TODAY IN JEWISH HISTORY:
• JERUSALEM WALLS BREACHED (423 BCE)
The Babylonian armies of King Nebuchadnezzar breached the walls of Jerusalem on the 9th of Tammuz in the year 3338 from creation (423 BCE); King Ziddikiahu of Judah was captured and taken to Babylon (Jeremiah 39:5. A month later, the capture of Jerusalem was completed with the destruction of the Holy Temple and the exile of all but a small number of Jews to Babylon). Tammuz 9 was observed as a fast day until the second breaching of Jerusalem's walls (by the Romans) on the 17th of Tammuz, 3829 (69 CE), at which time the fast was moved to that date. (Talmud, Rosh Hashanah and Tur Orach Chaim 549)
Links:
thethreeweeks.com
The Destruction
DAILY QUOTE:
If I am not for myself, who is for me? If I am only for myself, what am I? And if not now, when?(Hillel (Ethics of the Fathers 1:14))
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Pinchas, 2nd Portion Numbers 26:5-26:51 with Rashi
• Chapter 26
5. Reuben, Israel's firstborn: The descendants of Reuben were: the family of the Hanochites from Hanoch; the family of the Paluites from Palu, ה. רְאוּבֵן בְּכוֹר יִשְׂרָאֵל בְּנֵי רְאוּבֵן חֲנוֹךְ מִשְׁפַּחַת הַחֲנֹכִי לְפַלּוּא מִשְׁפַּחַת הַפַּלֻּאִי:
the family of the Hanochites: Heb. מִשְׁפַּחַת הַחֲנֹכִי. Since the nations were denigrating them and saying, “How can they trace their lineage by their tribes? Do they think that the Egyptians did not exploit their mothers? If they mastered their bodies, all the more so [did they exercise authority over] their wives. Therefore, the Holy One, blessed is he, appended His Name to them, the [letter] ‘hey’ to one side and the ‘yud’ to the other side, as if to say, ”I bear witness for them, that these are the sons of their fathers.“ This is stated explicitly by David,”the tribes of God, (יָהּ) testimony to Israel" (Ps. 122:4)-this Name (יָהּ) testifies for them regarding their tribes. For this reason, in each of them Scripture writes, הַחִנֹכִי, הַפַּלֻּאֵי [the Hanochites, the Paluites in which each name begins with a ‘hey’ and ends with a 'yud’] (Song Rabbah 4:12; Pesikta d’Rav Kahana p.82b, 93a), but in the case of Jimnah יִמְנָה, it is unnecessary for it to say [for the family of the Jimnites,] מִשְׁפַּחַת הַיִּמְנִי [only הַיִּמְנָה מִשְׁפַּחַת], since the Divine Name is already affixed to it-the ‘yud’ at the beginning and the ‘hey’ at the end. — [Mid. Aggadah]
משפחת החנכי: לפי שהיו האומות מבזין אותם ואומרים מה אלו מתיחסין על שבטיהם, סבורין הם שלא שלטו המצריים באמותיהם, אם בגופם היו מושלים קל וחומר בנשותיהם, לפיכך הטיל הקב"ה שמו עליהם, ה"א מצד זה ויו"ד מצד זה, לומר, מעיד אני עליהם שהם בני אבותיהם. וזהו הוא שמפורש ע"י דוד (תהלים קכב ד) שבטי יה עדות לישראל. השם הזה מעיד עליהם לשבטיהם, לפיכך בכולם כתיב החנכי הפלואי, אבל בימנה לא הוצרך לומר משפחת הימני, לפי שהשם קבוע בו יו"ד בראש וה"א בסוף:
6. the family of the Hezronites from Hezron, and the family of the Carmites from Carmi. ו. לְחֶצְרֹן מִשְׁפַּחַת הַחֶצְרוֹנִי לְכַרְמִי מִשְׁפַּחַת הַכַּרְמִי:
7. These were the families of the Reubenites, and they numbered forty three thousand, seven hundred and thirty. ז. אֵלֶּה מִשְׁפְּחֹת הָראוּבֵנִי וַיִּהְיוּ פְקֻדֵיהֶם שְׁלשָׁה וְאַרְבָּעִים אֶלֶף וּשְׁבַע מֵאוֹת וּשְׁלשִׁים:
8. The sons of Palu were Eliab. ח. וּבְנֵי פַלּוּא אֱלִיאָב:
9. The sons of Eliab were Nemuel, Dathan and Abiram they are Dathan and Abiram, the chosen of the congregation who incited against Moses and Aaron in the assembly of Korah, when they incited against the Lord. ט. וּבְנֵי אֱלִיאָב נְמוּאֵל וְדָתָן וַאֲבִירָם הוּא דָתָן וַאֲבִירָם קְרִיאֵי הָעֵדָה אֲשֶׁר הִצּוּ עַל משֶׁה וְעַל אַהֲרֹן בַּעֲדַת קֹרַח בְּהַצֹּתָם עַל יְהֹוָה:
who incited: Israel against Moses and Aaron.
אשר הצו: את ישראל על משה:
when they incited: The people against the Lord.
בהצתם: את העם על ה':
incited: Heb. הִצּוּ. They enticed Israel to quarrel with Moses, a causative term.
הצו: השיאו את ישראל לריב על משה, לשון הפעילו:
10. And the earth opened its mouth and swallowed them and Korah, when that assembly died, and when fire destroyed two hundred and fifty men, and they became a sign. י. וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ וַתִּבְלַע אֹתָם וְאֶת קֹרַח בְּמוֹת הָעֵדָה בַּאֲכֹל הָאֵשׁ אֵת חֲמִשִּׁים וּמָאתַיִם אִישׁ וַיִּהְיוּ לְנֵס:
and they became a sign: A sign and a reminder,“so that no outsider, who is not of the seed of Aaron, shall approach” (above 17:5) to dispute the kehunah any more.
ויהיו לנס: לאות ולזכרון (במדבר יז ה) למען אשר לא יקרב איש זר, לחלוק עוד על הכהונה:
11. Korah's sons, however, did not die. יא. וּבְנֵי קֹרַח לֹא מֵתוּ:
Korah’s sons, however, did not die: They were originally involved in the conspiracy, but during the dispute they contemplated repentance; therefore, an elevated area was set apart for them in Gehinnom, and they stayed there. — [Sanh. 110b]
ובני קרח לא מתו: הם היו בעצה תחלה, ובשעת המחלוקת הרהרו תשובה בלבם, לפיכך נתבצר להם מקום גבוה בגיהנם וישבו שם:
12. The descendants of Simeon according to their families: the family of the Nemuelites from Nemuel, the family of the Jaminites from Jamin, the family of the Jachinites from Jachin, יב. בְּנֵי שִׁמְעוֹן לְמִשְׁפְּחֹתָם לִנְמוּאֵל מִשְׁפַּחַת הַנְּמוּאֵלִי לְיָמִין מִשְׁפַּחַת הַיָּמִינִי לְיָכִין מִשְׁפַּחַת הַיָּכִינִי:
13. the family of the Zerahites from Zerah, the family of the Shaulites from Shaul. יג. לְזֶרַח מִשְׁפַּחַת הַזַּרְחִי לְשָׁאוּל מִשְׁפַּחַת הַשָּׁאוּלִי:
from Zerah: This was Zohar [see Exod. 6:15], a name derived from the word צֹהַר, which means shining [a synonym of זֶרַח, Zerah]. However, the family of Ohad [mentioned in Exodus] died out, as did five from the tribe of Benjamin. For he came to Egypt with ten sons, but only five are listed here. So it was with Ezbon of the tribe of Gad, so [altogether] seven families [no longer existed]. I found [the reason for this] in the Talmud Yerushlmi [Sotah 1:1]. When Aaron died, the clouds of glory withdrew, and the Canaanites came to fight against Israel. They [the Israelites] set their hearts on returning to Egypt, and they went back eight stages of their journey [compare 21:4], from Mount Hor to Moserah, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (Deut. 10:6). Now did he not die at Mount Hor? And [furthermore,] going back from Moserah to Mount Hor there are eight stages in the journey! However, they turned back, and the Levites pursued them to bring them back, killing seven of their families. The Levites lost four families [in the battle]: the families of the Shimeites and the Uzzielites, and of the three sons of Izhar, only the family of the Korahites is mentioned. I do not know [the identity of] the fourth one. R. Tanchuma expounds that they [the seven Israelite families] fell in the plague in connection with Balaam [see 25:9] (Mid. Tanchuma Pinchas 5), but [this cannot be, for] according to the number missing from the tribe of Simeon in this census compared with the first census [which took place] in the Sinai desert, it would appear that all twenty-four thousand who fell [in the plague] were from the tribe of Simeon. - [Mid. Tanchuma Vayechi 10]
לזרח: הוא צוחר, לשון צוהר. אבל משפחת אהד בטלה, וכן חמשה משבט בנימין, שהרי בעשרה בנים ירד למצרים וכאן לא מנה אלא חמשה, וכן אצבון לגד, הרי שבע משפחות. ומצאתי בגמ' ירושלמית, שכשמת אהרן נסתלקו ענני כבוד ובאו הכנענים להלחם בישראל ונתנו לב לחזור למצרים וחזרו לאחוריהם ח' מסעות מהר ההר למוסרה, שנאמר (דברים י, ו) ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן, והלא בהר ההר מת, וממוסרה עד הר ההר שמונה מסעות יש למפרע, אלא שחזרו לאחוריהם ורדפו בני לוי אחריהם להחזירם, והרגו מהם שבע משפחות, ומבני לוי נפלו ארבע משפחות משפחת שמעי ועזיאלי, ומבני יצהר לא נמנו כאן אלא משפחת הקרחי, והרביעית לא ידעתי מה היא. ורבי תנחומא דרש שמתו במגפה בדבר בלעם, אבל לפי החסרון שחסר משבט שמעון במנין זה ממנין הראשון שבמדבר סיני, נראה שכל כ"ד אלף נפלו משבטו של שמעון:
14. These were the families of the Simeonites twenty two thousand and two hundred. יד. אֵלֶּה מִשְׁפְּחֹת הַשִּׁמְעֹנִי שְׁנַיִם וְעֶשְׂרִים אֶלֶף וּמָאתָיִם:
15. The descendants of Gad according to their families: the family of the Zefonites from Zefon, the family of the Haggites from Haggi, the family of the Shunites from Shuni, טו. בְּנֵי גָד לְמִשְׁפְּחֹתָם לִצְפוֹן מִשְׁפַּחַת הַצְּפוֹנִי לְחַגִּי מִשְׁפַּחַת הַחַגִּי לְשׁוּנִי מִשְׁפַּחַת הַשּׁוּנִי:
16. the family of the Oznites from Ozni, the family of the Erites from Eri, טז. לְאָזְנִי מִשְׁפַּחַת הָאָזְנִי לְעֵרִי מִשְׁפַּחַת הָעֵרִי:
from Ozni: I believe that this was the family of Ezbon (see Gen. 46:16), but I do not know why his family was not called after him.
