Today in Jewish History:
• Passing of "Minchat Yitzchak" (1989)
Rabbi Yitzchak Yaakov Weiss, known as the Minchat Yitzchak (the name of the responsa he authored), was born in Galicia in 1902. He headed of the court of Jewish law, the Beit Din, in Grosswardein, Romania before WWII, and after miraculously surviving the war he assumed the same position in Manchester, England.
In the aftermath of the Holocaust he worked diligently on aiding the many women whose husbands disappeared, and presumably perished, during the war; finding halachic "loopholes" which allowed them to remarry according to Jewish law.
He authored a nine-volume set of responsa. In this widely-used work, he addresses many modern-day halachic issues which resulted from the technological explosion, as well as many medical ethics issues.
In 1979, he assumed the position of Av Beit Din (Head of Court) in the Edah Hachareidit, one of the most prominent rabbinical bodies in Israel. He served in this capacity for the last seventeen years of his life.
He passed away on the 11th of Sivan. An estimated 30,000 people attended his funeral.
Daily Quote:
And the heavenly beasts rush and return, like the flash of lightning[Ezekiel 1:14]
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 6th Portion Numbers 7:42-7:83 with Rashi
• Chapter 7
42On the sixth day, the chieftain was of the sons of Gad, Eliasaph the son of De'uel. מבבַּיּוֹם הַשִּׁשִּׁי נָשִׂיא לִבְנֵי גָד אֶלְיָסָף בֶּן דְּעוּאֵל:
43His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. מגקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
44One spoon [weighing] ten [shekels] of gold filled with incense. מדכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
45One young bull, one ram and one lamb in its first year for a burnt offering. מהפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
46One young he goat for a sin offering. מושְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
47And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Eliasaph the son of De'uel. מזוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֶלְיָסָף בֶּן דְּעוּאֵל:
48On the seventh day, the chieftain was of the sons of Ephraim, Elishama the son of Ammihud. מחבַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם אֱלִישָׁמָע בֶּן עַמִּיהוּד:
49His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. מטקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
50One spoon [weighing] ten [shekels] of gold filled with incense. נכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
51One young bull, one ram and one lamb in its first year for a burnt offering. נאפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
52One young he goat for a sin offering. נבשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
53And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Elishama the son of Ammihud; נגוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֱלִישָׁמָע בֶּן עַמִּיהוּד:
54On the eighth day, the chieftain was of the sons of Manasseh, Gamliel the son of Pedazhur. נדבַּיּוֹם הַשְּׁמִינִי נָשִׂיא לִבְנֵי מְנַשֶּׁה גַּמְלִיאֵל בֶּן פְּדָהצוּר:
55His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. נהקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
56One spoon [weighing] ten [shekels] of gold filled with incense. נוכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
57One young bull, one ram and one lamb in its first year for a burnt offering. נזפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
58One young he goat for a sin offering. נחשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
59And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Gamliel the son of Pedazhur. נטוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן גַּמְלִיאֵל בֶּן פְּדָהצוּר:
60On the ninth day, the chieftain was of the sons of Benjamin, Abidan the son of Gideoni. סבַּיּוֹם הַתְּשִׁיעִי נָשִׂיא לִבְנֵי בִנְיָמִן אֲבִידָן בֶּן גִּדְעֹנִי:
61His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. סאקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
62One spoon [weighing] ten [shekels] of gold filled with incense. סבכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
63One young bull, one ram and one lamb in its first year for a burnt offering. סגפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
64One young he goat for a sin offering. סדשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
65And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Abidan the son of Gideoni. סהוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֲבִידָן בֶּן גִּדְעֹנִי:
66On the tenth day, the chieftain was of the sons of Dan, Ahiezer the son of Ammishaddai. סובַּיּוֹם הָעֲשִׂירִי נָשִׂיא לִבְנֵי דָן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי:
67His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. סזקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
68One spoon [weighing] ten [shekels] of gold filled with incense. סחכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
69One young bull, one ram and one lamb in its first year for a burnt offering. סטפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
70One young he goat for a sin offering. עשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
71And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahiezer the son of Ammishaddai. עאוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי:
72On the eleventh day, the chieftain was of the sons of Asher, Pag'iel the son of Ochran. עבבְּיוֹם עַשְׁתֵּי עָשָׂר יוֹם נָשִׂיא לִבְנֵי אָשֵׁר פַּגְעִיאֵל בֶּן עָכְרָן:
73His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. עגקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
74One spoon [weighing] ten [shekels] of gold filled with incense. עדכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
75One young bull, one ram and one lamb in its first year for a burnt offering. עהפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
76One young he goat for a sin offering. עושְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
77And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Pag'iel the son of Ochran. עזוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן פַּגְעִיאֵל בֶּן עָכְרָן:
78On the twelfth day, the chieftain was of the sons of Naphtali, Ahira the son of Enan. עחבְּיוֹם שְׁנֵים עָשָׂר יוֹם נָשִׂיא לִבְנֵי נַפְתָּלִי אֲחִירַע בֶּן עֵינָן:
79His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. עטקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
80One spoon [weighing] ten [shekels] of gold filled with incense. פכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
81One young bull, one ram and one lamb in its first year for a burnt offering. פאפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
82One young he goat for a sin offering. פבשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
83And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahira the son of Enan. פגוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֲחִירַע בֶּן עֵינָן:Daily Tehillim: Psalms Chapters 60 - 65
• Psalms 60 (0) For the leader. Set to “Lily of Testimony.” A mikhtam of David for teaching about 2 when he fought with Aram-Naharayim and with Aram-Tzovah, and Yo’av returned and killed 12,000 from Edom in the Salt Valley:
3 (1) God, you rejected us; you crushed us;
you were angry; but now revive us.
4 (2) You made the land shake, split it apart;
now repair the rifts, for it is collapsing.
5 (3) You made your people suffer hard times,
had us drink a wine that made us stagger.
6 (4) To those who fear you because of the truth
you gave a banner to rally around, (Selah)
7 (5) so that those you love could be rescued;
so save with your right hand, and answer us!
8 (6) God in his holiness spoke,
and I took joy [in his promise]:
“I will divide Sh’khem
and determine the shares in the Sukkot Valley.
9 (7) Gil‘ad is mine and M’nasheh mine,
Efrayim my helmet, Y’hudah my scepter.
10 (8) Mo’av is my washpot; on Edom I throw my shoe;
P’leshet, be crushed because of me!”
11 (9) Who will bring me into the fortified city?
Who will lead me to Edom?
12 (10) God, have you rejected us?
You don’t go out with our armies, God.
13 (11) Help us against our enemy,
for human help is worthless.
14 (12) With God’s help we will fight valiantly,
for he will trample our enemies.
61 (0) For the leader. With stringed instruments. By David:
2 (1) Hear my cry, God;
listen to my prayer.
3 (2) From the end of the earth, with fainting heart,
I call out to you.
Set me down on a rock
far above where I am now.
4 (3) For you have been a refuge for me,
a tower of strength in the face of the foe.
5 (4) I will live in your tent forever
and find refuge in the shelter of your wings. (Selah)
6 (5) For you, God, have heard my vows;
you have given me the heritage of those who fear your name.
7 (6) Prolong the life of the king!
May his years go on for many generations.
8 (7) May he be enthroned in God’s presence forever!
Appoint grace and truth to preserve him!
9 (8) Then I will sing praise to your name forever,
as day after day I fulfill my vows.
62 (0) For the leader. Set in the style of Y’dutun. A psalm of David:
2 (1) My soul waits in silence for God alone;
my salvation comes from him.
3 (2) He alone is my rock and salvation,
my stronghold; I won’t be greatly moved.
4 (3) How long will you assail a person
in order to murder him, all of you,
as if he were a sagging wall
or a shaky fence?
5 (4) They only want to shake him from his height,
they take delight in lying —
with their mouths they bless,
but inwardly they curse. (Selah)
6 (5) My soul, wait in silence for God alone,
because my hope comes from him.
7 (6) He alone is my rock and salvation,
my stronghold; I won’t be moved.
8 (7) My safety and honor rest on God.
My strong rock and refuge are in God.
9 (8) Trust in him, people, at all times;
pour out your heart before him;
God is a refuge for us. (Selah)
10 (9) Ordinary folks are merely a breath
and important people a sham;
if you lay them on a balance-scale, they go up —
both together are lighter than nothing.
11 (10) Don’t put your trust in extortion,
don’t put false hopes in robbery;
even if wealth increases,
don’t set your heart on it.
12 (11) God has spoken once, I have heard it twice:
strength belongs to God.
13 (12) Also to you, Adonai, belongs grace;
for you reward all as their deeds deserve.
63 (0) A psalm of David, when he was in the desert of Y’hudah:
2 (1) O God, you are my God;
I will seek you eagerly.
My heart thirsts for you,
my body longs for you
in a land parched and exhausted,
where no water can be found.
3 (2) I used to contemplate you in the sanctuary,
seeing your power and glory;
4 (3) for your grace is better than life.
My lips will worship you.
5 (4) Yes, I will bless you as long as I live;
in your name I will lift up my hands.
6 (5) I am as satisfied as with rich food;
my mouth praises you with joy on my lips
7 (6) when I remember you on my bed
and meditate on you in the night watches.
8 (7) For you have been my help;
in the shadow of your wings I rejoice;
9 (8) my heart clings to you;
your right hand supports me.
10 (9) But those who seek to destroy my life —
may they go to the lowest parts of the earth.
11 (10) May they be given over to the power of the sword;
may they become prey for jackals.
12 (11) But the king will rejoice in God.
Everyone who swears by him will exult,
for the mouths of liars will be silenced.
64 (0) For the leader. A psalm of David:
2 (1) Hear my voice, God, as I plead:
preserve my life from fear of the enemy.
3 (2) Hide me from the secret intrigues of the wicked
and the open insurrection of evildoers.
4 (3) They sharpen their tongues like a sword;
they aim their arrows, poisoned words,
5 (4) in order to shoot from cover at the innocent,
shooting suddenly and fearing nothing.
6 (5) They support each other’s evil plans;
they talk of hiding snares
and ask, “Who would see them?”
7 (6) They search for ways to commit crimes,
bringing their diligent search to completion
when each of them has thought it through
in the depth of his heart.
8 (7) Suddenly God shoots them down with an arrow,
leaving them with wounds;
9 (8) their own tongues make them stumble.
All who see them shake their heads.
10 (9) Everyone is awestruck —
they acknowledge that it is God at work,
they understand what he has done.
11 (10) The righteous will rejoice in Adonai;
they will take refuge in him;
all the upright in heart will exult.
65 (0) For the leader. A psalm of David. A song:
2 (1) To you, God, in Tziyon, silence is praise;
and vows to you are to be fulfilled.
3 (2) You who listen to prayer,
to you all living creatures come.
4 (3) When deeds of wickedness overwhelm me,
you will atone for our crimes.
5 (4) How blessed are those you choose and bring near,
so that they can remain in your courtyards!
We will be satisfied with the goodness of your house,
the Holy Place of your temple.
6 (5) It is just that you answer us with awesome deeds,
God of our salvation,
you in whom all put their trust,
to the ends of the earth and on distant seas.
7 (6) By your strength you set up the mountains.
You are clothed with power.
8 (7) You still the roaring of the seas,
their crashing waves, and the peoples’ turmoil.
9 (8) This is why those living at the ends of the earth
stand in awe of your signs.
The places where the sun rises and sets
you cause to sing for joy.
10 (9) You care for the earth and water it,
you enrich it greatly;
with the river of God, full of water,
you provide them grain and prepare the ground.
11 (10) Soaking its furrows and settling its soil,
you soften it with showers and bless its growth.
12 (11) You crown the year with your goodness,
your tracks overflow with richness.
13 (12) The desert pastures drip water,
the hills are wrapped with joy,
14 (13) the meadows are clothed with flocks
and the valleys blanketed with grain,
so they shout for joy and break into song.
Tanya: Shaar Hayichud Vehaemunah, end of Chapter 3• Lessons in Tanya
• Friday, Sivan 11, 5775 · May 29, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, end of Chapter 3
והמשל לזה הוא אור השמש המאיר לארץ ולדרים
An illustration of this is the light of the sun which illumines the earth and its inhabitants.
שהוא זיו ואור המתפשט מגוף השמש ונראה לעין כל מאיר על הארץ ובחלל העולם
[This illumination] is the radiance and the light which spreads forth from the body of the sun and is visible to all as it gives light to the earth and the expanse of the universe.
