Chabad - Today in Judaism - TODAY IS: THURSDAY, TAMMUZ 12, 5774 • JULY 10, 2014
TODAY IN JEWISH HISTORY:
• R. YOSEF YITZCHAK OF LUBAVITCH BORN (1880)
Tammuz 12 is the birthday the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn of Lubavitch (1880-1950). This is also the day on which he was liberated from exile to the Soviet gulag 47 years later (see below).
Links:
A short biography
More on Rabbi Yosef Yitzchak of Lubavitch
• LIBERATION OF R. YOSEF YITZCHAK OF LUBAVITCH (1927)
On the 12th of Tammuz of 1927, the sixth Lubavitcher rebbe, Rabbi Yosef Yitzchak Schneersohn, was officially granted release from his sentence of exile to Kastroma in the interior of Russia.
Twenty-seven days earlier, the Rebbe had been arrested by agents of the GPU and the Yevsektzia ("Jewish Section" of the Communist Party) for his activities to preserve Judaism throughout the Soviet empire and sentenced to death, G-d forbid. International pressure forced the Soviets to commute the sentence to exile and, subsequently, to release him completely. The actual release took place on Tammuz 13, and Tammuz 12-13 is celebrated as a "festival of liberation" by the Chabad-Lubavitch community.
Tammuz 12 is also Rabbi Yosef Yitzchak's birthday (see above)
Links:
The Rebbe's Prison Diary
The Soviet war on Jewry
DAILY QUOTE:
Lift up your eyes on high and see who created these!(Isaiah 40:26:
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Pinchas, 5th Portion Numbers 28:1-28:15 with Rashi
• Chapter 28
1. The Lord spoke to: Moses, saying: א. וַיְדַבֵּר יְהֹוָה אֶל משֶׂה לֵּאמֹר:
2. Command the children of Israel and say to them: My offering, My food for My fire offerings, a spirit of satisfaction for Me, you shall take care to offer to Me at its appointed time. ב. צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ:
Command the children of Israel: What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.
צו את בני ישראל: מה אמור למעלה (כז, טז) יפקוד ה'. אמר לו הקב"ה עד שאתה מצוני על בני, צוה את בני עלי. משל לבת מלך שהיתה נפטרת מן העולם והיתה מפקדת לבעלה על בניה וכו', כדאיתא בספרי:
My offering: This refers to the blood. — [Sifrei Pinchas 25]
קרבני: זה הדם:
My food: This refers to the sacrificial parts, as it says, “the priest shall burn them [the fat-portions] on the altar; it is the food of the fire-offerings” (Lev. 3:16). - [Sifrei Pinchas 25]
לחמי: אלו אימורין, וכן הוא אומר (ויקרא ג, טז) והקטירם הכהן המזבחה לחם אשה:
My fire-offerings: which are put on the fires of My altar.
לאשי: הנתנין לאשי מזבחי:
you shall take care: The Kohanim , Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services]. — [Sifrei Pinchas 26, Taanith 26a]
תשמרו: שיהיו כהנים ולוים וישראלים עומדין על גביו מכאן למדו ותקנו מעמדות:
at its appointed time: Each day is the appointed time prescribed for the continual offerings. — [see Sifrei Pinchas 26]
במועדו: בכל יום הוא מועד התמידים:
3. And you shall say to them: This is the fire offering which you shall offer to the Lord: two unblemished lambs in their first year each day as a continual burnt offering. ג. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהֹוָה כְּבָשִׂים בְּנֵי שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד:
And you shall say to them: This is an admonition to the [rabbinical] court. — [Sifrei Pinchas 27]
ואמרת להם: אזהרה לבית דין:
two…each day: Heb. שְׁנַיִם לְיוֹם. [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard]. — [Yoma 62b]
שנים ליום: כפשוטו ועיקרו בא ללמד שיהיו נשחטין כנגד היום, תמיד של שחר במערב ושל בין הערבים במזרחן של טבעות:
4. The one lamb you shall offer up in the morning, and the other lamb you shall offer up in the afternoon. ד. אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם:
the one lamb: Even though this is already stated in the portion of Ve’attah Tetzaveh ; “This is what you shall offer [upon the altar…The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.
את הכבש אחד: אף על פי שכבר נאמר בפרשת ואתה תצוה (שמות כט, לח) וזה אשר תעשה וגו', היא היתה אזהרה לימי המלואים, וכאן צוה לדורות:
5. And one tenth of an ephah of fine flour for a meal offering, mixed with a quarter of a hin of crushed [olive] oil. ה. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין:
fine flour for a meal-offering: The meal-offering of the libations [which accompanied the sacrifice].
סלת למנחה: מנחת נסכים:
6. A continual burnt offering, as the one offered up at Mount Sinai, for a spirit of satisfaction, a fire offering to the Lord. ו. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהֹוָה:
offered up at Mount Sinai: Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai” : the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood]. — [Torath Kohanim , Tzav 18:8]
העשיה בהר סיני: כאותן שנעשו בימי המלואים. דבר אחר העשויה בהר סיני, הקיש עולת תמיד לעולת הר סיני אותה שנתקרבה לפני מתן תורה שכתוב בה (שמות כד, ו) וישם באגנות מלמד שטעונה כלי:
7. Its libation shall be one quarter of a hin for each lamb, to be poured on the holy [altar] as a libation of strong wine to the Lord. ז. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהֹוָה:
Its libation: of wine.
ונסכו: יין:
on the holy: They shall be poured on the altar.
בקדש הסך: על המזבח יתנסכו:
a libation of strong wine: Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented]. — [B.B. 97a]
נסך שכר: יין המשכר פרט ליין מגתו:
8. And the second lamb you shall offer up in the afternoon. You shall offer it up with the same meal offering and libation as the morning [sacrifice], a fire offering with a spirit of satisfaction to the Lord. ח. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה:
a spirit of satisfaction: It is gratifying for Me that I spoke, and My will was carried out. — [Zev . 46b, Sifrei Pinchas 38]
ריח ניחח: נחת רוח לפני שאמרתי ונעשה רצוני:
9. And on the Sabbath day, two unblemished lambs in the first year, and two tenths fine flour as a meal offering, mixed with oil, and its libation. ט. וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים בְּנֵי שָׁנָה תְּמִימִם וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן וְנִסְכּוֹ:
10. [This is] the burnt offering of each Sabbath on its Sabbath, in addition to the continual burnt offering and its libation. י. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל עֹלַת הַתָּמִיד וְנִסְכָּהּ:
The burnt offering of each Sabbath on its Sabbath: But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled. — [Sifrei Pinchas 40]
עלת שבת בשבתו: ולא עולת שבת זו בשבת אחרת, הרי שלא הקריב בשבת זו שומע אני יקריב שתים לשבת הבאה, תלמוד לומר בשבתו, מגיד שאם עבר יומו בטל קרבנו:
in addition to the continual burnt offering: This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching. — [Sifrei Pinchas 40]
על עלת התמיד: אלו מוספין, לבד אותן שני כבשים של עולת התמיד. ומגיד שאין קרבין אלא בין שני התמידין, וכן בכל המוספין נאמר על עולת התמיד לתלמוד זה:
11. And on the beginning of your months, you shall offer up a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year, [all] unblemished. יא. וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ עֹלָה לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁנַיִם וְאַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם:
12. Three tenths fine flour as a meal offering, mixed with oil for each bull, and two tenths fine flour as a meal offering, mixed with oil for each ram. יב. וּשְׁלשָׁה עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַפָּר הָאֶחָד וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לָאַיִל הָאֶחָד:
Three tenths: As is the case with the libations brought with a bull, for thus they are fixed in the portion dealing with libations [see 15:9].