לאזני: אומר אני שזו משפחת אצבון, ואיני יודע למה לא נקראת משפחתו על שמו:
17. the family of the Arodites from Arod, the family of the Arelites from Areli. יז. לַאֲרוֹד מִשְׁפַּחַת הָאֲרוֹדִי לְאַרְאֵלִי מִשְׁפַּחַת הָאַרְאֵלִי:
18. These were families of Gad according to those of them counted, forty thousand and five hundred. יח. אֵלֶּה מִשְׁפְּחֹת בְּנֵי גָד לִפְקֻדֵיהֶם אַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
19. The sons of Judah were Er and Onan, but Er and Onan died in the land of Canaan. יט. בְּנֵי יְהוּדָה עֵר וְאוֹנָן וַיָּמָת עֵר וְאוֹנָן בְּאֶרֶץ כְּנָעַן:
20. The descendants of Judah according to their families: the family of the Shelanites from Shelah, the family of the Perezites from Perez, the family of the Zerahites from Zerah. כ. וַיִּהְיוּ בְנֵי יְהוּדָה לְמִשְׁפְּחֹתָם לְשֵׁלָה מִשְׁפַּחַת הַשֵּׁלָנִי לְפֶרֶץ מִשְׁפַּחַת הַפַּרְצִי לְזֶרַח מִשְׁפַּחַת הַזַּרְחִי:
21. The descendants of Perez were: the family of the Hezronites from Hezron, the family of the Hamulites from Hamul. כא. וַיִּהְיוּ בְנֵי פֶרֶץ לְחֶצְרֹן מִשְׁפַּחַת הַחֶצְרֹנִי לְחָמוּל מִשְׁפַּחַת הֶחָמוּלִי:
22. These were the families of Judah according to those of them counted, seventy six thousand and five hundred. כב. אֵלֶּה מִשְׁפְּחֹת יְהוּדָה לִפְקֻדֵיהֶם שִׁשָּׁה וְשִׁבְעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
23. The descendants of Issachar according to their families: the family of the Tolaites from Tola, the family of the Punites from Puvah, כג. בְּנֵי יִשָּׂשכָר לְמִשְׁפְּחֹתָם תּוֹלָע מִשְׁפַּחַת הַתּוֹלָעִי לְפֻוָּה מִשְׁפַּחַת הַפּוּנִי:
24. the family of the Jashubites from Jashub, the family of the Shimronites from Shimron. כד. לְיָשׁוּב מִשְׁפַּחַת הַיָּשֻׁבִי לְשִׁמְרֹן מִשְׁפַּחַת הַשִּׁמְרֹנִי:
from Jashub: This is Iob listed among those who migrated to Egypt (Gen. 46:13), for all the families were named after those who migrated to Egypt, but as for those born from that time on, their families were not called after them except for the families of Ephraim and Manasseh-all of whom were born in Egypt-and Ard and Naaman, the sons of Bela the son of Benjamin. I found in the writings of R. Moshe Hadarshan [the preacher], that their [Ard and Naaman’s] mother migrated to Egypt while she was pregnant with them, and that is why they formed separate families just as did Hezron and Hamul-who were Judah’s grandsons-and Heber and Malchiel, who were Asher’s grandchildren. If this is an Aggadah, all well and good, [we must accept it,] but if not, I maintain that Bela had numerous grandchildren, and from two of them-Ard and Naaman-two large families issued, and the descendants of all the other children were called after Bela’s name, whereas the descendants of these two were called after them [i.e. Ard and Naaman]. Similarly, I maintain that the sons of Machir were divided into two families, one was called after him and one was called after his son Gilead. Five families are missing from the sons of Benjamin, and here the prophecy of his mother [Rachel] was partially fulfilled. She called him Ben Oni, the son of my mourning. As a result of the incident of the concubine at Gibeah (see Jud. 20: 35), it was completely fulfilled [as nearly the entire tribe was wiped out]. I found this in the writings of R. Moshe Hadarshan [the preacher].
לישוב: הוא יוב האמור ביורדי מצרים, כי כל המשפחות נקראו על שם יורדי מצרים. והנולדין משם והלאה לא נקראו המשפחות על שמם, חוץ ממשפחות אפרים ומנשה שנולדו כולם במצרים, וארד ונעמן בני בלע בן בנימין. ומצאתי ביסודו של רבי משה הדרשן שירדה אמן למצרים כשהיתה מעוברת מהם, לכך נחלקו למשפחות, כחצרון וחמול, שהיו בני בנים ליהודה, וחבר ומלכיאל שהיו בני בנים של אשר. ואם אגדה היא הרי טוב, ואם לאו, אומר אני, שהיו לבלע בני בנים הרבה, ומשנים הללו ארד ונעמן יצאה מכל אחד משפחה רבה ונקראו תולדות שאר הבנים על שם בלע, ותולדות השנים הללו נקראו על שמם. וכן אני אומר בבני מכיר, שנחלקו לשתי משפחות, אחת נקראת על שמו ואחת נקראת על שם גלעד בנו. חמש משפחות חסרו מבניו של בנימין, כאן נתקיימה מקצת נבואת אמו שקראתו בן אוני, בן אנינותי ובפלגש בגבעה נתקיימה כולה. זו מצאתי ביסודו של ר' משה הדרשן:
25. These were the families of Issachar according to those of them counted: sixty four thousand and three hundred. כה. אֵלֶּה מִשְׁפְּחֹת יִשָּׂשכָר לִפְקֻדֵיהֶם אַרְבָּעָה וְשִׁשִּׁים אֶלֶף וּשְׁלשׁ מֵאוֹת:
26. The descendants of Zebulun according to their families: the family of the Sardites from Sered, the family of the Elonites from Elon, the family of the Jahleelites from Jahleel. כו. בְּנֵי זְבוּלֻן לְמִשְׁפְּחֹתָם לְסֶרֶד מִשְׁפַּחַת הַסַּרְדִּי לְאֵלוֹן מִשְׁפַּחַת הָאֵלֹנִי לְיַחְלְאֵל מִשְׁפַּחַת הַיַּחְלְאֵלִי:
27. These were the families of Zebulun according to those of them counted, sixty thousand and five hundred. כז. אֵלֶּה מִשְׁפְּחֹת הַזְּבוּלֹנִי לִפְקֻדֵיהֶם שִׁשִּׁים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
28. The descendants of Joseph according to their families: Manasseh and Ephraim. כח. בְּנֵי יוֹסֵף לְמִשְׁפְּחֹתָם מְנַשֶּׁה וְאֶפְרָיִם:
29. The descendants of Manasseh: the family of the Machirites from Machir and Machir's son was Gilead; the family of the Gileadites from Gilead. כט. בְּנֵי מְנַשֶּׁה לְמָכִיר מִשְׁפַּחַת הַמָּכִירִי וּמָכִיר הוֹלִיד אֶת גִּלְעָד לְגִלְעָד מִשְׁפַּחַת הַגִּלְעָדִי:
30. These were the family of the descendants of Gilead: The family of the Iezerites from Iezer, the family of the Helekites from Helek, ל. אֵלֶּה בְּנֵי גִלְעָד אִיעֶזֶר מִשְׁפַּחַת הָאִיעֶזְרִי לְחֵלֶק מִשְׁפַּחַת הַחֶלְקִי:
31. the family of the Asrielites from Asriel, the family of the Shechemites from Shechem, לא. וְאַשְׂרִיאֵל מִשְׁפַּחַת הָאַשְׂרִאֵלִי וְשֶׁכֶם מִשְׁפַּחַת הַשִּׁכְמִי:
32. the family of the Shemidaites from Shemida, the family of the Hepherites from Hepher. לב. וּשְׁמִידָע מִשְׁפַּחַת הַשְּׁמִידָעִי וְחֵפֶר מִשְׁפַּחַת הַחֶפְרִי:
33. Now Zelophehad the son of Hepher had no sons, only daughters, and the names of Zelophehad's daughters were Mahlah, Noah, Hoglah, Milcah and Tirzah. לג. וּצְלָפְחָד בֶּן חֵפֶר לֹא הָיוּ לוֹ בָּנִים כִּי אִם בָּנוֹת וְשֵׁם בְּנוֹת צְלָפְחָד מַחְלָה וְנֹעָה חָגְלָה מִלְכָּה וְתִרְצָה:
34. These were families of Manasseh, and those of them counted were fifty two thousand and seven hundred. לד. אֵלֶּה מִשְׁפְּחֹת מְנַשֶּׁה וּפְקֻדֵיהֶם שְׁנַיִם וַחֲמִשִּׁים אֶלֶף וּשְׁבַע מֵאוֹת:
35. These were the descendants of Ephraim according to their families: the family of the Shuthalhites from Shuthelah, the family of the Bachrites from Becher, the family of the Tahanites from Tahan. לה. אֵלֶּה בְנֵי אֶפְרַיִם לְמִשְׁפְּחֹתָם לְשׁוּתֶלַח מִשְׁפַּחַת הַשֻּׁתַלְחִי לְבֶכֶר מִשְׁפַּחַת הַבַּכְרִי לְתַחַן מִשְׁפַּחַת הַתַּחֲנִי:
36. And these were the descendants of Shuthelah: the family of the Eranites from Eran. לו. וְאֵלֶּה בְּנֵי שׁוּתָלַח לְעֵרָן מִשְׁפַּחַת הָעֵרָנִי:
And these were the descendants of Shuthelah…: The descendants of the other sons of Shuthelah were called after Shuthelah. A large family issued from Eran, so they were called after him. Thus, the descendants of Shuthelah were considered two families. Go and figure it out and you will find that fifty-seven families [are listed] in this chapter, together with eight from the sons of Levi, totaling sixty-five. This is the meaning of what is said,“For you are the least (הַמְעַט) of all the peoples” (Deut. 7:7). [The word הַמְעַט denotes ‘five’ (ה) ‘less’ (מְעַט).] You are five less than the families of all the nations, since they are seventy [and you are sixty-five]. This too I expounded from the writings of R. Moshe Hadarshan [the preacher], but I had to delete some of his words and add to them. - [Mid. Aggadah.]
ואלה בני שותלח וגו': שאר בני שותלח נקראו תולדותיהם על שם שותלח. ומערן יצאה משפחה רבה ונקראת על שמו. ונחשבו בני שותלח לשתי משפחות. צא וחשוב ותמצא בפרשה זו חמשים ושבע משפחות, ומבני לוי שמונה, הרי ששים וחמש, וזהו שנאמר (דברים ז ז) כי אתם המעט וגו', ה"א מעט, חמשה אתם חסרים ממשפחות כל העמים, שהן שבעים, אף זה הבנתי מיסודו של ר' משה הדרשן. אך הוצרכתי לפחות ולהוסיף בדבריו:
37. These were the families of the descendants of Ephraim according to those of them counted, thirty two thousand and five hundred; these were the descendants of Joseph according to their families. לז. אֵלֶּה מִשְׁפְּחֹת בְּנֵי אֶפְרַיִם לִפְקֻדֵיהֶם שְׁנַיִם וּשְׁלשִׁים אֶלֶף וַחֲמֵשׁ מֵאוֹת אֵלֶּה בְנֵי יוֹסֵף לְמִשְׁפְּחֹתָם:
38. The descendants of Benjamin according to their families: the family of the Belaites from Bela, the family of the Ashbelites from Ashbel, the family of the Ahiramites from Ahiram, לח. בְּנֵי בִנְיָמִן לְמִשְׁפְּחֹתָם לְבֶלַע מִשְׁפַּחַת הַבַּלְעִי לְאַשְׁבֵּל מִשְׁפַּחַת הָאַשְׁבֵּלִי לַאֲחִירָם מִשְׁפַּחַת הָאֲחִירָמִי:
from Ahiram: This is Ehi, who migrated to Egypt. Since he was named after Joseph, who was his [Benjamin’s] brother (אֲחִי), and greater (רָם) than he, he was called Ahiram (אֲחִירָם). - [Mid. Aggadah.]
לאחירם: היא אחי שירד למצרים, ולפי שנקרא על שם יוסף שהיה אחיו ורם ממנו נקרא אחירם:
39. the family of the Shuphamites from Shupham, the family of the Huphamites from Hupham. לט. לִשְׁפוּפָם מִשְׁפַּחַת הַשּׁוּפָמִי לְחוּפָם מִשְׁפַּחַת הַחוּפָמִי:
from Shupham: This is Muppim, so named because Joseph was humbled (שָׁפוּף) among the nations.
לשפופם: הוא מופים, על שהיה יוסף שפוף בין האומות:
40. The sons of Bela were Ard and Naaman; the family of the Ardites [from Ard], the family of the Naamites from Naaman. מ. וַיִּהְיוּ בְנֵי בֶלַע אַרְדְּ וְנַעֲמָן מִשְׁפַּחַת הָאַרְדִּי לְנַעֲמָן מִשְׁפַּחַת הַנַּעֲמִי:
41. These were the descendants of Benjamin according to their families, and those of them counted were forty five thousand and six hundred. מא. אֵלֶּה בְנֵי בִנְיָמִן לְמִשְׁפְּחֹתָם וּפְקֻדֵיהֶם חֲמִשָּׁה וְאַרְבָּעִים אֶלֶף וְשֵׁשׁ מֵאוֹת:
42. The descendants of Dan according to their families: the family of the Shuhamites from Shuham. These were the families of Dan. מב. אֵלֶּה בְנֵי דָן לְמִשְׁפְּחֹתָם לְשׁוּחָם מִשְׁפַּחַת הַשּׁוּחָמִי אֵלֶּה מִשְׁפְּחֹת דָּן לְמִשְׁפְּחֹתָם:
From Shuham: This is Hushim (see Gen. 46:23).
לשוחם: הוא חושים:
43. All the Shuhamite families according to those of them counted, were sixty four thousand and four hundred. מג. כָּל מִשְׁפְּחֹת הַשּׁוּחָמִי לִפְקֻדֵיהֶם אַרְבָּעָה וְשִׁשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
44. The descendants of Asher according to their families: the family of Jimnah from Jimnah, the family of the Ishvites from Ishvi, the family of the Beriites from Beriah. מד. בְּנֵי אָשֵׁר לְמִשְׁפְּחֹתָם לְיִמְנָה מִשְׁפַּחַת הַיִּמְנָה לְיִשְׁוִי מִשְׁפַּחַת הַיִּשְׁוִי לִבְרִיעָה מִשְׁפַּחַת הַבְּרִיעִי:
45. The descendants of Beriah: the family of the Heberites from Heber, the family of the Malchielites from Malchiel. מה. לִבְנֵי בְרִיעָה לְחֵבֶר מִשְׁפַּחַת הַחֶבְרִי לְמַלְכִּיאֵל מִשְׁפַּחַת הַמַּלְכִּיאֵלִי:
46. The name of Asher's daughter was Serah. מו. וְשֵׁם בַּת אָשֵׁר שָׂרַח:
The name of Asher’s daughter was Serah: Because she was still alive, she is mentioned here. — [Sotah 13a, Mid. Aggadah]
ושם בת אשר שרח: לפי שהיתה קיימת בחיים מנאה כאן:
47. These were the families of the descendants of Asher according to those of them counted, fifty three thousand and four hundred. מז. אֵלֶּה מִשְׁפְּחֹת בְּנֵי אָשֵׁר לִפְקֻדֵיהֶם שְׁלשָׁה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
48. The descendants of Naphtali according to their families: the family of the Jahzeelites from Jahzeel, the family of the Gunites from Guni. מח. בְּנֵי נַפְתָּלִי לְמִשְׁפְּחֹתָם לְיַחְצְאֵל מִשְׁפַּחַת הַיַּחְצְאֵלִי לְגוּנִי מִשְׁפַּחַת הַגּוּנִי:
49. The Jezerites from Jezer, the family of the Shillemites from Shillem. מט. לְיֵצֶר מִשְׁפַּחַת הַיִּצְרִי לְשִׁלֵּם מִשְׁפַּחַת הַשִּׁלֵּמִי:
50. These were the families of Naphtali according to their families, and those of them counted were forty five thousand and four hundred. נ. אֵלֶּה מִשְׁפְּחֹת נַפְתָּלִי לְמִשְׁפְּחֹתָם וּפְקֻדֵיהֶם חֲמִשָּׁה וְאַרְבָּעִים אֶלֶף וְאַרְבַּע מֵאוֹת:
51. These are those counted of the children of Israel: six hundred and one thousand and seven hundred and thirty. נא. אֵלֶּה פְּקוּדֵי בְּנֵי יִשְׂרָאֵל שֵׁשׁ מֵאוֹת אֶלֶף וָאָלֶף שְׁבַע מֵאוֹת וּשְׁלשִׁים:
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Daily Tehillim: Psalms Chapters 49 - 54
• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
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Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 12
• Lessons in Tanya
• Today's Tanya Lesson
Monday, Tammuz 9, 5774 • July 7, 2014
Shaar Hayichud Vehaemunah, beginning of Chapter 12
The letters that constitute the Ten Utterances, as the Alter Rebbe has just explained, are effluences of the Divine attributes which are wholly united with G d Himself. Therefore, though they are termed mere “letters”, they are able to serve as vehicles for creating the wisdom and intellect of created beings, to which they are thus far superior; they are termed “letters” only in relation to the supernal attributes from which they emanate.
