states: "If it died, was injured or taken captive, and there are no witnesses, an oath of God shall be between them." And ibid.:11 states: "If it is stolen from him, he shall make restitution to its owner."
Thus, an unpaid watchman takes an oath in all instances. A borrower makes restitution in all instances except when an animal dies performing the labor for which it was borrowed, as will be explained. And a paid watchman and a renter make restitution when the article is lost or stolen, and take an oath when it is destroyed by forces beyond their control - e.g., it was injured, taken captive, died, attacked by beasts, lost in a ship that sank at sea, seized by armed thieves - or lost in any other major matter over which the watchman has no control.
Halacha 3
The following rules apply when a person entrusts an article to a colleague for safekeeping, whether he offers payment or not or lends an article or hires it out. If the watchman also asks the owner of the article to work for him or hires him together with the article, the watchman is never held liable at all. Even if the watchman is negligent in his care of the article he was watching, and it was lost because of his negligence, he is not liable, as Exodus 22:14 states: "If his owner is with him, he need not make restitution. If he is a hired worker, it comes with his wages."
When does the above apply? When the watchman asked or hired the owner to work at the time he took the article, even if the owner was not with him at the time the article was stolen, lost or destroyed by forces beyond his control. If, by contrast, he took the article and became responsible as a watchman at the outset, and afterwards asked or hired the owner to work, he is not absolved of responsibility. Even if the owner was standing nearby at the time the entrusted article was destroyed by forces beyond the watchman's control, the watchman is liable to pay, as implied by ibid.: 13: "If the owner is not with him, he must certainly make restitution."
According to the Oral Tradition, these verses were interpreted to mean: If the owner was with the borrower at the time the article or animal was borrowed, he is not liable, even if he was not with him at the time it was stolen or died. If, however, he was not with the borrower at the time the article or animal was borrowed, he is liable, even if he was with him at the time it was stolen or died. The same laws apply to other watchmen. If the owners are "with them", they are all free of liability. Even if they are negligent, if the owners are "with them", they are all free of liability.
Halacha 4
Whenever a watchman is negligent when he begins caring for the article, even though the article is ultimately destroyed by forces beyond his control, he is liable, as will be explained.
A borrower is not allowed to lend the entrusted article to another person. Even if he borrows a Torah scroll - in which instance, anyone who reads it performs a mitzvah - he may not lend it to someone else. Similarly, a renter is not permitted to rent the entrusted article to another person. Even if a Torah scroll was rented to him, he may not rent it to someone else. The rationale is that the owner will tell the watchman: "I do not want my article to be in someone else's hands."
The following rules apply if the watchman transgressed and entrusted the article to another watchman. If there are witnesses who testify that the second watchman guarded the article in an appropriate manner, and the article was destroyed by forces beyond his control, the first watchman is not liable. For there are witnesses that the article was destroyed by forces beyond his control.
If there are no witnesses to give such testimony, the first watchman is liable to pay the owners, for he entrusted the article to another watchman. Afterwards, he should enter into litigation with the second watchman. Even if the first watchman was not paid for his services and he entrusted the article to a paid watchman, he is liable. For the owner of the article will tell him: "Although you are an unpaid watchman, you are trustworthy in my eyes, and I am willing to believe your oath. I don't consider the other person trustworthy."
For this reason, if the owner of the article would frequently entrust articles of this nature to the second watchman, the first watchman is not required to make restitution. For he could tell the owner: "Yesterday, you were willing to entrust the article that you entrusted to me to this person."
In the above instance, the watchman is freed of liability only when he does not reduce the level of responsibility for watching the article. What is meant by reducing the level of responsibility for watching the article? For example, the article was entrusted to the first watchman for a fee, and he entrusted it to the second watchman without charge, or the first watchman was a borrower, and he entrusted it to a paid watchman. In such instances, since the watchman reduced the level of responsibility for watching the article, he is considered to be negligent and is required to pay.
[The above applies even if when the article was originally entrusted, the owner was working for or hired by the first watchman. For that watchman removed the entrusted article from his domain and entrusted it to another watchman.
Halacha 5
If the second watchman was able to bring proof that would free the first watchman from responsibility for guarding the article, he is not liable.