והנה זה פשוט שאור וזיו הזה ישנו גם כן בגוף וחומר כדור השמש עצמו שבשמים
Now, it is obvious that this light and radiance is also present in the very body and matter of the sun-globe itself in the sky,
שאם מתפשט ומאיר למרחוק כל כך, כל שכן שיוכל להאיר במקומו ממש
for if it can spread forth and shine to such a great distance, then certainly it can shed light in its own place.
רק ששם במקומו ממש, נחשב הזיו הזה לאין ואפס ממש
However, there in its own place, this radiance is considered naught and complete nothingness,
כי בטל ממש במציאות לגבי גוף כדור השמש, שהוא מקור האור והזיו הזה
for it is absolutely non-existent in relation to the body of the sun-globe which is the source of this light and radiance,
שהזיו והאור הזה אינו רק הארה מאירה מגוף ועצם כדור השמש
inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself.
Since the sun’s light is merely an illumination deriving from the sun, it is in a state of complete nothingness while it is found within the sun-globe itself. One cannot say that within the body of the sun there is sunlight; only the sun itself is found there.
רק בחלל העולם, תחת כל השמים ועל הארץ, שאין כאן גוף כדור השמש במציאות
It is only in the space of the universe, under the heavens and on the earth, where the body of the sun-globe is not present, and all that is seen is but an illumination that emanates from it,
נראה כאן האור והזיו הזה ליש ממש לעין כל
that this light and radiance appears to the eye of all beholders to have actual existence.
ונופל עליו כאן שם יש באמת
And here the term “existence” (yesh) can truly be applied to it,
The sun’s light and rays as they appear outside of the sun-globe can truly be said to exist, inasmuch as the sun itself is not found there.
מה שאין כן כשהוא במקורו בגוף השמש, אין נופל עליו שם יש כלל, רק שם אין ואפס
whereas when it is in its source, in the body of the sun, the term “existence” cannot be applied to it at all; it can only be called naught and non-existent.
כי באמת הוא שם לאין ואפס ממש, שאין מאיר שם רק מקורו לבדו, שהוא גוף השמש המאיר, ואפס בלעדו
There it is indeed naught and absolutely non-existent, for there only its source, the luminous body of the sun, gives light, and there is nothing besides it.
To sum up: Although the sun’s rays are surely found within the body of the sun, they cannot be said to “exist” there; they are found there in a manner of “non-existence”, in a state in which their separate identity is utterly nullified. That which can be deemed to exist within the sun-globe can be nothing other than the sun itself.
וכדברים האלה ממש בדמותם כצלמם הם כל הברואים לגבי שפע האלקי מרוח פיו השופע עליהם ומהוה אותם, והוא מקורם
The exact parallel [to this illustration] is the relationship between all created beings and the Divine flow [of the life-force that emanates] from the “breath of His mouth,” which flows upon them and brings them into existence and is their source.
והם עצמם אינם רק כמו אור וזיו מתפשט מן השפע ורוח ה׳ השופע ומתלבש בתוכם, ומוציאם מאין ליש
However, [the created beings] themselves are merely like a diffusing light and effulgence from the flow and spirit of G‑d, which issues forth [from Him] and becomes clothed in them, and brings them from naught into being.
ולכן הם בטלים במציאות לגבי מקורם, כמו אור השמש שבטל במציאות ונחשב לאין ואפס ממש
Hence, their existence is nullified in relation to their source, just as the light of the sun is nullified and is considered naught and utter nothingness,
ואינו נקרא בשם יש כלל כשהוא במקורו, רק תחת השמים שאין שם מקורו
and is not at all referred to as “existing” when it is within its source, viz., the sun; the term “existence” applies to it only beneath the heavens, where its source is not present.
כך כל הברואים אין נופל עליהם שם יש כלל, אלא לעיני בשר שלנו
In the same manner, the term “existence” can be applied to all created things only as they appear to our corporeal eyes,
שאין אנו רואים ומשיגים כלל את המקור, שהוא רוח ה׳ המהוה אותם
for we do not see nor at all comprehend the source, which is the spirit of G‑d that brings them into existence.
ולכן נראה לעינינו גשמיות הנבראים וחומרם וממשם שהם יש גמור
Therefore, since we do not see nor comprehend their source, it appears to our eyes that the physicality, materiality and tangibility of created things actually exist,
כמו שנראה אור השמש יש גמור כשאינו במקורו
just as the light of the sun appears to exist fully when it is not within its source,and is found within the expanse of the universe.
In truth, the Source of all creatures is constantly found within them, our failure to perceive this notwithstanding. Hence, their existence is totally nullified in relation to their source and they cannot be said to truly “exist”.
רק שבזה אין המשל דומה לנמשל לגמרי לכאורה
But in the following respect, the illustration is apparently not completely identical with the object of comparison.
שבמשל אין המקור במציאות כלל בחלל העולם ועל הארץ, שנראה שם אורו ליש גמור
For in the illustration, the source — the sun — is not present at all in the expanse of the universe and upon the earth, where its light is seen as actually existing.
Since the sun itself is not present upon the earth, its rays are able to assume a seeming reality of their own. It is therefore readily understandable why they are perceived as existing independently.
מה שאין כן כל הברואים הם במקורם תמיד
By contrast, all created beings are always within their source, the Divine activating force, which is continuously found within them, constantly creating and animating them ex nihilo,
רק שאין המקור נראה לעיני בשר
and it is only that the source is not visible to our physical eyes.
Since in reality they are indeed within their source at all times, —
ולמה אינם בטלים במציאות למקורם
Why are they not nullified in their source?
Why are creatures not nullified within their source in an obvious and revealed manner, so that there is no mistaking them as independently existing beings?
אך להבין זה צריך להקדים
To understand this, some prefatory remarks are necessary.
The Alter Rebbe will go on to explain that the Divine power of concealment and contraction is responsible for hiding G‑d’s light, so that it will not be perceptible to created beings. This enables creation to be perceived as possessing “existence”, whereas in reality it is totally nullified within its source.
• Sefer Hamitzvos:
Friday, Sivan 11, 5775 · May 29, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 28
Burning the Incense
"And Aaron shall burn upon [the altar] sweet incense every morning"—Exodus 30:7.
The kohanim (priests) are commanded to offer incense on the Golden Altar in the Temple Sanctuary twice daily—morning and afternoon.
Burning the Incense
Positive Commandment 28
Translated by Berel Bell
And the 28th mitzvah is that the priests are commanded to place [i.e. burn] the incense on the golden altar twice each day.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron shall burn upon [the altar] the incense of fragrant spices; every morning when he lights2 the lamps [of the menorah] he shall burn it. And towards evening, when Aaron lights the menorah, he shall burn it as a continual incense-offering."
The laws regarding this incense, how to make it and the description of how it was burned each day are explained in the beginning of Kerisus3 and in a number of places in tractate Tamid.4
FOOTNOTES
1.Ex. 30:7-8.
2.See P25 below, and Kapach, 5731, note 47. This is in contrast with the opinion of Rashi, who holds that the hatavas haneiros referred to in the verse is cleaning the lamps.
3.6a.
4.3:8, 5:4.
Positive Commandment 25
Kindling the Temple Menorah
"In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set up [the lights of the menorah]"—Exodus 27:21.
The kohanim (priests) are commanded to regularly [i.e. daily] kindle the Menorah in the Holy Temple.
Kindling the Temple Menorah
Kindling the Temple Menorah
Positive Commandment 25
Translated by Berel Bell
And the 25th mitzvah is that the priests are commanded to light the lamps [of the menorah] continually before G‑d [i.e. in the Communion Tent].
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his sons shall light it in the Communion Tent, outside the cloth partition that conceals the [Ark of] Testimony." This is known as hatavas haneiros.
The details of this mitzvah have been explained in the 8th chapter of Menachos,2 in the 1st chapter of Yoma,3 and in several places in tractate Tamid.4
FOOTNOTES
1.Ex. 27:21.
2.86a. In our versions, it is chapter 9.
3.14b.
4.Chapter 3.
Positive Commandment 40
The High Priest's Daily Offering
"This is the offering of Aaron and his sons, which they shall offer to G‑d"—Leviticus 6:13.
The high priest is commanded to offer the Chavitin meal offering twice daily—morning and afternoon.
The High Priest's Daily Offering
Positive Commandment 40
Translated by Berel Bell
And the 40th mitzvah is that we are commanded that the High Priest shall bring a meal-offering continually each day, in the morning and the evening. It is called "chavitin1 of the High Priest," as well as "minchas Kohen mashiach" [meal-offering of the anointed Priest].
The source of this commandment is G‑d's statement2 (exalted be He), "This is the offering that Aaron and his descendants must bring to G‑d."
The details of this mitzvah, and when and how it is brought have been explained in the 6th3 and 9th chapter of Menachos,4 and many places in Yoma,5 and Tamid.
FOOTNOTES
1.From the word "machavas," since it is made in a pan.
2.Lev. 6:13.
3.74b. In our versions, it is chapter 7.
4.87b. In our versions, it is chapter 10.
5.34a.
Positive Commandment 41
The Additional Shabbat Offering
"And on the Sabbath day, two lambs"—Numbers 28:9.
On the Shabbat day, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
The Additional Shabbat Offering
Positive Commandment 41
Translated by Berel Bell
And the 41st mitzvah is that we are commanded to bring an offering each Sabbath in addition to the daily offerings.1 This is the Sabbath musaf offering.
The source of this commandment is G‑d's statement2 (exalted be He), "On the Sabbath day [you shall present] two [additional] yearling sheep."
The order of how it is brought is explained in the 2nd chapter of Yoma3 and in Tamid.
FOOTNOTES
1.P39.
2.Num. 28:9.
3.26b.
Positive Commandment 27
The Showbread
"And you shall put showbread upon the table, for Me, always"—Exodus 25:30.
We are commanded to place lechem hapanim [known as "showbread"] before G‑d [on the Table in the Temple's sanctuary]. New loaves of bread are placed on the Table every Shabbat, together with frankincense. The priests then eat the previous week's showbread.
The Showbread
Positive Commandment 27
Translated by Berel Bell
And the 27th mitzvah is that we are commanded to place lechem hapanim1 continually before G‑d [in the Communion Tent].
The source of this commandment is G‑d's statement2 (exalted be He), "You shall place lechem hapanim on this table before Me at all times."
You are already aware of the Torah's statements regarding placing new loaves each Sabbath,3 that there must be frankincense brought with it4 and that the Priest eats what was baked the previous Sabbath.5
The details of this mitzvah have been explained in the 11th chapter of Menachos.6
FOOTNOTES
1.12 multisided unleavened loaves, sometimes called "showbread."
2.Ex. 25:30.
3.Lev. 24:8.
4.Ibid., 24:7.
5.Ibid., 24:9.
6.94a.
Positive Commandment 42
The Additional Rosh Chodesh Offering
"And on the beginnings of your months..."—Numbers 28:11.
On Rosh Chodesh, the first day of the Jewish month, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
The Additional Rosh Chodesh Offering
Positive Commandment 42
Translated by Berel Bell
And the 42nd mitzvah is that we are commanded to bring an offering at the beginning of each month, in addition to the daily offerings.1
The source of this commandment is G‑d's statement2 (exalted be He), "And on your New Moon festivals [you shall present a burnt-offering to G‑d]."
FOOTNOTES
1.P39.
2.Num. 28:11.
Chometz U'Matzah - Text of The Haggadah
Halacha 1
The Text of the Haggadah
customarily recited by the Jews in the time of exile.
One begins, [pouring out] the second cup and recites:
In haste, we left Egypt.
This is the bread of affliction eaten by our ancestors in the land of Egypt. Whoever is hungry, let him come and eat. Whoever is needy, let him come and join in the observance of Passover. This year we are here. Next year, may we be in Eretz Yisrael. Now we are slaves. Next year, may we be free men.
Why is this night different from all other nights?
On all other nights, we are not required to dip even once. On this night, we dip twice?
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat any type of vegetables. On this night, we eat maror(bitter herbs)?
On all other nights, we eat either sitting upright or reclining. On this night, we all recline?
We were slaves to Pharaoh in Egypt,1 but God, our Lord, brought us out from there with a strong hand and an outstretched arm. If the Holy One, blessed be He, had not taken our ancestors out of Egypt, then we, our children, and our grandchildren, would still be enslaved to Pharaoh in Egypt.
[Therefore,] even if we were all wise, all men of understanding, all elders, all well-versed in Torah, we would still be commanded to tell about the Exodus from Egypt, for whoever tells about it at length, behold, he is worthy of praise.
Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon dined together [at the Seder] in Bnei Brak. They discussed the Exodus from Egypt throughout the entire night until their students came and told them: "Teachers, the time for reciting the Shemah in the morning has arrived."