ושלשה עשרונים: כמשפט נסכי פר, שכן הן קצובין בפרשת נסכים:
13. And one tenth of fine flour mixed with oil as a meal offering for each lamb. A burnt offering with a spirit of satisfaction, a fire offering to the Lord. יג. וְעִשָּׂרֹן עִשָּׂרוֹן סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַכֶּבֶשׂ הָאֶחָד עֹלָה רֵיחַ נִיחֹחַ אִשֶּׁה לַיהֹוָה:
14. And their libations: a half of a hin for each bull, a third of a hin for each ram, and a quarter of a hin for each lamb; this is the burnt offering of each new month in its month, throughout the months of the year. יד. וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר וּשְׁלִישִׁת הַהִין לָאַיִל וּרְבִיעִת הַהִין לַכֶּבֶשׂ יָיִן זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ לְחָדְשֵׁי הַשָּׁנָה:
This is the burnt offering of each new month in its month: However, once the day passes, its offering is canceled, and there is no way to make it up. — [Sifrei Pinchas 43]
זאת עלת חדש בחדשו: שאם עבר יומו בטל קרבנו ושוב אין לו תשלומין:
15. And one young male goat for a sin offering to the Lord; it shall be offered up in addition to the continual burnt offering and its libation. טו. וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת לַיהֹוָה עַל עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ:
And one young male goat…: All the additional-offering goats were brought to atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah , it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” - [Shev. 9a] \b it shall be offered up in addition to the continual burnt offering\b0 This entire offering [not just the young male goat].
ושעיר עזים וגו': כל שעירי המוספין באין לכפר על טומאת מקדש וקדשיו, הכל כמו שמפורש במס' שבועות (דף ט א). ונשתנה שעיר ראש חדש שנאמר בו לה', ללמדך שמכפר על שאין בו ידיעה לא בתחילה ולא בסוף, שאין מכיר בחטא אלא הקב"ה בלבד, ושאר השעירין למדין ממנו. ומדרשו באגדה אמר הקב"ה, הביאו כפרה עלי על שמעטתי את הירח:
and its libation: [The phrase] “and its libation” does not refer to the young male goat because sin-offerings have no libations.
על עלת התמיד יעשה: כל הקרבן הזה:
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Daily Tehillim: Psalms Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God
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Tanya: Igeret HaTeshuva , end of Chapter 1
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 12 Tammuz 5774 - July 10, 2014
• Igeret HaTeshuva , end of Chapter 1
והנה מצות התשובה מן התורה היא עזיבת החטא בלבד
Now the mitzvah of repentance1 as required by the Torah is simply the abandonment of sin
(כדאיתא בגמרא ,פרק ג׳ דסנהדרין, ובחושן משפט, סוף סימן ל״ד, לענין עדות)
(2cf. Sanhedrin, ch. 33; Choshen Mishpat, end of Sec. 34,4 regarding testimony5), where it is stated that if a potential witness simply abandons and does not repeat the transgression that had previously disqualified him, he is once again able to testify.6
דהיינו שיגמור בלבו בלב שלם לבל ישוב עוד לכסלה, למרוד במלכותו יתברך
This means that he must resolve in perfect sincerity never again to revert to folly, to rebel against G‑d’s rule;
ולא יעבור עוד מצות המלך, חס ושלום, הן במצות עשה הן במצות לא תעשה
he will never again violate the King’s command, G‑d forbid, neither a positive command7 nor a prohibition.8
וזהו עיקר פירוש לשון תשובה: לשוב אל ה׳ בכל לבו ובכל נפשו, לעבדו ולשמור כל מצותיו
This is the basic meaning of the term teshuvah (“repentance”) — to return to G‑d with all one’s heart and soul, to serve Him, and to observe all His commandments.
כמו שכתוב: יעזוב רשע דרכו ואיש און מחשבותיו, וישוב אל ה׳ וגו׳
For so does Scripture state:9 “Let the wicked abandon his path, and the sinful his thoughts, and return to G‑d….”
ובפרשת נצבים כתיב: ושבת עד ה׳ אלקיך ושמעת בקולו וגו׳ בכל לבבך וגו׳
In the Torah portion of Nitzavim10 it is likewise written:11 “You shall return unto the Lord your G‑d and hearken to His voice…with all your heart….”12
שובה ישראל עד ה׳ אלקיך וגו׳, השיבנו ה׳ אליך וגו׳
[So, too:]13 “Return, O Israel, unto the L‑rd your G‑d...”; [and elsewhere:]14 “Bring us back, O L‑rd, unto You….”
Repentance, then, entails returning to G‑d, performing His commandments and refraining from sin.
ולא כדעת ההמון שהתשובה היא התענית
This differs from the popular conception that repentance is synonymous with fasting on account of one’s sins.
ואפילו מי שעבר על כריתות ומיתות בית דין, שגמר כפרתו היא על ידי יסורים
Even in the case of sins punishable by excision or execution, where atonement is made complete by suffering, as previously quoted from the Beraita in Yoma,
היינו שהקב״ה מביא עליו יסורים
this means that it is G‑d Who brings suffering upon the sinner, in order to complete his atonement.
(וכמו שכתוב: ופקדתי בשבט וגו׳, ופקדתי דייקא)
(15as the verse clearly specifies, “With a rod shall I remember [their sin]”).
והיינו: כשתשובתו רצויה לפניו יתברך, בשובו אל ה׳ בכל לבו ונפשו מאהבה
That is to say: When G‑d finds his repentance acceptable, as he returns to Him with all his heart and soul, out of love,
אזי באתערותא דלתתא וכמים הפנים וכו׳, אתערותא דלעילא, לעורר האהבה וחסד ה׳ למרק עונו ביסורים בעולם הזה
then following the initiative undertaken from below, and16 “as water reflects the countenance...,” there is an awakening Above, arousing G‑d’s love and kindness, to scour his sin and entirely cleanse him of it through affliction in This World,
וכמו שכתוב: כי את אשר יאהב ה׳ יוכיח וגו'
in the spirit of the verse,17 “For he whom the L‑rd loves He chastises….”
This is something quite different from any fasts or afflictions that an individual undertakes himself.
