Chabad - Today in Judaism - TODAY IS: TUESDAY, TAMMUZ 10, 5774 • JULY 8, 2014

Chabad - Today in Judaism - TODAY IS: TUESDAY, TAMMUZ 10, 5774 • JULY 8, 2014
TODAY IN JEWISH HISTORY:
• KING ZEDEKIAH CAPTURED (423 BCE) 
When the Babylonians breached the walls of Jerusalem on the 9th of Tammuz, King Zedekiah fled the city. He was captured by Babylonian troops in the plains of Jericho on the 10th of Tammuz and was taken to King Nebuchadnezzar, who forced him to witness the slaughter of his sons, and then ordered his eyes gouged out.
Links:
Zedekiah - The Last King of Israel 
The Destruction of the First Holy Temple
DAILY QUOTE:
One does not tire of counting diamonds.(The Lubavitcher Rebbe, when asked how he could stand on his feet for hours greeting the thousands who came to see him)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Pinchas, 3rd Portion Numbers 26:52-27:5 with Rashi
• Chapter 26
52. The Lord spoke to Moses, saying: נב. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
53. You shall apportion the Land among these as an inheritance, in accordance with the number of names. נג. לָאֵלֶּה תֵּחָלֵק הָאָרֶץ בְּנַחֲלָה בְּמִסְפַּר שֵׁמוֹת:
You shall apportion the Land among these: And not to those below age twenty, although they reached the age of twenty before the allocation of the Land-for the conquest took seven years, and the allocation took seven [years]-no one other than these six hundred and one thousand took a portion in the Land, and if one of them had six sons, they received only their father’s portion. - [Sifrei Pinchas 2, B.B. 117a]
לאלה תחלק הארץ: ולא לפחותים מבן עשרים, אף על פי שבאו לכלל עשרים בטרם חלוק הארץ, שהרי שבע שנים כבשו ושבע חלקו, לא נטלו חלק בארץ אלא אלו שש מאות אלף ואלף, ואם היה לאחד מהם ששה בנים, לא נטלו אלא חלק אביהם לבדו:
54. To the large [tribe] you shall give a larger inheritance and to a smaller tribe you shall give a smaller inheritance, each person shall be given an inheritance according to his number. נד. לָרַב תַּרְבֶּה נַחֲלָתוֹ וְלַמְעַט תַּמְעִיט נַחֲלָתוֹ אִישׁ לְפִי פְקֻדָיו יֻתַּן נַחֲלָתוֹ:
To the large you shall give a large inheritance: To the tribe with a large population you shall allocate a larger portion. Although the portions were unequal-since the portions were divided according to the size of the tribes-they were decided by lot, and the lot was determined by the Divine Spirit, as it is stated explicitly in [Tractate Bava Bathra [117b]: Eleazar the kohen was clad with the Urim and Thummim, and he said while inspired with the Divine Spirit, “If such-and-such a tribe is drawn, then such-and-such a territory will be allocated to it.” The tribes were inscribed on twelve slips, and the twelve territories on [another] twelve slips. They mixed them in a box and the chieftain [of a tribe] placed his hand inside and drew out two slips. In his hand came a slip bearing the name of his tribe and a slip [inscribed] with the territory designated for it. The lot itself cried out, saying, “I am the lot drawn for such-and-such a territory for such-and-such a tribe” as it says, “according to lot” (verse 56) [lit. by the mouth of the lot] (Mid. Tanchuma Pinchas 6). Since some areas were superior to others, the Land was not divided [solely] according to measurements, but it was assessed; an inferior piece of land sufficient to sow a kor was equivalent to a superior piece sufficient to sow a seah [a thirtieth of a kor]; it all depended on the value [of the soil]. — [Sifrei Pinchas 7]
לרב תרבה נחלתו: לשבט שהיה מרובה באוכלוסין נתנו חלק רב, ואף על פי שלא היו החלקים שוים, שהרי הכל לפי רבוי השבט חלקו החלקים, לא עשו אלא ע"י גורל, והגורל היה על פי רוח הקודש, כמו שמפורש בבבא בתרא (קכב א) אלעזר הכהן היה מלובש באורים ותומים, ואומר ברוח הקדש אם שבט פלוני עולה, תחום פלוני עולה עמו. והשבטים היו כתובים בי"ב פתקין, וי"ב גבולים בי"ב פתקין, ובללום בקלפי והנשיא מכניס ידו לתוכה ונוטל שני פתקין, עולה בידו פתק של שם שבטו, ופתק של גבול המפורש לו, והגורל עצמו היה צווח ואומר אני הגורל עליתי לגבול פלוני, לשבט פלוני, שנאמר על פי הגורל, ולא נתחלקה הארץ במדה, לפי שיש גבול משובח מחברו, אלא בשומא, בית כור רע כנגד בית סאה טוב, הכל לפי הדמים:
55. Only through lot shall the Land be apportioned; they shall inherit it according to the names of their fathers' tribes. נה. אַךְ בְּגוֹרָל יֵחָלֵק אֶת הָאָרֶץ לִשְׁמוֹת מַטוֹת אֲבֹתָם יִנְחָלוּ:
according to the names of their fathers’ tribes: This refers to those who came out of Egypt. Scripture treats this inheritance differently from all other inheritances [mentioned] in the Torah. For in the case of all other inheritances, the living inherit the dead, whereas here, the dead inherit the living. How is this? Two brothers who came out of Egypt who had sons that entered the Land-one had one [son] and the other had three. The one received one portion, and the three received three, as it says, “You shall apportion the Land among these” (verse 53). The inheritance [of these four] reverts to their grandfather [who left Egypt] and they divided everything equally. This is the meaning of what is stated,“they shall inherit it according to the names of their fathers’ tribes.” For after the sons received it, it was divided up according to the fathers who had left Egypt, whereas had they apportioned it originally according to the number who came out of Egypt, these four would not have received four but only two portions. Now, however, they received four portions. — [B.B. 117a]
לשמות מטות אבותם: אלו יוצאי מצרים. שינה הכתוב נחלה זו מכל הנחלות שבתורה, שכל הנחלות החיים יורשים את המתים וכאן מתים יורשים את החיים. כיצד, שני אחים מיוצאי מצרים, שהיו להם בנים בבאי הארץ, לזה אחד ולזה שלשה, האחד נטל חלק אחד, והשלשה נטלו שלשה, שנאמר לאלה תחלק הארץ, חזרה נחלתן אצל אבי אביהן וחלקו הכל בשוה. וזהו שנאמר לשמות מטות אבותם ינחלו. שאחר שנטלו הבנים חלקוה לפי האבות שיצאו ממצרים, ואלו מתחלה חלקוה למנין יוצאי מצרים לא היו נוטלין אלו הארבעה, אלא שני חלקים, עכשיו נטלו ארבעה חלקים:
Only through lot: Heb. א‏-ַבְּגוֹרָל [The word א‏ַ] excludes Joshua and Caleb [from this method of allocation]. And so it says, “They gave Hebron to Caleb as Moses had spoken” (Jud. 1:20), and it further says,“According to the word of the Lord, they gave him the city he had requested” (Josh. 19:50). - [Sifrei Pinchas 6]
אך בגורל: יצאו יהושע וכלב, וכן הוא אומר (שופטים א) ויתנו לכלב את חברון כאשר דבר משה, ואומר (יהושע יט) על פי ה' נתנו לו את העיר אשר שאל:
of their fathers’ tribes: Excluding proselytes and [gentile] slaves. — [Sifrei Pinchas 7]
מטות אבתם: יצאו גרים ועבדים:
56. The inheritance shall be apportioned between the numerous and the few, according to lot. נו. עַל פִּי הַגּוֹרָל תֵּחָלֵק נַחֲלָתוֹ בֵּין רַב לִמְעָט:
According to lot: Heb. עַל-פִּי הַגּוֹרָל, lit. by the mouth of the lot. The lot spoke out, as I explained above (verse 54). This tells us that it was divided by the Divine Spirit. (This is why it says, “in accordance with the Lord’s word” [Josh. 19:50].)