What is implied? A paid watchman entrusted an animal that was entrusted to him to an unpaid watchman. If the second watchman brought witnesses who testify that the animal died in a natural manner, the first watchman is not liable. The same principles apply in all analogous situations.
Halacha 6
When a watchman entrusted an animal entrusted to him to another watchman and increased the responsibility of the watchman and the animal died, the owner receives the benefit.
What is implied? A person rents a cow from a colleague and then lends it to another person. Afterwards, the cow dies in an ordinary manner in the possession of the borrower. Since the borrower is required to make full restitution, he should return the worth of the cow to its owners. For the renter is not carrying out business with his colleague's cow. Similar principles apply in all analogous situations.
The following rules apply when a person was in possession of an entrusted object belonging to a colleague and gave it to another person to bring to its owner. Since the first watchman is responsible for the article until it reaches its owner's domain, if he desires to retrieve the article from the second watchman, he may. If it is established that the first watchman has denied that property was entrusted to him, he cannot retrieve the article from the second watchman although he remains responsible for the entrusted article.
-------
Rambam:
3 Chapters a Day - Bechorot - Perek 2, Bechorot - Perek 3, Bechorot - Perek 4
Bechorot - Perek 2
Halacha 1
If any of the permanent blemishes which disqualify consecrated animals and require them to be redeemed is contracted by a firstborn animal, it may be slaughtered for this reason in any place. We have already explained those blemishes in Hilchot Issurei Mizbeiach. Those that are appropriate to apply to a male animal number 67.
Halacha 2
All of the conditions mentioned there which cause a sacrifice to be considered as less than desirable and hence, due to them, a consecrated animal is not offered, but also is not redeemed cause a firstborn not to be slaughtered due to them, nor offered. Instead, the animal remains until it contracts a permanent blemish. Similarly, if a firstborn contracts a temporary blemish, it should not be slaughtered in any place, nor should it be offered. Instead, it should pasture until it contracts a permanent blemish and is slaughtered because of it.
Halacha 3
Similarly, if a transgression was performed with it or it killed a human according to the testimony of only one witness or the owner, it was set aside to be worshiped as a false deity or it was worshiped, it should be left to pasture until it contracts a disqualifying blemish, as explained in Hilchot Issurei Mizbeiach.
Halacha 4
Neither an animal born through Cesarean section, nor one born afterwards are considered as firstborn animals. The first is not, because it is not the first issue of the womb. And the second is not, because the first preceded it. Even if a female was born through Cesarean section and a male later emerged from the womb, it is not a firstborn.
Halacha 5
When a firstborn animal is an androgynus, it does not have any sacred quality associated with it. It is like a female, concerning which the priest has no claim at all. One may perform labor with it and shear it like other ordinary animals.
When an animal is born as a tumtum, it is considered as a firstborn of doubtful status. It may be eaten by its owner after it contracts a blemish. This applies whether it urinates from a place that appears to indicate that it is male or it urinates from a place that appears to indicate that it is female.
Halacha 6
When a sheep gives birth to an offspring that appears like a goat or a goat gives birth to an offspring that appears like a lamb, it is exempt from the mitzvah of a firstborn, as indicated by Numbers 18:17 which speaks of "the firstborn of an ox." Implied is that it must be an ox and the firstborn must be an ox.
If it has some of the distinguishing characteristics of its mother, it is considered as a firstborn and it is considered as having a permanent blemish, for there is no blemish greater than a deviation from the norms of creation, as explained in Hilchot Issurei Mizbeiach.
Even if a cow gives birth to an offspring that resembles a donkey, but it has some of the signs of a cow, it is a firstborn that must be given to a priest. The rationale is that, with regard to the species of donkeys, there is a concept of a firstborn. If, however, it gave birth to an offspring resembling a horse or a camel, even if it has some of the signs of a cow, it is merely a firstborn of doubtful status. Therefore it may be eaten by its owners. If, however, a priest takes possession of it, it is not expropriated from his possession.
Halacha 7
When a person imparts a blemish to a firstborn animal, since he performed a transgression, he is penalized. License is not granted to slaughter the firstborn because of this blemish until it contracts another blemish on its own accord. If, however, this transgressor dies, his son may slaughter the animal because of the blemish inflicted by his father, for his son was not penalized after him.