These letters are the specifically twenty-two manners of manifestation through which G d chose to create the world. Accordingly, as the Rebbe notes, the forthcoming chapter underscores the fact that all created beings, in all their vastly differentiated multiplicity, are in fact no more than twenty-two distinct forms of Divine manifestation. Moreover, continues the Rebbe, we can understand why the Alter Rebbe explains this concept at such length further on in this chapter. Such an explanation would seem to be at home in tracts such as Sefer Yetzirah, that deal with the respective stages of the creative process, not in a treatise dedicated to an explanation of Divine Unity. The Alter Rebbe explains this here, nevertheless, thereby actually highlighting the concept of Divine Unity — not only insofar as it exists in its Source, but as it exists in practice. For all the multifarious components of creation are in reality no more than twenty-two different forms of Divine manifestation.
רק שהברואים מתחלקים למיניהם בכללות ובפרטות
[Although there are only twenty-two letters, they are able to create a vast multitude of creatures,] for the creatures are divided into categories both general (e.g., whether human or animal) and particular (e.g., the animal world in turn comprises numerous species of beasts, birds, fish, etc.). This multitudinous division comes about:
על ידי שינויי הצירופים וחילופים ותמורות כנ״ל
by changes in the combinations, substitutions and transpositions [of the letters], as was explained above,
When the letters are combined in one way, one kind of creature is created; a different combination gives rise to a different kind of creature. For as explained in ch. 1, certain letters may sometimes be substituted or transposed with others. Those creatures whose names are not mentioned in the Ten Utterances derive their vitality by means of the combinations, substitutions and transpositions of the letters that do appear in the Ten Utterances.
כי כל אות היא המשכת חיות וכח מיוחד פרטי
for every letter is a flow from an individual, particular life-force and power.
Note of the Rebbe Since the letters are separate from each other, what combines them, and how is this accomplished? The Alter Rebbe goes on to answer this by saying:
וכשנצטרפו אותיות הרבה להיות תיבה
And when many letters — i.e., many particular powers and life-forces — are combined to form a word,
אזי מלבד ריבוי מיני כחות וחיות הנמשכים כפי מספר האותיות שבתיבה
then in addition to the numerous kinds of powers and life-forces which issue forth according to the number of letters in the word,
עוד זאת, העולה על כולנה
there is, in addition, transcending all [the particular powers],
המשכת כח עליון וחיות כללי, הכוללת ושקולה כנגד כל מיני הכחות והחיות פרטיות של האותיות, ועולה על גביהן
the flow of a higher power and general life-force which contains and is equivalent to all the various individual powers and life-forces of the letters and transcends them all;
והיא מחברתן ומצרפתן יחד, להשפיע כח וחיות לעולם הנברא בתיבה זו לכלליו ולפרטיו
it unites them and combines them,1 in order to grant power and life-force to the world which was created in both its general and particular aspects, i.e., with its individual created beings, through this word.
הגהה
ולפי שכל אות ואות מכ״ב אותיות התורה היא המשכת חיות וכח מיוחד פרטי, שאינו נמשך באות אחרת
NOTE
Inasmuch as every single one of the twenty-two letters of the Torah is a flow of an individual, particular life-force and power, which does not flow through any other letter,
לכך גם תמונתן בכתב כל אות היא בתמונה מיוחדת פרטית
therefore the written shape of each letter is likewise specific and distinctive,
המורה על ציור ההמשכה והתגלות האור והחיות והכח הנגלה ונמשך באות זו
which indicates the pattern of the flow and manifestation of the light and life-force and power which is revealed and flows through this letter,
איך הוא נמשך ונתגלה ממדותיו של הקב״ה ורצונו וחכמתו וכו
[i.e.,] how it flows and is revealed from the attributes of the Holy One, blessed be He, and His Will and His wisdom, and so on.
END OF NOTE
Returning to the body of the text, the Alter Rebbe now goes on to illustrate how one utterance (“Let there be a firmament”) created the extensive components of the worlds as well as their specific creatures.
Note of the Rebbe This also helps us understand the degree to which Divine Unity may be perceived in relation to the created beings of this world too, in that the seven heavens and all their celestial hosts were created and live and exist from the solitary Utterance, “Let there be a firmament.”
כגון, דרך משל, בתיבות שבמאמר: יהי רקיע וגו׳, שנבראו בהן ז׳ רקיעים וכל צבא השמים אשר בהם
As, for example, through the words of the Utterance, “Let there be a firmament...,”2 the seven heavens and all their component celestial hosts were created.
כמאמר רז״ל: שחקים, שבו רחיים עומדות וטוחנות מן לצדיקים וכו׳
Thus our Sages, of blessed memory, speak of3 “[the firmament called] Shechakim, in which stand millstones that grind manna for the tzaddikim.,
זבול, שבו ירושלים ובית המקדש ומזבח וכו׳
[the firmament called] Zvul, in which stand [the heavenly] Jerusalem and the Holy Temple and the Altar...,
מכון, שבו אוצרות שלג ואוצרות ברד
[and the firmament called] Machon, in which there are stores of snow and stores of hail….“
Each of the seven firmaments thus has its general nature — the fact that it is a firmament — as well as its individual aspect, as exemplified above.
שכללות הרקיעים נבראו וחיים וקיימים בכללות תיבות אלו שבמאמר: יהי רקיע וכו׳
The heavens as a whole were created and live and exist through the aggregate words of the utterance, “Let there be a firmament….”
In general terms,4 their existence as heavens results from the comprehensive illumination contained within the words, “Let there be a firmament….”
ופרטי הברואים שבז׳ רקיעים, נברא כל פרט מהן וחי וקיים מאיזה צירוףאותיות מתיבות אלו, או חילופיהן ותמורותיהן
and each individual created being in the seven heavens5 was created and lives and exists by virtue of some combination of the letters of these words, or their substitutions and transpositions,
שהן כפי בחינת חיות הנברא הפרטי ההיא
[these combinations, substitutions and transpositions being] according to the quality of the life-force of that particular creature.
כי כל שינוי צירוף הוא הרכבת ואריגת הכחות והחיות בשינוי
For every change in a combination is an intermixing and interweaving of the powers and life-forces in a different form,
For example: the three Hebrew letters --אבן in that particular order comprise the word אבן, which is the name and life-force of a stone. When, however, these selfame letters are transposed, a different form of creative power and life-force — and consequently a different creature — comes into being.
שכל אות הקודמת בצירוף, היא הגוברת והיא העיקר בבריאה זו
since each letter antecedent in the combination dominates and it is the essential [force] in this created being,
Since, for example, alef is the first letter of the word אבן , it is the dominant force in the created being that bears this name. If it is a letter stemming from the attribute of Chesed (“kindness”), then that attribute will predominate; if it is a letter of Gevurah (“severity”), a different attribute will prevail.
והשאר טפילות אליה ונכללות באורה
while the others i.e., the other letters and forces contained within the word are subordinate to it and are included in its light,6
ועל ידי זה נבראת בריאה חדשה
and thereby — through the different combinations of the same letters — a new being is created.
וכן בחילופי אותיות או תמורותיהן
Likewise, through the substitution of letters or their transpositions,
When, for example, not only is the order of the letters changed but an alef (say) is substituted for an ayin,
נבראות בריאות חדשות פחותי המעלה בערך הנבראים מהאותיות עצמן
new creatures are created that are of lower levels than the beings created from the [original] letters themselves.