על פי הגורל: הגורל היה מדבר, כמו שפירשתי, מגיד שנתחלקה ברוח הקודש, לכך נאמר על פי ה':
57. These were the numbers of the Levites according to their families: the family of the Gershonites from Gershon, the family of the Kohathites from Kohath, the family of the Merarites from Merari. נז. וְאֵלֶּה פְקוּדֵי הַלֵּוִי לְמִשְׁפְּחֹתָם לְגֵרְשׁוֹן מִשְׁפַּחַת הַגֵּרְשֻׁנִּי לִקְהָת מִשְׁפַּחַת הַקְּהָתִי לִמְרָרִי מִשְׁפַּחַת הַמְּרָרִי:
58. These were the family of the families of Levi: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. נח. אֵלֶּה | מִשְׁפְּחֹת לֵוִי מִשְׁפַּחַת הַלִּבְנִי מִשְׁפַּחַת הַחֶבְרֹנִי מִשְׁפַּחַת הַמַּחְלִי מִשְׁפַּחַת הַמּוּשִׁי מִשְׁפַּחַת הַקָּרְחִי וּקְהָת הוֹלִד אֶת עַמְרָם:
These were the families of Levi: Missing here are the family of the Shimeites, the family of the Uzzielites, and part of the family of the Izharites (Exod. 6:17, 18).
אלה משפחת לוי: חסר כאן משפחת השמעי והעזיאלי וקצת מן היצהרי:
59. The name of Amram's wife was Jochebed the daughter of Levi, whom [her mother] had borne to Levi in Egypt. She bore to Amram, Aaron, Moses, and their sister Miriam. נט. וְשֵׁם | אֵשֶׁת עַמְרָם יוֹכֶבֶד בַּת לֵוִי אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם וַתֵּלֶד לְעַמְרָם אֶת אַהֲרֹן וְאֶת משֶׁה וְאֵת מִרְיָם אֲחֹתָם:
Whom [her mother] had borne to Levi in Egypt: Her birth took place in Egypt, but not her conception (Sotah 12a, B.B. 120a, 123b). She gave birth to her as they entered the walls, and she completed the number of seventy, for if you count them individually you will find only sixty-nine (see Gen. 46:8-27). - [Gen. Rabbah 94:9 , Num. Rabbah 13:20]
אשר ילדה אתה ללוי במצרים: לידתה במצרים ואין הורתה במצרים. כשנכנסו לתוך החומה ילדתה, והיא השלימה מנין שבעים, שהרי בפרטן אי אתה מוצא אלא ששים ותשע:
60. Born to Aaron were Nadab, Abihu, Eleazar and Ithamar. ס. וַיִּוָּלֵד לְאַהֲרֹן אֶת נָדָב וְאֶת אֲבִיהוּא אֶת אֶלְעָזָר וְאֶת אִיתָמָר:
61. Nadab and Abihu died when they offered up an unauthorized fire before the Lord. סא. וַיָּמָת נָדָב וַאֲבִיהוּא בְּהַקְרִיבָם אֵשׁ זָרָה לִפְנֵי יְהֹוָה:
62. And those counted of them were twenty three thousand, every male aged one month and upward, for they were not counted among the children of Israel, since no inheritance was given them among the children of Israel. סב. וַיִּהְיוּ פְקֻדֵיהֶם שְׁלשָׁה וְעֶשְׂרִים אֶלֶף כָּל זָכָר מִבֶּן חֹדֶשׁ וָמָעְלָה כִּי | לֹא הָתְפָּקְדוּ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל כִּי לֹא נִתַּן לָהֶם נַחֲלָה בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
they were not counted among the children of Israel: who were counted from the age of twenty and upward. For what reason?…
כי לא התפקדו בתוך בני ישראל: להיות נמנין בני עשרים שנה, ומה טעם:
since no inheritance was given them: And those who were counted from the age of twenty were recipients of an inheritance, as it says, “each person shall be given an inheritance” (verse 54).
כי לא נתן להם נחלה: והנמנין מבן עשרים שנה היו בני נחלה, שנאמר איש לפי פקודיו יותן נחלתו:
63. This was the census of Moses and Eleazar the kohen, who counted the children of Israel in the plains of Moab, by the Jordan at Jericho. סג. אֵלֶּה פְּקוּדֵי משֶׁה וְאֶלְעָזָר הַכֹּהֵן אֲשֶׁר פָּקְדוּ אֶת בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ:
64. Among these there was no man who had been [included] in the census of Moses and Aaron when they counted the children of Israel in the Sinai desert. סד. וּבְאֵלֶּה לֹא הָיָה אִישׁ מִפְּקוּדֵי משֶׁה וְאַהֲרֹן הַכֹּהֵן אֲשֶׁר פָּקְדוּ אֶת בְּנֵי יִשְׂרָאֵל בְּמִדְבַּר סִינָי:
Among these there was no man…: But the women were not included in the decree [enacted in the aftermath] of the spies, for they cherished the Land. The men said, “Let us appoint a leader and return to Egypt!” (14:4), whereas the women said,“Give us a portion” (27:4). This is why the passage of Zelophehad’s daughters follows here. — [Mid. Tanchuma Pinchas 7]
ובאלה לא היה איש וגו': אבל על הנשים לא נגזרה גזרת המרגלים, לפי שהן היו מחבבות את הארץ. האנשים אומרים (במדבר יד ד) נתנה ראש ונשובה מצרימה, והנשים אומרות (במדבר כז, ד) תנה לנו אחוזה. לכך נסמכה פרשת בנות צלפחד לכאן:
65. For the Lord had said to them, "They shall surely die in the desert," and no one was left of them but Caleb the son of Jephunneh and Joshua the son of Nun. סה. כִּי אָמַר יְהֹוָה לָהֶם מוֹת יָמֻתוּ בַּמִּדְבָּר וְלֹא נוֹתַר מֵהֶם אִישׁ כִּי אִם כָּלֵב בֶּן יְפֻנֶּה וִיהוֹשֻׁעַ בִּן נוּן:
Chapter 27
1. The daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward, and his daughters' names were Mahlah, Noah, Hoglah, Milcah, and Tirzah. א. וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן חֵפֶר בֶּן גִּלְעָד בֶּן מָכִיר בֶּן מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה:
of the families of Manasseh the son of Joseph: Why is this said? Has it not already said, “the son of Manasseh”? But to inform you that Joseph cherished the Land, as it says, “and you shall bring up my bones… ” (Exod. 13:19), and his daughters cherished the Land, as it says, “Give us a portion” (verse 4) (Sifrei Pinchas 10), [hence they were of Joseph’s family in spirit], and to teach you that they [who are mentioned in the verse] were all righteous, for anyone whose deeds and whose father’s deeds are not clearly described, but Scripture specifies one of them to trace his genealogy for praise, he is a righteous man the son of a righteous man, but if it traces his genealogy for shame, as for example, “Ishmael the son of Nethaniah the son of Elishama came” (II Kings 25:25), it is known that all those mentioned with him were wicked people. — [Sifrei Pinchas 9]
למשפחת מנשה בן יוסף: למה נאמר, והלא כבר נאמר בן מנשה, אלא לומר לך יוסף חבב את הארץ, שנאמר (בראשית נ כה) והעליתם עת עצמותי וגו', ובנותיו חבבו את הארץ, שנאמר (במדבר כז, ד) תנה לנו אחוזה. וללמדך שהיו כולם צדיקים, שכל מי שמעשיו ומעשה אבותיו סתומים ופרט לך הכתוב באחד מהם ליחסו לשבח, הרי זה צדיק בן צדיק. ואם יחסו לגנאי כגון (מלכים ב' כה כה) בא ישמעאל בן נתניה בן אלישמע, בידוע שכל הנזכרים עמו רשעים היו:
Mahlah, Noah…: Later (36:11) it says, “Mahlah, Tirzah… were” [in a different order]. This teaches us that they were all equal-one to the other; therefore, Scripture changes the order. — [Sifrei Pinchas 11]
מחלה נעה וגו': ולהלן הוא אומר (במדבר לו יא) ותהיינה מחלה תרצה, מגיד שכולן שקולות זו כזו, לפיכך שנה את סדרן:
2. They stood before Moses and before Eleazar the kohen and before the chieftains and the entire congregation at the entrance to the Tent of Meeting, saying, ב. וַתַּעֲמֹדְנָה לִפְנֵי משֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל הָעֵדָה פֶּתַח אֹהֶל מוֹעֵד לֵאמֹר:
before Moses and before Eleazar: This [statement that they stood before Eleazar] informs us that they stood before them only in the fortieth year, after Aaron’s death. — [Sifrei Pinchas 12]
לפני משה ולפני אלעזר: מגיד שלא עמדו לפניהם אלא בשנת הארבעים, אחר שמת אהרן:
before Moses: And afterwards, “before Eleazar”? Is it possible that if Moses did not know [the law] and Eleazar did know? But transpose the verse and expound it [as if it were written, “before Eleazar and before Moses”]. These are the words of R. Yoshiyah. Abba Chanan said in the name of R. Eleazar: They were sitting in the study hall and they stood before all of them. — [Sifrei Pinchas 12, B.B. 119b]
לפני משה: ואחר כך לפני אלעזר, אפשר אם משה לא ידע אלעזר יודע, אלא סרס המקרא ודרשהו, דברי רבי יאשיה. אבא חנן משום רבי אלעזר אומר בבית המדרש היו יושבים, ועמדו לפני כולם:
3. "Our father died in the desert, but he was not in the assembly that banded together against the Lord in Korah's assembly, but he died for his own sin, and he had no sons. ג. אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל יְהֹוָה בַּעֲדַת קֹרַח כִּי בְחֶטְאוֹ מֵת וּבָנִים לֹא הָיוּ לוֹ:
but he was not…: Since they were going to say that “he died for his own sin,” they had to say that it was not for the sin of those who grumbled, and [that he was] not in Korah’s company who incited [the people] against the Holy One, blessed is He, but he died for his own sin alone, ad he did not cause others to sin with him (B.B. 18b, Sifrei Pinchas 13). R. Akiva says, He was the wood gatherer [see 15:32], and R. Shimon says: He was among those who ascended [the mountain] defiantly [see 14:44]. — [Shab . 96b]
והוא לא היה וגו': לפי שהיו באות לומר בחטאו מת, נזקקו לומר לא בחטא מתלוננים ולא בעדת קרח שהצו על הקב"ה, אלא בחטאו לבדו מת, ולא החטיא את אחרים עמו. ר' עקיבא אומר מקושש עצים היה. ור' שמעון אומר מן המעפילים היה:
4. Why should our father's name be eliminated from his family because he had no son? Give us a portion along with our father's brothers. " ד. לָמָּה יִגָּרַע שֵׁם אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ:
Why should our father’s name be eliminated: We are instead of a son, and if females are not considered offspring, let our mother be taken in levirate marriage by her brother-in-law. — [Sifrei Pinchas 13]
למה יגרע שם אבינו: אנו במקום בן עומדות, ואם אין הנקבות חשובות זרע, תתיבם אמנו ליבם:
because he had no son: But if he had a son, they would have made no claim at all. This teaches us that they were intelligent women. — [Sifrei Pinchas 15, Sifrei Pinchas 13]
כי אין לו בן: הא אם היה לו בן לא היו תובעות כלום. מגיד שחכמניות היו:
5. So Moses brought their case before the Lord. ה. וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן לִפְנֵי יְהֹוָה:
So Moses brought their case: The law eluded him, and here he was punished for crowning himself [with authority] by saying, “and the case that is too difficult for you, bring to me” (Deut. 1:17) (Mid. Tanchuma Pinchas 8). Another interpretation: This passage ought to have been written through Moses, but Zelophehad’s daughters were meritorious, so it was written through them. — [Sanh. 8a]
ויקרב משה את משפטן: נתעלמה הלכה ממנו וכאן נפרע על שנטל עטרה לומר (דברים א, יז) והדבר אשר יקשה מכם תקריבון אלי. דבר אחר ראויה היתה פרשה זו להכתב על ידי משה, אלא שזכו בנות צלפחד ונכתבה על ידן:
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Daily Tehillim: Psalms Chapters 55 - 59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
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Tanya: Shaar Hayichud Vehaemunah, end of Chapter 12
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, Tammuz 10, 5774 • July 8, 2014
• Shaar Hayichud Vehaemunah, end of Chapter 12
כי הן, דרך משל, דוגמת אור המאיר בלילה בארץ מן הירח, ואור הירח הוא מהשמש
For they (the substituted letters), by way of illustration, resemble the light that shines upon the earth at night from the moon — and the moonlight is from the sun,
ונמצא אור שעל הארץ הוא אור האור של השמש
hence, the light which is on the earth is a light [reflected] from the light of the sun.
וככה ממש, דרך משל, האותיות שבמאמרות הן כללות המשכת החיות והאור והכח ממדותיו של הקב״ה
Exactly so, allegorically speaking, the letters comprising the Utterances are the aggregate flow of the life-force and the light and the power [that issue] from the attributes of the Holy one, blessed be He,
לברוא העולמות מאין ליש, ולהחיותן ולקיימן כל זמן משך רצונו יתברך
to create the worlds from nothingness and to give them life and sustain them as long as such shall be His blessed Will.
The general life-force thus emanates from the Utterances themselves.
ומכללות המשכה והארה גדולה זו
From this aggregate flow and mighty radiation of the Utterances themselves,
האיר ה׳ והמשיך ממנה תולדותיה כיוצא בה וענפיה
G‑d caused its similar derivations and its offshoots to shine and issue forth,
שהן תולדות והמשכת האור מהאותיות
these being derivations and effluences of the light from the letters.
והן הן חילופי אותיות ותמורותיהן, וברא בהן ברואים פרטים שבכל עולם
And these derivations and offshoots are the substitutions of letters and their transpositions, with which He created the particular creatures of each world.
וכן האיר ה׳ עוד והמשיך והוריד הארה דהארה דהארה מהארות האותיות
Likewise, G‑d projected the light from the letters in another manner, and caused a radiation of a radiation of a radiation to issue forth and descend from the diffusions of light from the letters;
In the earlier analogy, the moon’s reflected light was a radiation of the sun’s radiation. The Alter Rebbe now speaks of a descent one generation further removed — merely a radiation of a radiation of a radiation.
וכן המשיך עוד והוריד עד למטה מטה בבחינת השתלשלות
and likewise He further caused [the radiation of the radiation etc.] to issue forth and descend to the lowest level in the chain of descents,
עד שנברא הדומם ממש, כאבנים ועפר
until completely inanimate beings, such as stones and earth, were created.
ושמותיהן אבן ועפר הם חילופים דחילופים כו׳ ותמורות דתמורות כו׳ כנ״ל
And their names אבן and עפר — the names being each object’s life- force, as mentioned in ch. 1 — are substitutions of substitutions, etc., and transpositions of transpositions, etc., as mentioned above.
Thus, the life-force and existence of every created being are the letters of a particular Divine Utterance, and to this the created being is utterly nullified. In this manner, all of creation is nullified to G‑d and united with Him.
CONCLUSION OF THE SECOND PART, WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.