Halacha 8
If one indirectly caused a firstborn to contract a physical blemish, e.g., one placed a fig on its ear, leaving it there until a dog came and took it and cut off its ear, he caused it to pass through jagged iron and pieces of glass so that its forefoot would be cut off and it was cut off, or he told a gentile to blemish it, the animal should not be slaughtered because of this blemish.
This is the general principle: Whenever a blemish was brought about with a person's knowledge, it is forbidden for him to slaughter it because of this blemish. If it was brought about without his knowledge, it is permitted for him to slaughter it because of this blemish.
Halacha 9
If one said: "If this firstborn animal would contract a blemish, I would slaughter it" and a gentile heard and caused it to become blemished, he may slaughter it, because it was not brought about with his knowledge.
Halacha 10
If we saw a person perform a deed that would indirectly cause a firstborn to contract a blemish, it contracted a blemish, but we do not know whether he intended that this blemish be caused, he should not slaughter the firstborn, because of it.
What is implied? He placed barley in a narrow place where the walls were studded with thorns, when the firstborn ate the barley, its lip became split. Even if the owner was a Torah sage, he should not slaughter the firstborn because of it. Similar laws apply in all analogous situations.
Halacha 11
If a firstborn animal was pursuing a person and he kicked it to divert it, or even if he kicked it because it pursued once before, should he have caused a blemish when he kicked it, he may slaughter the firstborn because of it.
Halacha 12
When children caused a firstborn to become blemished through sport and similarly, if a gentile caused a blemish intentionally, the firstborn may be slaughtered because of it. If they did so in order to cause it to be permitted, it may not be slaughtered because of it.
Halacha 13
When the blood of a firstborn ceased flowing freely, its blood may be let, provided one does not intentionally cause a blemish. If a blemish was caused through the bloodletting, the animal may be slaughtered because of it.
Halacha 14
It is permitted to cause a firstborn animal to become blemished before it emerges into the world and the firstborn may be slaughtered as a consequence.
When does this apply? When the Temple is not standing. Then leniency is granted, because ultimately the animal will be eaten after it becomes blemished. When, however, the Temple is standing, this is forbidden.
Halacha 15
When one witness testifies in the name of another witness that a blemish was not brought about knowingly, his word is accepted. Even a woman's word is accepted if she says: "This blemish was caused on its own accord in my presence," and the animal may be slaughtered.
Halacha 16
A shepherd's word is accepted when he states that any blemish that could have been caused by human activity came about on its own accord. The animal may be slaughtered because of such blemishes.
When does the above apply? When the shepherd was an Israelite and the firstborn animal is in the possession of a priest. If, however, the shepherd was a priest and the firstborn was still in the possession of its Israelite owner, the shepherd's word is not accepted and we suspect that perhaps he caused it to become blemished so that it would be given to him.
Halacha 17
The word of a priest who testifies on behalf of another priest that a firstborn became blemished on its own accord is accepted. We do not suspect that they are acting in collusion with each other.
The rationale is that all of the priests are suspect to cause a blemish to a firstborn so that they can partake of it outside the Temple Courtyard. Therefore their own word is not accepted with regard to their own concerns. A colleague may, however, testify on his behalf, because a person will not transgress on behalf of another. Even a priest's children and the members of his household may testify with regard to a firstborn on his behalf. His wife may not, however, because she is considered as his own person.
Halacha 18
Leniency is, however, shown in the following instance. A firstborn animal was in the possession of a priest and it became blemished. One witness testified that the blemish came as a matter of course, but we do not know whether the blemish is of the type that enables a firstborn to be slaughtered or not. If the priest who is in possession of the firstborn states that he showed this blemish to an expert and he permitted the firstborn to be slaughtered because of it, his word is accepted. We do not suspect that he did not show the animal to the expert and that the firstborn is considered as unblemished. For the priests were not suspected of slaughtering consecrated animals outside the Temple Courtyard, because this is a sin punishable by karet, as we explained.
