TODAY IN JEWISH HISTORY:
• SPANISH INQUISITION ABOLISHED (1834)
On July 15, 1834, the Office of the Spanish Inquisition was abolished by the Queen Mother Maria Christina, after nearly three and a half centuries. However, the right of public worship (including permission to mark places of worship and advertise religious services) was not granted to the Jews until 1967.
Links:
The Inquisition
• JEWS EXPELLED FROM GENOA (1567)
Having become a virtual vassal of Spain, the Republic of Genoa expelled the Jews at the behest of their Spanish overlords.
DAILY QUOTE:
Even the angel Micha'el--the greatest of the angels--would give up all of his service and his comprehension of G-dliness for even a single mitzvah of tzitzit--for one of the four tzitzit that every Jew has(Rabbi Israel Baal Shem Tov)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Pinchas, 1st Portion Numbers 25:10-26:4 with Rashi
• Chapter 25
10. The Lord spoke to Moses, saying: י. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
11. Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. יא. פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי:
Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2]
פינחס בן אלעזר בן אהרן הכהן: לפי שהיו השבטים מבזים אותו, הראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודה זרה והרג נשיא שבט מישראל, לפיכך בא הכתוב ויחסו אחר אהרן:
by his zealously avenging Me: Heb. אֶתקִנְאָתִי בְּקַנְאוֹ, by his avenging My vengeance, by his releasing the wrath that I should have released. The term קִנְאָה always denotes someone motivated to take vengeance for some matter, in old French, enprenemant.
בקנאו את קנאתי: בנקמו את נקמתי, בקצפו את הקצף שהיה לי לקצוף. כל לשון קנאה הוא המתחרה לנקום נקמת דבר, אנפרימנ"ט בלע"ז [חמה]:
12. Therefore, say, "I hereby give him My covenant of peace. יב. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם:
My covenant of peace: That it should be a covenant of peace for him. Just as a man owes gratitude and favor to someone who did him a favor, so here God expressed to him His feelings of peace.
את בריתי שלום: שתהא לו לברית שלום, כאדם המחזיק טובה וחנות למי שעושה עמו טובה, אף כאן פירש לו הקב"ה שלומותיו:
13. It shall be for him and for his descendants after him [as] an eternal covenant of kehunah, because he was zealous for his God and atoned for the children of Israel." יג. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל:
It shall be: This covenant of Mine [mentioned in the previous verse] shall be for him.
והיתה לו: בריתי זאת:
an eternal covenant of kehunah: Although the kehunah had already been given to Aaron’s descendants, it had been given only to Aaron and his sons who were anointed with him, and to their children whom they would beget after their anointment. Phinehas, however, who was born before that and had never been anointed, had not been included in the kehunah until now. And so, we learn in [Tractate] Zevachim [101b],“Phinehas was not made a kohen until he killed Zimri.”
ברית כהנת עולם: שאע"פ שכבר נתנה כהונה לזרעו של אהרן, לא נתנה אלא לאהרן ולבניו, שנמשחו עמו ולתולדותיהם שיולידו אחר המשחתן, אבל פינחס שנולד קודם לכן ולא נמשח, לא בא לכלל כהונה עד כאן. וכן שנינו בזבחים (קא ב) לא נתכהן פינחס עד שהרגו לזמרי:
for his God: Heb. לֵאלֹהָיו, for the sake of his God, as in (11:29),“Are you zealous for my sake (לִי) ?” and (Zech. 8:2),“I am zealous for Zion (לְצִיּוֹן) ”-for the sake of Zion.
לאלהיו: בשביל אלהיו, כמו (במדבר יא, כט) המקנא אתה לי, (זכריה ח ב) וקנאתי לציון, בשביל ציון:
14. The name of the Israelite man who was killed, who was slain with the Midianite woman was Zimri the son of Salu, the chieftain of the Simeonite paternal house. יד. וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה אֲשֶׁר הֻכָּה אֶת הַמִּדְיָנִית זִמְרִי בֶּן סָלוּא נְשִׂיא בֵית אָב לַשִּׁמְעֹנִי:
The name of the Israelite man: In the place it [Scripture] traces the lineage of the righteous man for praise, it traces the lineage of the wicked man for shame. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]
ושם איש ישראל וגו': במקום שייחס את הצדיק לשבח ייחס את הרשע לגנאי:
the chieftain of the Simeonite paternal house: Of one of the five paternal houses belonging to the tribe of Simeon. Another interpretation: To proclaim the praise of Phinehas, for although he [Zimri] was a chieftain, he [Phinehas] did not refrain from acting zealously against a profanation of the Divine Name. This is why Scripture tells us the name of the one who was slain. — [Mid. Aggadah]
נשיא בית אב לשמעני: לאחד מחמשת בתי אבות שהיו לשבט שמעון. דבר אחר להודיע שבחו של פינחס, שאע"פ שזה היה נשיא, לא מנע את עצמו מלקנא לחילול השם, לכך הודיעך הכתוב מי הוא המוכה:
15. And the name of the Midianite woman who was slain was Cozbi the daughter of Zur, a national leader of a paternal house in Midian. טו. וְשֵׁם הָאִשָּׁה הַמֻּכָּה הַמִּדְיָנִית כָּזְבִּי בַת צוּר רֹאשׁ אֻמּוֹת בֵּית אָב בְּמִדְיָן הוּא:
The name of the slain… woman…: To inform you of the the hatred of the Midianites [toward Israel], for they submitted a princess to prostitution to entice Israel into sin. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]
ושם האשה המכה וגו': להודיעך שנאתם של מדינים שהפקירו בת מלך לזנות, כדי להחטיא את ישראל:
a national leader: One of the five Midianite kings: “Evi, Rekem, Zur…” (31:8). He was the most prominent of them all, as it says,“a national leader.” But because he degraded himself by abandoning his daughter, he is listed only as the third [king]. — [Mid. Tanchuma Pinchas 2]
ראש אומות: אחד מחמשת (במדבר לא ח) מלכי מדין את אוי ואת רקם ואת צור וגו', והוא היה חשוב מכולם, שנאמר ראש אמות, ולפי שנהג בזיון בעצמו להפקיר בתו מנאו שלישי:
a paternal house: There were five paternal houses in Midian: Ephah, Epher, Hanoch, Abida, and Elda’ah (Gen. 25:4). This was the king of one of them.