Rabbi Elazar ben Azariah said to them:2 I am like a seventy-year-old man. Nevertheless, I did not merit [to understand the reason for the obligation] to recall the Exodus from Egypt at night until ben Zoma interpreted the verse:3 "In order that you remember the day you left Egypt all the days of your life."
[The phrase] "the days of your life" refers to the days; [adding the word] "all" includes the nights.
The Sages interpreted [the verse]: "the days of your life" refers to the present world; "all the days of your life" indicates the Messianic era.
Blessed be the Omnipresent, who has given the Torah to Israel; blessed be He.
The Torah speaks of four sons:4 one wise, one wicked, one simple, and one who does not know how to ask.
The wise son, what does he say? "What are the testimonies, statutes, and laws that God, our Lord, has commanded you?"5
You should thus reply to him, [teaching him] the laws of Pesach [until the final concept]: one may not eat any dessert after the Paschal sacrifice.6
The wicked son, what does he say? "What is this service to you?"7 [By saying,] "to you," [he implies]: "but not to himself." Since he has excluded himself from the people at large, he denies the foundation of our faith.
Therefore, you should blunt his teeth and tell him: "It is because of this, what God did for me when I went out of Egypt."8 [By saying] "for me," [you imply]: "but not him." Had he been there, he would not have been redeemed.
The simple son, what does he say? "What is this?"
You should tell him: "With a strong hand, God brought us out from Egypt, from the house of bondage."9
The son who does not know how to ask, you must open him up, as the verse states: "You shall tell your son on that day: 'It is because of this, what God did for me when I went out of Egypt.'"10
"You shall tell your son on that day." Does [the obligation11 to relate the narrative of Pesach begin] on the first of the month? The Torah teaches [ibid.]: "[You shall tell your son] on that day," [-i.e., on the day of the Exodus].
From the phrase "on that day," one might infer "while it is still day." [Hence,] the Torah adds "it is because of this." Thus, [the obligation begins only] when matzah and maror are placed before you.
In the beginning, our ancestors were worshipers of other gods,12 but now the Omnipresent has drawn us close to His service, as it is stated:13 "So God, the Lord of Israel, says: 'Your ancestors had always lived beyond the [Euphrates] River, Terach, the father of Abraham and Nachor, and they served other gods.'"
"'And I took your Patriarch, Abraham, from beyond the river and led him through the land of Canaan. I multiplied his descendants and I gave him Isaac.'"
"'To Isaac I gave Jacob and Esau. To Esau, I gave Mount Seir to inherit, but Jacob and his children went down to Egypt.'"
Blessed be He Who keeps His promise to Israel, blessed be He, for the Holy One, blessed be He, calculated the end of [our bondage] in order to fulfill His pledge to Abraham [made] in the covenant bayn habetarim, as it is stated:14
"And He said to Abram: 'Know with certainty that your descendants will be strangers in a land that is not their own. [The natives] will enslave them and oppress them for 400 years. But, ultimately, I will execute judgement upon the nation they shall serve and, afterwards, they shall leave with great wealth.'"
It is this that has stood by our ancestors and us. It is not only one that has risen up against us to destroy us. Rather, in every generation, they rise against us to annihilate us. However, the Holy One, blessed be He, saves us from their hand.
Go and learn what Laban attempted to do to our Patriarch, Jacob. Pharaoh decreed only against the males, but Laban attempted to uproot everything, as it is stated:15
"An Aramean sought to destroy my father; he descended to Egypt and sojourned there16 - This teaches that our Patriarch, Jacob, did not go down to Egypt with the intention of settling there, but merely to sojourn there, as it is stated:17
"And they told Pharaoh: We have come to sojourn in this land, for there is no pasture for the flocks of your servants, since there is a severe famine in the land of Canaan. Now, please let your servants dwell in the land of Goshen."
with a small number of people--as it is stated:18 "Your ancestors went down to Egypt with seventy persons. Now, God has made you as numerous as the stars of the heaven."
There, he became a nation--This teaches that Israel were distinct there.
great, powerful,-- as it is stated:19 "and the children of Israel were fruitful, became prolific, multiplied, and became very, very powerful. The land became full with them."
and populous-- as it is stated:20 "I made you as numerous as the plants of the field. You grew and developed, becoming very attractive, your breasts firm and your hair grown long; but you were naked and bare."
And the Egyptians were cruel to us.21--as it is stated:22 "Come, let us deal cleverly with them, lest they multiply. Then, if there were a war, they might join our enemies and drive [us] out of the land."
They made us suffer-- as it is stated:23 "They placed task masters over them to oppress them with hard labor. And they built Pitom and Ra'amses as supply centers for Pharaoh."
and imposed harsh slavery upon us-- as it is stated:24 "And the Egyptians made the children of Israel do backbreaking labor."
We cried out to God, the Lord of our fathers25-- as it is stated:26 "After those many days, the king of Egypt died. The children of Israel groaned because of the work. When they cried out over their slavery, their pleas rose up before God."
God heard our voice.-- as it is stated:27 "God heard our cries and God remembered His covenant with Abraham, Isaac, and Jacob."
He saw our suffering,-- This refers to the disruption of family life, as it is stated:28 "God saw the children of Israel and God took note."
our difficult labor,-- This refers to the children, as it is stated:29 "Every boy who is born must be cast into the river, but every girl shall be allowed to live."
and our distress-- this refers to the pressure [applied by the Egyptians], as it is stated:30 "I have also seen the oppression which the Egyptians are applying to them."
God brought us out of Egypt31-- not by the medium of an angel, not by the medium of a seraph, nor by the medium of any agent. Rather, [it was] the Holy One, blessed be He; He, Himself, in His glory, as it is stated:32
"I will pass through the land of Egypt on that night and I will slay every firstborn in the land of Egypt, from man to beast. I will execute judgements against all the gods of Egypt. I, God."
with a mighty hand-- This refers to the epidemic, as it is stated:33 "Behold, the hand of God will be directed against your cattle in the field, against the horses, the asses and camels, the oxen and the sheep, with a very severe epidemic."
with an outstretched arm-- This refers to the sword, as it is stated:34 "His unsheathed sword is in his hand, stretched out over Jerusalem."
with great visions-- This refers to the revelation of the Divine Presence, as it is stated:35 "Has God ever performed miracles, coming to take one nation out of the midst of another nation with miracles, signs, wonders, war, a mighty hand and an outstretched arm, and with terrifying phenomena, as God did for you in Egypt before your very eyes?"
signs-- This refers to the staff, as it is stated:36 "Take this staff in your hand, with which you shall perform the signs."
and wonders-- This refers to the blood, as it is stated:37 "I will reveal wonders in heaven and earth: Blood, fire, and columns of smoke."
Another interpretation: [of the above verse: Each phrase is associated with two plagues:]
with a mighty hand: two;
and with an outstretched arm: two;
and with great visions: two;
and with signs: two;
and with wonders: 3two.
These are the ten plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt: They are:
Blood, frogs, lice, wild beasts, epidemic,boils, hail, locusts, darkness, slaying of the firstborn.
Rabbi Yehudah coined an abbreviation for them:
detzach, adash, b'achav
Rabban Gamliel would say:38 Whoever does not discuss the following three things on Pesach has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.
The Paschal sacrifice that our ancestors would eat during the time the Temple was standing--what is its reason?
Because the Holy One, blessed be He, passed over the houses of our ancestors in Egypt, as it is stated:39 "You shall say, 'It is a Pesach sacrifice for God, because He passed over the houses of the children of Israel in Egypt, striking the Egyptians and saving our homes.' The people bowed down and prostrated themselves."
This matzah we eat--what is its reason?
Because the dough of our ancestors did not have time to become leavened before the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them, as it is stated:40 "They baked matzah cakes from the dough that they had brought out of Egypt, because it had not risen; for they had been driven out of Egypt and could not delay; nor had they prepared any [other] provisions for themselves."
This maror we eat--what is its reason?
Because the Egyptians embittered the lives of our ancestors in Egypt, as it is stated:41 They made the Jews' lives bitter with hard service, with mortar and with bricks, and with all manner of service in the field; their entire service at which they made them slave vigorously.
In every generation42, a person is obligated to regard himself as if he had left Egypt. It was not only our ancestors whom the Holy One, blessed be He, redeemed from Egypt; rather, He redeemed us, as it is stated:43 "He broughtus out from there, so that He might bring us to the land He promised our fathers, and give it to us."
Therefore, we are obliged44 to thank, praise, laud, glorify, exalt, magnify, adore, and give eternal honor to the One who did all these miracles for us and for our ancestors. He took us out from slavery to freedom, from servitude to redemption, from sorrow to joy, from mourning to festivity, and from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah!
Halleluyah! Servants of God--offer praise;45 praise the name of God. May God's name be blessed...
[one continues reciting the Psalms] until
the flint-stone into a stream of water.46
Blessed are You, God, our Lord, King of the Universe47 who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and maror upon it. So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall reach the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
According to the order with which one recites the blessings and the Haggadah on the first night of Pesach, one recites the blessings and the Haggadah on the second night, which was [instituted because of] the exile. Similarly, on the second night, we are obligated in the four cups [of wine] and the other practices of the first night.
With the help of heaven, this concludes the text of the Haggadah and concludes the halachot of the Pesach Seder and the laws pertaining to chametz and matzah.
Commentary Halacha
The text -- As mentioned in the introduction, the Rambam composed theMishneh Torah with the intention of providing our people with clear directives concerning the performance of all the mitzvot. Hence, he also includes in this work the text of all necessary prayers and legal documents.
the Haggadah -- The main body of the Haggadah was composed early in our nation's history. Some authorities attribute it to the Anshei Knesset HaGedolah, who composed it together with the other prayers and blessings they authored. Large portions of the Haggadah are found verbatim in the Mishnah, Pesachim, Chapter Ten, and reference is made there to other sections that are not explicitly quoted.
However, as obvious from the discussion in that chapter, the precise text of the Haggadah was a matter of debate and question throughout the Talmudic period. A few centuries after the completion of the Talmud, Rav Amram Gaon composed a text of the Haggadah that was accepted internationally, throughout all Jewish communities. Approximately sixty years later, his successor, Rav Saadia Gaon, composed a Haggadah with some changes and emendations. These two texts served as the basis for the Rambam's Haggadah and for the subsequent texts published by other Sages. Only minor differences exist between the Haggadah we use today and that composed by Rav Amram Gaon.
customarily recited...in the time of exile -- as stated in Halachot 8:3-5, there are certain differences between the text we recite and that recited when the Paschal sacrifice may be offered.
One begins, [pouring out] the second cup -- After reciting kiddush, washing one's hands, and partaking of the karpas, as mentioned in Halachah 8:1-2.
It must be noted that the Rambam prescribes that yachatz, the breaking of theafikoman, be performed directly before eating the matzah and not before beginning the recitation of the Haggadah, as is our custom.
In haste, we left Egypt -- This statement, half in Hebrew and half in Aramaic, refers to Deuteronomy 16:3. This line is not included in the Haggadot of Rav Amram or Rav Saadia Gaon, nor is it found in most subsequent Haggadot.
This is the bread of affliction -- This passage is not explicitly mentioned in the Talmud. However, Ta'anit 20b records that before the Seder, Rav Huna would open his door and announce: "Whoever is needy, let him come and eat."
In contrast to the rest of the Haggadah, this passage is recited in Aramaic. Among the explanations for this practice are:
a) This enabled the passage to be understood by all participants, since Aramaic was the common language of the time (Tosefot Rid, Manhig). Accordingly, the Ramah (Orach Chayim 473:6) relates that he would translate the passage into Yiddish at his Seder.
b) The angels do not understand Aramaic, and hence they will not accuse us of being unworthy of redemption (Ritbah).
c) The demons do not understand Aramaic, and thus they will not accept our invitation to the Seder (Rashi, HaPardes). This reason is questioned, because Pesach is a ליל שימורים (a protected night), on which the demons have no power to harm a Jew.
This year -- Our Haggadot (and that of Rav Amram Gaon) state השתא, "now." However, Rav Saadia Gaon's Haggadah also uses the Hebrew הא שתא, "this year." However, unlike the Rambam, he employs that expression for both clauses.
Why is this night different from all other nights? -- The practice of asking the four questions is explicitly mentioned in the Mishnah, Pesachim 116a.
On all other nights, we are not required to dip even once -- Note the commentary on Halachah 8:2 regarding the order of the questions.
On all other nights, we eat either sitting upright or reclining -- As explained in the commentary on Halachah 2, this question is not mentioned in the Talmud. Hence, some commentaries maintain that it was added in later generations. Nevertheless, the fact that the Rambam includes it together with the question concerning roasted meat appears to indicate that he maintains that this question had been asked during the time the Temple was standing.