FOOTNOTES
1. The Rebbe notes that the root here translated “unites” (חבר) is etymologically related to the Hebrew word for “friend”; i.e., previously separate powers are joined in (as it were) friendly kinship. By contrast, the root here translated “combined” (צרף) means that these powers fuse into one created being and one word. In Chagigah 20b, Rashi likewise explains this verb to mean that a number of separate items “become one entity,” and not merely similar to one entity. This widespread understanding of the verb also finds practical, legal application.
2. Gen. 1:6.
3. Chagigah 12b. See Commentary of the Rebbe at the conclusion of this chapter.
4. The Rebbe explains that the Alter Rebbe writes here that “the heavens as a whole were created...through the...words...‘Let there be a firmament,’” because each individual heaven was created by the name it is known by in the Holy Tongue (e.g., Shechakim), as stated above at the end of ch. 1.
5. Note of the Rebbe “This includes the firmament itself, as explained above.”
6. Note of the Rebbe This dominance of the initial letter of a word underlies the significance of rashei teivot, the pattern of abbreviation wherein a whole word is telescoped within its first letter. Indeed, the Gemara states (in Shabbat 105a) that such abbreviations are of Torah origin.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Monday, Tammuz 9, 5774 • July 7, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Negative Commandment 114
Shearing an Animal Designated for Sacrifice
"And do not shear the firstborn of your sheep"—Deuteronomy 15:19.
It is forbidden to shear an animal designated for sacrifice.
Shearing an Animal Designated for Sacrifice
Negative Commandment 114
Translated by Berel Bell
And the 114th prohibition is that we are forbidden from shearing wool from sanctified animals.
The source of this commandment is G‑d's statement,1 "And do not shear your firstborn sheep."
[This verse speaks only about the firstborn animals, but] we derive the prohibition from working with and from shearing all sanctified animals from the law of the firstborn.
The details of these two commandments, i.e. working and shearing, have been explained in tractate Bechoros. One who shears anything from2 sanctified animals is also punished by lashes.
FOOTNOTES
1.Deut. 15:19.
2.The Arabic word for "any" could refer either to the amount of wool (i.e. any amount of wool, as translated above) or to the type of animal, i.e. regardless of the category of sacrifice it was designated for. It could therefore also be translated, "who shears any sanctified animal," See Kapach, 5731, note 15.
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Positive Commandment 55
The Paschal Offering
"And the entire assembly of the congregation of Israel shall slaughter it in the afternoon"—Exodus 12:6.
Every individual is commanded to offer [or participate on a group that is offering] the Paschal Sacrifice on the afternoon of the fourteenth of Nissan [the eve of Passover]—even if this day falls on the Shabbat.
The Paschal Offering
Positive Commandment 55
Translated by Berel Bell
And the 55th mitzvah is that we are commanded to sacrifice a lamb for Pesach on the 14th day of the month of Nissan.
The source of this commandment is G‑d's statement1 (exalted be He), "The entire community of Israel shall then slaughter it in the afternoon" [immediately preceding Pesach].
Anyone, man or woman, who transgresses this commandment by intentionally not bringing the offering in the proper time is punished by kares. It has been explained in tractate Pesachim2 that women are equally obligated as men to bring a Pesach offering, and that it overrides Shabbos, i.e. it is offered even when the 14th of Nissan falls on Shabbos.
Scripture states that the punishment is kares in G‑d's statement,3 "If a man is pure and was not on a distant journey, and he neglects to bring the Pesach offering, that person shall be cut off [spiritually]." In the beginning of tractate Kerisus,4 when listing the commandments punishable by kares — all of which are prohibitions — it lists, "And Pesach and circumcision, which are positive commandments." We have already explained this in the Introduction.5
The details of this mitzvah are explained in tractate Pesachim.
FOOTNOTES
1.Ex. 12:6.
2.91b.
3.Num. 9:13.
4.2a.
5.Immediately preceding the first positive commandment.
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Negative Commandment 115Sacrificing the Paschal Offering with Chametz in One's Possession
"You shall not offer the blood of my sacrifice with leavened bread"—Exodus 23:18.
It is forbidden to have chametz (leavened bread) in one's possession from the onset of the time when the Paschal Offering is brought—noon of the fourteenth of Nissan [the eve of Passover].
This prohibition applies to all those who are participating in the eating of the sacrifice, the priest who slaughters it, the priest who sprinkles its blood on the altar, and the priest who offers its fats on the altar.
Sacrificing the Paschal Offering with Chametz in One's Possession
Negative Commandment 115
Translated by Berel Bell
And the 115th prohibition is that we are forbidden from slaughtering the Pesach offering [when in possession] of leavened bread.
The source of this commandment is G‑d's statement,1 "Do not sacrifice the blood of My [Pesach] offering when in possession of leavened bread." The prohibition is repeated with the wording,2 "Do not slaughter [the blood of My (Pesach) offering when in possession of leavened bread]."
These means that beginning in the afternoon, which is the time for slaughtering the Pesach offering, one may not own leavened bread. Anyone performing the slaughter, sprinkling the blood, burning [the fats], or belonging to a group [which will be eating the Pesach offering together3] may not own leavened bread. If one of them owned leavened bread at that time [of doing the action], he is punished by lashes.
The Mechilta4 explains, "The verse, 'Do not slaughter the blood of My (Pesach) offering [when in possession] of leavened bread,' means that you may not slaughter the Pesach sacrifice when the leavened bread is still existing [in your possession]."
The details of this mitzvah are explained in the 5th chapter of Pesachim.5
FOOTNOTES
1.Ex. 23:18.
2.Ibid., 34:25.
3.Unlike other offerings, the Pesach is brought together by a group called a chaburah.
4.Parshas Mishpatim.
5.63a.
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Negative Commandment 116
Leaving Overnight the Fats of the Paschal Offering
"Neither shall the fat of My sacrifice remain until the morning"—Exodus 23:18.
It is forbidden to leave unsacrificed the fats of the Paschal Offering that are designated to be burnt on the altar, until they become invalid for offering [i.e., until the following morning].
Leaving Overnight the Fats of the Paschal Offering
Negative Commandment 116
Translated by Berel Bell
And the 116th prohibition is that we are forbidden from leaving the fats of the Pesach sacrifice without being burning them, causing them to become invalid as nosar.1
The source of this commandment is G‑d's statement,2 "Do not allow the fat of My offering to remain overnight until morning."
The Mechilta3 says, "The verse, 'Do not allow to remain overnight,' teaches that the fats become invalid if they remain the entire night on the floor [of the Temple].4
The commandment is repeated in different words,5 "Do not allow the [Pesach] sacrifice to remain overnight until morning."
FOOTNOTES
1.N131.
2.Ex. 23:18.
3.Parshas Mishpatim.
4.In Hilchos P'sulei HaMukdashin 3:11, the Rambam rules that they become invalid even if they remained the entire night on the altar.
5.Ibid., 34:25.
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Rambam:
• 1 Chapter: Avadim Avadim - Chapter Five
Avadim - Chapter Five
Halacha 1
A Canaanite slave is acquired through five means and acquires his freedom through three. He may be acquired through the transfer of money, the transfer of a deed of purchase, the manifestation of one's ownership, a kinyan chalifin or by drawing him after oneself. He acquires his freedom through the transfer of money, the transfer of a legal document and because of the loss of the tips of his limbs or organs.
A Canaanite slave who is a minor is like an animal and is acquired by drawing him after oneself as one draws an animal. We have already explained in the beginning of this book all the means by which a slave is acquired.
Halacha 2
How can a Canaanite slave acquire himself through the transfer of money? When another person gave the slave's master money, telling him: "This is yours with the intent that your slave be granted his freedom because of it." Once the master receives the money or merchandise worth money, the slave is granted his freedom.
There is no need for the slave to know of this matter, for it is to his advantage to be released. And something that is to a person's advantage can be acquired on his behalf outside his presence.
Similarly, the slave can be freed if a person gives the slave money, specifying that it is given to him "with the intent that he use it to obtain his freedom." Should the master desire to accept the money, the slave is granted his freedom. If the master does not desire to accept the money, it is not acquired by the slave, because it was given to him only with the intent that he purchase his freedom with it.
Both money or merchandise worth money are effective in acquiring the slave or in his acquiring his freedom.
Halacha 3
How does a slave achieve his freedom through the transfer of a legal document? The master must write to him on a paper or on a shard: "Behold, you are a free man," "Behold, you are your own property," "I no longer have anything to do with you," or other statements that share this theme. For this is the primary content of a bill of release.
Afterwards, he gives him the document in the presence of two witnesses. Similarly, if witnesses have signed on the bill of release and he gives the slave the bill of release in private, he attains his freedom. For the bill of release and his capacity to receive it come at the same time.
Different rules apply if the master tells the slave "Behold, you are a free man," "Behold, you are your own property," but does not write it in a document: Even though witnesses testify in court that the master made such statements, and even if the master affirmed the statements with a kinyan, the slave has not yet been freed. For a slave is not granted freedom except through the transfer of money, the transfer of a legal document or because of the loss of the tips of his limbs or organs.