Halacha 19
Similarly, a priest's word is accepted if he states concerning a blemished firstborn animal: "An Israelite gave me this firstborn animal after it was blemished. It did not become blemished in my domain." As a result, we do not suspect that he caused the blemish. The rationale is that the matter will inevitably become revealed and the priest will be scared to lie, lest the Israelite owner be asked and state: "It was unblemished at the time it was given to him."
Bechorot - Perek 3
Halacha 1
A firstborn animal may not be slaughtered because of its blemish unless a ruling to that effect was delivered by an expert who was authorized to do so by the nasi and told by him: "Give license for slaughter of firstborn animals because of their blemishes." Even if a blemish was large and obvious to everyone, license to slaughter it should not be granted by anyone other than an expert who was granted authority.
Such an expert may inspect all firstborn animals except his own.
Halacha 2
If there is no expert in a locale and the blemish was one of the blemishes that are obvious and distinct, e.g., the animal's eye was blinded, its forefoot was cut off, or its hindfoot was broken, it may be slaughtered with license of three members of the synagogue. Similarly, if a firstborn animal was taken to the Diaspora and contracted a distinct blemish, license for its slaughter can be granted by three members of the synagogue.
Halacha 3
An expert should not inspect a firstborn animal in Eretz Yisrael unless he is accompanied by a priest, lest the expert tell the owner: "It is a blemish and it is permitted to slaughter the animal because of it," and he slaughter it for himself without giving it to the priest. For although he is not suspect to slaughter sanctified animalsoutside the Temple Courtyard, he is suspect to steal the presents given to the priests.
Therefore if the owner was a wise man who is known to be careful in his observance, an animal may be inspected for him without a priest. If the blemish was something obvious to all, e.g., the firstborn's foreleg or hindleg was cut off, since he brought to a sage expert for inspection, we assume that he is careful in his observance. Hence the experts inspects the animal for him even though he is not accompanied by a priest.
Halacha 4
When a person slaughters a firstborn animal and afterwards shows its blemish to an expert - even if the blemish is overtly recognizable and will not be affected by ritual slaughter, e.g., its foreleg or hindleg were cut off - since it was not slaughtered with license granted by an expert - it is forbidden to benefit from it and it should be buried like a firstborn animal that died.
Halacha 5
When a firstborn had only one testicle, but two sacs, it was sat on its rear, and its genital area kneaded without finding the second testicle, an expert granted permission for its slaughter and it was slaughtered, it is permitted to be eaten even though the second testicle was found clinging to the flanks. Since its genital area was kneaded, the original ruling is not rescinded. If, however, its genital area was not kneaded, even though permission to slaughter it was granted by an expert, it must be buried.
Halacha 6
When a person who is not an expert inspects a firstborn and has it slaughtered, it should be buried and he must make restitution from his personal resources.
How much should he pay? A fourth of the worth of a small animal and half the worth of a large animal. Why does he not pay its entire worth? Because the owner of the animal was penalized so that he not delay offering the firstborn and so that he not raise a small animal in Eretz Yisrael.
Halacha 7
When a person receives a wage for inspecting a firstborn animal for a blemish, the animal may not be slaughtered on the basis of his rulings unless he was a great expert and the sages knew that there were none like him and they allotted a fee to him for the visit and inspection whether a blemish was found or not.He should not take a fee for any given animal more than once and should continue to inspect it as long as it is brought to him, so that no suspicions will be aroused.
Halacha 8
When a person is suspect to sell firstborn animals as ordinary animals, one may not purchase even the meat of deer from him, because it resembles the meat of a calf. One may not purchase from him hides that have not been processed, even the hides of a female animal, lest he cut off the place of the male organ and say: "This is the hide of a female animal."
One may not purchase wool from him, even wool that has been whitened. Needless to say, this refers to wool that is still soiled. We may, however, purchase from him spun wool, rolls of wool and processed hides. The rationale is that one will not process the hide from an unblemished firstborn animal, because he fears to leave it in his domain, lest the judges hear and penalize him according to his wickedness.
Halacha 9
When one slaughtered a firstborn and sold its meat and afterwards, it became known that he did not show it to an expert, what was eaten was eaten. The owner should, however, return the money paid by the purchasers. What was not eaten should be burned and the money returned. This law also applies when one feeds meat from an animal that is treifah, as will be explained in Hilchot Mikach UMemcar.