ולכן לא הזכירו הרמב״ם והסמ״ג שום תענית כלל במצות התשובה, אף בכריתות ומיתות בית דין
It is for this reason that the Rambam and Sefer Mitzvot Gadol18 make no mention whatever of fasting as related to the mitzvah of repentance, even in the case of sins punishable by excision or capital sins.
I.e., fasting is not required even with regard to those sins whose atonement is completed through suffering.
רק הוידוי ובקשת מחילה, כמו שכתוב בתורה: והתודו את חטאתם וגו׳
They cite only confessing [verbally] and requesting forgiveness; as the Torah prescribes,19 “They shall confess their sin….”
Why are confession and requesting forgiveness indeed part of repentance?
Every sin consists of a body and a soul. The actual misdeed itself is the “body” of the sin, and the bodily pleasure and ensuing desire with which it was committed are its “soul”. Repentance involves eliminating both these elements.
The “soul” of the sin is eradicated by the earnest regret of the individual, who is mortified and pained by his past. Inasmuch as pain is the opposite of pleasure, it negates the pleasure which had earlier aroused his desire to sin, and thereby obliterates the “soul” of the sin.
But the “body” of the sin also needs to be nullified. Simply refraining from further transgression lacks the action that would negate the sinful act itself, its “body”. This is accomplished through verbal confession, for20 “verbalization is also considered to be an action.”
At any rate, verbal confession is thus a component of repentance — while fasting is not.
ומה שכתוב ביואל: שובו עדי בכל לבבכם, ובצום ובבכי גו׳
As to what we find in the Book of Yoel,21 “Return to Me with all your hearts, and with fasting and weeping...,” which would seem to indicate that fasting is in fact part of return and repentance,
היינו לבטל הגזרה שנגזרה, למרק עון הדור על ידי יסורים בארבה
this was to nullify (Note inserted by the Rebbe: ‘…something which relates to the future, while repentance involves forsaking the past’) the heavenly decree that had been issued, to expunge the sin of the generation through the affliction of locusts; it was not part of the act of repentance.
וזהו הטעם בכל תעניות שמתענין על כל צרה שלא תבא על הצבור
This is the rationale for all fasts undertaken for any trouble threatening the community, their purpose being to avert the impending harsh edict,
וכמו שכתוב במגלת אסתר
as in the Book of Esther,22 where we find that the Queen asked that a fast be proclaimed in order to nullify Haman’s evil decree.
ומה שכתוב בספרי המוסר, ובראשם ספר הרוקח וספר חסידים, הרבה תעניות וסיגופים לעובר על כריתות ומיתות בית דין
Now the classic Mussar works, particularly the Rokeach and Sefer Chassidim, specify numerous fasts and mortifications23 for sins punishable by excision and execution;
וכן למוציא זרע לבטלה, שחייב מיתה בידי שמים, כמו שכתוב בתורה גבי ער ועונן
likewise numerous fasts are prescribed for the wasteful emission of semen — a sin punishable by death by divine agency, as the Torah recounts of Er and Onan,24
ודינן כחייבי כריתות לענין זה
and a sin whose retribution is identical in this respect to that of sins punishable by excision, and hence the numerous fasts prescribed.
All this might lead us to assume that the purpose of fasts is suffering — this being the manner through which atonement is brought to completion by those who are guilty of sins punishable by excision. But it has been previously stated that the suffering which completes atonement is specifically that which comes from Above, and not manmade suffering incurred through fasting and the like. The Alter Rebbe answers this seeming contradiction by stating:
היינו: כדי לינצל מעונש יסורים של מעלה, חס ושלום
These above-prescribed fasts and mortifications are intended to avert the punishment of suffering at the hand of heaven, G‑d forbid. (Note of the Rebbe: “This too relates to the future, unlike repentance, which relates to the past.”)
This means that if, G‑d forbid, the punishment of suffering had been decreed upon an individual, he is able to exempt himself from it through these self-imposed fasts.
וגם כדי לזרז ולמהר גמר כפרת נפשו
Another reason [for these fasts] is to urge on and expedite the conclusion of his soul’s atonement.
וגם אולי אינו שב אל ה׳ בכל לבו ונפשו מאהבה, כי אם מיראה
Also, perhaps he is not returning to G‑d with all his heart and soul out of love, but only out of fear.
Such a penitent would not enjoy the Divine reaction that comes “as water reflects the countenance,” and would not be granted the completion of his atonement through suffering. Accordingly, he might undertake these fasts in order to secure this alone. Essentially, however, the suffering that brings about complete atonement (for those guilty of sins punishable by excision and death by Divine agency) is not meant to be self-inflicted, but rather — heaven forfend — imposed from Above.
FOOTNOTES
1. Note of the Rebbe: “The Alter Rebbe speaks of ‘the mitzvah of repentance’ (rather than ‘the content of repentance’ or simply ‘repentance,’ and the like, recalling the expression of the Rambam in Hilchot Teshuvah 2:2). This would seem to indicate his stand on the basic content of repentance — that abandoning sin is a command of the Torah. This is so even according to the Rambam and the Semag, whose opinions he follows here (see Sefer HaMitzvot of the Tzemach Tzedek, beginning of Mitzvat Vidui U‘Teshuvah) and not only according to the Ramban (on Nitzavim 30:11, quoted in Likkutei Torah on that verse).
”In the preamble to Hilchot Teshuvah in Sefer HaYad (and it would seem that these introductory headings were written by the Rambam himself) we [likewise] read: ’One positive command: That the sinner return from his sin before G‑d and confess.‘ Possibly this preamble also serves as the source for the words of the Tzemach Tzedek, loc. cit. [So too] in Sefer HaMitzvot of the Rambam: ’The seventy-third mitzvah is that He commanded us to confess [our transgressions] and to articulate them penitently (lit., ‘with teshuvah’).“
2. Parentheses are in the original text.
3. 25b.
4. Sub-section 29ff.
5. Note of the Rebbe: ”It will be noted that the Alter Rebbe does not cite Tractate Kiddushin (49b) and the section of the Shulchan Aruch entitled Even HaEzer (38:31) with regard to marriage, even though these two sources respectively precede Tractate Sanhedrin and Choshen Mishpat (see also Minchat Chinuch, Mitzvah 364). [The Gemara in Kiddushin teaches that even if an utterly wicked individual betrothed a woman on condition that he was a tzaddik, the betrothal is valid — for at that moment he could have repented in his heart; the Shulchan Aruch in Even HaEzer determines that such a betrothal has a degree (albeit uncertain) of legal validity; and the Minchat Chinuch in fact cites the above-quoted Gemara to demonstrate that the abandonment of sin in itself constitutes teshuvah. Why, then, did the Alter Rebbe not draw on these sources?]
“It could be suggested by way of explanation that he prefers to adduce proof from fiscal law, where any particular case is not determined by a majority of instances. This is to say, that it is not only in the majority of instances [but in all instances] that abandonment of sin alone suffices.”