We were slaves to Pharaoh in Egypt -- Pesachim 115a mentions the beginning of this passage within the context of the discussion of the requirement to begin the description of the Exodus by telling of our people's roots. See also the commentary on Halachah 7:4.
elders -- This expression is not included in the text of the Haggadah quoted by many authorities, including the Shibolei HaLeket and the Avudraham. Some manuscripts of the Mishneh Torah also omit it. Similarly, in Sefer HaMitzvot, Mitzvah 157, the Rambam makes statements similar to those of this passage without mentioning this expression.
Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon -- There is no explicit mention of this passage in the Talmud, although a somewhat parallel story is related in the Tosefta, Pesachim, Chapter 10.
Rabbi Elazar ben Azariah -- Berachot 12b quotes these statements without any reference to the gathering in Bnei Brak.
said to them -- This phrase is not mentioned in our text of the Haggadah. Its inclusion answers a question frequently raised: Why does the Haggadah mention this concept, which deals with the mitzvah to recall the Exodus from Egypt each day, on the Seder night? The recollection of the Exodus at the Seder is of a different nature entirely.
However, this addition clarifies the issue: This was one of the subjects discussed by the Sages in Bnei Brak.
Blessed be the Omnipresent -- The use of the word מקום as a name for God is based on Bereshit Rabbah 68:9: "He is the place of the world and the world is not His place."
who has given the Torah to Israel; blessed be He -- Our text of the Haggadah employs a slightly different version, mentioning four expressions of blessing to parallel the four sons.
The Torah speaks of four sons -- This passage is found with certain emendations in the Jerusalem Talmud and in the Mechiltah.
that God, our Lord, has commanded you -- Both the aforementioned sources state "has commanded us," preventing comparison between the wise and wicked sons. Nevertheless, the Rambam (as well as Rav Amram Gaon and Rav Saadia Gaon) found it more appropriate to quote the verse from the Torah verbatim.
reply to him, [teaching him] the laws of Pesach... -- Our text of the Jerusalem Talmud includes this as the answer to the simple son. Other commentaries (See P'nei David, Simchat HaRegel) give this as the answer to the wicked son.
dessert -- The literal meaning of the Greek word afikoman--see the Rambam's commentary on the Mishnah, Pesachim 10:8.
you should blunt his teeth and tell him...- Exodus 12:27 states that the question asked by the wicked son should be answered differently: "It is the Passover service to God..." The Zevach Pesach explains that the Haggadah implies, in addition to the reply given in the Torah, that he be reprimanded strongly, "blunt his teeth..."
The simple son -- the Jerusalem Talmud uses the expression: "the foolish son."
"You shall tell your son on that day." -- This verse, both the answer to the son who does not know how to ask and the source for the mitzvah to relate the story of the Exodus, serves as a transition between the passage of the four sons and the narrative of our redemption. (See also Halachah 7:1.)
"it is because of this." -- The word זה (this) is always used to refer to a clearly visible entity, as Menachot 29a comments on Exodus 12:2. Similarly, in this context, "this" refers to a situation where symbols of the Exodus, the matzah and the maror, are visibly present before us.
In the beginning, our ancestors were worshipers of other gods --Pesachim 115a quotes this passage as reflecting the principle that the narrative of the Exodus must begin by relating our people's roots. (See Halachah 7:4.) It must be noted that the Rambam chooses slightly different phraseology from that employed in other Haggadot.
Blessed be He Who keeps His promise to Israel -- This passage is found in the Haggadot of Rav Amram Gaon and Rav Saadia Gaon. However, its origins are unknown.
the Holy One, blessed be He, calculated the end of [our bondage] -- i.e. counting the 400 years of oppression from the birth of Isaac, for during that entire time, the Jews were "strangers in a land that is not their own." The Egyptian exile itself lasted only 210 years. See Rashi, Exodus 12:40.
"An Aramean sought to destroy my father..." -- This and the verses that follow are part of the וידוי ביכורים recited when the Jews would bring their first fruits to Jerusalem. Pesachim 116a requires the person reciting the Haggadah to "expound from 'An Aramean sought to destroy my father' until he completes the entire passage." This implies that the exegesis of the verses found in the Haggadah was already extant at that time.
The commentaries quote the Sifri as the source for these interpretations though our text of the Sifri contains only portions of this passage. [The passage is found in the Mechiltah d'Rashbi in its entirety. However, some authorities maintain that it was a later addition.] Nevertheless, other early collections of Midrashim, such as Lekach Tov, Midrash HaGadol, and the Yalkut Shimoni, include the complete text.
"I made you as numerous as the plants of the field..." -- Though the verse has no explicit connection to the Exodus, the commentaries explain that it describes the situation of the Jews in Egypt in metaphoric terms.
Many texts of the Haggadah also include the previous verse from Ezekiel: "And when I passed by you, I saw you weltering in your blood..." Rav Ya'akov Emden relates that he and his father, the Chacham Tzvi, would recite this verse even though he did not find it in other texts. (His statement is slightly questionable. There are some earlier texts of the Haggadah, such as Siddur HaAri zal, which do include it.)
"I will pass through... and I will slay... I will execute... I, God." -- Our text of the Haggadah contains a further elaboration of this verse, showing how each use of the word "I" is intended to exclude God's use of an intermediary to execute judgement.
Rabbi Yehudah coined abbreviations for them: detzach, adash, b'achav. -- This concludes the exegesis of the verses of the וידוי ביכורים in the Sifri.
Our Haggadot (and similarly, those of Rav Amram Gaon and Rav Saadia Gaon) continue with a number of other passages:
a) Statements by Rabbi Yossi HaG'lili, Rabbi Eliezer, and Rabbi Akiva concerning the number of plagues with which the Egyptians were punished;
b) Passages recounting the extent of God's generosity to the Jewish people.
The first group of statements have their source in the Mechiltah. Rav Avraham, the Rambam's son, relates that his father did not include them in his text of the Haggadah because they were not popularly known. Nevertheless, it was his custom to recite them at the Seder.
The source for the second grouping of passages is less clear. They are not explicitly found in any Midrash.
Rabban Gamliel would say -- This passage and the remaining passages until the blessing, asher ge'alanu, are explicitly mentioned in the Mishnah, Pesachim116a,b. (See also Halachot 7:5, 8:4 and the commentary, which mentions the change in the order there.)
has not fulfilled his obligation -- to relate the story of the Exodus. See Halachah 7:5.
In every generation -- This passage is found in Pesachim 116b. However, in contrast to the Talmud and our text of the Haggadah, the Rambam's text omits quoting Exodus 13:8: "And you shall tell your son..." Apparently, the Rambam had a different text of the Mishnah, which omitted this verse. This difference in texts is also the source for the Rambam's statements, Halachah 7:6: "In every generation, a person is obligated to present himself..." See the commentary on that halachah.
He brought us out from there -- Ravvah, Pesachim, ibid., requires reciting this verse.
Therefore, we are obliged to thank, praise, laud, glorify, exalt, magnify, adore, and give eternal praise -- With slight textual differences, this entire passage is found in Pesachim 116b. (See also Halachah 8:5).
Halleluyah! Servants of God,... [one continues reciting the Psalms] until...the flintstone into a stream of water -- The Hallel was recited both while slaughtering the Paschal sacrifice and while eating it. To commemorate the latter recitation, we recite the Hallel at the Seder.
We divide the Hallel into two portions (see Pesachim, ibid. and Halachah 8:5):
the first, containing Psalms referring to the Exodus from Egypt, we recite before the meal;
the second, containing Psalms referring to the Messianic redemption (seePesachim 118a), is recited after the meal.
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors... -- This blessing is quoted from Pesachim116b. The first portion was also recited while the Temple was standing.
So too, God, our Lord and Lord of our fathers, enable us to reach --This portion of the blessing, composed by Rabbi Akiva, represents a prayer for our redemption and the rebuilding of the Temple. (See Pesachim, ibid., Halachah 8:5.)
other festivals -- The word "other" can also imply "of a different nature"--i.e., we pray for the Messianic redemption, when our festivals will be of an entirely different nature.
we shall eat of the sacrifices -- the Chaggigah offering
and of the Paschal offerings -- The Chaggigah offering was not sacrificed when Pesach began on Saturday night. Accordingly, it is our custom to reverse the order of these sacrifices on such an occasion. However, the Rambam does not mention such a practice.
Then, we shall sing a new song for our redemption -- The Mechiltah (see also Tosefot, Pesachim, ibid.) notes that the Bible mentions nine songs sang by the Jewish people as a collective entity. In each case, the Hebrew for song, שירה, is used in the feminine gender, for our redemption was not complete. In contrast, the song to be sung to greet Mashiach will be a
שיר חדש, a new song. The masculine gender is used because the Messianic redemption will represent the complete and ultimate liberation of our people. May it come speedily in our days.
| FOOTNOTES | |
| 1. |
ibid.
|
| 2. |
Berachot 12b.
|
| 3. | |
| 4. |
Jerusalem Talmud, Pesachim 10:4 Mechiltah.
|
| 5. | |
| 6. |
Pesachim 119b.
|
| 7. | |
| 8. | |
| 9. | |
| 10. | |
| 11. |
Mechiltah.
|
| 12. |
Pesachim 16a.
|
| 13. |
Joshua 24:2-4.
|
| 14. |
Genesis 15:13-14.
|
| 15. | |
| 16. |
Sifri, Mechiltah d'Rashbi.
|
| 17. | |
| 18. | |
| 19. | |
| 20. | |
| 21. | |
| 22. | |
| 23. | |
| 24. | |
| 25. | |
| 26. | |
| 27. | |
| 28. | |
| 29. | |
| 30. | |
| 31. | |
| 32. | |
| 33. | |
| 34. | |
| 35. | |
| 36. | |
| 37. | |
| 38. |
Pesachim 116a,b.
|
| 39. | |
| 40. | |
| 41. | |
| 42. |
Pesachim 116b.
|
| 43. | |
| 44. |
Pesachim 116b.
|
| 45. |
Psalm 113.
|
| 46. |
Psalm 114.
|
| 47. |
Pesachim 116b.
|
Temidin uMusafim - Chapter 3
Halacha 1
It is a positive commandment to offer the incense1 offering2 on the Golden Altar3 in the Sanctuary twice each day, in the morning and in the afternoon, as [Exodus 30:7] states: "And Aaron shall burn on it the incense of fragrant spices."
Halacha 2
How much [incense] was offered every day? [An amount that] weighed 100dinarim,6 50 in the morning and 50 in the afternoon.
Halacha 3
When the incense is offered in the Sanctuary every day,9 all of the people depart from the Sanctuary and from [the area] between the Entrance Hall and the altar. No one should be there until [the priest] who offers the incense offering departs. Similarly, at the time when [a priest] enters [to sprinkle] the blood of a sin-offering that is offered inside [the Temple],10 everyone departs from from [the area] between the Entrance Hall and the altar until he departs, as [Leviticus 16:17] states: "And no person should be in the Tent of Meeting when he enters to atone in the holy place." [This is] a general principle11[applying] to all atonement [made] in the holy place: No [other] person should be there.
Halacha 4
What is the order of the offering of the incense offering each day? [The priest] who merited12 to remove the ashes from the inner altar enters [the Sanctuary] [holding a] consecrated vessel called a teni.13 It was gold14 and would contain two and a half kabbin.15 He would place the teni on the ground in front of him and scoop up the ashes and the coals on the altar with his hands16 and deposit them in the teni. At the end, he would sweep off the remainder into it. He would leave [the teni] in the Sanctuary and depart.17
The one who merited to bring the incense offering18 would take a vessel filled to overflowing with incense. [The vessel] had a cover and was called a bezech.19He would place the bezech in another vessel that was called a kaf. He would cover the kaf with a small cloth and hold the kaf in his hand. [Another priest]20would enter [the Sanctuary] with him holding a fire-pan with fire.21
Halacha 5
How does he collect the coals with the fire-pan? He takes a silver fire-pan22and ascends to the top of the altar and moves the coals to the side,23 taking the coals that have been consumed by the fire in the second array24 and descends and places them into a golden fire-pan.25 If a kab or less of the coals have become scattered [on the ground],26he should sweep them into the channel [for the outflow].27 On the Sabbath, he should cover them with the pisachter.28 If more than a kab become scattered, he should collect more with the fire-pan.
Halacha 6
Halacha 7
[The priest] who removed the ashes from the inner altar31 would proceed before them, he would take the teni that contained the ashes from the altar,32prostrate himself33 and depart. [The priest] holding the fire pan would array the coals on the surface of the inner altar, spreading them out with the bottom of the fire-pan. [He would then] prostrate himself and depart.
The one holding the kaf would remove the bezech from the kaf and give it to a friend or relative.34 He checks if some of the incense spilled out [from thebezech] into the kaf. His friend or relative places the incense that spilled and that which is in the bezech in his hands. [He then] prostrates himself and depart.