When a person writes in a legal document to his maid-servant: "Behold you are permitted to any man," his statement is of no consequence.
Halacha 4
How is a slave released because of the loss of the tips of his limbs or organs? A person intentionally struck his slave and caused him to lose one of the 24 tips of his limbs or organs that will not regenerate; he is granted his freedom. A bill of release is required.
If this applies to the 24 limbs, why does the Torah mention explicitly a tooth and an eye? To extrapolate from them. What characterizes the loss of an eye and a tooth an eye or a tooth? That they are obvious blemishes that will not be regenerated; so too, all obvious blemishes that will not be regenerated cause a slave to be granted his freedom. If, by contrast, a master castrates his slave or cuts out his tongue, the slave is not granted his freedom, for these are not revealed blemishes. Similarly, if a person knocks out one of a young slave's baby teeth, the slave is not released, for the tooth will grow back.
Halacha 5
The only slaves released because of the loss of the tips of their limbs or organs are slaves that have been circumcised and immersed in the mikveh, for they are obligated in the observance of some of the mitzvot. A slave who is an outright gentile is not released because of the loss of the tips of his limbs or organs.
These are the tips of the limbs and organs that will not regenerate: the 10 fingers and the ten toes, the tips of the ears, the tip of the nose, the tip of the male organ, the nipples of a woman's breasts. The eyes and the teeth are not included in this reckoning, because they are explicitly mentioned in the Torah.
Halacha 6
Should a slave possess an extra finger, and the master cut it off, the slave is released because of its loss if the finger is counted on his hand together with his other fingers. If the slave's eye was blinded, and the master cut it out, the slave is released because of its loss. For the master caused him the loss of an organ.
The same law applies with regard to any other of the tips of the organs that are not functional and cannot be used for a task: if the master cuts it off, the master caused him the loss of an organ, and the slave is released because of its loss.
Halacha 7
If the master struck the servant on his eye and blinded him, or on his ear and made him deaf, the slave is released because of it. If, however, the master struck the slave near his eye and afterwards, he no longer saw, or near his ear, and he no longer heard, the servant is not released because of this.
Halacha 8
The following rules apply if the master struck the slave on his eye and reduced its sight, or struck him on his tooth and caused it to wobble. If the slave can use these organs, he is not released. If not, he is released.
Halacha 9
The following rules apply if the slave's eye was not functioning well, and he saw with difficulty, or the slave's tooth was wobbly, and the master struck him and knocked out the wobbly tooth or blinded the weak eye. If the slave was able to use these organs beforehand at all, he is granted his freedom because of their loss. If not, he is not granted his freedom.
Halacha 10
If the master struck the slave on his hand and it became swollen, but it would ultimately return to its normal state, the slave is not released because of it. If the master pulled at the slave's beard and in doing so, dislocated his jaw bone, the slave is granted his freedom, because the master nullified the use of the teeth that are located in that bone.
Halacha 11
If the master knocked out the slave's tooth or blinded his eye unintentionally - e.g., he threw a stone at an animal and it hit the slave and knocked out his tooth or cut his finger - he is not released. This is alluded to by Exodus 21:27, which states: "If he will knock out his slave's or his maid-servant's tooth." The wording implies that he must do so intentionally.
Halacha 12
If the master inserted his hand into the womb of his maid-servant and blinded the eye of the fetus within, he is not granted his freedom. For he did not know anything of the entity so that he could intend to strike it.
Halacha 13
If the slave's master was a physician and the slave told him: "Treat my eye for me," and he blinded it, "Hollow out my tooth for me," and he knocked it out, the slave tricked the master and is granted his freedom. For although he did not have the intent of injuring the slave, he did intend to touch the slave's limbs and became endangered because of them.
Needless to say, if the slave's eye was hurting, and his master was a blood-letter and removed it for him, the slave is granted his freedom.
Halacha 14
When a person knocks out the tooth of a slave and then blinds his eye, he must grant the slave his freedom because of his tooth, and pay him damages for his eye. The same principles apply in all analogous situations.
Halacha 15
When a person is half a slave and half a free man or he is jointly owned by two masters, he does not receive his freedom because of the loss of the tips of his limbs or organs. The rationale is that he is not the sole property of the master who injured him.
Halacha 16
Slaves that belonged to a wife and are considered as tzon barzel are released because of the loss of the tips of their limbs or organs if the husband injures them, but not if the wife injures them.47
Slaves that belong to a wife and are considered as nichsei m'log, are not released because of the loss of the tips of their limbs or organs, neither if the husband injures them - for he owns merely the use of them, nor if the wife injures them - for they are not solely hers.
Halacha 17
The release of slaves because of the loss of the tips of their limbs or organs is practiced in every place, and in every time. This ruling may be delivered only by judges who possess semichah, for this is a fine.
For this reason, if a servant told his master: "You knocked out my tooth and blinded my eye," and the master does not admit doing this, the master is not liable. The rationale is that had he taken the initiative and admitted having caused this injury, he would not be liable to grant the slave his freedom unless witnesses testify. For a person who admits his guilt in a case requiring a fine is not liable. As Hilchot Geneivah states, anyone who admits his guilt in a case requiring a fine is not liable.
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Rambam:
• 3 Chapters: Me`ilah Me`ilah - Perek 8, Korban Pesach Korban Pesach - Perek 1, Korban Pesach Korban Pesach - Perek 2
Me`ilah - Perek 8
Halacha 1
When workers are working in consecrated orchards, even though it was agreed that they would receive food, they should not eat consecrated figs. If they do, they violate the prohibition against me'ilah. Instead, the Temple treasury should give them money to purchase food.
Halacha 2
When a person is threshing vetch that is consecrated, he must muzzle the ox. Although Deuteronomy 25:4 states: "Do not muzzle an ox while it is threshing," the latter phrase can be interpreted as "threshing appropriate for it."
Halacha 3
The holiness of consecrated property should not be transferred as payment for work, but only on money.
What is implied? When a craftsman performs a maneh's worth of work for the Temple treasury, he should not be given a consecrated animal, nor a consecrated garment as payment unless its holiness is first transferred to money. After the article became ordinary property, it can be given to the craftsman as his wages. If the treasurers desire, they may then purchase the animal from the Temple treasury.
Halacha 4
When the Temple is being built, consecrated wood and stones should not be taken, nor should the building be built with the intent that it is consecrated. Instead, everything should be built from ordinary property. This is a decree lest one of the workers benefit from the shade of the building or lean on a stone or beam while working. After the building is completed, the holiness of consecrated funds is transferred to the building.
If the treasurers need wood for the Temple for that day alone, they may purchase it with consecrated funds, for they are not delaying the matter for days in which instance it would be necessary to take precautions lest one lean on them and thus violate the prohibition against me'ilah.
Halacha 5
When an agreement is made with workers to build in the Temple and its courtyards, the agreement is made for so-and-so many selaim for so-and-so many cubits, considering a cubit as containing 20 thumbbreadths. When a measurement is made of what they built, it is measured and payment determined, considering a cubit as containing 24 thumbbreadths, so that the workers will not take unfair benefit from the Temple treasury, because they are not exact in measurement.
Halacha 6
It is a stipulation of the court that the priests may benefit from consecrated salt and wood while partaking of the sacrifices granted to them as their portion. They may not, however, use the salt of the Temple on their ordinary food.
Halacha 7
The prohibition against me'ilah applies to salt that is on a limb from a sacrifice to be offered on the altar. It does not, however, apply to salt on the ramp and the top of the altar.
Halacha 8
It is appropriate for a person to meditate on the judgments of the holy Torah and know their ultimate purpose according to his capacity. If he cannot find a reason or a motivating rationale for a practice, he should not regard it lightly. Nor should he break through to ascend to God, lest God burst forth against him. One's thoughts concerning them should not be like his thoughts concerning other ordinary matters.
See how severe the Torah rules concerning misappropriating sacred property. Now if wood, stones, earth, and ash become holy because the name of the Lord of the world was called upon them through speech alone and anyone who treats them as ordinary articles violates the prohibition against me'ilah and even if he acted unknowingly, he is required to secure atonement, how much more so with regard to the mitzvot which God ordained for us should a person not treat them derisively, because he does not understand their rationale. He should not conjure up matters that are not true concerning God, nor should he think about them with his mind as he would ordinary matters. For Leviticus 19:37 states: "And you shall guard all My decrees and all My judgments and perform them." Our Sages commented:This adjures us to guard and perform both the decrees and the judgments. The meaning of "performing" is well known, i.e,. that one should observe the decrees. "Guarding" means to treat them with caution and not think that they are any less than the judgments.