Halacha 10
The following rules apply when it is discovered that a firstborn was treifah. If it was unblemished and it was discovered to be treifah after it was skinned, the hide should be burnt, as explained in Hilchot Pesulei HaMukdashim, and the meat should be buried. If it was slaughtered because of a blemish, the meat should be buried and the priests should be allowed to benefit from its hide, provided it was slaughtered on the basis of the ruling of an expert.
Halacha 11
When the meat of a firstborn animal, whether unblemished or blemished, has been eaten according to law, just as it is permitted to benefit from its hide, so too, is it permitted to benefit from its shearings. Nevertheless, it is forbidden to benefit from any wool which is cut off from it while it is alive - and even from wool that it shed, and even to wool that was shed after the animal contracted a blemish. Even after it was slaughtered, and, needless to say, after it died, the wool remains forbidden. For the same wool that was shed from the animal during its lifetime remains forbidden even after these events take place. These same laws apply with regard to the tithes of animals.
We have already explained in Hilchot Me'ilah that this decree was instituted only with regard to the firstborn and tithe sacrifices, because they do not come to secure atonement. Hence with regard to these sacrifices, there is room to suspect that the owner will leave them in his domain to take all the wool that sheds from them. This is undesirable, because as we have already explained, it is a mitzvah to eat the firstborn in the first year of its life, whether it is unblemished or blemished.
Halacha 12
The following rules apply when a firstborn has loose-hanging wooland it was slaughtered because of its blemish. It is permitted to benefit from the loose-hanging wool that resembles the animal's other wool. It is, however, forbidden to benefit from the loose-hanging wool that does not resemble the animal's other wool, i.e., its roots are turned in the opposite direction and face its tips, for this is considered as if it were shed while the animal was alive.
Halacha 13
When the shearings of the wool from a firstborn animal, even one that was blemished, become intermingled with the shearings of ordinary animals - even one with several thousand - they are all forbidden. The rationale is that the shearings are a significant entity and even the slightest amount causes the entire mixture to be considered as consecrated.
When one weaves a full length of a sit of wool from a firstborn animal in a garment, it should be destroyed by burning. If wool from consecrated animals was used, even the slightest amount causes the entire garment to be consecrated.
Bechorot - Perek 4
Halacha 1
There is an obligation to apply the laws of a firstborn to an animal owned by partners. The terms "your cattle and your sheep" was used only to exclude an animal owned in partnership with a gentile. For if a gentile was a partner in the ownership of a cow or of the fetus it is carrying - even if the gentile owns only a thousandth share of the mother or the offspring, it is exempt from the requirements pertaining to the firstborn.
If the gentile owned one specific limb of one of them, e.g., a forefoot or a hindfoot, any limb which if cut off that limb would render the animal as blemished, exempts it. If the limb owned by the gentile could be cut off without disqualifying the animal as a firstborn, it is obligated in the laws of the firstborn.
Halacha 2
When a person purchases a fetus being carried by a cow owned by a gentile or he sells a fetus being carried by his cow to a gentile, even though he is not permitted to do so, the fetus is exempt from the requirements of the firstborn. He is not penalized because of this matter.
Halacha 3
When a person receives an animal from a gentile to care for it and the offspring would be shared or a gentile receives an animal from a Jew under such an arrangement, the offspring are exempt from the requirements of firstborn animals.This is implied by Exodus 13:2: "All the first issue of the womb among the children of Israel," i.e., everything must belong to a Jew.
Halacha 4
The following laws apply when a Jew receives sheep from a gentile at a fixed price and agreed that the profit will be split between them, but if the worth of the animal is reduced, the loss is born by the Jew alone. Even though the sheep are in the domain of the Jew and are his property, since if the gentile will not find any other resources to collect his debt for the lost sheep from him, he will take these sheep and their offspring, it is considered as if he has a lien on them and their offspring. Thus the gentile is considered as having a share of them and they and their offspring are exempt from the requirements of the firstborn. The offspring of their offspring, however, are liable for they belong to the Jew and the gentile has no authority over them.