בית אב: חמשה בתי אבות היו למדין עיפה ועפר וחנוך ואבידע ואלדעה, וזה היה מלך לאחד מהם:
16. The Lord spoke to Moses saying: טז. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
17. Distress the Midianites, and you shall smite them. יז. צָרוֹר אֶת הַמִּדְיָנִים וְהִכִּיתֶם אוֹתָם:
Distress: Heb. צָרוֹר, like זָכוֹר, ‘remember,’ (Exod. 20:8), and שָׁמוֹר, ‘keep’ (Deut. 5:12); a term describing a continual action [as if to say,] You must [constantly] show hostility toward them.
צרור: כמו זכור, שמור, לשון הווה. עליכם לאייב אותם:
18. For they distress you with their plots which they contrived against you in the incident of Peor and in the incident of Cozbi their sister, the daughter of the Midianite chieftain, who was slain on the day of the plague [that had come] because of Peor. יח. כִּי צֹרְרִים הֵם לָכֶם בְּנִכְלֵיהֶם אֲשֶׁר נִכְּלוּ לָכֶם עַל דְּבַר פְּעוֹר וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם הַמֻּכָּה בְּיוֹם הַמַּגֵּפָה עַל דְּבַר פְּעוֹר:
For they distress you… in the incident of Cozbi: By submitting their daughters for prostitution so as to entice you to stray after Peor. He did not order the destruction of Moab for the sake of Ruth, who was destined to issue from them, as is stated in [Tractate] Bava Kamma [38b].
כי צוררים הם לכם וגו' על דבר פעור: שהפקירו בנותיהם לזנות, כדי להטעותכם אחר פעור. ואת מואב לא צוה להשמיד, מפני רות שהיתה עתידה לצאת מהם, כדאמרינן בבבא קמא (לח ב):
Chapter 26
1. It was after the plague, that the Lord spoke to Moses and to Eleazar the son of Aaron the kohen, saying: א. וַיְהִי אַחֲרֵי הַמַּגֵּפָה פ באמצע פסוק וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאֶל אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן לֵאמֹר:
It was after the plague: This can be compared to a shepherd whose flock was intruded by wolves who killed some of them [his sheep]. He counted them to know how many were left. Another interpretation: When they left Egypt and were entrusted to Moses, they were delivered to him with a number. Now that he was close to death and would soon have to return his flock, he returns them with a number. — [Mid. Tanchuma Pinchas 4, Num. Rabbah 21:7]
ויהי אחרי המגפה וגו': משל לרועה שנכנסו זאבים לתוך עדרו והרגו בהן והוא מונה אותן לידע מנין הנותרות. דבר אחר כשיצאו ממצרים ונמסרו למשה, נמסר לו במנין, עכשיו שקרב למות ולהחזיר צאנו, מחזירם במנין:
2. Take a census of all the congregation of the children of Israel from twenty years old and upwards, following their fathers' houses, all that are fit to go out to war in Israel. ב. שְׂאוּ אֶת רֹאשׁ | כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְבֵית אֲבֹתָם כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל:
following their fathers’ houses: Their lineage followed their father’s tribe, not their mother’s. — [B.B. 109b]
לבית אבתם: על שבט האב יתיחסו, ולא אחר האם:
3. Moses and Eleazar the kohen spoke with them in the plains of Moab by the Jordan at Jericho, saying: ג. וַיְדַבֵּר משֶׁה וְאֶלְעָזָר הַכֹּהֵן אֹתָם בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ לֵאמֹר:
Moses and Eleazar the kohen spoke with them: They spoke with them concerning this, namely that the Omnipresent had commanded to count them.
וידבר משה ואלעזר הכהן אתם: דברו עמם על זאת שצוה המקום למנותם:
saying: They said to them, “You must be counted.”
לאמר: אמרו להם צריכים אתם להמנות:
4. "From the age of twenty and upward, as the Lord commanded Moses and the children of Israel who had come out of Egypt." ד. מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה וּבְנֵי יִשְׂרָאֵל הַיֹּצְאִים מֵאֶרֶץ מִצְרָיִם:
From the age of twenty and upward, as the Lord commanded…: that they be counted from the age of twenty and upwards, as it says, “Everyone who goes through the counting, [from the age of twenty and upward]” (Exod. 30:14).
מבן עשרים שנה ומעלה כאשר צוה וגו': שיהא מנינם מבן עשרים שנה ומעלה, שנאמר (שמות ל יג) כל העובר על הפקודים וגו':
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Daily Tehillim: Psalms Chapters 44 - 48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
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Tanya: Shaar Hayichud Vehaemunah, end of Chapter 11
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, Tammuz 8, 5774 • July 6, 2014
Shaar Hayichud Vehaemunah, end of Chapter 11
אבל באמת, בחינת אותיות הדבור שלמעלה, היא למעלה מעלה ממדרגת ומהות חכמה ושכל הנבראים
In truth, however, the Supernal letters of speech are far higher than the level and essence of the wisdom and intellect of created beings.
In this they differ from the letters of man’s thought and speech, which are “inanimate”, and belong to a level far lower than intellect.
The Alter Rebbe now demonstrates that the Supernal letters of speech transcend man’s intellect and wisdom:
שהרי במאמר ואותיות: נעשה אדם בצלמנו וכו׳, נברא האדם, בעל חכמה ושכל
For man, possessor of wisdom and intellect, was created by the “Utterance” and the letters of [the phrase],1 “Let us make man in our image...;”
Since wisdom and intellect are derived from these letters, it is obvious that the letters themselves are far superior to them.
או אפילו בהבל העליון לבד, כדכתיב: ויפח באפיו נשמת חיים
or [man, possessor of wisdom and intellect, was created] even2 by the Divine breath alone, as it is written,3 “And He breathed into his nostrils a soul of life.”
It was from this “breath” that was breathed into man, that he became a rational being.
אם כן, הדבור והבל העליון הוא מקור החכמה ושכל שבנשמת אדם הראשון
Hence, since Divine speech and breath create man, who possesses wisdom and intellect, it follows that the Divine speech and breath are the source of wisdom and intellect in the soul of Adam,
הכוללת כל נשמות הצדיקים, שהם גדולים ממלאכי השרת
which contains all the souls of the tzaddikim, who are superior to the ministering angels, and whose intellect too is superior to that of the angels. All this came forth from the Divine speech and breath.
והיינו, לפי שאותיות דבורו יתברך הן בחינת המשכות כחות וחיות ממדותיו יתברך
The reason [for the transcendence of the Supernal letters over the soul] is that the letters of [G d’s] speech are effluences of power and life-force from His emotive attributes,
המיוחדות במהותו ועצמותו בתכלית היחוד ,שהוא למעלה מעלה לאין קץ ממדרגת חכמה שבנבראים
which are united with His Essence and Being in a perfect unity that is infinitely higher than the level of wisdom in created beings.