Commentary of the Rebbe on Chapter Twelve
The Rebbe notes that the Alter Rebbe omitted many details when quoting the Sages1 concerning the characteristics of each of the seven heavens. (Indeed, the Gemara begins with the heaven called Vilon, proceeds to Rakia, and only then speaks of Shechakim, the heaven with which the Alter Rebbe begins.)
Briefly, the explanation is as follows: The Alter Rebbe desires to show how a multitude of created beings — these seven heavens with all their hosts — are essentially united insofar as they all proceed from a single Divine Utterance. For this reason, once the Alter Rebbe has said that the Utterance, “Let there be a firmament.,” brought about the creation of the seven heavens, there is no need for him to repeat them again by name, as detailed below.
The Alter Rebbe omitted the heaven called Vilon for “it serves no particular purpose,” i.e. (as the Gemara states there), it does not contain created beings. Even according to the opinion of Tosafos that light emanates from Vilon, light was created and continues to exist by virtue of a different Divine fiat, namely, “Let there be light.” (For all light — not only that created during the first day and then concealed — owes its creation and existence to the Utterance, “Let there be light.”2)
The Alter Rebbe also omitted Rakia, in which are found the sun, moon, stars and constellations (as the Gemara states), for they were all created by the Utterance, “Let there be luminaries in the firmament of the heaven….”
With regard to Shechakim, the Alter Rebbe quotes the Gemara at length to the effect that this is the heaven “in which stand millstones that grind manna for the tzaddikim,” for since its function is an ongoing one, this heaven illustrates his point that the heavens all “live and exist” — in the present, too, and not only in the time of the Jews in the wilderness — “through the aggregate words of the Utterance, ‘Let there be a firmament….’”
Concerning Zvul, the Alter Rebbe omits the detail that the Angel Michael brings an offering upon its heavenly altar, because there is an opinion3 that angels were created during the fifth day of creation. According to this view, the creation and existence of Michael derive not from the Utterance that ordained, “Let there be a firmament.,” but from the words, “and birds shall fly.”
For the same reason the Alter Rebbe makes no mention of Maon, where flights of angels sing by night the praises of their Maker.
Concerning Machon the Alter Rebbe does not speak of the “rising of dew,” the “storms and tempests” and “fire”, for these were all created during the first day and thus are not connected to the Utterance, “Let there be a firmament….”4
Also omitted is Aravos, the abode of “righteousness and justice” (as the Gemara states there), for these are Divine attributes. The souls of the tzaddikim which are also found in this heaven are likewise not mentioned, for they were created by the Utterance, “Let us make man….” So too the Throne of Glory, which had existed before G‑d had decreed “Let there be a firmament.”; indeed, before Creation had begun.5
Yet once more, concludes the Rebbe, we are able to see how meticulous is the wording of Tanya, encumbered by no superfluous word and lacking no necessary word, for, as we see here, each phrase omitted from the Talmudic citation has its specific reason. Accordingly, to follow the counsel of the Mishnah concerning the study of the Torah:6 “Delve in it over and over again, for everything is in it.”.
FOOTNOTES
1. Chagigah 12b.
2. See ch. 11, above.
3. Bereishit Rabbah 3:8.
4. Chagigah 12a, and elsewhere; cf. Rambam, Hilchot Yesodei HaTorah, beg. of ch. 4.
5. Pesachim 54a.
6. Avot 5:21.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Tuesday, Tammuz 10, 5774 • July 8, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 57
The Second Passover
"On the fourteenth day of the second month, in the afternoon, they shall do it"—Numbers 9:11.
One who was prevented from offering the Paschal Offering in its proper time is commanded to offer the "Second Passover" one month later, on the 14th of Iyar.
Women are exempt from this mitzvah.
The Second Passover
Positive Commandment 57
Translated by Berel Bell
And the 57th mitzvah is that one who was unable [to bring] the Pesach offering is commanded to slaughter the second Pesach offering.1
The source of this commandment is G‑d's statement2 (exalted be He), "[Any person who is impure or far away3...] He shall bring it on the after­noon of the 14th of the second month."
One who is so inclined could challenge me here4 by asking, "Why do you count the second Pesach offering [separately], in contradiction to your Seventh Introductory Principle, where you said that the [individual] laws relating to a single commandment are not counted as separate commandments?"
One who asks such a question should realize that our Sages already disagreed as to whether the second Pesach is included in the laws of the first Pesach or whether it is a separate command­ment. The halachic ruling is that it is a separate commandment, and is therefore counted individually.
Our Sages said in tractate Pesachim,5 "'One is punished by kares [for not bringing an offering] on the first [Pesach] and one is punished by kares [for not bringing an offering] on the second [Pesach].' These are the words of Rebbi [Yehuda HaNasi]. Rabbi Nasan says, 'One is punished by kares [for not bringing an offering] on the first [Pesach] and one is exempt [for not bringing an offer­ing] on the second [Pesach].' Rabbi Chananya ben Akavya says, 'One is exempt even [for not bringing an offering] on the first [Pesach] unless he did not bring the second [Pesach].'" The Talmud then asks, "What is the basis of their disagreement? Rebbi holds that the second [Pesach] is a separate holiday. Rabbi Nasan holds that the second [Pesach] is to make up for the first." This explains clearly what I alluded to above.6
It says there, "Therefore, one who acted intentionally in both," — i.e. intentionally did not bring the first Pesach offering nor the second Pesach offering — "is guilty according to all opinions. One who acted unintentionally in both is exempt according to all opin­ions. One who acted intentionally in the first and unintentionally in the second, is guilty according to Rebbi and Rabbi Nasan, and exempt according to Rabbi Chananya ben Akavya." Rebbi holds that he is guilty even if he acted intentionally on the first and actu­ally brought the offering on the second. This is because he does not hold that the second is to make up for the first.
The halachic conclusion in all these cases is in accordance with Rebbi.7
Women are not obligated in this commandment, as it explains there,8 "Women are permitted [but not obligated] in the second [Pesach offering]."9
The details of this mitzvah are explained in tractate Pesachim.
FOOTNOTES
1.Pesach Sheini, brought on the 14th of Iyar, one month after the regular Pesach offering.
2.Num. 9:10-11.
3.From Jerusalem.
4.In addition to the previous commandment, P56 (printed immediately below, as per the study schedule, based on the order in Mishneh Torah).
5.93a.
6.I.e. that the halachic ruling is that it is a separate commandment. This is because the halachic conclusion is in accordance with Rebbi, who says that it is a "separate holiday."
7.And the second Pesach offering is therefore counted as a separate commandment.
8.Pesachim 91b.
9.Women are obligated in all prohibitions and all positive commandments which are not bound to a specific time. If the positive, time-bound commandment has a corresponding prohibition (such as Shabbos, Pesach, or other holidays), women are also obligated. If the positive, time-bound commandment has no corresponding prohibition, such as the second Pesach offering, women are exempt.
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Positive Commandment 56
Eating the Paschal Offering
"And they shall eat the meat on that night, roasted over the fire, together with matzah; with bitter herbs they shall eat it"—Exodus 12:8.
We are commanded to eat the Paschal Offering on the eve of the fifteenth of Nissan [the first night of Passover], according to all the requirements detailed in the Torah: it must be roasted, eaten all in one home, and accompanied by the consumption of matzah and bitter herbs. 
Eating the Paschal Offering
Positive Commandment 56
Translated by Berel Bell
And the 56th mitzvah is that we are commanded to eat the Pesach lamb on the night of the 15th of Nissan, keeping all the conditions which are stated, i.e. that it be roasted, that it be eaten in one house, and that it be eaten with Matzah and bitter vegeta­bles.
The source of this commandment is G‑d's statement1 (exalted be He), "Eat the meat on this night, roasted over fire. With Matzah and bitter vegetables you shall eat it."
Perhaps a questioner will challenge me, "Why do you count eating the Pesach [offering], Matzah, and bitter vegetables as a single commandment rather than as three commandments? Eating Matzah is a mitzvah, eating the bitter vegetables is a mitzvah, and eating the Pesach offering is a mitzvah!"