6. The Rebbe notes that the Alter Rebbe’s point here is that the main element of repentance is not fasting, as he goes on to prove, but the abandonment of sin. However, the text also makes it clear that verbal confession is not essential to repentance (as is demonstrated by the citation from Choshen Mishpat, where verbal confession is not mentioned). It is only that when one does confess verbally and ask for forgiveness, these steps are incorporated in his repentance and enhance it — for which reason Rambam speaks of them. Fasting, however, is a totally separate thing, as the Alter Rebbe explains at the end of this chapter and the beginning of the next — for which reason (as he goes on to say) “the Rambam and the Semag make no mention whatever of fasting as related to the mitzvah of repentance.”
7. Note of the Rebbe: “Though this requires action on his part, nevertheless he so resolves.”
8. Note of the Rebbe: “For by transgressing a negative command rebelliousness is evident — which is not the case when he fails to perform a positive command.”
9. Yeshayahu 55:7.
10. Note of the Rebbe: “The Alter Rebbe cites the parshah [Nitzavim] rather than simply stating that the quoted verse is found ‘in the Torah’ as he does later on, in order to make it clear that he is not referring the reader to Parshat Va-etchanan (Devarim 4:30), for there the Torah merely relates events, as we see from the beginning of the text, ‘I call as witnesses against you....’ Furthermore, and more importantly (for it could be pointed out that even from a narrative in the Torah we could learn what is considered repentance), there the verse does not specify that it be done ‘with all your heart.’”
11. Devarim 30:2.
12. The Rebbe suggests that the reason the Alter Rebbe quotes the Prophets (Yeshayahu) before the Torah (Devarim) is that the Prophet explicitly states that repentance involves the abandonment of sin. The Rebbe adds: “See Rambam, Hilchot Teshuvah 2:2.”
13. Hoshea 14:2.
14. Eichah 5:22.
15. Parentheses are in the original text.
16. Mishlei 27:19.
17. Ibid. 3:12.
18. Positive Command 16.
19. Bamidbar 5:7.
20. Sanhedrin 65a.
21. 2:12.
22. 4:16.
23. “Especially problematic here is the mention of mortifications, for in the context of averting a decree the sources speak only of fasts, as in the Books of Esther and Yoel cited above. An alternative explanation must therefore be found.” (— Note of the Rebbe.)
24. Bereishit 38:6-7.
-------
Rambam:
• Daily Mitzvah N117, N119, N118, P53, P52, - Sefer Hamitzvos:
Thursday, 12 Tammuz 5774 - July 10, 2014
Negative Commandment 117 (Digest)
Leaving Over Meat of the Paschal Offering until Morning
"And you shall let nothing of it remain until the morning"—Exodus 12:10.
It is forbidden to leave over of the meat of the Paschal Offering until the morning of the fifteenth of Nissan [i.e., it must be fully consumed on the night of Passover].
And the 117th prohibition is that we are forbidden from leaving over any meat from the Pesach offering until the following day, i.e. the day of the 15th [of Nissan].
The source of this commandment is G‑d's statement,1 "Do not leave any of it over until morning."
We have already explained2 that this prohibition is a lav she'nitak l'aseh, since [it corresponds to] the Torah's statement,3 "Anything that is left over until morning must be burned in fire."
Our Sages said in Mechilta,4 "The verse, 'Anything that is left over,' comes to add a positive commandment to the prohibition." This means that one is not punished by lashes [for transgressing this prohibition].5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 12:10.
2.P91.
3.Ex. 12:10.
4.Mechilta D'Rashbi.
5.Because it is a lav she'nitak l'aseh.
_____________________
Negative Commandment 119 (Digest)
Leaving Over Meat of the Second Passover Offering until Morning
"They shall leave none of it until the morning"—Numbers 9:12.
It is forbidden to leave over of the meat of the Second Passover Offering until the following morning [the morning of the fifteenth of Iyar. Rather, it must be fully consumed on the night of the Second Passover].
And the 119th prohibition is that we are also forbidden from leaving over any meat from the second Pesach offering until the following morning.
The source of this commandment is G‑d's statement,1 "He shall not leave any of it over until morning."
This is also [a lav she']nitak l'aseh, as is the first [Pesach offering].
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. 9:12.
_____________________
Negative Commandment 118 (Digest)
Leaving Over Meat of the Festival Offering until the Third Morning
"Nor shall any part of the meat which you sacrificed on the first day at evening remain all night until the morning"—Deuteronomy 16:4.
It is forbidden to leave over of the meat of the Festival Offering that is sacrificed on the fourteenth of Nissan [the eve of Passover] until the third morning, i.e., the morning of the sixteenth of Nissan. Rather it must be eaten within the two days allotted for this purpose.
And the 118th prohibition is that we are forbidden from leaving over any meat from the Chagigah which is offered on the 14th [of Nissan], until the third day, as is explained in the 6th chapter of Pesachim.1 One must eat it in the course of two days.
The source of this commandment is G‑d's statement,2 "Do not let the meat that you sacrificed in the evening of the first day remain overnight until morning." The Oral Tradition3 on this verse explains, "The verse, 'Do not let the meat [that you sacrificed in the evening of the first day] remain overnight [until morning],' means that the Chagigah which is brought together with the Pesach offering must be eaten within two days. One might think [it must be eaten] within one day; when the verse says the [seemingly superfluous phrase,] 'until morning,' it means the morning of the second day."
It is regarding this [offering] that the Torah says,4 "You shall sacrifice the Passover offering to G‑d your L‑rd, [along with other] sheep and cattle."
Anything left over from this Chagigah of the 14th [of Nissan] until the third day must be burned in fire, since it is included in [the category of] nosar.5 For this reason,6 one is not punished by lashes for it.
The details of this mitzvah — i.e. the Chagigah of the 14th7 [of Nissan] — are explained in many passages in tractate Pesachim8 and tractate Chagigah.9
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Pesachim 69b ff.
2.Deut. 16:4.
3.Sifra, Tzav 12:4-5.
4.Ibid., 16:2.
5.P91.
6.Because it is a lav she'nitak l'aseh, i.e. the commandment of nosar (see N117 above).
7.In contrast to the Chagigah which is brought on the 15th of Nissan, as well as on the festivals of Shavuos and Sukkos.
8.71a.
9.7-8.
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Positive Commandment 53 (Digest)
Pilgrimage to the Holy Temple on the Three Festivals
"Three times a year, all your males shall appear"—Deuteronomy 16:16.
Three times a year [on the festivals of Passover, Shavuot and Sukkot] all men are obligated to go to the Holy Temple, too be "seen" by G‑d. Young boys that have the ability to make their trek on their own should be brought along. Once in the Temple, every man is commanded to bring a Burnt Offering, known as an Olat Re'iyah.
This is one of the three mitzvot associated with the festivals; the other two are offering the Festival Offering and Rejoicing.
And the 53rd mitzvah is that we are commanded regarding the re'iyah offering.1
The source of this commandment is G‑d's statement2 (exalted be He), "Three times each year, all your males shall be seen in the presence of G‑d your L‑rd."
This commandment is that each man, together with each male child capable of walking on his own, must travel to the Temple and sacrifice a burnt offering upon arrival. This burnt offering which is brought when he arrives is called an olas re'iyah.