Halacha 8
Halacha 9
The priest who offers the incense does not offer it until the overseer37 tells him: "Offer the incense." If the High Priest is the one offering the incense, the overseer says: "My sir, High Priest,38 offer the incense." After he says this, all of the people depart [from the area in front of the Temple Building].39 He then offers the incense, prostrates himself and departs.
Halacha 10
The removal of the ashes from the lamps of the Menorah and their kindling40in the morning41 and the afternoon is a positive commandment,42 as [Exodus 27:21] states: "Aaron and his sons shall arrange it." The kindling of the lamps supersedes [the prohibitions of forbidden labor] on the Sabbath43 and [the restrictions of] ritual impurity,44 as do the [other] sacrifices that [are offered at] a fixed time,45 as [ibid.:20] states: "To raise up a continuously [burning] lamp."
Halacha 11
How much oil should be put in each lamp? Half a log.46 [This is implied by the phrase (ibid.:21):] "From the morning until the evening," Implied is that one must use a measure of oil that will enable it to burn from the afternoon until the morning.47 The Menorah may be dedicated only with the kindling of the seven lamps in the afternoon.
Halacha 12
What is meant by the expression "the removal of the ashes of the Menorah"?48Every lamp that has burnt out should have its wick and its [remaining] oil removed and it should be cleaned. The priest should place another wick and other oil in it, using the half log measure. [The wick and oil he removed] should be placed in the ash-heap near the [outer] altar together with the ashes removed from the inner alter and the outer altar.49 He should kindle [any] lamp that was extinguished. Kindling the lamps is what is meant by the termhatavah.50When one discovers a lamp that has not been extinguished, he should restore it.51
Halacha 13
Halacha 14
Halacha 15
All of the substances that are forbidden to be used as wicks on the Sabbath59are forbidden to be used [as wicks] in the Temple for the Menorah.60 [This is derived from Exodus 27:20 which] states: "To raise up a continuously [burning] lamp." The flame must rise up on its own.61
Halacha 16
Halacha 17
Whenever one of the lamps of the Menorah was extinguished, we kindle it from another lamp as we explained.64
What is the order in which they were kindled? [The priest] who merited to remove the ashes of the Menorah enters the Sanctuary65 carrying a vessel referred to as a kuz. It was made of gold and resembled a large pitcher. He would place the wicks that were extinguished and the oil that remained in the lamp in it.66 He would then kindle five lamps and leave the kuz on the second step of the three steps positioned before [the Menorah]67 and depart. Afterwards,68 he would reenter and kindle two lamps, take the kuz in his hand, prostrate himself, and depart.
Halacha 18
It is a positive commandment to offer the chavitin69 offering of the High Priest each day,70 half in the morning together with the continuous offering of the morning and half in the afternoon together with the continuous offering of the afternoon. Kneading [these cakes] and baking them supersede [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time,71 as [implied by Leviticus 6:14 which] states [that these cakes must be] tufinei [which allows for the interpretation that they must be] naeh, "attractive," i.e., and thus not baked on the preceding day.72 Moreover, were they to have been baked on the preceding day, they would have been disqualified by the passage of the night,73for the deep frying pan74 is one of the sacred utensils, as we explained.75
Halacha 19
Halacha 20
When a [High] Priest offered half [of the cakes] in the morning and then died, or became impure,78 or contracted a disqualifying physical blemish79 and another [High] Priest was appointed in his stead,80 [the latter] should not bring half anisaron81 [of flat cakes] from home [in the afternoon]. Nor should he bring the half an isaron [remaining] from [the offering of] the first [High Priest]. Instead, he should bring a complete isaron.82 Half is offered and half is destroyed.83
Halacha 21
Thus two half [esronim] will be offered and two will be destroyed. The two halves that will be destroyed should be left until their form is no longer recognizable84 and then be taken out to the place of burning. The same laws apply if the half [of a High Priest's offering that was set aside until] the afternoon was lost or became impure.85
Where should they be burnt? In the Temple Courtyard.86
Halacha 22
If the High Priest died in the morning after he offered the half of an isaron and another [High] Priest was not appointed, the heirs of the first should bring an entire isaron as atonement for the first. It was also offered complete.87
If the High Priest died in the morning before offering [the chavitin] and another [High] Priest was not appointed in his stead, [his heirs] should offer a completeisaron in the morning and a complete isaron in the afternoon.88 [The amount of] oil and the frankincense offered with it should not be doubled even though [the amount of] flour is doubled.89 Instead, three lugim of oil and a handful of frankincense is set aside for them, a log and half of oil and half a handful of frankincense for the isaron of the morning90 and a log and half of oil and half a handful of frankincense for the isaron of the afternoon.
| FOOTNOTES | |
| 1. |
See the description of the way in which the incense offering was prepared in Hilchot K'lei HaMikdash, ch. 2.
|
| 2. |
Sefer HaMitzvot (positive commandment 28) and Sefer HaChinuch (mitzvah 103) count this as one of the Torah's 613 mitzvot. Preparing the incense for the offering is not considered as a mitzvah (Sefer HaMitzvot, General Principle 10). Significantly, the Ramban (Hosafot to the negative commandments) maintains that the morning incense offering and the afternoon one should be considered as separate mitzvot.
|
| 3. |
See the description of the Golden Altar in Hilchot Beit HaBechirah 3:17.
|
| 4. |
In his Commentary to the Mishnah (Menachot 4:4), the Rambam writes that it was rare that the priests willfully omitted offering the incense offering, because offering it brought blessings for prosperity.
|
| 5. |
Note the contrast to the daily offering (Chapter 1, Halachah 12).
|
| 6. |
A dinar is approximately 4 grams in modern measure.
|
| 7. |
For the altar itself need not be there for the offering to be acceptable. Note the parallel in Hilchot Ma'aseh HaKorbonot 19:15.
|
| 8. |
From the exegesis of Leviticus 6:3, Yoma 45b derives that the limbs of a sacrifice that fly off the altar should be returned to it, but not the grains of incense. The grain should be entombed (Radbaz).
|
| 9. |
The Kessef Mishnehstates that this phrase is making a distinction between the incense offering brought each day and that brought on Yom Kippur. Since the latter offering is brought into the Holy of Holies, it is necessary to depart only from the Temple Building. One may remain in the area between the Entrance Hall and the altar. See Hilchot Avodat Yom Kippurim 4:2.
|
| 10. |
This refers to the bull brought by a High Priest as a sin-offering, the bull brought as atonement for a law forgotten by the High Court, and the goats that are brought to atone for idolatry (see Hilchot Ma'aseh HaKorbanot 5:13).
|
| 11. |
This translates the Talmudic term binyan av. Note the Radbaz who explains that although Yoma44a appears to derive this concept through the exegetical method referred to as a gezeirah sheveh (a textual association), the intent is really a binyan av.
|
| 12. |
I.e., who was chosen in the lottery, as described in Chapter 4, Halachah 6.
|
| 13. |
The term is used in several contexts in the Talmudic literature to refer to a metal container. In his gloss to Tamid 3:6, Rav Ovadiah of Bartenura states that it has the same root as the word teneused by Deuteronomy 26:2 to refer to the container used to carry the first fruits.
|
| 14. |
As a sign of wealth and prosperity. See Hilchot Beit HaBechirah 1:19.
|
| 15. |
A kab is 1376 cc according to Shiurei Torah and 2400 cc according to Chazon Ish.
|
| 16. |
They were already burnt out and there was no danger of him being burnt.
|
| 17. |
Yoma 21a states this was done so because of the miracle that occurred. To explain: Our Sages relate the ashes from the Menorah and from the Golden Altar would be miraculously swallowed up in their place each day. In order not to require God to perform this miracle twice each day, the ashes from the Golden Altar would be put aside until those from the Menorah were collected. See Halachah 12.
|
| 18. |
See Chapter 4, Halachah 7; Chapter 6, Halachah 4.
|
| 19. |
In his translation of the Torah, Onkelos translates the word kaf, generally translated as "spoon," as bezech. Both the kaf and the bezech were utensils resembling ladles, i.e., they had a receptacle and a long arm leading to it.
|
| 20. |
The one who merited to remove the ashes from the altar, as stated in Chapter 4, Halachah 5.
|
| 21. |
I.e., with burning coals, as explained in the following halachah.
|
| 22. |
In his Commentary to the Mishnah (Tamid 5:5), the Rambam writes that this fire-pan would hold four kabbim.
|
| 23. |
The Rambam's statements are based on his text of the Mishnah (Tamid 5:5). Apparently, the Ra'avad had a slightly different version.
|
| 24. |
See Chapter 2, Halachot 4 and 8.
|
| 25. |
This fire-pan would hold three kabbim [the Rambam's Commentary to the Mishnah (loc. cit.)].Yoma 45a explains that gathering the coals would damage the fire-pan slightly and over time, it would have to be replaced. Hence rather than damage a golden one, the Sages took the financial needs of the Jewish people into consideration and did not require that a golden one be used each day.
|
| 26. |
Since the golden fire-pan was smaller than the silver one, it was natural that this would occur (ibid.).
|
| 27. |
As stated in Hilchot Beit HaBechirah 2:11, there was a channel for outflow that ran through the Temple Courtyard. The priest would sweep the coals there [the Rambam's Commentary to the Mishnah (loc. cit.)]. The Radbaz questions why the priest would be allowed to intentionally extinguish the coals. Perhaps his question can be answered on the basis of Hilchot Tuma'at Ochalin 8:9 which states that these coals no longer have any holiness.
|
| 28. |
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that in his Targum (Exodus 27:3), Onkelos uses the term pisachter for the Hebrew sir, meaning "pot."
|
| 29. |
See Hilchot Bi'at HaMikdash 3:20.
|
| 30. |
See Chapter 2, Halachah 13.
|
| 31. |
Tamid 6:1 states that he would be accompanied by the priest who would clean the Menorah. The Rambam does not mention this point, because it is not germane to the discussion at hand.
|
| 32. |
Which he had left previously in the Temple Sanctuary, as stated in Halachah 4.
|
| 33. |
As appropriate for one who completed his Temple service and depart.
|
| 34. |
I.e., thus four priests would enter: a) one to clean the altar; b) one to place the coal on it; c) one to pour incense into the hands of the priest who would offer it; and d) one to offer the incense on the coals (Radbaz).
|
| 35. |
As mentioned in Chapter 4, Halachah 7, the incense offering would be given to a priest who never offered it previously. Hence he would not be experienced and required these warnings (Radbaz).
|
| 36. |
I.e., the person offering the incense stands to the east of the altar. He should begin pouring the incense on the western side of the altar. Otherwise, he will have to lean over the altar while the incense is burning and he could be burned in this manner.
|
| 37. |
Rashi (Yoma 28a) maintains that this term refers to the segen, the High Priest's assistant. Tosafotmaintains that it refers to the priest who apportions the Temple service by lottery. From Hilchot K'lei HaMikdash 4:16, it is obvious that the Rambam accepts Rashi's view.
|
| 38. |
I.e., as expression of deference.
|
| 39. |
As stated in Halachah 3.
|
| 40. |
See Halachah 12 which describes what this service entails.
|
| 41. |
The Rambam's view that the Menorah was kindled both in the afternoon and the morning is not accepted by all authorities. Many maintain that it was kindled only in the afternoon. And there is an intermediate view that one (or two) lamps also burned during the day.
|
| 42. |
Sefer HaMitzvot (positive commandment 25) and Sefer HaChinuch (mitzvah 98) count this as one of the Torah's 613 mitzvot.
|
| 43. |
Although kindling light is usually forbidden on the Sabbath, in this instance it is permitted.
|
| 44. |
If the majority of priests or sacred utensils are impure, the Menorah may still be kindled.
|
| 45. |
See Hilchot Bi'at HaMikdash 4:10.
|
| 46. |
172 cc according to Shiurei Torah and 300 cc according to Chazon Ish.
|
| 47. |
The Jerusalem Talmud (Yoma 2:2) maintains that since the summer nights are longer than the winter nights, the priests would compensate for that by using thicker wicks in the winter and thinner ones in the summer. In his Commentary to the Mishnah (Menachot 9:3), however, the Rambam writes that a medium sized wick was used at all times. The Radbaz explains that position, stating that if some oil was left over, it was not significant, for the Temple sacrifices should be offered in a spirit of wealth and prosperity.
|
| 48. |
Our translation is taken from the Rambam's Commentary to the Mishnah (Me'ilah 3:4) where the Rambam writes that deshen means "ash" and the remainder of the wicks and the coals produced are considered as ash.
|
| 49. |
See Chapter 2, Halachah 12.
|
| 50. |
Other authorities interpret hatavah as referring to the cleaning of the lamps. In his Commentary to the Mishnah (Tamid 3:9), the Rambam explains that this term means "the cleaning of the lamps, rekindling what was extinguished, and changing their wicks." See also Hilchot Bi'at HaMikdash 3:7 where it appears that the Rambam interprets this term as meaning cleaning and preparing theMenorah.