I will answer him that, "eating Matzah is a separate com­mandment," is correct, as we shall explain.2 It is also correct that eating the meat of the Pesach offering is a commandment, as we mentioned. But the bitter vegetables are secondary to eating the Pesach offering, and are not counted separately.
The proof of this is that it is a mitzvah to eat the meat of the Pesach offering whether or not there are bitter vegetables. But the bitter vegetables are not eaten unless there is meat from the Pesach offering, as it is written in G‑d's statement3 (exalted be He), "Eat it with Matzah and bitter vegetables." If one ate the bitter vegetables without the meat from the Pesach offering, he certainly accom­plished nothing; we do not say that he fulfilled [at least] one commandment, i.e. that of eating the bitter vegetables.
In the words of the Mechilta,4 "The verse says, '...roasted over fire, with Matzah and bitter vegetables.' This verse teaches that the commandment of the Pesach offering is roasted meat with Matzah and bitter vegetables," i.e. that the [single] commandment includes all of them.
It [also] says there, "From which words do we derive that those who do not have Matzah or bitter vegetables fulfill their obligation [just] by eating the Pesach offering? From the [apparently extra] expression,5 'you shall eat it,'" — i.e. the meat by itself.
"One might think that just as those who lack Matzah and bitter vegetables fulfill their obligation [just] by eating the Pesach offer­ing, so too those who lack the Pesach offering fulfill their obligation [just] by eating Matzah and bitter vegetables. One might make the following comparison: since [eating] the Pesach offering is a Positive commandment and [eating] the Matzah and bitter vegetables is a [separate] Positive commandment, once you learn that if they lack Matzah and bitter vegetables, they fulfill their obligation [just] by eating the Pesach offering, so too, if they lack the Pesach offering, they fulfill their obligation by eating [just] Matzah and bitter vegetables.
[To teach that this comparison is wrong,] "The Torah therefore says, 'you shall eat it.' "6
It also says there, "The expression, '[With Matzah and bitter vegetables] you shall eat it,' teaches that the Pesach offering is eaten when one is full, but the Matzah and bitter vegetable are not eaten when one is full." This is because the [primary] command­ment is to eat the meat [of the offering], as it is written, "Eat the meat on this night."
[In conclusion,] the bitter vegetables are secondary and requi­site to the Pesach offering, as clear from the above quotes to anyone who understands them.
The clear proof of this is the basic principle given in the Talmud,7 "[Eating] bitter vegetables today is [only] a Rabbinic obligation." This is because there is no Torah obligation to eat it by itself; it is eaten [only] if there is meat from the Pesach offering. This is a clear and obvious proof that it is secondary to the com­mandment, and that eating it is not a separate commandment.
The details of this mitzvah too are explained in tractate Pesachim.
FOOTNOTES
1.Ex. 12:8.
2.P158, which is later in the order of Sefer HaMitzvos. Eating Matzah is counted as a separate commandment, because there is a separate verse that speaks exclusively about Matzah. Bitter vegetables, however, are mentioned only together with the Pesach offering, and are therefore not counted as a separate commandment.
3.Num. 9:11.
4.Parshas Bo. The Rambam intersperses his explanation within the words of the Mechilta to clarify his point that there is no commandment to eat bitter vegetables alone.
5.Ex. 12:8.
6.I.e. only the Pesach offering is a commandment by itself. Other versions of the Mechilta omit this last line, leading to an opposite conclusion. See Mechilta d'R. Yishmael (Horovitz-Rabin ed. 1960), Torah Shleimah, Ex. 12:182 and miluim ch. 19.
7.120a.
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Positive Commandment 58
Eating the Second Passover Offering
"And eat it with matzah and bitter herbs"—Numbers 9:11.
[Those who must offer the "Second Passover," as explained in Positive Commandment 57, are] commanded to eat the Second Passover Offering on the eve of the fifteenth of Iyar, together with matzah and bitter herbs.
Women are exempt from this mitzvah (just as they are exempt from offering the Second Passover Offering).
Link p57
Eating the second Passover Offering
Positive Commandment 58
Translated by Berel Bell
And the 58th mitzvah is that we are commanded to eat the meat of the second Pesach offering, together with Matzah and bitter vegetables, during the night of the 15th of Iyar
The source of this commandment is G‑d's statement (exalted be He) also re­garding it,1 "With Matzah and bitter vegetables you shall eat it."
The details of this mitzvah too are explained in Pesachim.2
It is clear that women are exempt from this commandment. Just as they are exempt from its slaughter, as we explained earlier,3 they are undoubtedly exempt from eating it.
FOOTNOTES
1.I.e. the second Pesach offering, Num. 9:11, like that of the first Pesach offering, Ex. 12:8.
2.95a.
3.P57.
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Rambam:
• 1 Chapter: Avadim Avadim - Chapter Six 
Avadim - Chapter Six
Halacha 1
When a person composes a bill of release for his slave and gives it to another person to acquire on the slave's behalf, saying: "Take possession of this bill of release for so and so, my slave," the slave is granted his freedom even though the bill of release did not reach his hand. For it is possible to acquire something of benefit to a person outside his presence.
If, however, a person said: "Give this bill of release to my slave," he may not retract, but the slave does not attain his freedom until the bill of release reaches his hand. Therefore if a person says: "Give this bill of release to my slave" and dies, it should not be given to him after his master's death.
Halacha 2
When a person composes a legal document saying: "I made my slave so and so a free man," "My servant so and so was made a free man," or "He is a free man," he is released. If, however, the document states: "I will make him a free man," he is not released.
Halacha 3
When a master states that he released his slave and the slave denies being released, we suspect that the master had another person acquire the bill of release on behalf of the slave.
If the master said: "I composed a deed of release and gave it to the slave," and the slave says: "You neither wrote it nor gave it to me," the statement of a principal is considered as equivalent to the testimony of 100 witnesses, and he is considered a slave until he is freed in the presence of witnesses.
Halacha 4
When a person commands at the time of his death: "My heirs should not subjugate so and so, my maid-servant," she is still considered a maid-servant as before, but it is forbidden for his heir to subjugate her. For it is a mitzvah to fulfill the words of a deceased person.
Similarly, if a dying man says: "Generate satisfaction for so and so, my maid-servant," we compel the heirs not to make her perform any tasks other than the ones that she desires to perform. If he commanded them to free her, we compel them to free her.
Halacha 5
There are six matters in which a bill of release given to a servant is equivalent to a bill of divorce. With regard to other matters, a bill of release is equivalent to other legal documents. These are the six:
a) they are not acceptable if prepared by gentile legal authorities;
b) they are acceptable if one witness is a kuti,
c) they must be written for the sake of the slave who is being freed;
d) they may not be written on an article that is attached to the ground;
e) the witnesses may sign only in the presence of each other; and
f) the same laws apply to a bill of divorce and a bill of release with regard to bringing these legal documents from one place to another.
Halacha 6
What is implied? All legal documents that are composed by gentile legal authorities are acceptable provided they conform to all the conditions stated in Hilchot Halva'ah with the exception of bills of divorce for women and bills of release for slaves.
Any legal document that is signed by even one witness who is a kuti is not acceptable, with the exception of bills of divorce for women and bills of release for slaves, provided the kuti is known to be precise in his observance.
In the present age, when the kutim are considered as gentiles with regard to all matters, we apply the laws stated with regard to them to the Sadducees. For the Sadducees in the present era are considered like the kutim of the previous era, before it was decreed that they would be considered like gentiles.
With regard to a woman's bill of divorce, Deuteronomy 24:1 states: "And he shall write to her," which is interpreted by our Sages to mean: "for her sake." And with regard to a Canaanite maid servant's bill of release, Leviticus 19:2 states: "Nor was freedom given to her," teaching that the bill of release must be written for her sake.