The judgments are those mitzvot whose motivating rationale is openly revealed and the benefit of their observance in this world is known, e.g., the prohibitions against robbery and bloodshed and honoring one's father and mother. The decrees are the mitzvot whose motivating rationales are not known. Our Sages said: "I ordained decrees and you have no license to question them." A person's natural inclination confronts him concerning them and the nations of the world challenge them, e.g., the prohibition of the meat of a pig, milk and meat, the calf whose neck is broken, the red heifer, and the goat sent to Azazel. To what degree did King David suffer because of the heretics and the idolaters who would issue challenges concerning the decrees! As long as they would pursue him with false retorts that they would arrange according to man's limited knowledge, he would increase his clinging to the Torah, as Psalms 119:69 states: "Willful transgressors have stacked falsehoods against me, but I guard Your precepts with a full heart." And ibid.:86 states concerning this matter: "All of Your mitzvot are faithful; they pursue me with falsehood; help me."
All of the sacrifices are in the category of decrees. Our Sages said: "The world exists for the sake of the service of the sacrifices." For through the performance of the decrees and the judgments the righteous merit the life of the world to come. And between the two of them, the Torah gave precedence to the command for the decrees, as Leviticus 18:5 states: "And you shall heed My decrees and judgments which a person will perform and live through them."
Blessed be the Merciful One who provides assistance.
This concludes the eighth book which is the Book of Temple Service.
It includes nine Halachot and 95 chapters.
They are:
Hilchot Beit HaBechirah, the Laws of God's Chosen House, 8 chapters
Hilchot K'lei HaMikdash ViHaOvdim Bo, The Laws of the Temple Utensils and Those Who Serve Within, 10 chapters
Hilchot Bi'at HaMikdash, The Laws of Entry to the Sanctuary, 9 chapters
Hilchot Issurei HaMizbe'ach, The Laws of Entities Prohibited to Be Offered on the Altar, 7 chapters
Hilchot Ma'aseh HaKorbanot, The Laws of the Sacrificial Procedures, 19 chapters
Hilchot Temidim UMusafim - The Laws of Continual and Additional Offerings, 10 chapters
Hilchot Pesulei HaMukdashim - The Laws of Consecrated Entities that Have Been Disqualified, 19 chapters
Hilchot Avodat Yom HaKippurim - The Laws of the Yom Kippur Service, 5 chapters
Hilchot Me'ilah - The Laws of the Misappropriation of Consecrated Property, 8 chapters
Korban Pesach - Perek 1
Halacha 1
It is a positive commandment to offer the Paschal sacrifice on the fourteenth day of the month of Nisan after midday. This offering is brought only from lambs or goats, a male in its first year. Both men and women are obligated in this mitzvah.
Halacha 2
One who willfully nullifies this mitzvah and allows the fourteenth of Nisan to pass without him offering the Paschal sacrifice despite the fact that he is not impure or not on a distant journey, he is liable for karet. If he neglected the offering of this sacrifice inadvertently, he is exempt.
Halacha 3
The Paschal sacrifice may be slaughtered only in the Temple Courtyard like other sacrifices. Even when sacrificing in high places was permitted, the Paschal sacrifice would not be offered on an individual alter. Anyone who offers the Paschal sacrifice on an individual altar is liable for lashes as if he offered it in the market place, as Deuteronomy 16:5 states" "You may not sacrifice the Paschal sacrifice in one of your gates." According to the Oral Tradition, it was taught that this is warning not to slaughter a Paschal sacrifice on an individual altar even during the time when sacrificing on the high places was permitted.
Halacha 4
The slaughter of the Paschal sacrifice takes place after midday. It should not be slaughtered until the afternoon daily offering is slaughtered. After the afternoon incense offering is brought and the lamps of the Menorah are kindled, they begin slaughtering the Paschal sacrifices and continue until the end of the day.
If one slaughtered the Paschal sacrifice after midday, but before the afternoon daily sacrifice was offered, it is acceptable, but one should stir the blood of the Paschal sacrifice until the blood of the daily offering is cast on the altar. Afterwards, the blood of the Paschal sacrifice should be cast after it. If, however, the blood of the Paschal sacrifice is cast before the blood of the daily offering, it is acceptable.
Halacha 5
A person who slaughters the Paschal sacrifice at the appropriate time while possessing an olive-sized portion of chametz is liable for lashes, as Exodus 23:18 states: "Do not slaughter sacrificial blood over chametz, i.e., that one should not offer the Paschal sacrifice while chametz continues to exist in his possession.
Whether one slaughters, casts the blood on the altar, or offers the organs and fats, if one of these individuals or one of the members of the company partaking of this Paschal sacrifice possessed chametz in his domain at the time it is offered, he is liable for lashes. The sacrifice is, however, acceptable.
Halacha 6
The blood of the Paschal sacrifice should be poured out on the base of the altar. After the blood was poured, its belly should be opened up, the fats and organs to be offered on the altar removed. The fats of each Paschal sacrifice should be offered on the pyre individually. The owner of the sacrifice should take his Paschal sacrifice with its hide to his home in Jerusalem.There he roasts it and eats it in the evening.
Halacha 7
When one leaves these fats and organs and does not offer them until they remain overnight and thus become disqualified because they remained overnight, he violates a negative commandment, as Exodus 23:18 states: "Do not leave over the festive fats until the morning." Even though he transgresses, he is not liable for lashes, for the prohibition does not involve a deed.
Halacha 8
The fats of the Paschal sacrifice may be offered on the altar's pyre until dawn.
When does the above apply? When the fourteenth of Nisan falls on the Sabbath, for fats of sacrifices offered on the Sabbath may be offered on a festival. If, however, the fourteenth fell on a weekday, this leniency is not taken, because we do not offer the fats of sacrifices offered on a weekday on a festival.
Halacha 9
The Paschal sacrifice should be offered in three groups, as implied by Exodus 13:6 "And all of the congregation of the community of Israel shall slaughter it." Three collective terms are used "congregation," community," and "Israel." There should be no less than 30 people in each group.
Halacha 10
If there were only 50 people who came to slaughter the Paschal sacrifice, thirty enter the Temple Courtyard and slaughter their sacrificial animals. Ten depart and another ten enter. Then ten more depart and another ten enter.
Halacha 11
If there are less than 50 people who seek to offer Paschal sacrifices, the initial preference is not to offer that sacrifice. If, however, it was offered, it is acceptable. If all the Jewish people slaughtered their Paschal sacrifices at one time, it is acceptable.
How is the Paschal sacrifice slaughtered? The first group enters the Temple Courtyard until it is full. Its gates are locked and they begin slaughtering their Paschal sacrifices. As long as they are slaughtering and offering the blood, the Levites recite the Hallel. If they completed its recitation before the group completed its sacrifice, the Hallel is repeated. If they completed its repetition before the group completed its sacrifice, the Hallel is recited a third time. There was never a situation where the Hallel was completed a third time.
Halacha 12
For every time the Hallel is read, three blasts are sounded with the trumpets, a tekiah, teruah, and tekiah. Since these sacrifices are not accompanied by libations for the trumpets to be sounded when they are offered, they are sounded when the sacrifices are slaughtered.
Halacha 13
The priests stand in lines, holding silver and gold vessels in their hands. One line would all hold silver ones and another, all gold, without them mixing together so that it would be attractive.
The vessels did not have flat bottoms so that they would not be placed down and the blood allowed to coagulate.
Halacha 14
A slaughterer slaughters the sacrificial animal and a priestreceives its blood, gives to his colleague, who gives it to his colleague - so that many will be involved in the mitzvah - until the blood reaches the priest near the altar. He should pour it in a single action towards the altar's base. He receives a full vessel and returns the empty one.
Afterwards, the sacrificial animal is hung and skinned entirely. Its belly is ripped open and its innards are pressed until the filth and waste are removed from them. The organs and fats to be offered are removed, placed in a vessel, salted, and offered by a priest on the altar.
How is the sacrificial animal hung and skinned? There were iron pegs affixed in the walls and the pillars of the Temple Courtyard. The sacrificial animals were hung and skinned on them. For those who did not find a place to hang his animal, there were thin, smooth rods. One would place the rod on his shoulder and on his friend's shoulder and hang the sacrificial animal on it and skin it.
Halacha 15
After the sacrifice was completed, the gates of the Temple Courtyard are opened. The first group departs and the second group enters. Then the second group departs and the third group enters. The manner in which it was offered the first time was repeated the second time and the third time. When the third group completed its sacrificial service and departed, the Temple Courtyard is washed.
Halacha 16
If the fourteenth of Nisan fell on the Sabbath, it was offered on the Sabbath in the same way as it was offered during the week. The floor of the Temple Courtyard would be washed, for prohibitions of the category of shvutare not observed in the Temple, even when the matter is not necessary for the Temple service. For the prohibitions of shvut are released entirely in the Temple.
Halacha 17
No one would bring their Paschal sacrifices to their homes on the Sabbath. Instead, the first group would depart with their Paschal sacrifices and sit on the Temple Mount. The second group would depart with their Paschal sacrifices and sit on the surrounding rampart. And the third group would stand in their place in the Temple Courtyard. They would all wait until the conclusion of the Sabbath and then everyone would bring their Paschal sacrifice to his home.