We have already mentioned previously3 the statement of our Sages,4 "The Jewish people were given three commandments to fulfill on the festivals: Chagigah, re'iyah and simchah."
The details of this mitzvah — i.e. of the re'iyah offering, have also been explained in tractate Chagigah.5 Women are not obligated in this commandment as well.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Literally, "appearance" offering, which was brought when one "appeared" before G‑d in the Temple during each festival.
2.Deut. 16:16.
3.P52 (here, the next commandment).
4.Chagigah 6b.
5.4a.
_____________________
Positive Commandment 52 (Digest)
The Festival Offering
"Three times shall you celebrate for me in the year"—Exodus 23:14.
We are commanded to celebrate in the Holy Temple thrice yearly [during the festivals of Passover, Shavuot and Sukkot].
This festivity entails the offering of a Peace Offering, known as the Chagigah Offering.
Women are exempt from this mitzvah.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and Rejoicing.
And the 52nd mitzvah is that we are commanded to celebrate1 in the Holy Temple three times each year.2
The source of this commandment is G‑d's statement3 (exalted be He), "Offer a sacrifice to Me three times each year."
Scripture explains that this "celebration" consists of going up [to the Temple] with a sacrifice to offer. This commandment is repeated many times.4
In the words of the Sifri:5 "There are three commandments to fulfill on the festivals. They are Chagigah,6 re'iyah7 and simchah.8" Our Sages said the same in tractate Chagigah,9 "The Jewish people were given three commandments to fulfill on the festivals: Chagigah, re'iyah and simchah."
This Chagigah consists of bringing a peace offering. Women are not obligated in it.
The details of this mitzvah are explained in Tractate Chagigah.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.This term includes both traveling to the Temple in Jerusalem and bringing the chagigah offering. See Kapach, 5731, note 87, 89. Num. 5:1-3.
2.I.e. on the holidays of Pesach, Shavuos and Sukkos.
3.Ex. 23:14.
4.Ex. 23:14, Lev. 23:41, Deut. 16:15.
5.Deut. 16:11.
6.This commandment.
7.P53.
8.P54.
9.6b.
_____________________
Rambam:
• 1 Chapter: Avadim Avadim - Chapter Eight
Avadim - Chapter Eight
Halacha 1
When a person sells his slave to a gentile, the slave is released as a free man. We compel the previous owner to buy him back from the gentiles at even ten times his value. He then composes a bill of release for him, and the slave is released.
If the gentile purchaser does not desire to sell the slave back at even ten times his value, we do not require the owner to make another offer. This fine is only collected and brought to judgment in a court of expert judges. If the seller dies, we do not require his heir to return the slave so that he can free him.
Halacha 2
The following rules apply when a person borrows money from a gentile and offers a slave as collateral. If the borrower fixed a time and told the gentile: "If this and this date arrives and I have not paid you, you acquire the body of this slave," the slave must be released immediately. If he told him: "Acquire the proceeds of his work," the slave is not released.
If the gentile expropriated the slave as payment for the debt, or attackers came upon the master and sought to kill him, and he redeemed himself from them by giving them his slave, the slave is not freed, for he was taken from his master against his will.
Halacha 3
If a person sells his slave to one of the servants of a king or his officers, despite the fact that the seller fears them, the slave receives his freedom. For he could have appeased them with other money.
Halacha 4
In the following instances - a person sold his slave to a gentile for 30 days, sold him except for his work, sold him except for the mitzvot, or sold him except for the Sabbaths and festivals - there is an unresolved question whether the slave is free or not. Therefore, if the slave seizes property belonging to his former master that equals his worth, so that he can purchase his freedom from the gentile, it is not expropriated from him.
Halacha 5
Whether a Jew sells his slave to a gentile who serves idols, a ger toshav, or even to a kuti, the slave is granted his freedom. If he sells his slave to an apostate Jew, there is an unresolved question regarding the matter. Therefore, if the slave seizes property belonging to his former master that equals his worth, so that he can purchase his freedom from the apostate, it is not expropriated from him.
Halacha 6
When a person living in Eretz Yisrael sells his slave to a master from the diaspora, the slave is granted his freedom. We compel his new master to compose a bill of release for him, and his money is forfeited.
Why did our Sages penalize the purchaser alone in this instance? Because if he had not purchased the slave, this slave would not have left Eretz Yisrael for the diaspora. Selling a slave to Syria or to Acre is considered as selling him to the diaspora.
Halacha 7
There is an unresolved question when an inhabitant of Babylonia marries a woman in Eretz Yisrael with the intent of returning to Babylonia, and the woman brings slaves and maid-servants to his household. There is a doubt whether they are considered as having been sold to the diaspora, for the husband has the right to the fruits of their labor, or they are not considered as having been sold to him, since their physical person belongs to the woman.
Halacha 8
When a slave follows his master to Syria, and his master sells him there, the slave is considered to have forfeited his privilege.
When does the above apply? When his master took him to the diaspora with the intent not to return to Eretz Yisrael. If, however, his master's intent was to return, and the slave followed him with that intent, should the master sell him there, he is granted his freedom, and we compel the purchaser to release him.
Halacha 9
When a slave asks his master to move to Eretz Yisrael, we compel his master to move there with him or to sell him to someone who is moving there. When a master living in Eretz Yisrael desires to move to the diaspora, he cannot compel the slave to move with him against his will. This law applies in all times, even in the present era, when the land is ruled by gentiles.
Halacha 10
When a slave flees from the diaspora to Eretz Yisrael, he should not be returned to slavery. Concerning such a person, the Torah Deuteronomy 23:16 states: "Do not return a slave to his master."
His master is told to compose a bill of release for him, and he writes a promissory note for his master for his worth, which the master holds until the freed slave earns that money and gives it to him. If the master does not desire to free him, the court invalidates his ownership of him, and the slave is free to go on his way.
Halacha 11
This slave who fled to Eretz Yisrael is a righteous gentile. Scripture adds a specific warning for anyone who would desire to deride him, for he is even more humble-spirited than a convert. Therefore, Scripture Deuteronomy 23:17 issues a command with regard to him: "He shall dwell with you, in your midst, in one of your cities that he desires. You shall not abuse him." Abusing him refers even to verbal derision.
Thus, a person who derides this convert transgresses three negative commandments: "A person should not abuse his colleague" (Leviticus 25:14), "Do not abuse a convert" (Exodus 22:20), and "You shall not abuse him." He also transgresses the commandment: "Do not oppress him" (Exodus, Ibid.), as explained with regard to the laws of ona'ah.
Halacha 12
When a person purchases a slave from a gentile without making a stipulation beforehand, and the slave does not desire to be circumcised or to accept the mitzvot incumbent upon slaves, he is given leeway for twelve months. If at the end of this period, he still does not desire, the master must sell him to a gentile or to the diaspora.
If the slave made a stipulation with the master at the outset that he did not have to circumcise himself, the owner may maintain him as a gentile for as long as he desires and may sell him to a gentile or the diaspora.