ולא נקראו בשם אותיות לגבי הנבראים, אלא לגבי מדותיו יתברך, בכבודן ובעצמן
They are termed “letters” not in relation to created beings, but only relative to [G d’s] emotive attributes themselves.
The name “letters”, which signifies that they are lower than wisdom and intellect, is not applied to them in relation to created beings, for as explained earlier, they are far superior to created wisdom and intellect. Rather, this term is applied to them relative to G d’s emotive attributes, inasmuch as they are only “letters” — revelations — of these attributes.
והנה הן כ״ב מיני המשכות חיות וכחות שונים זה מזה
Now they — the Supernal letters — are twenty-two kinds of effluences of life-force and power, differing from one another,
שבהן נבראו כל העולמות, עליונים ותחתונים, וכל הברואים שבתוכם
by which all the higher and lower worlds and all the creatures in them were created.
שכך עלה ברצונו וחכמתו יתברך, לברוא העולם בכ״ב מיני המשכות שונות דוקא, לא פחות ולא יותר
For so it arose in [G d’s] Will and wisdom, that He create the world with exactly twenty-two different kinds of effluence, neither fewer nor more,
והן הן כ״ב אותיות הקבועות בפה ולשון, כדתנן בספר יצירה
and these4 are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in Sefer Yetzirah.
ותמונתן בכתב היא מורה על ציור ההמשכה, כמו שיתבאר לקמן
(5Their written shape — i.e., the shape of the letters of these Utterance as written in the Torah — indicates the form of the flow, as will be explained later.)
שגם אותיות הדבור והמחשבה שבנפש האדם הן המשכות מהשכל והמדות שבנפש, ממהותן ועצמותן, כמו שמבואר במקום אחר
For the letters of speech and thought in the human soul are also outflows from the essence and being of the intellect and the emotive attributes, as is explained elsewhere
Commentary of the Rebbe on Chapter Eleven
Having explained towards the end of ch. 11 that the Supernal letters are twenty-two different kinds of effluences of life-force and power by which G d created the world, the Alter Rebbe goes on to say that “these are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in Sefer Yetzirah.” The Alter Rebbe then goes on to say that the shape of the written letters “indicates the form of the flow.” He concludes: “For the letters of speech and thought in the human soul are also outflows from the essence and being of the intellect and emotive attributes [of the soul].”
The Rebbe asks a number of questions: First of all, what is the Alter Rebbe’s intent in saying all of the above; how does all this relate to our text? Furthermore, what is novel about the concept that the twenty-two letters “are fixed in the mouth and tongue”? Why, moreover, must proof be adduced from Sefer Yetzirah, when this is something which is readily apparent to all? And why does the Alter Rebbe not state all this in ch. 2, where he explains that the Divine life-force which creates all creatures is composed of the Supernal Letters, and so forth?
In addition, the Alter Rebbe’s statement that “their written shape indicates the form of the flow,” emphatically belongs at the end of ch. 12, where he discusses the differences between the letters at length.
The crux of the matter, explains the Rebbe, is as follows:
The general content of this chapter and the one preceding it is that (a) the Ten Utterances, the Supernal letters, are also united with G d; (b) the manner of their union is wondrous. Nonetheless they are called “light” and “Utterance” inasmuch as “the Torah speaks as in the language of man”; i.e., there is at least the degree of similarity that obtains between an analogy and its analogue. The Sefirot may thus be likened to light, and their effluences — the Ten Utterances — may be likened to mortal utterances and letters.
Accordingly, the following questions arise:
(a) Man’s speech and letters are formed by the larynx, palate, tongue, etc., as well as by his breath. Thus, the letters of man’s speech do not derive from his intellect and emotive attributes. How, then, are these letters analogous to the Ten Utterances, which flow from the intellect and emotive attributes of G d and remain connected with him?
(b) In point of fact, it is true even Above that speech and letters derive from the Supernal “five organs of verbal articulation” (as discussed in ch. 2). How does this accord with the statement that the letters emanate from the Divine intellect and emotive attributes?
(c) The terminology in the analogue is that the power for the creation of light emanates (and not that light is “created”) from the attribute of Chesed through the Utterance, “Let there be light.” The same is true with regard to the power by which water is created; it, too, emanates from the attribute of Chesed. All this clearly implies that the powers and the letters are already found within this attribute. However, this is not the case with regard to the mortal breath that forms letters. The breath itself has assumed no form at all: it is only formed into the shape of letters in the course of its passage through the organs of verbal articulation. Thus, the letters formed in the mouth are unlike the powers and letters, which are already found within the emotive attributes.
All these questions are answered by the Alter Rebbe when he states that the effluence of the powers and life-forces which emanate from the Sefirot to bring about creation is — both Above and below - - “the twenty-two letters.” These letters are merely “fixed” (i.e., implanted) “in the mouth and tongue.” Essentially, however, they are already to be found in the intellect and emotive attributes, whence they are drawn down into speech. And since this concept is novel, the Alter Rebbe cites suppport from Sefer Yetzirah — that the twenty-two letters are indeed merely “fixed in the mouth and tongue,” and not created by them.
According to the above teaching — that the letters derive from the essential core of the intellect and the emotions — we understand that the union of the letters with their essence is far greater than what it would be if they were to derive from the organs of articulation. Indeed, they are united with the essence in a manner similar to the manner in which the intellect itself (from which the letters derive) is in turn united with its essence. Moreover, this is so not only regarding the letters of thought and speech, but also in regard to the letters of action: they, too, are united with their source in a similar manner. For the shape of the written letters (which denote action) indicates the form of their flow; i.e., their shape reflects the manner in which they flow from the quintessential substance of intellect and emotions.
In light of the above, concludes the Rebbe, another most difficult problem will be resolved.
The Alter Rebbe said earlier that man is created as a rational being by the Divine Utterance and letters, because the Supernal letters are far superior to man’s intellect. Now this reason is puzzling. The distance between letters and intellect is not measured in degrees of higher and lower, for speech and intellect are qualitatively different entities. Why, then, does the Alter Rebbe state that the Supernal Letters are “far higher” than the wisdom of created beings?
According to the above explanation, however, this is eminently understandable: Since the letters of speech in fact derive from wisdom — moreover, from the very essence of wisdom — they are able to give rise to wisdom and intelligence within man.