As the Kessef Mishneh mentions, many other commentaries follow the approach of Rashba (Responsa 79 and 309) who maintains that the term hatavah means only the cleaning and preparing of the Menachot. This difference of opinion regarding the definition of this term is dependent on a larger issue. Were all the lamps kindled in the morning or not? As mentioned in Halachah 10, the Rambam maintains that they were. The Rashba and those who follow his approach differ. Accordingly, they differ in their interpretation of Exodus 30:7 "when he performshatavah for the lamps, he shall offer the incense." According to the Rambam, this refers to the kindling of the lamps, while according to the Rashba, this refers only to cleaning them.
Exodus 30:8 uses a different term for kindling the lamps at night (as the Rashba states in support of his approach). Perhaps hatavah can refer only to the rekindling of the lamps in the morning as indicated by the Rambam's Commentary to the Mishnah cited above. See the gloss of the Lechem Mishneh.
|
| 51. |
I.e., add oil so that it will burn until nightfall.
|
| 52. |
As mentioned in Hilchot Beit HaBechirah 3:8, the Rambam maintains that the Menorah was positioned from north to south. Accordingly, this refers to the center lamp that was positioned opposite the Holy of Holies. Others differ, maintaining that the Menorah is positioned from east to west and the term "western lamp" refers to the second lamp from the east which is "western" in relation to the more eastern one.
|
| 53. |
Yoma 45b derives this concept from Leviticus 6:6 which reads "A continuous fire shall burn on the altar." Using the rules of Biblical exegesis, our Sages explain that the verse can be interpreted. Whenever a continuous fire will burn - and the Menorah is also referred to as a continuous fire - it shall be kindled from the altar.
The Ra'avad differs with this ruling and maintains that when possible, even the western lamp should be kindled from the other lamps of the Menorah. Only when there is no alternative, it should be kindled from the altar. The Radbaz and the Kessef Mishneh, however, give support for the Rambam's view.
|
| 54. |
Indeed, as stated in the following halachah, it is desirable to do so rather than use another candle.
|
| 55. |
With tweezers. This was possible, because the wicks were long.
|
| 56. |
The Radbaz suggests that each lamp would be kindled from the lamp next to it. Thus one would not have to stretch any of the wicks that far.
|
| 57. |
See Hilchot Beit HaBechirah 3:6-7.
|
| 58. |
Even if one would light the ordinary lamp from the lamp of the Menorah, it would be unacceptable, because it is not respectful to light an ordinary lamp from the lamp of the Menorah (Kessef Mishneh, based on Maggid Mishneh, Hilchot Chanukah 3:9).
|
| 59. |
See Hilchot Shabbat 5:5. The substances mentioned there are unacceptable, because they do not allow for a steadily burning flame. Instead, the flames they produce sputter.
|
| 60. |
They may, however, be used for other purposes, e.g., as wicks for the lanterns used to illuminate the Temple Courtyard during the Simchat Beit HaShoevah celebrations (Shabbos 21b).
|
| 61. |
This excludes substances which will prevent the fire from ascending smoothly on its own.
|
| 62. |
The limbs of the sacrifices would be brought up to the altar and the incense offering was brought, as stated in Chapter 6, Halachot 3-4.
|
| 63. |
By extending the duration of time in which this service is performed, it will be noticed by all those present [the Rambam's Commentary to the Mishnah (Tamid 3:9)].
|
| 64. |
Halachah 13.
|
| 65. |
The lottery through which this priest is selected is described in Chapter 4, Halachah 6. As mentioned in Chapter 6, Halachah 1, this priest would enter the Sanctuary together with the priest who removed the ashes from the inner altar. The Rambam does not mention that fact here, because it is not a point of present concern.
|
| 66. |
The wicks and oil were placed in the ash-pile near the outer altar as stated in Halachah 12. The commentaries have questioned the intent of the gloss of the Radbaz.
|
| 67. |
As stated in Hilchot Beit HaBechirah 3:11, there was a stone positioned before the Menorah into which three steps were carved. The priest would stand on it while cleaning and kindling theMenorah.
|
| 68. |
I.e., after the limbs were brought up to the altar as stated above.
|
| 69. |
This offering resembled flat cakes. The Rambam describes their preparation in Hilchot Ma'aseh HaKorbanot 13:2-4.
|
| 70. |
Sefer HaMitzvot (positive commandment 40) and Sefer HaChinuch (mitzvah 136) count this as one of the Torah's 613 mitzvot.
|
| 71. |
See the notes to Halachah 10, for details concerning the above.
|
| 72. |
For day-old cakes are not attractive.
The Radbaz asks: Since the chavitin offering is considered one of the communal offerings, why is it necessary to add this and the subsequent rationale. He explains that they are valuable for the lessons that they teach independent of the concept they are quoted to support.
|
| 73. |
For an article kept in a sacred vessel overnight is disqualified.
|
| 74. |
The Lechem Mishneh questions why the Rambam speaks of the deep frying pan when in Hilchot Ma'aseh HaKorbanot 13:3, he states that the High Priest's offering was prepared using the flat frying pan.
|
| 75. |
Hilchot Ma'aseh HaKorbanot 12:23. Both the flat and deep frying pans are mentioned there.
|
| 76. |
See Hilchot Ma'aseh HaKorbanot, op. cit.
|
| 77. |
But instead, must be performed on Friday.
|
| 78. |
Although Halachah 18 stated that the offering of the chavitin supersedes the restrictions of ritual impurity, that refers to an instance when the majority of the Jewish community, the majority of the priests, or the majority of the Temple utensils are impure. In this instance, only the High Priest is impure and that difficulty can be remedied by temporarily appointing another in his place (Radbaz).
|
| 79. |
These latter two instances are not mentioned in Menachot 50b, the source for the Rambam's ruling. Nevertheless, the concept follows logically, because in these states, the High Priest cannot serve (Radbaz).
|
| 80. |
In the latter two instances, if and when the first High Priest regains ritual purity or is healed from his blemish, he is restored to his position (ibid.).
|
| 81. |
I.e., half the measure required to make the flat-cakes for the entire day, the measure required for the afternoon offering.
|
| 82. |
From his own property.
|
| 83. |
As explained in the following halachah.
|
| 84. |
This term is interpreted to mean that they should be left until they become disqualified because they remained overnight. They cannot, however, be destroyed immediately, because since the disqualifying factor is not integral to the sacrificial food itself, destroying them would be an act of disrespect.
|
| 85. |
I.e., the High Priest must bring a complete isaron and half is offered and half is destroyed.
|
| 86. |
To the east of the altar, as stated in the notes to Hilchot Ma'aseh HaKorbanot 7:3.
|
| 87. |
Menachot 51b derives this concept from Leviticus 6:15: "The priest... from his sons should offer it," i.e., his heirs should offer it, the entire offering, bringing it in his place.
|
| 88. |
Menachot, op. cit., derives this concept from the fact that the prooftext states "It shall be offered on the pyre in its entirety."
|
| 89. |
For there is a verse requiring the doubling of the flour and no such verse with regard to the oil and the frankincense (Menachot, op. cit.).
|
| 90. |
See Hilchot Ma'aseh HaKorbanot 13:2,4.
|
Temidin uMusafim - Chapter 4
Halacha 1
All of these services that were performed [in the Temple] every day were performed on the basis of a lottery.1 How would they conduct themselves? All of the priests of the clan of that day2 enter the Chamber of Hewn Stone3 after dawn4 while garbed in the priestly garments. The [priest] appointed [to supervise] the lotteries [stands] with them and they stand in a semicircle. The supervisor takes a hat from one of the priests and returns it to him.5 This is the person from whom they will begin to count and thus determine the lottery, as will be explained.6
Halacha 2
The men [selected to perform] the services proceed to them. The remainder of the priests are taken to the attendants who remove the sacred garments from them, leaving them only with the leggings7 until they put on their ordinary garments. They then remove the sacred leggings. The attendants then return the garments to the lockers.8
Halacha 3
How would the lottery be carried out? [The priests] would stand in a semi-circle. They would decide on a number, e.g., 100, 1000, or any other number that they would choose. Afterwards, the supervisor says: "Stick out your fingers" and they stick out one or two fingers.9 If one would stick out three, the three are counted.10 A thumb should not be stuck out in the Temple because of the deceivers. For a thumb is small and it is easy to stick out and then bend over.11If one sticks out a thumb, it is not counted.
The supervisor begins counting from [the priest] who was identified by the removal of his hat. The count on their fingers12 and then repeat13 until they reach the number they agreed upon. The person upon whose finger the counting was completed is the one who is chosen in the first lottery for the Temple service.
Halacha 4
Why do they count the number they have agreed upon by the fingers they stuck out instead of counting the people themselves? Because it is forbidden to count Jews14 except via another entity, as [I Samuel 15:4] states: "And he counted them with lambs."15
Halacha 5
Four lotteries were carried out each day in the morning.16 The first lottery was for who would remove the ashes from the altar.17 The lottery was conducted and the one who merited was chosen to remove the ashes. He also arranges the wood on the altar and he brings the two logs of wood to the altar and brings in a fire-pan full of flaming [coals]18 from the outer altar to the golden altar to offer the incense upon it.
Halacha 6
Thirteen [priests] are chosen in the second lottery19 according to the order in which they stand.
What is implied? The supervisor tells them to stick out their fingers and counts as explained.20 The one who is chosen first by lottery slaughters the continuous offering of the morning. The second priest standing next to him21 receives the blood of the continuous offering and he casts [on the altar]. The third, [who stands] next to the second, removes the ashes from the inner altar, the altar of the incense offering. The fourth on his side removes the ashes from theMenorah and kindles the lamps. The fifth brings up the head of the continuous offering and its [right] hindleg to the ramp.22 The sixth brings up the two forefeet. The seventh brings up the tail and the [left] hindleg. The eighth brings up the breast and the neck. The ninth brings up the two flanks. The tenth brings up the inner organs. The eleventh brings up the flour for the additional offerings. The twelfth brings up the chavitin23 and the thirteenth brings up the wine of the additional offerings.
Halacha 7
Halacha 8
For the fourth lottery, all the priests gathered.26 The lottery is held to know who will bring the limbs up from the ramp to the altar. The lottery was held and the one who was chosen27 merited.
A different lottery was not held for the continuous offering of the afternoon. Instead, all of the priests who were chosen to perform any of the tasks in the morning should also perform them in the afternoon.28 An exception was the incense offering. Another lottery was made for [the right to offer] it in the afternoon. All those who never brought an incense offering from that clan could come and enter the lottery. If they had all offered incense previously, they are all able to enter the third lottery in the morning and the one who was selected in the morning offers the incense in the afternoon as well.
Halacha 9
On the Sabbath, when [besides] the continuous offerings, the additional offerings and the two bowls of frankincense were offered, how would they conduct themselves?
In the morning, the lottery was held among the men of clan of the watch that was leaving.29 They would offer the continuous offering of the morning and the two sheep brought as burnt-offerings for the additional offering.30 The ones selected to perform the tasks for the continuous offering of the morning would [perform those tasks] for the two sheep [brought as] additional offerings.31 The watch that enters32 on the Sabbath would conduct other lotteries for the continuous offering of the afternoon. Both watches would [participate in] the division of the showbread.33
Halacha 10
The [show]bread is not eaten until the two bowls of frankincense are offered on the pyre. The frankincense requires salt like the other sacrifices.34
Halacha 11
Halacha 12
How is the showbread divided on the Sabbaths of the year in general? The watch that enters receives six loaves and the watch that leaves receives six loaves. Those that enter divide [the bread] among themselves in the north, for they are prepared to carry out the Temple service.37 Those who depart divide it in the south.38
When the holiday of one of the three pilgrimage festivals39 falls on the Sabbath or on Sabbath in the midst of the holiday,40 all of the watches share equally in the division41 of the showbread.42 Similarly, if the first holiday of a festival falls on Sunday, all of the watches share equally in the division of the showbread on the day preceding the festival which is the Sabbath because they came early to the Temple service.43
Similarly, if the final day of the festival falls on Friday, all of the watches share equally in the division of the showbread on the Sabbath which is the day following the festival. This practice is an ordinance of our Sages [who instituted it] so that the priests should delay [their departure from Jerusalem so that they share] in the division of the showbread.44 [In this way,] if one of the members of the watch [of the coming week] would be delayed and not come [on time], another priest will be found [to take his place].