Similarly, even when a slave who has been circumcised and immersed himself to become a slave, but afterwards caused himself to be captured by a group of brigands, if his master cannot expropriate him - neither through the laws of the Jews, nor through the laws of the gentiles - he may accept payment for him from the gentile and formalize the sale through the gentile authorities, for he is preserving his money from the gentiles.
Halacha 13
When a person declares a slave ownerless, the slave is granted his freedom. A bill of release must be composed for him. If the master who declared him ownerless dies, his heir should compose the bill of release.
Halacha 14
The following rules apply when a slave who was imprisoned flees from jail. If his master despaired of regaining ownership of him, he is granted his freedom. His master is compelled to compose a bill of release for him.
Halacha 15
The following rules apply when a slave is taken captive by gentiles. If his first master despaired of regaining ownership of him, anyone who redeems him with the intent that he remain a slave may subjugate him, and he becomes his property. If he redeemed him with the intent that he become free, he is granted his freedom.
If the slave's first owner did not despair of regaining ownership, a person who redeems the slave with the intent that he remain a slave should take back the money he spent to redeem him from his owner, and the slave is returned to his original owner. If he redeemed him with the intent of freeing him, he is returned to his original owner without any payment.
Halacha 16
If a master makes a slave an apotiki for his creditor and then frees the slave, the slave is freed. We also compel the creditor to free him as well. This is a measure enacted for the correction of society, lest the creditor encounter the slave at a later time and say: "You are my slave."
Halacha 17
When a master marries his slave to a free woman, places tefillin on his head, or tells him to read three verses from a Torah scroll in public, or the like - i.e., matters in which only a freed person is obligated - he is considered to be free. We compel his master to compose a bill of release for him.
Similar rules apply when 1the slave took a vow that we compel slaves to fulfill, as we have stated with regard to vows, and instead of compelling him, his master said: "The vow is annulled." Since he did not compel him in a situation in which he should have compelled him, he indicated that he was concluding his subjugation of him.
From this, I conclude that if a person frees a slave while speaking in any language and utters statements that indicate that his intent is that he does not retain any authority over him at all, and he has resolved to accept this step, he cannot retract. We compel him to write a bill of release even though he has not written one already.
If, however, a person borrows money from his slave, makes him a guardian, the slave puts on tefillin in his master's presence, or reads three verses in the synagogue in his master's presence, and his master does not rebuke him, he does not obtain his freedom.
Halacha 18
It is forbidden for a person to teach his slave Torah. If he teaches him, he is not granted his freedom.
Halacha 19
If a person purchases a slave from a gentile, and the slave takes the initiative and immerses himself with intent of becoming free in the presence of his master, he attains his freedom. If he does this outside his master's presence, he must explicitly state his intent. Accordingly, the slave's master must push him into the water.
Halacha 20
If a Jew seizes possession of a gentile who was a minor, or finds a gentile child and has him immersed with the intent that he become a convert, he becomes a convert. If his intent was that the gentile become a slave, he becomes a slave. If his intent was that he become a free man, he becomes a free man.
Halacha 21
When the slaves and maid-servants of a convert take the initiative and immerse themselves in his presence, they attain their freedom.
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Rambam:
• 3 Chapters: Korban Pesach Korban Pesach - Perek 9, Korban Pesach Korban Pesach - Perek 10, Chagigah Chagigah - Perek 1
Korban Pesach - Perek 9
Halacha 1
Anyone who partakes of a Paschal sacrifice may partake of it only in one company. It may not be removed from the company to partake of it. If one removes an olive-sized portion of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: "Do not remove the meat from the house to the outside,"for that prooftext uses a form of the word hotza'ah which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.
With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.
From the doorframe of a house inward is considered as part of the house. From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.
Halacha 2
When the meat of a Paschal sacrifice has been removed from its company - whether intentionally or inadvertently - it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is treifah. One is liable for lashes for partaking of it, as stated in Hilchot Ma'aseh HaKorbanot.
When part of a limb of a sacrificial animal is removed from its designated area,one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher's knife, if other sacrifices are involved. If it is a Paschal sacrifice - in which instance, it is forbidden to break its bones - one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.
Halacha 3
When two companies are partaking of their Paschal sacrifices in one house, each company must delineate its borders with a partition. From the words "from the meat... outside," the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.
Halacha 4
If the water with which they would mix their wines was in the center of the house, between the two companies, when the attendant rises to pour water, he should shut his mouth closed and then turn his face away from his company, keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies.
A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.
Halacha 5
When the divider between two companies has been undone, they should not partake of their Paschal sacrifices. Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies and one should not move from one company to another.
Halacha 6
The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiationwithout waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice, they need not reimburse them for their portion. If, however, only two enter on time, they should wait.
When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.
Halacha 7
One who gives an olive-sized portion of a Paschal sacrifice - whether the first Paschal sacrifice or the second - to an apostate who worships false deities, to a resident alien, or a gentile worker, violates a negative commandment,but is not liable for lashes. He is, however, liable for stripes for rebellious conduct.
The term "foreigner" mentioned in the Torah refers to one who worships alien deities. One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: "Neither a resident, nor an alien should partake of it."
Halacha 8
An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as ibid.:48 states: "No uncircumcised person shall partake of it." That verse can also be interpreted as meaning: He may not partake "of it"; he may, however, partake of matzah and bitter herbs. Similarly, it is permitted to feed matzah and bitter herbs to a resident alien, or a gentile worker.
Halacha 9
Just as the circumcision of one's sons and servants holds one back from slaughtering the Paschal sacrifice, so too, it holds him back from partaking of it, as ibid.:44 states: "He shall circumcise him, then he shall partake of it."
What is implied? One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.
How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed,his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice, or he was a tumtum and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male.
Korban Pesach - Perek 10
Halacha 1
A person who breaks a bone in a pure Paschal sacrifice is liable for lashes, as Exodus 12:46 states: "You shall not break a bone in it." And with regard to the second Paschal sacrifice, Numbers 9:12 states: "He shall not break a bone in it."
When, however, the Paschal sacrifice is brought in a state of impurity, one is not liable for lashes. According to the Oral Tradition, it was taught: "You shall not break in it," i.e., in a pure sacrifice, not an impure one.
Whether one breaks a bone of the Paschal sacrifice on the night of the fifteenth of Nisan, while it is still day on the fourteenth, or even after several days, he is liable for lashes.
Halacha 2
For this reason, the bones of the Paschal sacrifice are burnt with the remainder of its meat so that they will not cause misfortune.
Halacha 3
One is liable only for breaking a bone upon which there was an olive-sized portion of meat or which contains marrow. If, by contrast, a bone does not contain marrow and there is not an olive-sized portion of meat upon it, one is not liable for breaking it. If there was an olive-sized portion of meat on a bone, but one broke it in a place where they is no meat, he is liable, even though there is no meat where he broke the bone.
Halacha 4
When one breaks a bone that is already broken, he is liable for lashes.