With regard to a woman's bill of divorce, Ibid.:1,3 states: "And he shall write, and he shall give," which is interpreted by our Sages to mean that the bill of divorce should be written on a substance that is lacking only to be given. This excludes a bill of divorce that is written while the article on which it is written is attached and afterwards detached. For it is lacking both being detached and being given. Similarly, with regard to a bill of release, it is written: "given to her," teaching that the bill of release should be lacking only being given.
Witnesses may not sign bills of divorce for women and bills of release for slaves outside each other's presence. We have already explained that reason for this ruling in Hilchot Gerushin.
Halacha 7
What is meant by the statement that the same laws apply to bills of divorce and bills of release with regard to bringing these legal documents from one place to another? When an agent brings a bill of release from one place to another in Eretz Yisrael, he does not have to testify that it was written and signed in his presence. And in the diaspora, if there are no witnesses present to verify the authenticity of the bill of release, and the agent states that it was written and signed in his presence, its authenticity is considered as verified. Afterwards, if the master comes and protests, no attention is paid to him, as we have explained with regard to a bill of divorce.
Just as when a woman brings her bill of divorce, she does not have to have the authenticity of the document verified, because the bill of divorce is in her possession, so too, when a servant's bill of release is in his possession, he does not have to have the authenticity of the document verified.
Just as the woman must say: "It was written and signed in my presence," when it was stipulated that she do so, as we have explained in that context, so too, when a servant brings his bill of release and states: "It was written and signed in my presence," his word is accepted in the same way, and he does not have to have the authenticity of the document verified.
Halacha 8
Everyone who is acceptable to bring a bill of divorce to a woman as the husband's agent is also acceptable to bring a bill of release for a slave as the agent of the master.
A slave may receive a bill of release for another slave from that slave's master, but not from his own master.
When an owner writes a legal document with which he seeks to consecrate his Canaanite maid-servant, even though he tells her: "Attain your freedom by virtue of this document and become consecrated because of it," this expression is not one that conveys freedom, and she is neither consecrated nor freed.
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Rambam:
• 3 Chapters: Korban Pesach Korban Pesach - Perek 3, Korban Pesach Korban Pesach - Perek 4, Korban Pesach Korban Pesach - Perek 5 
Korban Pesach - Perek 3
Halacha 1
The following rules apply when a person tells his servant: "Go and sacrifice a Paschal sacrifice for me." Even though his master usually slaughters a lamb every year and the servant slaughtered a goat - or his master would usually slaughter a goat and he went and slaughtered a lamb, the master may partake of it, since he did not explicitly say: "Slaughter this particular type."
If the servant went and slaughtered both a kid and a lamb, the master may not partake of either of them. Instead, they should be taken to the place where sacrifices are burnt, because one may not be enumerated on two Paschal sacrifices. If, however, it was a king or queen who told his servant to sacrifice an animal for him and the servant slaughtered a kid and a lamb, the king or queen may partake of the one slaughtered first. This leniency was granted to placate the king.
Halacha 2
When one tells his agent: "Go out and slaughter a Paschal sacrifice for me" and establishes that he wants either a kid or a lamb slaughtered, but the agent forgot what the principal told him, the agent should slaughter both a kid and a lamb and say: "If the principal told me to slaughter a kid, the kid should be his and the lamb, mine. If he told me to slaughter a lamb, the lamb should be his and the kid, mine."
In such a situation, if the principal also forgot what he told the agent, both animals should be taken to the place where sacrifices are burnt. If the principal forgot before the blood was cast on the altar, they are obligated to bring a second Paschal sacrifice. If he forgot after the blood was cast on the altar, he is exempt from bring a second Paschal sacrifice.
The same also applies if one tells a Canaanite servant: "Go and slaughter a Paschal sacrifice for me," and he established the type of sacrifice he desired and the servant forgot what his master told him, provided the shepherd of his master gives him a kid and a lamb and tells him: "Slaughter both of them so that you will have slaughtered one according to the instructions of your master. And one shall be yours on the condition that your master has no portion in it." If the shepherd does this, it will be possible for the servant to make the stipulation described above.
Halacha 3
The following rules apply if the members of a company tell a person: "Go and slaughter a Paschal sacrifice for us," and he tells them: "And you should slaughter for me." If they slaughtered an animal and he slaughtered an animal, they should eat from the animal slaughtered first and the one slaughtered last should be taken to the place where sacrifices are burnt.
Halacha 4
The following laws apply when the animal designated as a Paschal sacrifice of a company is lost and they tell one of the members of the company: "Go, search for it, and slaughter it for us." He went, found the Paschal sacrifice that was lost, and slaughtered it and they took another animal for a Paschal sacrifice and slaughtered it. If his was slaughtered first, he partakes of his sacrifice and they partake of it with him and the second one should be burnt. If theirs was slaughtered first, they should partake of their sacrifice and he should partake of his own. If it is not known which was slaughtered first or they were both slaughtered at the same time, he should partake of his own, but they should not eat with him. Their sacrifice should be taken to the place where sacrifices are burnt, but they are exempt from bringing a second Paschal sacrifice.
Halacha 5
The following laws apply when the agent told the members of the company who sent him to search for the Paschal sacrifice that was lost and to slaughter it: "If I come late, slaughter a Paschal sacrifice for me," and then he went found the lost animal and slaughtered it, but they also took another animal for a Paschal sacrifice and slaughtered it. If theirs is slaughtered first, they should partake of their own and he should eat with them. The second one should be burnt. If his is slaughtered first, he should partake of his own and they should partake of their own.If it is not known which was slaughtered first or they were both slaughtered at the same time, they should partake of theirs, but he does not partake of it with them. His sacrifice should be taken to the place where sacrifices are burnt, but he is exempt from bringing a second Paschal sacrifice.
Halacha 6
The following laws apply if the Paschal sacrifice of a company was lost and the Paschal sacrifice of an individual was lost. He told them: "Go, search for it and slaughter for me" and they told him: "Go, search for it, and slaughter for us." If he went, found the lost animal, and slaughtered it and they went, found the lost animal, and slaughtered it, they should all eat from the first one slaughtered and the second should be burnt. If it is not known which was slaughtered first or they were both slaughtered them at the same time, they should both be burnt and they are all exempt from bringing a second Paschal sacrifice.
If he went to search for the lost animal and they went to search for the lost animal, but they did not tell each other anything, neither one has any responsibility to the other. Since they said nothing explicitly and did not tell each other anything, this applies even if, in their hearts, they had the intent that each one would slaughter for the other and their were gestures and other matters from which it could assessed that they all agreed that whoever finds the lost animal should slaughter for the sake of the other.
Halacha 7
The following rules apply when the Paschal sacrifices of two companies become intermingled before they are slaughtered. One company takes one lamb from the mixture and the other takes the second. One of the members of one company should go to the other and one of the members of the second company should go the first. Each of the companies say to the person who came to join them: "If this Paschal sacrifice is ours, you are removed from your Paschal sacrifice and enumerated on ours. If, however, this Paschal sacrifice is yours, we are removed from our Paschal sacrifice and enumerated on yours."
Similarly, if there were five groups with at least five persons in each or ten groups of at least ten, a member of the every company is taken to each other company and such stipulations are made. Afterwards, they slaughter the sacrificial animals.
Halacha 8
When the Paschal sacrifices of two individuals become intermingled, one should take one of the Paschal sacrifices that are intermingled and the other should take the other. One should add another outsider to his Paschal sacrifice and the other should add an outsider, so that there be two companies. Afterwards, one of the two will go to the others and one of the others will go to the one and each one will stipulate with the person who came to him from the other company. Each should say: "If this Paschal sacrifice is mine, you are removed from your Paschal sacrifice and enumerated on mine. If, however, this Paschal sacrifice is yours, I am removed from our Paschal sacrifice and enumerated on yours." Thus no one has lost anything.