FOOTNOTES
1. Bereishit 1:26.
2. The Rebbe notes that by writing “or even by the Divine breath” the Alter Rebbe seems to imply that “breath” is lower than “Utterance” or “letters”. In the first part of Tanya, however, at the beginning of ch. 2, the Alter Rebbe indicates that just as mortal breath derives from one’s “innermost vitality,” so too is Divine “breath” indicative of “G d’s thought and wisdom” — and these transcend His “Utterance” or the “letters”.
The Rebbe resolves this anomaly by reference to Iggeret HaTeshuvah, ch. 4, where the Alter Rebbe states that man’s soul “derives initially from the innermost dimension of the life-force,” and then, in order that it could eventually be invested in a body, it descended through the stages of speech and breath.
Thus the “breath” of “He breathed into his nostrils” indeed transcends the level of “Utterances” and “letters”; the “breath of speech,” however, is lower than “letters”.
3. Bereishit 2:7.
4. See commentary of the Rebbe which follows this chapter.
5. Parentheses are in the original text.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Sunday, Tammuz 8, 5774 • July 6, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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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Rambam:
• 1 Chapter: Avadim Avadim - Chapter Four Avadim - Chapter Four
Halacha 1
A Hebrew maid-servant is a girl below the age of majority sold by her father. When she manifests signs of physical maturity after reaching twelve years of age and becomes a na'arah, he does not have the right to sell her, even though he still has authority over her and may consecrate her to whomever he desires.
Even a girl who has already manifested physical signs that she is an aylonit, and thus is not fit to manifest physical signs of maturity, may be sold by her father as long as she is below majority. Neither a tumtumnor an androgynous may be sold as a Hebrew servant, nor as a Hebrew maid-servant.
Halacha 2
A father may not sell his daughter as a maid-servant unless he became impoverished to the extent that he owns nothing, neither landed property, movable property, not even the clothing that he is wearing. Nevertheless, we compel a father to redeem his daughter after he sold her, because this is a blemish to the family.
If the father fled, died or did not have the resources to redeem her, she must work until she is released.
Halacha 3
A Hebrew maid-servant is acquired through the payment of money or objects that are worth money, or through the transfer of a legal document. She may not be acquired for a p'rutah, because it is necessary to acquire her with a sum that will allow her to reduce her price according to the number of years she has worked, so that she can redeem herself and depart.
How is she acquired through the transfer of a legal document? Her father should write to her master on a piece of paper or on a shard: "My daughter is sold to you," or "My daughter is acquired by you," and give it to the master. The deed of transfer of a Hebrew maid-servant must be written by the father.
Halacha 4
A Hebrew maid-servant must work for six years, like a servant sold by the court, as reflected by Deuteronomy 15:12: "When your brother, a Jew or a Jewess, will be sold to you."
She receives her freedom at the beginning of the seventh year. If the Jubilee year falls in the middle of these six years, she is released as is a male servant. If her master dies, she is released without payment, even if he leaves a son, as is a servant whose ear is pierced, as reflected by Deuteronomy 15:17: "Even to your maid-servant shall you do this."
Similarly, she may be redeemed by paying a pro-rated figure that considers the time for which she served. If her master writes her a bill of release and waives her service for the remainder of the time, she is released without charge, like a Hebrew servant.
Halacha 5
A Hebrew maid-servant has an advantage over a Hebrew servant in that she attains her freedom when she manifests signs of physical maturity.
What is implied? She manifested signs of physical maturity and became a na'arah - she is released and becomes free without charge, as Exodus 21:11 states: "She will depart without charge." With this verse, the Torah granted her another cause for release beyond those granted to servants. And according to the Oral Tradition, it was taught that this refers to the manifestation of physical signs of maturity. This law applies even if she manifests signs of physical maturity on the day she was purchased.
When a maid-servant is released, she returns to her father's domain until she attains bagrut and leaves her father's domain. If the girl is an aylonit, who is not granted a period of na'arah but goes directly to bagrut, when she attains bagrut she is granted her freedom.
Halacha 6
A Hebrew maid-servant is not released if her prominent limbs are damaged, as implied by Exodus 21:7: "She shall not depart as the servants depart." Similarly, a Hebrew servant is not released for such a reason. Instead, if his master knocks out his tooth or blinds him in an eye, he should pay him as one must pay another colleague whom one injures as explained in Hilchot Chovel Umazik.
Thus, we have learned that a Hebrew maid-servant is acquired through two means - the payment of money or the transfer of a legal document - and obtains her freedom through six means: the passage of six years, the advent of the Jubilee, paying a pro-rated amount of the purchase price, the transfer of a bill of release, the death of her master and the manifestation of signs of physical maturity.
Halacha 7
If the master of a Hebrew maid-servant designates her as a wife for himself or for his son, she is like any other consecrated woman. She is not released because of any of the reasons mentioned above - but only because of the death of her husband or through a bill of divorce. The mitzvah of designating a maid-servant as a wife takes precedence over the mitzvah of redeeming the maid-servant.
How is the mitzvah of designating a maid-servant as a wife performed? The master tells the maid-servant in the presence of two witnesses: "Behold, you are consecrated to me," "You are betrothed to me," or "Behold, you are my wife." This may be done even at the conclusion of the six years of her servitude before the setting of the sun. He need not give her anything, for the first moneyswere given with the intent that they could serve for the purpose of consecration.From this point onward, he must treat her as a wife, and not as a servant.
He may not designate two maid-servants as wives at the same time, for Exodus 21:8 states: "He will designate her."
How does a master designate a maid-servant as a wife for his son? If his son is past majority and gives his father permission to designate the maid-servant as his wife, the father tells the maid-servant in the presence of two witnesses: "Behold you are consecrated to my son."
Halacha 8
A master may not designate a maid-servant as his wife or as his son's wife without her knowledge. Although her father already received money because of her, the Torah uses the term ya'adah, which implies with her knowledge.
If the master dies, his son cannot designate the maid-servant as a wife. For she obtained her freedom at her master's death.
Halacha 9
Designating a maid-servant as a wife is equivalent to consecration, but not to marriage. Therefore, the husband may not become impure because of her, he does not inherit her estate, nor does he annul her vows until she enters the chuppah.
Exodus 21:11 states: "If he does not do any of these three for her" - i.e., designate her as a wife for himself or for his son, or enable her to be redeemed by paying a reduced amount - "she will be released without charge" - when she manifests signs of physical maturity, as we have explained, in addition to the ways she can obtain her freedom as a Hebrew servant obtains his.
Halacha 10
A master may not sell a Hebrew maid-servant, nor may he give her as a gift to another person, regardless of whether or not he shares a family connection with him. If he sells her or gives her away, his deeds are of no consequence, as Exodus 21:8 states: "He does not have the authority to sell her to a different man, when he betrays her."