Halacha 5
When a Jews pays money to a gentile and thus acquires an animal from a gentile according to their law, even though he did not perform meshichah,he acquires the animal and the requirements of the firstborn apply to its offspring. Similarly, if a gentile acquired an animal from a Jew according to their laws and paid money, he acquires it even though he did not perform meshichah and its offspring are exempt from the requirements of the firstborn.
Halacha 6
When a gentile converts and it is not known whether his cow gave birth before he converted or afterwards, it is considered a firstborn because of the doubt.
Halacha 7
When a person purchases an animal from a gentile and does not know whether it gave birth already or not, if it gives birth in his possession, the offspring is considered a firstborn because of the doubt. It should be eaten by its masters after it becomes blemished, but is not given to a priest. The rationale is that when a person desires to expropriate property from a colleague, the burden of proof is on the plaintiff.
Halacha 8
When a person purchases an animal that is giving suck from a gentile, he need not suspect that it is giving suck to the offspring of another animal. Instead, we operate under the assumption that it has already given birth. Even if the animal to which it is giving suck is like another species, even if it is like a pig, it is exempt from the requirements of the firstborn.
Similarly, the offspring of an animal that is providing milk is exempt from the requirements of the firstborn. The rationale is that we rely on the assumption that most animals do not provide milk unless they have given birth previously.
Halacha 9
When a person purchases an animal from a fellow Jew, we operate under the assumption that it already gave birth unless the seller states that it did not give birth yet. The rationale is that we assume a Jew will not remain silent and cause a fellow Jew to partake of a consecrated animal outside the Temple Courtyard. Hence we conclude that it certainly gave birth previously. Therefore the owner sold the mother without any qualification.
Halacha 10
The following laws apply when a small animal miscarries and discharges a fetus whose form has not become very distinct and evident to all. It is called a tinuf. If the shepherds say: "It was a fetus, but its form has become marred," the future offspring of this animal is exempt from the requirements of the firstborn. It must, however, be shown to a shepherd who is knowledgeable.
Therefore if one purchases an animal from a gentile, even if it was small and gave birth within its first year of life, the offspring is considered as a firstborn of doubtful status, because it is possible that it discharged a tinuf while owned by the gentile.
Similarly, when a large animal discharges a placenta, it is a sign that it carried a fetus, for a placenta is never formed without a fetus and the offspring is exempt from the requirements of the firstborn. It is permitted to throw that fetus to the dogs for the following reasons. Only a male is sanctified as a firstborn. We assume that offspring are half male and half female. We have already explained that a male that does not have some of the distinguishing signs of its mother is not consecrated as a firstborn. Thus the lesser portion of animals' first offspring is consecrated as a firstborn. Hence since the probability is less than half, it is not considered. When, by contrast, a consecrated animal discharges a placenta, it must be buried. For the female offspring are bound by the same laws as the male.
Halacha 11
When a large animal discharges a flow of blood, the future offspring of this animal is exempt from the requirements of the firstborn, for we assume that there was an offspring in it, but there was much more blood and it lost its form and its existence was nullified. We must bury the flow of blood like a stillborn firstborn animal, even though this flow of blood has no consecrated quality. Why is it buried? In order to publicize the matter that the offspring of this animal was exempted from the requirements of the firstborn.
Halacha 12
We already explained with regard to the concept of a woman in the niddah state that the form of a human fetus is completed on the fortieth day after conception. Thus when a woman miscarries after less than 40 days, she is not considered to have miscarried a fetus. Our Sages did not, however, conclusively determine the amount of days in which the form of an animal fetus is completed. They did, however, say that an animal which discharges a tinufdoes not become pregnant, nor does it carry another fetus until after 30 days.
Halacha 13
When an animal left pregnant and returned empty, her next offspring is considered as a firstborn because of the doubt involved. Perhaps what she discharged was not an entity that exempts her offspring from the requirements of the firstborn. A fetus that was miscarried is not considered to have "opened its mother's womb" unless its head was the size of top of the needle of the woof.
Halacha 14
When an animal that is having difficulty giving birth to its firstborn, the offspring may be cut up limb by limb and the limbs extracted and thrown to the dogs immediately. The offspring that follows is a firstborn.
If the greater portion of a fetus emerges at one time, it must be buried and the future offspring of the mother is exempted from the requirements of the firstborn.