Halacha 9
When the hides of the Paschal sacrifices of five companies become intermingled and a disqualifying growth was discovered on the hide of one of them, all the sacrifices must be taken to the place where sacrifices are burnt. If they were intermingled before the blood was cast on the altar, they are all obligated to bring the second Paschal sacrifice.
If, however, the sacrificial animals became intermingled after the blood was cast, they are exempt from bringing the second Paschal sacrifice. For if they would offer a second Paschal sacrifice, the ones who offered an acceptable sacrifice on the first Pesach will be bringing non-sacrificial animals to the Temple Courtyard. If they would all be enumerated on one Paschal sacrifice, it would be slaughtered for those who are not obligated. That is equivalent to having it sacrificed for the sake of those who were not enumerated upon it. If each one of them brought a sacrifice for the second Paschal sacrifice and made a stipulation saying: "If it is not a Paschal sacrifice,it should be considered as a peace-offering," that is undesirable. For the blood of the Paschal sacrifice is poured on the altar, while the blood of a peace-offering is dashed and, as an initial preference, blood that should be dashed should not be poured. Hence they are exempt from a second Paschal sacrifice.
Korban Pesach - Perek 4
Halacha 1
We already explained in Hilchot Pesulei HaMukdashim that a Paschal sacrifice is slaughtered only for the sake of a Paschal sacrificeand only for the sake of its owners. If it was slaughtered for the sake of another type of sacrifice, it is unacceptable.
When a person slaughters a Paschal sacrifice for the members of a company and, at a later time, told them: "That Paschal sacrifice that I slaughtered for you was not slaughtered with the proper intent," they should rely on his words if they consider him trustworthy. If not, according to the letter, his word is not accepted. If one desires to be stringent with himself and bring a second Paschal sacrifice, he is praiseworthy.
Halacha 2
When the meat of the Paschal sacrifice becomes impure and one becomes aware of this before the blood is poured on the altar, it should not be poured on the altar even though the fats and organs are pure. The rationale is that the Paschal sacrifice is offered only with the intent that it be eaten. If the blood is poured on the altar, it is not acceptable.
If one does not become aware until the blood was poured, it is acceptable. For the High Priest's forehead plate generates appeasement for blood offered unintentionally when meat became impure, but it does not generate appeasement for intentional violation.
If a portion of the limbs of the Paschal sacrifice become impure, he should burn those which became impure and partake of those which are pure. If the fats and organs become impure while the meat is intact, the blood should be poured and the meat eaten in the evening.
If the owners become impure after the Paschal sacrifice was slaughtered, the blood should not be poured. If it is poured, it is not acceptable. Therefore they are obligated to bring a second Paschal sacrifice. For the High Priest's forehead plate does generate appeasement for bodily impurity unless the person became impure due to "impurity likened to the depths," as we explained in Hilchot Bi'at HaMikdash.
Halacha 3
When a Paschal sacrifice was taken out of Jerusalem or it became impure on the fourteenth of Nisan, it should be burnt immediately. When the owners became impure, died, or remove themselves - even if they became impure or died before the blood was poured on the altar - it should be left overnight and burnt afterwards.
This is the general principle: Whenever there is a disqualifying factor involving the actual body of the sacrifice, it should be burnt immediately. If the disqualifying factor involves the blood or the owners, it should be left overnight and then burnt. Therefore if it was slaughtered after it was known that the owners removed themselves from the sacrifice, died, or became impure and thus their obligation was postponed until the second Pesach, their first Paschal sacrifice should be burnt immediately.
When does the statement that the Paschal sacrifice should be burnt if the owners become impure apply? When all of the members of the company become impure. If, however, only some of them become impure, those who remain pure acquire the portions of those who became impure. Even if those who became impure incurred their impurity after they began eating, those who were pure who did not begin eating as of yet, acquire their portion.
If, however, all of them began eating and some of them became impure, those who remain pure do not acquire the portions of those who became impure. Instead, those who remain pure should partake of their portions and the portions of those who became impure should be burnt. This also applies if a portion of the owners died.
If the Paschal sacrifice became impure after those impure began eating, those who remained pure acquire their portions. If, however, they all had begun to eat and some of them became impure, those who remained pure do not acquire the portions of those who became impure. Instead, those who remained pure should eat their own portion and the portions of those who became impure should be burnt. These same laws apply if some of those enumerated on the sacrifice died.
If the entire Paschal sacrifice or its majority becomes impure, it should be burnt in front of the Temple in the presence of everyone to embarrass its owners, so that in the future they will show greater care. It should be burnt with wood designated for the altar so that suspicion about them will not be aroused and it be said: "They stole wood designated for the altar." Therefore if they burn it with straw and reeds and desire to burn it with their own straw, they may.
If less than half of it became impure and similarly, any meat left over from the Paschal sacrifice should be burnt in their own courtyards from their own wood. Wood designated for the altar should not be used, so that it will not remain in their possession and they misappropriate it.
Halacha 4
If one set aside a female animal for his Paschal sacrifice or a male animal in its second or third year of life, it should be allowed to pasture until it contracts a disqualifying blemish. Then it should be sold and a Paschal sacrifice brought with the proceeds of the sale. If it did not contract a blemish until after he offered his Paschal sacrifice, he should bring a peace-offering with the proceeds of the sale.
Halacha 5
When a person sets aside a Paschal sacrifice and dies, his son should not bring it afterwards as a Paschal sacrifice, but as a peace-offering. If the son was enumerated on the Paschal sacrifice together with his father, he may bring it as a Paschal sacrifice.
When does the above apply? When his father dies after midday on the fourteenth of Nisan. If, however, he died before midday on the fourteenth, the son is deferred to the second Pesach, because he is in the acute state of onain mourning, as will be explained. He should bring this animal as a Paschal sacrifice on the second Pesach.
Halacha 6
The following laws apply if a person's Paschal sacrifice was lost and then he found it after he set aside another Paschal sacrifice and they are both standing before him. He should sacrifice whichever one he desires for the sake of a Paschal sacrifice and the other should be offered as a peace-offering.
If he finds it after he slaughtered another animal as a Paschal sacrifice, the one that he found should be offered as a peace-offering. Similarly, if he transferred the holinessof the animal he found after the slaughter of its replacement, the animal unto which the holiness was transferred should be sacrificed as a peace-offering. If, however, he found it before the other he set aside was slaughtered, different rules apply. Since the animal that was found is fit to be offered as a Paschal sacrifice and it is fit to be offered as a peace-offering, as explained above, if he transferred the holiness of the animal that was found whether before the slaughter of the one designated in its place or afterwards, the animal to which its holiness is transferred is not sacrificed. Instead, it is left to pasture until it contracts a blemish. Then a peace-offering is brought with the proceeds of its sale.
Halacha 7
An animal designated as a Paschal sacrifice that becomes more than a year old or a peace-offering brought from an animal that was originally designated as Paschal sacrifice is considered as a peace-offering in all contexts. It requires semichah, accompanying offerings, and the waving of the breast and thigh. These requirements do not apply with regard to the Paschal sacrifice.
Halacha 8
When an animal designated as a Paschal sacrifice becomes intermingled with animals designated as peace-offerings, they should all be brought as peace-offerings.If it became intermingled with an animal designated as another type of offering, the two should be allowed to pasture until they contract disqualifying physical blemishes. An animal equivalent to the value of the more expensive of the two should be brought for each type of sacrifice and the owner should forfeit the remainder from his resources, as explained in Hilchot Pesulei HaMukdashim.
If a Paschal sacrifice becomes intermingled with firstborn animals, they should be allowed to pasture until they contract disqualifying physical blemishes and then they should be eaten according to the laws pertaining to a blemished firstborn animal.And he should bring an animal equivalent to the most valuable one in the mixture and say: "Wherever the Paschal sacrifice is, its holiness should be transferred to this animal." That animal should be brought as a peace-offering if his Paschal sacrifice was already offered.