Halacha 5
When one burns the bones of a Paschal sacrifice or cuts its sinews, he is not liable for breaking a bone.
Halacha 6
When a Paschal sacrifice was lightly roasted or cooked and one broke a bone, he is liable for lashes. Even if it was disqualified because it contracted impurity, it was taken out of the home where it is being eaten, or the like, the prohibition against breaking its bones applies.
When does the above apply? When there was a time the Paschal sacrifice was acceptable and it was disqualified. If, however, there was never a time when it was acceptable, e.g., it became piggul or was brought with a disqualifying intent concerning time or with a disqualifying intent concerning the type of sacrifice, the prohibition against breaking a bone does not apply.
Halacha 7
If one breaks the bone of the fat-tail, he is not liable, because it is not fit to be eaten.
Halacha 8
Cartilage which is like soft bones are permitted to be eaten.
Halacha 9
If the Paschal sacrifice was a small and tender kid goat whose bones are soft, they may not be eaten, because that is considered as breaking a bone. If one partakes of them he is liable for lashes, for the liability applies equally whether one breaks a firm bone or a soft bone,
This is the general principle: Whatever could be eaten in a large ox after it has been cooked may be eaten in a tender kid after it has been roasted, e.g., the cartilage around the joints and similar types of body tissue.
Halacha 10
Soft sinews that will ultimately become firm, even though they are fit to be eaten at the time and may be eaten from the Paschal sacrifice, they are not considered when enumerating people on the sacrifice. Persons may be enumerated because of the brain in the head, because it is possible to remove it without breaking a bone. One may not be enumerated on the marrow in the hip bone - it is bone closed on both sides - because it is impossible to remove the marrow without breaking a bone.
Halacha 11
When a person partakes of the Paschal sacrifice, he should cut off the meat and partake of it. He may cut off the bones at the joints and separate them if he desires.
When he reaches the sciatic nerve, he should remove it and place it with the remainder of sinews, bones, and membranes which are removed at the time of eating. It is not removed previously, as is done with regard to other meat.
The Paschal sacrifice should not be cut into pieces before it is roasted. Instead, it is roasted whole. If it was cut into pieces, it is acceptable, provided it is not lacking a limb.
A person should endeavor that none of the meat of the Paschal sacrifice remain until the morning, as Exodus 12:10 states: "Do not leave over any of it until the morning." Similarly, with regard to the second Paschal sacrifice, Numbers 9:12 states: "Do not have any of it remain until the morning." If one left some over, whether from the first Paschal sacrifice or the second, he violates a negative commandment. He is not liable for lashes for this commandment, because it can be corrected by a positive commandment,as Exodus 12:10 states: "What remains from it, you shall burn in fire."
Halacha 12
When the first Paschal sacrifice is offered, a peace-offering is sacrificed with it on the fourteenth of Nissan from cattle or from sheep, whether a large animal or a small one, like all other peace-offerings. It is called the festive-offering of the fourteenth. This is the intent of the Torah's statement Deuteronomy 16:2: "And you bring a Paschal offering to God your Lord from sheep and from cattle."
When is this festive-offering brought? When the Paschal sacrifice is offered during the week, in a state of ritual purity, and when there is a lack of Paschal sacrifices.If, however, the fourteenth of Nisan falls on the Sabbath,it is offered in a state of ritual impurity, or there are ample offerings, the festive offering is not brought with it. Instead, only the Paschal sacrifices are brought.
Halacha 13
The festive offering brought on the fourteenth is a voluntary matter; it is not an obligation. It may be eaten for two days and one night like all other peace-offerings. It is forbidden to leave over the meat of the festive offering of the fourteenth until the third day, as Deuteronomy 16:4 states: "Do not leave any of the meat that you will sacrifice in the evening for the first day until the morning."According to the Oral Tradition, it was taught that this is a warning for a person who leaves over the meat of the festive offering of the fourteenth until the sixteenth. The term "until the morning" means until the morning of the second day. One who leaves over the meat is not liable for lashes. Instead, he should burn the left over meat in the same manner as meat left over from other sacrifices is burnt.
Halacha 14
The meat of the festive offering that was served on the table with the Paschal sacrifice and similarly, the other cooked dishes served with it should be burnt with it. They may only be eaten until midnight like the Paschal sacrifice itself. This is a decree lest a mixture occur.
Halacha 15
What are the differences between the first Paschal sacrifice and the second Paschal sacrifice? At the time of the first, chametz is forbidden to be seen or possessed in one's domain. It may not be slaughtered while one is in possession of chametz. Its meat may not be removed from the company in which it was designated to be eaten. The Hallel must be recited when it is eaten. A festive offering is brought with it. It may be brought in a state of impurity if the majority of the people are impure because of contact with a human corpse, as we explained.
With regard to the second Paschal sacrifice, by contrast, both chametz and matzah may be possessed by the person at home. Hallel is not recited while partaking of it. It may be taken out of the company in which it was designated to be eaten. A festive offering is not brought with it and it may not be brought in a state of impurity.
Both are alike in that offering them supersedes the Sabbath prohibitions. Hallel is recited when they are offered. They are eaten roastedin one house together with matzah and bitter herbs. In neither instance may their meat be left over until the next morning, nor may their bones may be broken.
Why does the second Paschal sacrifice not resemble the first in all matters, as might be expected since Numbers 9:12 states with regard to the second Paschal sacrifice: "It shall be offered according to all the statutes of the Paschal sacrifice"? Because some of the statutes of the Paschal sacrifice are explicitly mentioned with regard to it. This teaches that it is analogous to the first only in those matters which are stated explicitly regarding it. They are the mitzvot that concern the body of the sacrifice. They are "the statutes of the Paschal sacrifice" included in the general category.
The statements regarding the offering of the Paschal sacrifice in Egypt: that it should be set aside on the tenth of the month, that its blood should be applied to the lintel and the two doorposts with a bunch of hyssop, and that it should be eaten with haste, are not practices that are followed in future generations. They were observed only with regard to the Paschal sacrifice offered in Egypt.
Blessed be the Merciful One Who grants assistance.
Chagigah - Perek 1
Halacha 1
The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are:
a) to appear before the Divine presence, as Exodus 23:17 states: "All of your males shall appear";
b) bringing a festive offering, as Deuteronomy 16:15 states: "You shall bring a festive offering to God your Lord"; and
c) celebration, as ibid.:14 states: "And you shall rejoice in festivals."
The Torah's charge to appear before God mandates that one should appear in the Temple Courtyard on the first day of a festival and bring with him a burnt- offering, whether from fowl or from domesticated animals. One who comes to the Temple Courtyard on the first day of a festival without bringing a burnt-offering has not only failed to perform a positive commandment, but has violated a negative commandment, as Exodus 23:15 states: "You shall not appear in My presence empty-handed." One is not liable for lashes for the violation of this prohibition, because he did not perform a deed.