If one cut off a limb, extracted it, put it aside, cut off another limb, until the greater portion of the fetus is completed, all of the limbs are required to be buried and the future offspring of the mother is exempted from the requirements of the firstborn. ]The rationale is that] since the greater part of the animal was taken out - whether whole or cut in pieces - and it is present before us, it becomes consecrated retroactively.
Halacha 15
When a third of the fetus emerged and it was sold to a gentile and then a second third emerged, it is consecrated retroactively and the future offspring of the mother is exempted from the requirements of the firstborn.
If a third of the offspring was removed by Caesarian section and, afterwards, two thirds emerged through the womb, it is not consecrated. The rationale is that the first larger portion did not emerge from the womb and the consecration would have been brought about retroactively.
Halacha 16
The following laws apply when the lesser portion of one limb emerges from the womb together with the greater portion of the animal. Since the portion that emerges constitutes the greater portion of the fetus, the future offspring of the mother is exempted from the requirements of the firstborn and the portion that emerged should be buried..
If only half of the fetus emerges from the womb together with the greater portion of one limb, there is an unresolved doubt whether the future offspring of the mother is exempted from the requirements of the firstborn or not. Therefore the next offspring is a firstborn of doubtful status.
Halacha 17
When a firstborn was wrapped in a fiber and removed from the womb without touching the womb or it was wrapped with a placenta of another animal or it was wounded up together with its sister and emerged, since it did not touch the womb, it is considered as a firstborn of doubtful status.
Halacha 18
If one cleaved the wombs of two animals together and a fetus emerged from one and entered the other, there is an unresolved doubt: Is the future offspring of the animal to whose womb the firstborn entered exempted from the requirements of the firstborn, for its womb was "opened?" Or is it not exempted until it "opens its womb" when giving birth to its own offspring?
Halacha 19
If the walls of the mother's womb opened and the firstborn emerged without touching the walls of the womb, there is an unresolved doubt: Is it consecrated because it touches the walls of the mother's womb? Or is it consecrated because it was in the space of the mother's womb?
Halacha 20
If the walls of the the mother's womb were uprooted from their place and were suspended around the offspring's neck, there is an unresolved doubt: Do they cause the offspring to be consecrated only when they are in their place? Or do they cause it to be consecrated even if they are not in their place.
Halacha 21
If the flesh supporting the walls of the womb decomposes, the offspring is not consecrated. If the walls of the womb are partially stripped off, but the portion that remained is greater than the portion that was stripped off and the offspring emerged through the open area or the portion that was stripped off is greater than the portion that remained and the offspring emerged through the portion that remained, the offspring is a firstborn of doubtful status.
-------
Hayom Yom
Today's Hayom Yom
Shabbat, 14 Tammuz 5774 - July 12, 2014
Shabbat, Tamuz 14, 5703
Torah lessons: Chumash: Balak, Shevi'i with Rashi.
Tehillim: 72-76.
Tanya: Ch. 3. The latter (p. 349) ...also be three. (p. 351).
The Tzemach Tzedek notes in one of his discourses: "On Tuesday of parshat Balak 5562 (1802) our master,1 of blessed memory, said to his sons as follows: To understand the problem posed by the astronomers, that since the earth is round and spherical like an apple, why do not those people fall who live on the side of the globe opposite to ours, 'down below,' in America?... Their answer is not the true one... Our master,1 of blessed memory, said that the answer lies in explanation of the Etz Chaim that the Nine Spheres are nurtured by that state termed igulim, 'Circles,' and in a circle there is no above or below. For this reason those who live opposite us, 'down below,' have their heavens high above them arching in one continuity with the heaven above us, and the earth there is below, relative to the heavens over it."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. The Alter Rebbe.
-------
Daily Thought:Redeemed in Peace(from the upcoming book “Wisdom to Fix the Earth”)
There is a third strategy, powered by the intense light of inner Torah that awakens the essence of the soul, an essence-core that knows no change, that is unperturbed by any challenge or trial.
Faced with such invincible power, even the darkest forces surrender, make peace and become your allies.
The essence of your soul, after all, is the essence of all that is—even of darkness.(Maamar Padah B’Shalom 5722.)
-------
No comments:
Post a Comment