Halacha 13
If there is one day intervening between the Sabbath and the festival, e.g., the first day of the festival fell on Monday or the last day fell on Thursday, or Shavuot fell on Monday or Thursday, the watch whose time was fixed that week receives ten loaves and the watch which enters receives two.45 The rationale is that only one day is left for them to serve alone,46 either Friday or Sunday, and they are indolent and only a few come [to the Temple].47
Halacha 14
The High Priest always receives from each watch half of the loaves that they receive, as [implied by Leviticus 24:9]: "And it shall be for Aaron and his sons," i.e., half for Aaron and half for his sons. A High Priest never receives a portion of a loaf, because that is not respectful.
| FOOTNOTES | |
| 1. |
This refers to the offering of the communal offerings. The priests to offer individual sacrifices were not chosen on the basis of a lottery (Rashi, Yoma 26b). See also the gloss of the Mishneh LiMelech to Halachah 9 which discusses this issue.
Yoma 22a explains that the lotteries were initiated, because originally the priests would race to carry out the Temple functions. Once as the priests were running up the ramp, one pushed another and he fell and broke his leg. When the Sages realized that danger could result, they instituted these lotteries.
|
| 2. |
See Hilchot K'lei HaMikdash, ch. 4, which explains that the priests were divided into 24 watches. Each watch would serve in the Temple for one week at a time. Each of those watches were divided into seven clans which would carry out the services for that particular day.
|
| 3. |
A large chamber on the northern side of the Temple Courtyard. See Hilchot Beit HaBechirah 5:17. This chamber was chosen because a portion of it is outside the Temple Courtyard and it was in that portion the priests would stand. The rationale is that, as will be explained, the hat of one of the priests would be removed and it is inappropriate to stand bareheaded in the Temple Courtyard even briefly.
|
| 4. |
The first glowing of the sun's rays, well before sunrise. At this time, the dust was removed from the altar, as stated in Chapter 2, Halachah 11. See also Chapter 6, Halachah 1.
|
| 5. |
Immediately, so that the priest would not be bareheaded.
|
| 6. |
In Halachah 3.
|
| 7. |
For reasons of modesty.
|
| 8. |
See Hilchot K'lei HaMikdash 8:8-9.
|
| 9. |
In his Commentary to the Mishnah (Yoma 2:1), the Rambam writes that a priest would stick out one finger if he was weak or several if he was healthy.
|
| 10. |
The commentaries note that the Rambam's interpretation of Yoma, loc. cit., is different from that of most other authorities with regard to this point. See the gloss of the Radbaz who elaborates on this matter.
|
| 11. |
And thus he could manipulate the counting to favor himself [the Rambam's Commentary to the Mishnah (loc. cit.). Here also, the Rambam's interpretation differs from that of other authorities.
|
| 12. |
Proceeding to the right along the semi-circle.
|
| 13. |
Counting each finger a second time.
|
| 14. |
Even for a mitzvah (Yoma 22b).
|
| 15. |
This refers to Saul's census of the army before entering into battle against Amalek. Conversely, we find that when David took a census and actually counted people, a severe plague resulted.
|
| 16. |
With regard to the afternoon, see Halachah 8.
|
| 17. |
As described in Chapter 2, Halachah 12.
|
| 18. |
The Radbaz elaborates in questioning the Rambam's ruling, for it appears to run contrary to the statements of Yoma 25b-26a. Indeed, he maintains that there is a printing error in the text and that this phrase should be included in the following halachah. Others, however, explain that it appears that there is support for the Rambam's position based on the Mishnayot of Tamid 5:5, 6:2.
|
| 19. |
As Yoma 26b relates, on Sabbaths and festivals even more priests are selected in this lottery. As indicated by Chapter 6, Halachah 1, according to the Rambam, the first two lotteries were conducted in direct proximity to each other.
|
| 20. |
In Halachah 3.
|
| 21. |
On his right.
|
| 22. |
See Hilchot Ma'aseh HaKorbanot, ch. 6, for details concerning how the offering was divided into portions and brought to the altar.
|
| 23. |
See Chapter 3, Halachah 18; Hilchot Ma'aseh HaKorbanot 13:4, 6:16.
|
| 24. |
The laws that apply had they all brought an incense offering once are mentioned in the following halachah.
|
| 25. |
Bringing the incense offering was a medium to drawn down Divine blessings for prosperity. Hence the opportunity is given to priests who had never brought that offering previously (Yoma 26a).
|
| 26. |
I.e., in contrast to the previous lottery where those who had brought the incense offering previously did not participate (ibid.).
|
| 27. |
I.e., one priest would bring up all the limbs (Tosafot, Yoma 26a).
|
| 28. |
The Kessef Mishneh notes that although the wood for the altar was brought by two priests in the afternoon as opposed to the one in the morning, there was no need for a second lottery. Instead, the priest who was selected in the morning would bring one of his friends to assist him in the afternoon.
|
| 29. |
I.e., completes their week of Temple service. For the watches changed after the offering of the sacrifices on the morning of the Sabbath (Hilchot K'lei HaMikdash 4:3).
|
| 30. |
Sefer HaMitzvot (positive commandment 41) and Sefer HaChinuch (mitzvah 402) count the offering of the two sheep as the additional offering of the Sabbath as one of the Torah's 613 mitzvot.
|
| 31. |
This conclusion is reached from the fact that the Talmud does not speak of a separate lottery for the additional offerings.
|
| 32. |
I.e., begins their week of Temple service.
|
| 33. |
As described in Halachah 12.
|
| 34. |
Hilchot Issurei HaMizbeiach 5:11-13; Hilchot Ma'aseh HaKorbanot 16:14.
|
| 35. |
See Chapter 6, Halachah 11.
|
| 36. |
They are the fourteenth and fifteenth priests in the second lottery (Kessef Mishneh in the name of the Ritbah). The Radbaz maintains that these priests came from the watch that entered the Temple service that week.
|
| 37. |
This is the portion of the Temple Courtyard where the communal sacrifices are slaughtered. Dividing the bread there distinguishes them as the watch that will perform the service in the Temple that week [the Rambam's Commentary to the Mishnah (Sukkah 5:6)].
|
| 38. |
This would show that they have completed their service (Sukkah 56b).
|
| 39. |
I.e., the first and last days of Pesach and Sukkot and the holiday of Shavuot.
|
| 40. |
I.e., during Chol HaMoed.
|
| 41. |
This refers to the division of the bread itself, but not to the division of the tasks involved in offering it. Those are performed only by the priests of the watch who serve in the Temple that week (Hilchot K'lei HaMikdash 4:6).
|
| 42. |
See ibid.:4-5 which explains the derivation of this concept.
|
| 43. |
Indeed, they were given the right to share in the division of the showbread to motivate them to come early.
|
| 44. |
The Ra'avad objects to the Rambam's statements, explaining that since the festival ended on the day before the Sabbath, the priests had no choice but to stay. The Radbaz explains that it is possible that the priests will be staying in the surroundings of Jerusalem, but will not come to the Temple Mount. Giving them a share in the showbread would encourage them to come to the Temple Mount.
|
| 45. |
This applies if the last day of the holiday fell on Thursday. Conversely, if the first day fell on Monday, few priests will come so the watch which departs receives ten loaves and the watch which comes two. See the Rambam' Commentary to the Mishnah (Sukkah 5:6).
|
| 46. |
For the priests of all the watches will come to serve during the festival.
|
| 47. |
The Ra'avad and Rashi have a different understanding of the passage from Sukkah. The Radbaz and the Kessef Mishneh offer support for the Rambam's view.
|
Temidin uMusafim - Chapter 5
Halacha 1
It is a positive commandment to arrange the showbread on the [golden] table before God in the Sanctuary,1 as [Leviticus 24:5] states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
Halacha 2
It is clearly evident from the Torah that there were twelve loaves. Each loaf required two esronim [of flour]. [The loaves] were arranged in two sets, six loaves in each set, one loaf on the other. There were three rods2 of gold placed between the loaves so that the wind could blow through them.3 Each set was supported by two side-frames. At the side of each set,4 there is placed a vessel containing a handful of frankincense, as [ibid.:7] states: "And you shall place pure frankincense next to5 the arrangement." This vessel is called a bezech(dish).6 Thus there were two handfuls of frankincense in two dishes. These dishes had flat bases so that they could be placed on the table.
Halacha 3
The two sets of showbread are fundamental necessities for each other.7[Similarly,] the two dishes [of frankincense] are fundamental necessities for each other and the sets and the dishes are necessities for each other.8 The [golden] table should not be dedicated except by placing the showbread on it on the Sabbath.9
From one Sabbath to another, the bread that was placed on the table on the previous Sabbath is removed and new bread is arranged there. The bread that is removed is the bread that is divided between the two watches - that which enters and that which departs10 - and the High Priest11 and they partake of it.12
Halacha 4
How are the sets of the showbread arranged? Four priests enter [the Sanctuary], two are holding the two sets13 [of bread]14 and two, the two dishes [of frankincense]. Four priests enter before them to remove the two sets of bread and the two dishes [of frankincense] that were on the table. The priests that enter15 stand in the north,16 facing the south and those that depart17 stand in the south, facing the north. These remove [the showbread from the previous week] and these place down [the new breads]. One should be within a handbreadth of another,18 for [Exodus 25:30] states: "[You shall place showbread] before Me continually."19
Halacha 5
Halacha 6
How is the showbread prepared? 24 se'ah23 of wheat that is fit [to be made into flour] for meal-offerings are brought.24 [The kernels] are struck25and tread upon26 like the other kernels of wheat for the meal offerings.27 They are then ground and sifted with eleven sifters to produce 24 esronim of fine flour.28Twelve loaves of unleavened bread are made from it.
If one did not sift [the flour] with eleven sifters or did not use 24 se'ah of grain to produce the flour, [the loaves] are acceptable, since fine flour was produced regardless. These measures were mentioned only as [the optimum manner] for the mitzvah.
Halacha 7
Halacha 8
Halacha 9
All of these loaves were rectangular, as [Exodus 35:13] states: Lechem Hapanim, [literally,] "the bread of faces," i.e., it had many surfaces.35 The length of each loaf was ten handbreadths,36 its width, five handbreadths, and its height, seven fingerbreadths.37 The length of the table was twelve handbreadths and its width, six handbreadths. [The priest] should place the length of the loaf across the width of the table. Thus the loaf would extend an extra two handbreadths at either side. He should fold up the portions that extend [beyond the table] on either side,38 leaving space in the middle [of the loaf] between the two ends.39 Similarly, he should place one loaf on another loaf until he arranged six loaves. Similarly, on the other side, he should make a second arrangement of six loaves.
Halacha 10
Halacha 11
Neither the arrangement of the rods [between the breads], nor their removal supersedes the Sabbath prohibitions.44 Instead, on Friday, [a priest] would enter, remove them, and place them along the table's length. And on Sunday, [another priest] would enter and insert them between the loaves.
Halacha 12
If one arranged the bread as commanded, but did not place with it the bowls of frankincense until the next day45 and on the following Sabbath he offered [the contents of] the bowls [of frankincense] on the pyres,46 the bread is disqualified47 and is not sanctified.48Similarly, if he arranged the bread and the bowls on Sunday and offered [the contents of] the bowls on the pyre after the following Sabbath, the bread is not sanctified and is disqualified.49 If he offered [the contents of] the bowls on the pyre on the Sabbath, the bread is not disqualified.50
Halacha 13
What should be done with the bread and the bowls [of frankincense] that were arranged after the Sabbath? They should be left on the table until the Sabbath day passes while they are arranged.51 Afterwards, he should offer [the contents of] the bowls [of frankincense] on the Sabbath that followed the Sabbath that passed after they were arranged. [This does not present a difficulty,] because even if the showbread and the bowls [of frankincense] were on the table for several weeks, this does not present a problem.
Halacha 14
If one arranged the bread and the bowls [of frankincense] on the Sabbath as required52 and offered [the contents of] the bowls [of frankincense] after the Sabbath53- whether after this Sabbath or the following Sabbath - the bread is disqualified.54 Its status is that of sacred articles that have been disqualified in which instance the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity55 apply, as will be explained.56
Halacha 15
[The following rules apply if] one of the loaves became broken. If it was broken before the bread was removed from the table, the bread is disqualified,57 and the [the contents of] the bowls [of frankincense] should not be offered on the pyre because of it.58 If it was broken after the bread was removed, the bread is disqualified,59 but the [the contents of] the bowls should be offered.60
Halacha 16
If the time to remove the bread61 arrived, it is as if the breads were removed. [Even] if a bread became broken, the [the contents of] the bowls should be offered although the arrangement [of the breads] has not been taken apart.