Similarly, a master may not sell or give away a Hebrew servant to another person. It appears to me that the only reason the Torah had to state this explicitly with regard to a maid-servant is that the master is able to designate her as a wife for his son. Therefore, it is necessary to say that "He does not have the authority to sell her to a different man."
Halacha 11
A Hebrew maid-servant may be sold to a person only when a marriage between her and either him or his son would be binding, so that she is fit to be designated as a wife.
What is implied? A person may sell his daughter to his father. For although the master may not designate her as a wife, she is fit for his son to marry. For the maid-servant is his brother's son. A person may not, however, sell his daughter to his son, for she is not fit to marry the master, for she is his sister, nor is she fit to marry the master's son, for she is his father's sister.
Halacha 12
A person may sell his daughter to certain individuals whom she is forbidden to marry - e.g., a widow to a High Priest, or a divorcee or a woman who underwent chalitzah to an ordinary priest. For although marriage between such individuals is forbidden, the marriage is binding.
Halacha 13
When a person has consecrated his daughter when she was a minor and she becomes widowed or divorced, he cannot sell her as a maid-servant afterwards. For a man may not sell his daughter as a maid-servant after she has been married. He may, however, sell her as a maid-servant after she had served as a maid- servant.
What is implied? The father sold her as a maid-servant and then the master designated her as a wife. Afterwards, the master died or divorced her, and she returned to her father's domain because she is a minor. Her father may sell her a second time, even to a priest.
Similarly, if she was widowed after being designated as a wife, and her yavam performed chalitzah for her, the chalitzah is unacceptable, because she is a minor. She is nevertheless disqualified from marrying a priest. Even so, her father may sell her as a maid-servant to a priest, because if he consecrated her the marriage bond would be binding, as explained above.
Halacha 14
When a person sells his daughter and she is released after serving six years, at the advent of the Jubilee year, or because he redeemed her by paying a prorated amount, he may sell her again if she is still a minor, as we have explained above.
Halacha 15
The following laws apply when a person sells his daughter as a maid-servant and then goes and consecrates her to another person: If the master desires to designate her as a wife, he may. If the master does not designate her as a wife - neither for himself nor for his son - when she leaves the master's domain her consecration to the other man is completed, and she becomes his wife.
Halacha 16
When a person sells his daughter as a maid-servant, but stipulates that the owner may not designate her as a wife - if the owner desires, he may designate her as a wife, for he has made a stipulation against what is written in the Torah. And whenever a person makes a stipulation against what is written in the Torah, his stipulation is nullified.
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Rambam:
• 3 Chapters: Me`ilah Me`ilah - Perek 5, Me`ilah Me`ilah - Perek 6, Me`ilah Me`ilah - Perek 7
Me`ilah - Perek 5
Halacha 1
The prohibition against me'ilah applies whether one consecrates an article that is fit to be used for the improvement of the Temple for that purpose, e.g., a stone or a beam, consecrates an article fit for the altar for the improvement of the Temple, e.g., sheep or doves, or consecrates an article that is fit to be used for the improvement of the Temple for the altar, e.g., a stone or a beam, or he consecrates for either of these purposes an article that is not fit for either of these purposes, e.g., he consecrated chickens, vinegar, brine, or land. This applies even if he consecrated a dungheap filled with fertilizer, dust, or ash. In all these instances, the prohibition against me'ilah applies from the time the entity was consecrated until it was redeemed if it is an article fit to be redeemed.
Halacha 2
Any of the article consecrated for the improvement of the Temple and those entities from entities consecrated to the altar for which the prohibition against me'ilah applies may be combined together to reach the minimum measure required for me'ilah. If one derives a p'rutah's worth of benefit from all of them, he violates the prohibition against me'ilah.
Halacha 3
If one partook of consecrated food and fed a colleague or derived benefit from a consecrated object and caused a colleague to benefit. His eating and his colleague's benefit or his colleague's eating and his benefit are all combined to make one liable for me'ilah. If a sum of benefit worth a p'rutah is reached, he violates the prohibition against me'ilah.
Halacha 4
A combination making one liable for the prohibition against me'ilah can be made over an extended period of time.
What is implied? If one derived benefit from a consecrated article on one day and then derived benefit again after the passage of several years in one continuous state of not knowing, the two events are combined for a p'rutah's worth and he violates the prohibition against me'ilah.
Halacha 5
The prohibition against me'ilah applies only to articles that have been separated from the earth. If, however, one benefits from consecrated earth or from consecrated articles attached to the earth, he does not violate the prohibition against me'ilah even if blemishes that entity.
What is implied? If one plows a consecrated field or sows it, he is exempt. If he takes its earth, derives benefit from it, and damages the earth, he violates the prohibition against me'ilah. A person who threshes in a consecrated field violates the prohibition against me'ilah, because its dust benefits the field. Thus he has benefited from the dust and damaged the field. Similarly, if one plowed a consecrated field in order to raise dust for grass that was planted there and he took the grass, he violates the prohibition against me'ilah.
A person who dwells in a cave that is consecrated or in the shade of a tree or dovecote that is consecrated does not violate the prohibition against me'ilah, even though he benefited. Similarly, when one consecrates a house that was built, a person who dwells in it does not violate the prohibition against me'ilah. When, however, a person consecrates wood and stones and builds a house, a person who dwells in it violates the prohibition against me'ilah, as will be explained.
Halacha 6
The prohibition against me'ilah applies to produce that grows on consecrated property.
What is implied? If one consecrated a field and it produced grass or one consecrated a tree and it produced fruit, the prohibition against me'ilah applies. If, however, one consecrated an empty cistern and afterwards, it became filled with water, a dungheap and it became filled with wastes, or a dovecote and it became filled with doves, since these are not the products of the consecrated articles, the prohibition against me'ilah does not apply with regard to them. Similarly, one may not benefit - but the prohibition against me'ilah does not apply to - wastes and dung in a courtyard that was consecrated. What should be done with them? They should be sold and the proceeds given to the Temple treasury.
When a spring emerges in a consecrated field, it is forbidden to benefit from the water that emerges in the field, but one who derives benefit does not violate the prohibition against me'ilah. If the water emerges outside the field, it is permitted to benefit from it. When a willow grows in a consecrated field, it is forbidden to benefit from it, but the prohibition against me'ilah does not apply.