Halacha 9
When one sets aside an animal for a Paschal sacrifice before he converts and then converts or a Canaanite servant sets one aside before he is freed and then he is freed, or a child sets one aside before he manifests signs of physical maturity and then he manifests them, he may offer it for the sake of a Paschal sacrifice. The rationale is that living animals are not deemed unacceptable forever, as explained in Hilchot Pesulei HaMukdashim.
Halacha 10
If one set aside money for his Paschal sacrifice and there was some left over, he should use the remainder for a peace-offering. If someone enumerates others on his Paschal sacrifice and festive offering, the money he takes from them for their portion is considered as ordinary funds. Even though this one set aside a lamb for his Paschal sacrifice and this one set aside money, and the one took that money and enumerated the other on his Paschal sacrifice, the money is considered as ordinary funds. For the Jews consecrated their Paschal sacrifices and festive offerings and the money for their Paschal sacrifices and festive offerings with this stipulation.
Halacha 11
The wood used for roasting the Paschal sacrifice is equivalent to the Paschal sacrifice. Similarly, the matzah and bitter herbs, since they are necessary elements for the Paschal sacrifice, are equivalent to the Paschal sacrifice. If one took money from the money for the Paschal sacrifice from someone who was enumerated with him to enumerate him on the matzah and the bitter herbs or so that he will own a portion of the wood used to roast it, the money is considered as ordinary funds.
Korban Pesach - Perek 5
Halacha 1
When someone was impure at the time of the slaughter of the Paschal sacrifice and the Paschal sacrifice could not be slaughtered for him,was "on a distant way," he was prevented because of other reasons, or inadvertently failed to offer the first Paschal sacrifice, he should bring a Paschal sacrifice on the fourteenth of the second month in the afternoon. Slaughtering this Paschal sacrifice is an independent positive commandment and supersedes the Sabbath prohibitions. For the second Pesach is not compensation for the first, but an independent festival. Therefore one is liable for karet for failing to bring the sacrifice.
Halacha 2
What is implied? If a person inadvertently or because of forces beyond his control failed to offer the first Paschal sacrifice, if he intentionally refrained from offering the second, he is liable for karet. If he inadvertently did not offer the second Paschal sacrifice or was held back due to forces beyond his control, he is exempt from karet. If he intentionally did not offer the first Paschal sacrifice, he may offer the second. If he did not offer the second Paschal sacrifice, even if his lapse was unintentional, he is liable for karet. The rationale is that he did not offer God's sacrifice at the appointed time and was willful in his omission. If, however, he was impure or "on a distant way" and did not offer the first Paschal sacrifice, he is not liable for karet even though he willfully did not bring the second. The rationale is that on the first Pesach, he was already exempt from karet.
Halacha 3
When someone was "on a distant way" on the fourteenth of Nisan, but the Paschal sacrifice was nevertheless sacrificed on his behalf and the blood was poured on the altar for him, it is not accepted and he is obligated to offer a second Paschal sacrifice even though he came in the evening.
Halacha 4
When a person is impure, but could purify himself to partake of the first Paschal sacrifice, and yet refrains from immersing himself and instead, remains in a state of impurity until the time for offering the sacrifices passes, he is considered as having intentionally failed to sacrifice the first Paschal sacrifice. This ruling also applies to an uncircumcised person who does not circumcise himself until the time for the sacrifice passes. Therefore if these individuals do not offer the second Paschal sacrifice - even if their failure to do so is inadvertent - they are liable for karet.
Halacha 5
Just as the failure to circumcise oneself holds a person back from offering the Paschal sacrifice, so too, the failure to circumcise one's children below the age of majority and the failure to circumcise all of one's Canaanite servants, whether above majority or below majority, holds him back, as Exodus 12:48 states: "He shall circumcise all males, then he will draw close to offer it." If one offered the Paschal sacrifice before circumcising the above individuals, the Paschal sacrifices is invalidated.
Similarly, the immersion of one's Canaanite maidservants in a mikveh for the sake of servitude holds one back from offering the Paschal sacrifice. This matter is part of the received tradition: immersion for maidservants is equivalent to circumcision for servants.
Halacha 6
The circumcision of his servants and the immersion of his maidservants does not prevent a minor from being enumerated on a Paschal sacrifice, as indicated by ibid.:44: "Any servant of a man." This excludes a minor.
Halacha 7
A convert who converts between the first Pesach and the second Pesach and similarly, a child who comes of age between these two holidays are obligated to offer the second Paschal sacrifice. If one slaughtered the first Paschal sacrifice for the sake of the minor, the minor is exempt from bringing the second sacrifice.
Halacha 8
When the obligation of women is postponed until the second Pesach, whether because of forces beyond their control, inadvertent omission, impurity, or because they were "on a distant way," offering the second Paschal sacrifice is optional for them. If they desire, they may have the offering slaughtered; if they do not desire, they don't. Therefore one should not slaughter a Paschal sacrifice only for women when the second Pesach falls on the Sabbath. If, however, a woman is part of the company offering a second Paschal sacrifice, it is permitted.
What is meant by the term "on a distant way" which exempts a person from bringing a Paschal sacrifice? Fifteen mil outside the walls of Jerusalem.
Halacha 9
If one was fifteen mil or more outside of Jerusalem at the appearance of the sun on the fourteenth Nisan, he is considered to be "on a distant way." If he was closer than this, he is not considered to be "on a distant way," because he could reach Jerusalem after midday while walking comfortably by foot.
If he journeyed and did not reach Jerusalem in time, because he was held back by a press of animals or he was in Jerusalem, but was infirm in his legs and did not reach the Temple Courtyard until the time for the offering of the sacrifice passed, he is considered as having been held back by forces beyond his control, but not "on a distant way."
If someone was imprisoned outside the walls of Jerusalem and was promised to be released in the evening, the offering may be slaughtered on his behalf and when he is released in the evening, he may partake of it.
When does the above apply? When he was imprisoned by Jews. If, by contrast, he was imprisoned by gentiles, the Paschal sacrifice should not be slaughtered on his behalf until he is released. If, however, it was slaughtered on his behalf and he was released, he may partake of it. If he was not released, he is exempt from bringing a second Paschal sacrifice, since the sacrifice was slaughtered on his behalf.
Similar laws apply when a Paschal sacrifice was slaughtered for a person in the acute state of onain mourning, for an invalid, or for an elderly person who could have partaken of the sacrifice who became impure after the blood was poured on the altar and thus they are no longer able to partake of it. They are exempt from offering the second Paschal sacrifice.
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Hayom Yom:
• Tuesday, Tammuz 10, 5774 • 08 July 2014
"Today's Day"
Tuesday, Tamuz 10, 5703
Torah lessons: Chumash: Balak, Shlishi with Rashi.
Tehillim: 55-59.
Tanya: For they (p. 339) ...BLESSED AND EXALTED. (p. 341).
In the early period of his leadership the Alter Rebbe taught: "The footsteps of man are directed by G-d."1 When a Jew comes to a particular place it is for an (inner Divine) intent and purpose - to perform a mitzva, whether a mitzva between man and G-d or a mitzva between man and his fellow-man. A Jew is G-d's messenger. Wherever a messenger (shaliach) may be, he represents the power of the meshalei'ach, the one who sent him.2 The superior quality that souls possess, higher than the angels (who are also "messengers"), is that souls are messengers by virtue of Torah.
FOOTNOTES
1. Tehillim 37:23.
2. See also earlier, 7 Adar I, and Iyar 8.
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Daily Thought:
If It's Broken...(from the upcoming book “Wisdom to Fix the Earth”)
If you see something that is broken, fix it.
If you cannot fix all of it, fix some of it.
But do not say there is nothing you can do. Because, if that were true, why would this broken thing have come into your world?
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