Halacha 18
The slaughter of the Paschal sacrifice, pouring its blood on the altar, pressing out its innards, and offering its fats supersede the Sabbath prohibitions. For it is impossible to perform these before the Sabbath, because the sacrifice has a fixed time, as implied by Numbers 9:2 which states that the sacrifice must be brought "at its appointed time." Nevertheless, carrying it through the city, bringing it from outside the Sabbath limits, cutting off its wart with a utensil do not supersede the Sabbath prohibitions, because these activities could be performed before the Sabbath. If, however, he could cut it off by hand on the Sabbath, he may. If it was dried up, he may cut it off, even with a utensil, for the prohibitions defined as shvut do not apply in the Temple at all.
Similarly, roasting it and washing out its innards do not supersede the Sabbath prohibitions, because these activities can be performed after the Sabbath.
Halacha 19
If one forgot and did not bring a knife, he should not bring it on the Sabbath. Instead, he should place it between the horns of the lamb or in its wool and spur it on until it brings it to the Temple. There he should consecrate it. Although he is having an animal carry a burden for him on the Sabbath, since he is doing this in an abnormal manner and because of the mitzvah, it was permitted.
When does this apply? When he has not consecrated his Paschal sacrifice as of yet or said: "This is a Paschal sacrifice." If, however, he consecrated it, he should not have a knife carried upon it, because he is having work performed by a consecrated animal.
Why was a person permitted to consecrate his Paschal sacrifice on the Sabbath? Since the sacrifice has a fixed time, it is permitted to consecrate it on the Sabbath. Similarly, a person may consecrate his festive offering on a festival without any concern.
Halacha 20
When a person slaughters his Paschal sacrifice and it is discovered to have a disqualifying physical blemish or it is treifah. he may slaughter another one whether on the weekday or on the Sabbath. He may proceed and slaughter one hundred one after the other until one is acceptable or until night falls and his offering of the sacrifice is postponed until the Second Pesach, because he was prevented by forces beyond his control.
Korban Pesach - Perek 2
Halacha 1
The Paschal sacrifice should be slaughtered only for the sake of those who were enumerated for partaking of it, as Exodus 13:4 states: "Everyone... should be enumerated on the lamb." The implication is that one should be enumerated on it while it is alive. Those enumerated on a Paschal sacrifice are referred to as "the members of the company."
Halacha 2
When one individual sacrifices a Paschal sacrifice for himself alone, it is acceptable, provided he is capable of partaking of it in its entirety. As an initial preference, an endeavor is made not to sacrifice the Paschal sacrifice for the sake of one individual alone, for Numbers 9:12 states: "They shall offer it."
Halacha 3
The Paschal sacrifice should be slaughtered only for those who are fit to partake of it. If one of the members of the company was a minor, an elder person, or infirm, he may be counted among those for whom the Paschal sacrifice is slaughtered if he is capable of eating an olive-sized portion. If not, he may not be counted among them, as implied by Exodus 12:4: "A person according to his capacity to eat," indicating that he must be fit to partake of it. Even if the company includes 100, if any one of them is not capable of eating an olive-sized portion, he may not be counted among those for whom it is slaughtered.
Halacha 4
A company should not be composed of solely women and servants or minors and servants so that frivolity will not be found among them. A company may, however, be made entirely of women even for the second Paschal sacrifice or entirely of servants. Minors may be counted among the company for whom the Paschal sacrifice is slaughtered, but a company may not be comprised solely of minors, for they are not intellectually mature.
Similarly, a company should not be made up solely of the infirm, the elderly, or those in an acute state of mourning. Even though they are capable of eating, since they will eat only a meager amount, it is possible that they will leave over from the Paschal sacrifice and cause it to become unacceptable. If they transgressed and had a Paschal sacrifice slaughtered for such a company, it is acceptable. Similarly, a company should not be made up solely of converts, lest they not be precise concerning it and cause it to be disqualified. If a Paschal sacrifice was slaughtered for such a company, it is acceptable.
Halacha 5
If a Paschal sacrifice was slaughtered for people who were not enumerated upon it or for individuals whom none could eat an olive-sized portion or it was slaughtered for the uncircumcised or those impure, it is unacceptable. If it was slaughtered for one who could partake of it and one who could not partake of an olive-sized portion, for those enumerated on it and for others not enumerated on it, for circumcised and uncircumcised, for the pure and the impure, it is acceptable. Those who are fit to partake of it eat according to law; it is as if he did not have the others in mind.
Halacha 6
If the Paschal sacrifice was slaughtered for the sake of the circumcised, but its blood was cast on the altar for the sake of the circumcised and the uncircumcised, it is unacceptable. The rationale is that casting the blood is more severe, because it is the fundamental dimension of the sacrifice.
If he slaughtered it for the circumcised so that the uncircumcised will derive atonement through it, it is unacceptable, because he had the uncircumcised in mind when casting the blood. If he slaughtered it for the sake of those who would partake of it so that its blood would be cast for those who would not partake of it, the Paschal sacrifice is acceptable, but no one fulfills their obligation with it, because the ones who will partake of it were not in mind when the blood was cast.
Halacha 7
When one was healthy at the time the sacrificial animal was slaughtered, but sick at the time its blood was cast or sick at the time of slaughter, but healthy at the time the blood was cast, the sacrificial animal should not be slaughtered, nor its blood cast for him unless he is healthy from the time it was slaughtered until its blood was cast.
Halacha 8
A person may have a sacrificial animal slaughtered for the sake of his son or daughter who are below majority and for his Canaanite servants and maidservants,whether with their consent or without their consent. He may not, however, slaughter for the sake of his son or daughter who are above majority or for the sake of his Hebrew servants and maidservants or for the sake of his wife without their consent. If they were silent and did not protest, they are considered to have consented.
Halacha 9
If one slaughtered a sacrificial animal for the sake of his son or daughter who are below majority and/or for his Canaanite servants and maidservants and they went and had one slaughtered for themselves, they fulfill their obligation by partaking of their master's sacrifice.
Halacha 10
If one slaughtered a sacrificial animal for the sake of his wife, his son or daughter who are above majority and/or for his Hebrew servants and maidservants and they went and had one slaughtered for themselves, there is no greater protest than this. They fulfill their obligation by partaking of their own sacrifice.
Halacha 11
When a woman is living in her husband's home and her father slaughters for her and her husband slaughters for her, she should partake of her husband's. If she was hurrying to go to her father's home on the first festival after her wedding as is the pattern of all women and both her father and her husband slaughtered for her, she should partake of her father's. From this point onward, she should eat at the place she desires, provided it is clear where she desires to eat at the time of slaughter.
Similarly, if two guardians sacrifice on behalf of an orphan, the orphan should eat where he desires. When does the above apply? To an orphan below majority. If, however, he is above majority, it is as if he was enumerated on two Paschal sacrifices. And when one enumerates himself on two Paschal sacrifices, he may partake only of the one slaughtered first.
Halacha 12
With regard to a Canaanite servant of two partners, if they are untrusting of each other, suspecting that the other will steal the servant, he should not partake of either of their Paschal sacrifice. If they are not untrusting, he may eat where he desires.
Halacha 13
A person who is half a servant and half free, he should not partake of his masters, nor of his own until he attains his freedom.
Halacha 14
To what extent can people be enumerated on a Paschal sacrifice? Until there is an olive-sized portion for each one.
One may be enumerated upon it and remove himself from it until it is slaughtered. Once it is slaughtered, he may not remove himself from it, for it was already slaughtered on his behalf.
The following rules apply when some people were enumerated on a sacrificial animal and others came and enumerated themselves on the same animal. If there is an olive-sized portion for the first, they may partake of it and are exempt from bringing a second Paschal sacrifice. The later ones who were added until there was not an olive-sized portion for each person should not partake of it and are obligated to offer a second Paschal sacrifice.
Halacha 15
When a person enumerates others on his portion of the Paschal sacrifice without the other members of his company knowing, the members of the company are entitled to give him his portion after it was roasted at the time when the sacrifice is eaten. The members of the company partake of their portion and he eats together with the others whom he enumerated in a second company.
Similarly, if one of the members of a company is a glutton, the members of the company are permitted to remove him and give him his portion which he will eat in his own company. If he is not a glutton, they may not divide.
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Hayom Yom:
• Monday, Tammuz 9, 5774 • 07 July 2014
"Today's Day"
Monday, Tamuz 9, 5703
Torah lessons: Chumash: Balak, Sheini with Rashi.
Tehillim: 49-54.
Tanya: Ch. 12. (Although (p. 337) ...themselves are created. (p. 339).
The greatest guaranteed assurance (of Divine assistance) for all Jewish parents in need of special help and deliverance1 for their children is through their support of those who study Torah.
FOOTNOTES
1. From On High.
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Daily Thought:
A Sign from Below(from the upcoming book “Wisdom to Fix the Earth”)
How do you know what you are meant to fix?
In general, if you have a real need for this thing, then it awaits you to lift it up.(Reshimot 50, 51.)
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