The following rules apply when an ordinary tree is growing next to a consecrated field and its roots emerge in that field. If there are up to sixteen cubits between it and the consecrated field, it is forbidden to benefit from the roots in the field, but one who benefits from them does not violate the prohibition against me'ilah. If the tree was more than sixteen cubits away from the field, one who benefits from the roots violates the prohibition against me'ilah.
The converse applies when a consecrated tree is growing next to an ordinary field and its roots emerge in that field. If the roots emerge within sixteen cubits, the prohibition against me'ilah applies with regard to them. If they emerge more than sixteen cubits away, one should not benefit from the roots in the ordinary field, but the prohibition against me'ilah does not apply with regard to them.
Halacha 7
When there is a nest in the top of a consecrated tree that a fowl built from wood and grass and the like, one should not benefit from the nest and the eggs in it together with the chicks that require their mother. One who derives benefit does not violate the prohibition against me'ilah.
Halacha 8
When one consecrates a forest, the prohibition against me'ilah applies to it in its entirety, the trees and the nests at the tops of the trees or between them.
Halacha 9
When the Temple treasurers plane consecrated trees and cut them down, the prohibition against me'ilah applies to those small pieces of wood that were cut off when the trees were cut to size. The prohibition against me'ilah does not apply to the slivers, the sawdust, or to the nivia of the wood, i.e., a hard, round knot in the midst of the wood which resemble a wart, because it will not be useful for work.
Halacha 10
When a person consecrates his servant, the prohibition against me'ilah does not apply to him, nor to his hair, even though his hair is fit to be cut off. The rationale is that the hair is still attached to the servant and as long as it is attached to him, it grows and increases in value.
Halacha 11
When a person sows produce that was consecrated, he should redeem it when he sows it. Nevertheless, even if he does not redeem it, the produce that grows from it is not consecrated and the prohibition against me'ilah does not apply to it. If one derived benefit from other consecrated property, he may not pay the principal and an additional fifth from such produce. One is obligated to separate challah from bread made from such grain.
Halacha 12
When water was placed on consecrated grape dregs for the first, second, and third times, it is forbidden to benefit from it, but one who benefits does not violate the prohibition against me'ilah. The fourth time, the mixture is permitted.
When does the above apply? When the dregs had been consecrated for the Temple's improvement. If they were consecrated for the altar, even from the fourth time onward, they are always forbidden.
Halacha 13
When a person consecrates a hen for the altar, the prohibition against me'ilah applies to it and its eggs. When a person consecrates a donkey for the altar, the prohibition against me'ilah applies to it and its milk. When a person consecrates a dove for the improvement of the Temple, the prohibition against me'ilah applies to it and its eggs, as we explained.
Halacha 14
When the tunics of the priestly garments have worn out, the prohibition against me'ilah applies to them, as it does to other consecrated objects. If they are new, since it is permitted to benefit from them, the prohibition against me'ilah does not apply to them.
Halacha 15
The following rules apply to articles consecrated by gentiles. If he consecrated them for the improvement of the Temple, the prohibition against me'ilah applies. If they were consecrated for the altar, the prohibition against me'ilah does not apply according to Scriptural Law, for with regard to the sacrifices, Leviticus 1:2 states: "Speak to the children of Israel." It is, however, forbidden to benefit from them according to Rabbinic Law.
Halacha 16
With regard to sound, appearance, and fragrance from a consecrated object, it is forbidden to benefit from them, but the prohibition against me'ilah does not apply.
When does the above apply? When one smelt the fragrance of the incense offering after its cloud ascended. If, however, he smelt the fragrance of the incense offering as its cloud ascends, he violates the prohibition against me'ilah.
Me`ilah - Perek 6
Halacha 1
There are different situations in which the prohibition against me'ilah applies. There are some articles from which a person benefits that are not ordinarily damageable, e.g., one who uses a pure golden utensil. There are other articles that are damageable, e.g., garments, and utensils made from silver, copper, iron, and the like.1
When a person derives a p'rutah's worth of benefit from a consecrated substance that is not attached to the ground, if he benefits from an article that is not ordinarily damageable, e.g., he used a consecrated golden utensil, he violates the prohibition against me'ilah. If he benefits from an article that is damageable, e.g., he wore consecrated garments or chopped with a consecrated axe, he does not violate the prohibition against me'ilah until he causes a p'rutah's worth of damage to consecrated property, i.e., the article from which he benefited itself, with the intent to benefit from it even though it causes damage at that time.
If he derived a half a p'rutah of benefit and damaged a half a p'rutah or he derived a p'rutah of benefit and damaged a p'rutah's worth of another article, but did not benefit from what he damaged or did not damage the article from which he benefited, he does not violate the prohibition against me'ilah unless he derives a p'rutah's worth of benefit and causes a p'rutah's worth of damage to that article while deriving benefit from it.
What is implied? A person removed a patch from a consecrated garment and sewed it unto his garment and wore it, deriving a p'rutah's worth of benefit and causing a p'rutah's worth of damage to the garment from which he removed it, without damaging the patch at all. He does not violate the prohibition against me'ilah, because he derived benefit from one article and damaged another. We already explained, that when a person derives benefit and causes a colleague to derive benefit, the two can be combined to reach the minimum measure of a p'rutah's worth even if there is a long interval between them.
Halacha 2
When a person removes wool from unblemished animals consecrated as sacrifices of the highest order of sanctity, since he derived a p'rutah's worth of benefit, he violates the prohibition against me'ilah even though he did not damage the animals. The animals are comparable to a cup of gold, for the removal of their wool does not prevent them from being offered. If, however, sacrificial animals incurred a physical blemish, since they are designated to be sold and being shorn causes their worth to decrease, the prohibition against me'ilah applies. Nevertheless, one does not violate that prohibition unless he derives a p'rutah's worth of benefit and causes that amount of damage.
If one removes wool from a sacrificial animal after it dies, since he derived benefit, he violates the prohibition against me'ilah, for there is no conception of reducing an animal's value once it has died. In this instance, this prohibition against me'ilah is of Rabbinic origin, as we explained.
Halacha 3
When a person misappropriates articles consecrated for the improvement of the Temple unintentionally, since he did not act intentionally, the consecrated article loses its holiness. Anyone who benefits from it afterwards is not liable. If one intentionally misappropriates a consecrated article, since he is not obligated to bring a sacrifice to atone for me'ilah, the consecrated article does not lose its holiness. Instead, it remains in its consecrated state. Hence, if another person comes and benefits from it unintentionally, he violates the prohibition against me'ilah.
When does the above apply? When one misappropriated the article while it was consecrated, used it as if it was an ordinary article, and transferred ownershipto another person. If, however, one derived benefit from it and damaged it, but did not transfer ownership to another person, there is the possibility of another person violating the prohibition against me'ilah with it, even though it has already been violated previously.