If one of the arrangements became impure - whether before [the frankincense] was offered or afterwards - or one of the bowls [of frankincense] became impure, the entities that are impure are impure and those that are pure are pure.62
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (positive commandment 27) and Sefer HaChinuch (mitzvah 97) count this as one of the Torah's 613 mitzvot. Significantly, in his listing of the mitzvot at the beginning of the section, the Rambam defines the mitzvah as making the showbread. See also the notes of the Ra'avad to the Rambam's listing of the mitzvot at the beginning of the Mishneh Torah where he questions why placing the incense on the breads and partaking of the breads are not considered as separate mitzvot.
|
| 2. |
See the description of the table and its utensils in Hilchot Beit HaBechirah 3:13-15.
|
| 3. |
I.e., in this way, the loaves were lifted up so that air could pass through them. The rods were hollow for this purpose (Menachot 97a).
The commentaries note that there was an ongoing miracle with regard to the showbread and it remained fresh from week to week (Yoma 21b). Nevertheless, the Torah advises us to take this precaution, because one should not rely on a miracle.
|
| 4. |
I.e., a space of two handbreadths was left in the center of the table for this purpose.
|
| 5. |
The Kessef Mishneh states that although, generally, the word al is translated as "on," it can also mean "next to," as in the term elev, "Next to it" (Numbers 2:20).
|
| 6. |
In his Commentary to the Mishnah (Menachot 2:2), the Rambam notes that bezech is Onkelos' translation of the Hebrew kaposav.
|
| 7. |
I.e., if one had only one set, it should not be offered.
|
| 8. |
Thus if there is anything lacking in either the breads or the frankincense, nothing should be offered.
|
| 9. |
One should wait until the Sabbath, because the prooftext cited above states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
|
| 10. |
See Chapter 4, Halachot 12-13.
|
| 11. |
See ibid. 14.
|
| 12. |
In the Rambam's Commentary to the Mishnah (Menachot 2:2), he writes that the showbread may be eaten only on the Sabbath on which it was removed from the table. Nevertheless, when Yom Kippur falls on the Sabbath, they are eaten on Saturday night.
|
| 13. |
From the Rambam's wording here, it appears that the breads were already folded over (as stated in Halachah 9) and placed one on top of the other. See also Halachah 11.
|
| 14. |
Each holding one.
|
| 15. |
I.e., who bring in the new showbread.
|
| 16. |
The table itself was on the north side of the Sanctuary, extending lengthwise from east to west.
|
| 17. |
I.e., who remove the showbread from the previous week.
|
| 18. |
I.e., immediately after removing one, the other should be placed down.
|
| 19. |
I.e., there should be no time when there is not bread on the table.
|
| 20. |
See Hilchot Beit HaBechirah 3:16.
|
| 21. |
On the outer altar. See Hilchot K'lei HaMikdash 2:11.
|
| 22. |
For the obligation to partake of them does not supersede the mitzvah of fasting on Yom Kippur.
|
| 23. |
The minimum size the contemporary authorities give for a se'ah is approximately 8.5 liter.
|
| 24. |
See Hilchot Issurei Mizbeiach 7:4 with regard to the special stringencies taken with regard to the preparation of the grain for such offerings.
|
| 25. |
In his Commentary to the Mishnah (Menachot 6:5) the Ramban interprets this as striking the wheat powerfully with one's hand so that the dust will be removed from them.
|
| 26. |
Crushing them with his feet to crack the shells (ibid.).
|
| 27. |
Which are struck 300 times and tread upon 500 times (Hilchot Issurei Mizbeiach, loc. cit.).
|
| 28. |
This was of course a far smaller measure than the 24 se'ah. The remainder of the flour had to be redeemed and then it could be used for ordinary purposes. See Hilchot Bikkurim 6:3.
|
| 29. |
In his Commentary to the Mishnah (Menachot 11:2), the Rambam writes that it is permitted to knead the loaves outside the Temple Courtyard, but that it is not permitted to bake them outside. He states that the rationale for this distinction was not mentioned in the Talmud.
|
| 30. |
See Hilchot Ma'aseh HaKorbanot 12:21-23. The intent is that the other meal-offerings are baked in the Temple Courtyard. They are, however, also kneaded in the Temple Courtyard. See Kessef Mishneh.
|
| 31. |
Menachot 94a derives this from the exegesis of Leviticus 24:5: "Each loaf will be two esronim." Implied is that each loaf is treated individually.
|
| 32. |
This refers to the ka'arot mentioned in Hilchot Beit HaBechirah 3:14.
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| 33. |
Significantly, Rashi in his gloss to Exodus 25:29 states that the loaves were baked in iron molds.
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| 34. |
Since the loaves were thin, it is possible that their shape would be impaired.
|
| 35. |
In his Commetary to the Mishnah (Menachot 11:4), the Rambam writes that each loaf had six surfaces: two on either side, one from the front and one from the bottom. This follows the opinion (Menachot 94b) that the showbread was like an open drawer. See the diagram accompanyingHilchot Beit HaBechirah 3:14.
|
| 36. |
A handbreadth is 8 centimeters in contemporary measure according to Shiurei Torah.
|
| 37. |
A fingerbreadth is 2 centimeters in contemporary measure according to Shiurei Torah.
|
| 38. |
Rashi (Menachot 94a) states that the loaves were baked while folded over. When the breads folded over some of the dough would jut out. That dough was left there as support for the sides.Menachot 96a refers to these as karanot, "corners."
In his Commentary to the Mishnah (Menachot 11:4), the Rambam writes that the height of the bread was four fingerbreadths. In order that there be no contradiction between those statements and the statements here, Minchat Yehudah suggests that the bread itself was four fingerbreadths high. Together with these karanot, the height was seven fingerbreadths. The Kessef Mishneh, however, suggests that the bread was much thinner.
|
| 39. |
Hence producing the form "like an open drawer."
All of the above follows the popular conception of the form of the showbread as it is usually depicted and as is explained by the Ralbag quoted by the Kessef Mishneh. The Radbaz, however, maintains that this is not the Rambam's intent. Instead, the simple meaning of his words is that the breads were baked as elongated rectangles and folded over only when they were put on the table itself. The folds lay on top of the bread rather than standing perpendicular to it. This form could still be considered "as an open drawer," because of the space between the two folds.
|
| 40. |
Baking is one of the labors forbidden on the Sabbath. Although the performance of the Temple service generally supersedes the Sabbath prohibitions, an exception is made in this instance, because the bread could be baked before the Sabbath and it would not spoil due to the passage of one day (Menachot 97a).
|
| 41. |
Although it is permitted to bake on the festivals, that leniency is granted only with regard to bread to be eaten that day and the showbread would not be eaten until more than a week afterwards [the Rambam's Commentary to the Mishnah (Menachot 11:9)].
|
| 42. |
The commentaries question why the showbread was not disqualified even though it remained overnight on Friday, for any article that had been placed in a sacred utensil is disqualified if it remains overnight. Minchat Yehudah explains that just as the bread is not disqualified while it is left on the golden table on the altar, it is similarly not disqualified when it is left on the marble table in the Entrance Hall (see Hilchot Beit HaBechirah 3:16).
|
| 43. |
We are speaking about the era when the Temple existed and then Rosh HaShanah was observed for only one day. Nevertheless, there was a possibility that there would be no witnesses who saw the new moon. In such a situation, the people would regard the 30th of Elul as holy regardless and not perform any work on it. If witnesses came, it was declared as Rosh HaShanah. If they would not come, the following day was declared as Rosh HaShanah, as explained in Hilchot Kiddush HaChodesh 5:8. Taking that possibility into mind, the priests would bake the showbread on Wednesday.
|
| 44. |
Rashi (Menachot 97a) explains that by placing the rods between the breads, one looks like he is building. Tosafot explains that the problem is that the rods are muktzeh, articles forbidden to be moved on the Sabbath.
|
| 45. |
Instead of placing them on the table together with the bread, as stated in Halachah 4.
|
| 46. |
The key to the understanding of this and the following halachah is that for the breads to be acceptable, they and the frankincense must have been placed on the table before the conclusion of the Sabbath, remain there for an entire week, and thus be on the table from the beginning of the next Sabbath.
|
| 47. |
Because the bread is not acceptable until the frankincense was offered properly and in this instance, it was not, because it was never on the table at the conclusion of the Sabbath.
The Radbaz (see also Rashi, Menachot 100a) explains that in this instance, it is not acceptable to leave the bread and the frankincense on the altar for another week, for the bread was arranged in the proper manner and hence, becomes disqualified if left on the table beyond the following Sabbath. In this instance, it is not possible to leave the bread on the table, because it was not arranged together with the frankincense (Radbaz to Halachah 14).
|
| 48. |
Therefore the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity are not relevant to it [the Rambam's Commentary to the Mishnah (Menachot 11:8)].
|
| 49. |
For the frankincense should be offered on the Sabbath. Since it was offered improperly, the bread is not consecrated.
|
| 50. |
Our translation is based on authentic manuscripts and early printings of the Mishneh Torah. The standard published text has a different - and somewhat difficult to understand - version. See the glosses of the Kessef Mishneh and Lechem Mishneh which discuss this point. According to our version, the intent is that since the frankincense should not have been offered on this Sabbath (but on the next, as stated in the following halachah), the bread is disqualified.
|
| 51. |
I.e., if they were placed on the table on Sunday, new showbread should not be prepared that week. Instead, the bread and the frankincense should be left on the table over the next Sabbath and should not be removed until the next Sabbath.
The Radbaz questions: Seemingly, since they were not arranged in the proper manner, the arrangement should be not be acceptable. He explains that since they were placed down properly, when the time comes, retroactively, their having been arranged is considered effective.
|
| 52. |
They became sanctified, because they were arranged in the proper manner (Radbaz).
|
| 53. |
I.e., during the week; thus doing so in an improper manner.
|
| 54. |
Because the frankincense which enables it to be permitted to be eaten was offered in an improper manner.
|
| 55. |
See Hilchot Pesulei HaMukdashim 17:1; 18:9-10, 13, for an explanation of these prohibitions.
|
| 56. |
The Chazon Ish states that the text should be amended to read "is not liable for" and cites as support Hilchot Pesulei HaMukdashim 18:16 which states: "Whenever sacrificial food is permitted because [of the performance of] a particular act, one is not liable for the violation any of the prohibitions against partaking of piggul, notar, or impure sacrificial food unless the act which permits partaking of the food was performed according to law." This approach is not, however, accepted by all authorities.
|
| 57. |
Menachot 12b derives this concept from the fact that, with regard to all twelve loaves, Leviticus 24:9 states: "It is of the most sacred order of holiness." By referring to all twelve loaves as a single collective, the Torah implies that they are granted this status only when they are all whole.
|
| 58. |
Because that offering is made only when the breads are fit. The Radbaz explains that the situation is comparable to that of a meal offering whose substance was reduced before a handful of flour was offered on the altar. In such a situation, the entire offering is disqualified.
|
| 59. |
And should not be eaten. See also Hilchot Pesulei HaMukdashim 12:4.
|
| 60. |
Being on the table for the required time is sufficient to warrant that the breads be offered.
If the bread breaks after the frankincense is offered, it may be eaten, for all the mitzvot associated with it have been fulfilled (ibid.).
|
| 61. |
The beginning of the seventh hour on the Sabbath afternoon.
|
| 62. |
I.e., the frankincense should be offered and the priests should partake of the loaves.
|
• Friday, Sivan 11, 5775 · 29 May 2015
"Today's Day"
Torah lessons: Chumash: Beha'alotecha, Sheini with Rashi.
Tehillim: 60-65.
Tanya: An illustration (p. 293)...nothing besides it. (p. 295).
From my father's talks: "The avoda of serving G-d according to Chassidus comprises all kinds of levels... The level of "corpse" does not need much elaboration; but, thank G-d, there is also "revival of the dead" in spiritual avoda. A corpse is cold; there is nothing as frigid as natural intellect, human intellect. When one's natural intelligence comprehends a G-dly concept, and the emotions latent in intellect are enthused and moved by the pleasure-within-intellect - that is true revival of the dead.
Daily Thought:
A Time For I
There are times to bend like a reed in the wind.
And there are times to act as a stubborn wall against the tide.
There are things that lie at the periphery of life. Then every “I hold like this” and “my opinion is . . .” stands in the way of harmony and peace. Every such “I” is the very root and source of evil.
But when it comes to matters that touch the purpose for which you were placed in this world, that’s when you have to be that immovable wall. That’s when you have to say, “On this, I‘m not going to budge.”
That “I,” that’s not evil. That‘s an “I” fulfilling the purpose for which you were given an “I.”[Likkutei Sichot, vol. 22, pp. 159–163; Behar–Bechukotai 5737:34.]
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