The Torah's charge to bring a festive offering mandates that one offer a peace-offering on the first day of the festival when one comes to appear before the Divine presence. It is a known matter that peace-offerings are brought only from domesticated animals. Women are not obligated in these two mitzvot of appearing before the Divine presence and bringing a festive sacrifice.
The Torah's charge to celebrate on festivals mandates that one offer peace-offerings in addition to the festive peace offerings. These are called the festive celebratory peace-offerings, as Deuteronomy 27:7 states: "You shall rejoice before God, your Lord." Women are obligated in this mitzvah.
Halacha 2
According to Scriptural Law, there are no fixed measures with regard to the sacrifices broughtwhen appearing before God or the festive offerings, as Deuteronomy 16:17 states: "Each person according to what he gives." According to Rabbinic Law, however, limits were established. One should not bring a burnt-offering to mark one's appearance worth less that a silver me'ah, nor should one bring a festive peace-offering worth less than two silver me'ah. It is a mitzvah to bring these sacrifices proportionate to one's wealth, as implied by the phrase: "according to what one gives...."
Halacha 3
Our Sages did not establish a minimum measure for the celebratory peace-offerings. When a person will ascend to Jerusalem for the festival, if he is in possession of the sacrifices required when presenting oneself, he should bring them or he should bring sufficient silver to purchase a sacrificial animal. If he does not possess silver, he should not bring articles of value equivalent to silver. Even if he is in possession of articles worth several gold pieces, it is forbidden for him to ascend to Jerusalem empty-handed without silver or a sacrificial animal.
Why was one forbidden to ascend while bringing articles worth money? Perhaps he will not be able to sell them or perhaps he will find impurities in the money he receives.
Halacha 4
One who did not offer the burnt offering marking his appearance and his festive peace-offering on the first day of the festival should offer them on the remaining days of the festival, as implied by Deuteronomy 16:15: "For seven days you shall celebrate unto God your Lord." This teaches that all of these days are fit for offering festive sacrifices. They are all compensation for the first day.
Halacha 5
It is a mitzvah to be early and to offer these sacrifices on the first day. If, either inadvertently or intentionally, one did not offer them on the first day, they should be offered on the second day. Whoever delays is deserving of reproach. Concerning such a person is applied the words of censure, Tzephania 3:18: "I will gather in and break those who delay the festive prayers and offerings."
Halacha 6
If the festival passed without one bringing these festive offerings, he is not obligated to bring them afterwards. Concerning such a situation and the like is applied the verse Ecclesiastes 1:15: "A wrong that cannot be righted."
Halacha 7
When one did not bring the festive sacrifices on the first day of the Sukkos holiday, he may bring them throughout the entire festival and on the final holiday, which is the eighth day. For even the eighth day can serve as compensation for the first.
Similarly, one who did not bring the festive offerings on the holiday of Shavuot may bring them for seven days, i.e., he may compensate during the six days that following the festival of Shavuot. This concept - that the festival of Shavuot is similar to the festival of Pesach with regard to compensation - was communicated through the Oral Tradition.
Halacha 8
The burnt-offerings brought when appearing before God and the festive peace-offerings do not supersede either the Sabbath prohibitions or the restrictions against ritual impurity, because there is no fixed time when they are required to be brought like the communal offerings. For if one does not bring his festive offerings on one day, he may bring them on the next, as we explained.
They do, however, supersede the prohibitions of the holidays. Although sacrifices which one has vowed or pledged to bring are not offered on holidays, the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings are offered. The rationale is that these are not vows or pledges, but rather obligations.
Halacha 9
When one brings the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings on a festival, he should lean on them with all his power as he does when bringing offerings on other days. Even though leaning on the animals is not an indispensable element of their sacrifice, as we explained in Hilchot Ma'aseh HaKorbanot, the Sages did not institute a decree forbidding this as a shvut.
Halacha 10
When a person sets aside a burnt-offering brought when appearing before God and dies, his heirs are obligated to offer it.
It is permitted to offer sacrifices which one has vowed or pledged during the intermediate days of a holiday, as Numbers 29:39 states: "You will offer these to God on your festivals aside from your vowed and pledged offerings." It can be understood from this that those offerings are brought during the festivals.
That verse continues "for your burnt-offerings, your meal-offerings, and your peace-offerings." "For your burnt-offerings" includes a burnt-offering brought by a person afflicted by tzara'at and a woman after childbirth." "Your meal-offerings" include the meal offering brought by a sinner and the meal-offering brought by a woman whose husband accused her of adultery. "Your peace-offerings" includes the peace-offering brought by a nazirite. All of these are offered on the intermediate days of a festival, but are not offered on the sacred days.
Halacha 11
When a person who ascended to Jerusalem for a pilgrimage festival had many members of his household to partake of the offerings, but limited means, he should bring many festive peace-offerings, and few burnt-offerings brought when appearing before God. If he has few members of his household to partake of the offerings, but ample means, he should bring many burnt-offerings brought when appearing before God, and few festive peace-offerings. If he has few of both, concerning that our Sages said: "One should not bring less than a meah for a burnt-offering and two silver meah for a peace-offering." If he was blessed amply with both, concerning this, our Sages applied the verse Deuteronomy 16:17: "According to the blessing of God your Lord which He granted you."
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Hayom Yom:
Today's Hayom Yom
• Thursday, 12 Tammuz 5774 - July 10, 2014
Thursday, Tamuz 12, Festival of Liberation 5703
Tachanun is not said.
Torah lessons: Chumash: Balak, Chamishi with Rashi.
Tehillim: 66-68.
Tanya: The commandment of (p.345) ...out of fear (p. 347).
Birthday of the Rebbe, R. Yosef Yitzchak, in 5640 (1880).
On this day, in 5687 (1927), he received the good tidings that he was freed from the exile imposed upon him after his arrest and imprisonment for his efforts in strengthening Torah and Judaism.
From a letter of the Rebbe (R. Yosef Yitzchak): During the forthcoming two Days of Liberation 12 and 13 Tamuz, Chassidim are to farbreng, for material and spiritual good and blessing, as instituted by our first father, the Alter Rebbe (may the memory of this holy tzadik be a blessing for life in the Hereafter; his soul rests in the hidden exalted heights; may his merit protect us). During this farbrengen chassidim are to talk to one another in a spirit of brotherhood about strengthening fixed times for Torah study. I send them my blessing that G-d favor them in body and spirit.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
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Daily Thought:
Dual Peace(from the upcoming book “Wisdom to Fix the Earth”)
Working from above and staying above, any transformation you effect does not last. Yet while it is there, it is all-consuming. While it is there, everything experiences a whole new state of being.
Working from within, the transformation is self-sustaining, but only skin-deep. The beast within remains a beast, just slightly more enlightened. The world remains a world, only a brighter world.
Ultimately, both approaches are needed. We can teach and provide knowledge, yet preserve a sense of the transcendent and unknowable. We can work with the world on its own terms, but we must show it that it is only a world. Within a higher context, it is nothing at all.
Until, eventually, that beast and that world will become the devices through which an unknowable G‑d can be known.(Maamar Padah B’Shalom 5722.)
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