Halacha 4
The concept of a second person violating the prohibition against me'ilah with a consecrated article after someone has already done so applies only with regard to an animal and a utensil.
What is implied? One chopped with an axe that was consecrated, derived a p'rutah's worth of benefit, and damaged the axe. Then his colleague came, chopped with it, derived benefit, and damaged the axe, and then another colleague came, chopped with it, derived benefit, and damaged the axe; they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not.
If one drank from a golden goblet and derived a p'rutah's worth of benefit,his colleague came, drank, and derived benefit, and then another colleague came, drank, and derived benefit, they all violate the prohibition against me'ilah. If he took the goblet and gave it to his colleague as a present or sold it to him, he violates the prohibition against me'ilah, but his colleague does not.
If one road on a donkey, derived a p'rutah's worth of benefit, and damaged the donkey, his colleague road on it, derived benefit, and damaged it, and then another colleague came, road on it, derived benefit, and damaged it, they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, sold it to him, or rented it to him, he violates the prohibition against me'ilah, but his colleague does not.
Similarly, if he lends out a consecrated axe, he is considered to have misappropriated the amount of satisfaction he received from having lent out the axe. His colleague is permitted to chop with it even as an initial preference. Similar laws apply with regard to an animal.
Halacha 5
These laws do not apply to an animal consecrated to the altar. Instead, there is the possibility for several individuals to violate the prohibition against me'ilah, one after the other.
What is implied? One removed wool from an animal that is a sin-offering, his colleague came and removed wool, and a third colleague came and removed wool, they all violate the prohibition against me'ilah. Similarly, if one gave it to a colleague and the colleague gave it to a third individual, they all violate the prohibition against me'ilah. It appears to me that the laws applying to meal-offerings, offerings of fowl, libations, and sacrificial utensils are the same as those applying to an animal to be offered as a sacrifice, for in all these instance, the very physical person of the entity is consecrated.
Halacha 6
When an animal consecrated as a sacrifice of the most sacred order becomes blemished and it is fit to be redeemed, it is considered like an entity consecrated for the improvement of the Temple, whose worth is consecrated. If one gave it to a colleague and the colleague gave it to a third individual, only the first violates the prohibition against me'ilah.
Halacha 7
Our Sages declared that one who takes a consecrated stone or beam intentionally and gives it to a colleague, they both violate the prohibition against me'ilah. If he gives it to the treasurer in whose possession the article was, that person violates the prohibition against me'ilah, but the treasurer does not.
It appears to me that these concepts were stated only with regard to a person who willfully misappropriates a consecrated object, in which instance the holiness of the consecrated article does not depart.
When a person takes a consecrated p'rutah with the conception that it is his own, he does not violate the prohibition against me'ilah until he uses it for his own desires or gives it as a present. If he gives it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not. For, with regard to other consecrated articles, one person violates the prohibition against me'ilah, but the one following him does not, as we explained. Similar laws apply in all analogous situations.
Halacha 8
If he takes a consecrated stone or beam, he does not violate the prohibition against me'ilah, because he has not benefited as of yet. If he builds it into his home, he violates that prohibition. If he places it on top of a window in the room without attaching it, he does not violate the prohibition against me'ilah until he dwells under it for a p'rutah's worth of benefit, because merely placing it there is not considered as discernible benefit.
Halacha 9
If one took a consecrated p'rutah gave it to a bath attendant, he violates the prohibition against me'ilah even though he has not bathed yet, for he benefits in that he could bathe whenever he desires. Similarly, if he gives it to another type of craftsman as payment for his services, he violates the prohibition even though the craftsman has not performed any work.
Halacha 10
The following rules apply if one purchased an article with a consecrated p'rutah, but did not draw the article after him. If he purchased it from a gentile, he violates the prohibition against me'ilah; if, from a Jew, he does not violate that prohibition.
Halacha 11
When a person spends consecrated money for his own needs with the understanding that they are ordinary funds, he violates the prohibition against me'ilah even though he did not spend the money for ordinary matters.
What is implied? A person who brings his sin-offering, guilt-offering, or Paschal sacrifice from consecrated funds or a person who is lacking atonement who brings his atonement offering from consecrated funds violates the prohibition against me'ilah. None of the above violate the prohibition until the blood is cast on the altar. Therefore one who brings meal-offerings, libations, or the bread for a thanksgiving offering does not violate the prohibition against me'ilah even though he violates a transgression. The rationale is that these offerings do not involve casting blood on the altar to atone for the person.
Halacha 12
If a person pays his half-shekel from consecrated funds, when money is taken from the collection of funds and even one animal is purchased and its blood is cast on the altar, the person who paid with the half-shekel violates the prohibition against me'ilah, because he has a portion in the animal whose blood was cast.
Halacha 13
When a person sets aside his half-shekel and then uses it for his personal needs both he and his colleague violate the prohibition against me'ilah.
The following laws apply when one gives a half-shekel to a colleague to donate on the principal's behalf and the agent donates it on his own behalf. If the money for the sacrifices was already set aside, the agent who made the donation violates the prohibition against me'ilah, for the priest who sets aside the money takes also on behalf of the money that will be collected in the future, as we explained in Hilchot Shekalim. Thus it is considered as if this shekel already reached the treasury. Therefore the agent violates the prohibition against me'ilah. If the money was not taken yet, he does not violate the prohibition against me'ilah.
The prohibition against me'ilah does not apply to money that remains in the chamber.
Me`ilah - Perek 7
Halacha 1
The following rules apply when a person inadvertently took a consecrated article or consecrated money and gave it to an agent to use as ordinary property or money. If the agent carries out the mission with which he is charged, the principal is considered to have violated the prohibition against me'ilah. If the agent did not execute the agency, but instead acted on his own initiative, the agent is the one who violates the prohibition against me'ilah. What is implied? A person told his agent: "Give that meat to the guests," and instead, the agents gave them bread, or he told him to give them bread and he gave them meat.
If one told his agent, "Bring me from the window," and he brought him from the closet or he told him to bring from the closet and he brought from the window, the agent violates the prohibition against me'ilah. Similar laws apply in all analogous situations.
If the agent went and brought from the window as instructed, even though the principal told him: "In my heart, I wanted you to bring from the closet," the principal violates the prohibition against me'ilah, for the agent carried out the mission as he charged him. We follow the principle: "Matters in one's heart are not of consequence."
Even if the agent was a deafmute, a mentally or emotionally incompetent person, or a minor to whom the laws of agency do not apply, if they carry out the principal's instructions, the principal violates the prohibition against me'ilah. If they do not carry out his instructions, the principal is exempt.
If one tells his agent: "Give each one of the guests a piece of meat" and the agent told them: "Take two at a time," the principal violates the prohibition against me'ilah, because his instructions were carried out. The agent is exempt, because he is merely adding to the principal's agency. He is not eradicating it. If, however, the agent tells the guests: "Take two at a time on my responsibility," both he and the principal violate the prohibition against me'ilah. If the guests take three at a time, they also violate the prohibition against me'ilah, because each one of the individuals involved had performed the agency with which they were charged and added a further matter on his own initiative. Thus the other is also liable, because his instructions were carried out and the agency was not eradicated. And he is liable because of what he added on his own initiative.
Halacha 2
When does the above apply? When the pieces of meat were consecrated for the improvement of the Temple. If they were meat from a burnt-offering or the like,only the person who partakes of them violates the prohibition against me'ilah. For he is obligated in another prohibition aside from me'ilah and, with regard to the entire Torah, there is no concept of a prohibition violated through agency except in the case of me'ilah alone and there, provided there is no other prohibition involved with it.
Halacha 3
When a person gives a p'rutah of consecrated funds to an agent and tells him: "With half, purchase lamps for me and with half, wicks," and the agent used the entire amount for lamps or for wicks, they are both exempt. This law also applies when he told him to use the entire amount for lamps or for wicks and he used half to purchase lamps and half to purchase wicks.
The rationale is that the principal does not violate the prohibition against me'ilah, because his agency was not completed with regard to a p'rutah's worth of value. The agent does not violate that prohibition, because he did not eradicate his agency for a p'rutah's worth.
If, however, one told an agent: "For half a p'rutah, bring me lamps from this-and-this place and for the other half, bring me wicks from that-and-that place," and the agent brought the lamps from the place mentioned for the wicks and the wicks from the place mentioned for the lamps, the agent violates the prohibition against me'ilah.
Halacha 4
If a principal gave his agent two consecrated p'rutot and told him: "Bring me an esrog" and the agent went and brought him an esrog for a p'rutah and a pomegranate for a p'rutah, the agent violates the prohibition against me'ilah, but the principal is exempt. The rationale is that the principal sent the agent to purchase an esrog worth two p'rutot for him. Therefore if the esrog which the agent brought the principal that cost one p'rutah is worth two p'rutot, they both violate the prohibition against me'ilah.
Halacha 5
When a person sent a p'rutah via an agent to purchase a particular article and then, before it reached the domain of the storekeeper, the principal remembered that the p'rutah is consecrated, the agent violates the prohibition against me'ilah, because he is acting unknowingly, while the principal has already remembered. As we explained, a person who acts knowingly is not liable for a sacrifice to atone for me'ilah.
If the agent also remembered and was conscious that the money was consecrated before it reached the storekeeper, they are both exempt from a sacrifice to atone for me'ilah and the storekeeper is liable when he uses that p'rutah which became mixed with his money, for he is acting unknowingly.
If the storekeeper was informed that the p'rutah he was given was consecrated, they are all exempt and the purchase is completed, with the article becoming consecrated.
Halacha 6
What should be done in order to preclude the storekeeper from sinning so he will be permitted to use all the money he received? One should take a non-consecrated p'rutah or any non-consecrated utensil and say: "Wherever the consecrated p'rutah is its holiness should be transferred to this." The p'rutah or the utensil become consecrated and the storekeeper is permitted to use all the money he received.
Similarly, if a consecrated p'rutah become intermingled with all the money in a purse or one said: "A p'rutah in this purse is consecrated," he should transfer its holiness and afterwards, he may use all the coins in the purse.If he used coins from the purse without transferring the holiness of the consecrated coin, he does not definitely violate the prohibition against me'ilah until he used all the coins in the purse.
Halacha 7
If a person said: "One of my purses is consecrated" or "One of my oxen is consecrated," the prohibition against me'ilah applies to all of them and to some of them. What should he do? He should bring the largest of the purses or the oxen and say: "If this is consecrated, it should remain consecrated. If not, wherever the consecrated one is, its holiness should be transferred to this one." He may then use the smaller ones.
Halacha 8
When a person misappropriates less than a p'rutah's worth of consecrated property, whether intentionally or unintentionally, he must make restitution for the principal, but he need not pay an additional fifth or bring a sacrifice. It appears to me that he is not liable for lashes for misappropriating less than a p'rutah's worth if he acted intentionally.
Halacha 9
When a person entrusts consecrated money to a homeowner and the homeowner uses them and spends them, he violates the prohibition against me'ilah. The rationale is that he does not have permission to use these fundsand the owner did not grant him license to.
Halacha 10
Different rules apply if he entrusted them to a money-changer or a storekeeper and they were not sealed or tied close with an unusual knot.In these situations, since he is permitted to use them according to law, if he spent them, they are both exempt. The owner of the entrusted article is exempt because he did not tell the storekeeper or the money-changer to use them. And the store-keeper is exempt, because it is as if he used them with permission since they were not tied closed with an unusual knot or sealed.
Halacha 11
When a woman brought consecrated money to her husband's domainor her testator consecrated property and then died and the consecrated property fell to her as an inheritance, when her husband spends the money on his personal needs, he violates the prohibition against me'ilah.
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Hayom Yom:
• Sunday, Tammuz 8, 5774 • 06 July 2014
"Today's Day"
Sunday, Tamuz 8, 5703
Torah lessons: Chumash: Balak, first parsha with Rashi.
Tehillim: 44-48.
Tanya: In truth, however, (p. 335) ...is explained elsewhere. (p.337).
We find that G-d's love for our father Avraham was mainly because "...he will command (yetzaveh) his children and his household."1 Yetzaveh here connotes "bring into a communion (with G-d)." All of Avraham's towering avoda in the tests to which he was subjected,2 cannot be compared to his commanding others and bringing them into communion, i.e. to his bringing merit to others.
FOOTNOTES
1. Bereishit 18:19.
2. Pirkei Avot 5:3.
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Daily Thought:
Inside Job(from the upcoming book “Wisdom to Fix the Earth”)
Fixing up the world is always an inside job.
What do we fix? That which we need.
When do we fix anything? When we are in need.
Why do we fix anything? Because our destiny is tied to the destiny of that which we repair and improve.
So it is with the food we eat, the bodies in which we live, the business in which we work, and the community in which we live. Nobody can come from the outside, stay outside, and make real, lasting, beneficial change.(Bati Legani 5714.)
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