Today in Jewish History:
• Wolf Wissotzky (1904)
Klonimus Wolf Wissotzky, the son of poor parents, established The Wissotzky Tea company in 1849 and became known as the "King of Russian Tea." He was a great Jewish philanthropist and called for the settlement of Jews in Israel, which initiated the move of Jews to Lod, Nablus and Gaza. In his will he left over a million rubles to charity.
In 1936, Wissotzky Tea became the very first tea company in Palestine and has since been the leading tea company in Israel.
Daily Quote:
All is foreseen, and freedom of choice is granted[Ethics of the Fathers 3:15]
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 5th Portion Numbers 7:1-7:41 with Rashi
• Chapter 7
1And it was that on the day that Moses finished erecting the Mishkan, he anointed it, sanctified it, and all its vessels, and the altar and all its vessels, and he anointed them and sanctified them. אוַיְהִי בְּיוֹם כַּלּוֹת משֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת כָּל כֵּלָיו וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם:
And it was that on the day that Moses finished: Heb. כַּלּוֹת. On the day the Mishkan was erected, the Israelites were like a bride (כַּלָּה) entering the nuptial canopy.-[Tanchuma Naso 20, 26, Pesikta Rabbathi 5:5, Pesikta d’Rav Kahana p. 6a, and other sources] [According to Tanchuma, the derash is based on the spelling כַּלֹּת, which differs from the spelling in all extant sifrei Torah. Some believe that the derash is based on the vowelization כַּלּוֹת, instead of כְּלוֹת, which would clearly mean “finishing.” Heidenheim believes that the choice of the word כַּלּוֹת, the root of which is ambiguous, indicates the intention of the Torah to include both meanings: finishing and nuptials. See fn. 104 to Pesikta d’Rav Kahana.] ויהי ביום כלות משה: כלת כתיב, יום הקמת המשכן היו ישראל ככלה הנכנסת לחופה:
Moses finished: Bezalel, Oholiab, and all the wise-hearted [men] assembled the Mishkan, yet Scripture credits Moses with it, because he utterly devoted himself to it, overseeing that the design of each article conformed with what he was shown on the mount [Sinai], to instruct the craftsmen, and he did not err in any design. Similarly, we find with David, that since he devoted himself to the building of the Temple, as it says, “O Lord, remember for David all his affliction, that he swore to the Lord…” (Ps. 132:1-2), therefore, it [the Temple] was called by his name, as it says, “See your House, David” (I Kings 12:16). - [See Midrash Tanchuma Naso 21] כלות משה: בצלאל ואהליאב וכל חכם לב עשו את המשכן, ותלאו הכתוב במשה, לפי שמסר נפשו עליו לראות תבנית כל דבר ודבר כמו שהראהו בהר להורות לעושי המלאכה, ולא טעה בתבנית אחת וכן מצינו בדוד לפי שמסר נפשו על בנין בית המקדש, שנאמר זכור ה' לדוד את כל ענותו אשר נשבע לה' וגו' (תהלים קלב, א - ב), לפיכך נקרא על שמו, שנאמר ראה ביתך דוד (מלכים א' יב, טז):
[On the day] that Moses finished erecting: It does not say: “On the day he erected.” This teaches us that throughout the seven days of investitures, Moses erected it and dismantled it, but on that day he erected it but did not dismantle it. Therefore, it says, “Moses finished erecting”-that day marked the end of his erecting [the Mishkan]. It was the New Moon of Nissan. On the second [day], the red cow was burned; on the third [day], they sprinkled the first sprinkling (See below ch. 19); and on the seventh [day], they [the Levites] were shaved (see below 5:7). - [Sifrei 1:145] ביום כלות משה להקים: ולא נאמר ביום הקים מלמד שכל שבעת ימי המלואים היה משה מעמידו ומפרקו ובאותו היום העמידו ולא פרקו, לכך נאמר ביום כלות משה להקים, אותו היום כלו הקמותיו וראש חדש ניסן היה, בשני נשרפה הפרה, בשלישי הזו הזיה ראשונה, ובשביעי גלחו:
2The chieftains of Israel, the heads of their fathers' houses, presented [their offerings]. They were the leaders of the tribes. They were the ones who were present during the counting, בוַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל רָאשֵׁי בֵּית אֲבֹתָם הֵם נְשִׂיאֵי הַמַּטֹּת הֵם הָעֹמְדִים עַל הַפְּקֻדִים:
They were the leaders of the tribes: They were the officers [appointed] over them in Egypt, and they were beaten on account of them, as it says,“The officers of the children of Israel were beaten” (Exod. 5:14). [Rashi interprets הַמַּטֹּת as“the sticks.” Hence, נְשִׂיאֵי הַמַּטֹּת means “the chieftains who were beaten with sticks.”] - [Sifrei 1:145] הם נשיאי המטת: שהיו שוטרים עליהם במצרים והיו מוכים עליהם, שנאמר (שמות ה, יד) ויכו שוטרי בני ישראל וגו':
who were present during the counting: They stood with Moses and Aaron when they counted the Israelites, as it says,“With you [Moses and Aaron] there shall be [a man from each tribe]” (Num. 1:4). הם העומדים על הפקודים: שעמדו עם משה ואהרן כשמנו את ישראל, שנאמר (במדבר א, ד) ואתכם יהיו וגו':
3They brought their offering before the Lord: six covered wagons and twelve oxen, a wagon for each two chieftains, and an ox for each one; they presented them in front of the Mishkan. גוַיָּבִיאוּ אֶת קָרְבָּנָם לִפְנֵי יְהוָֹה שֵׁשׁ עֶגְלֹת צָב וּשְׁנֵי עָשָׂר בָּקָר עֲגָלָה עַל שְׁנֵי הַנְּשִׂאִים וְשׁוֹר לְאֶחָד וַיַּקְרִיבוּ אוֹתָם לִפְנֵי הַמִּשְׁכָּן:
six covered wagons: The word צָב can denote only “covered.” Similarly,“In covered wagons (בַּצַּבִּים) and on mules” (Isa. 66:20). Covered wagons are called צַבִּים. [Some expound the word צָב in the sense of הַצְבִי יִשְׂרָאֵל, “O beauty of Israel” (II Sam. 1:19), (meaning) that they were elegant.] - [Sifrei Naso 1:148, Num. Rabbah 12: 17. See Maharzav.] שש עגלת צב: אין צב אלא מחופים וכן (ישעיה סו, כ) בצבים ובפרדים, עגלות מכוסות קרויות צבים:
they presented them in front of the Mishkan: for Moses did not accept them from their hands until he was instructed to do so by the Omnipresent. Rabbi Nathan says: Why did the chieftains see fit to be the first to contribute here, whereas concerning the work of the Mishkan , they were not the first to contribute [but the last]? However, the chieftains said as follows, “Let the people contribute what they can, and then we will complement whatever is missing.” When they saw that the people had supplied everything-as it says, “And the work was sufficient for them” (Exod. 36:7)-they said, “What is left for us to do now?” So they brought the shoham stones and the filling [stones] for the ephod and the choshen . Therefore, [in order to make amends,] here they were first to contribute. — [Sifrei Naso 1:150] ויקריבו אותם לפני המשכן: שלא קבל משה מידם עד שנאמר לו מפי המקום. אמר רבי נתן מה ראו הנשיאים להתנדב כאן בתחלה, ובמלאכת המשכן לא התנדבו תחלה, אלא כך אמרו הנשיאים יתנדבו צבור מה שיתנדבו, ומה שמחסרין אנו משלימין, כיון שראו שהשלימו צבור את הכל, שנאמר (שמות לו, ז) והמלאכה היתה דים, אמרו מעתה מה לנו לעשות, הביאו את אבני השוהם והמלואים לאפוד ולחשן, לכך התנדבו כאן תחלה:
4The Lord spoke to Moses, saying: דוַיֹּאמֶר יְהוָֹה אֶל משֶׁה לֵּאמֹר:
5Take [it] from them, and let them be used in the service of the Tent of Meeting. You shall give them to the Levites, in accordance with each man's work. הקַח מֵאִתָּם וְהָיוּ לַעֲבֹד אֶת עֲבֹדַת אֹהֶל מוֹעֵד וְנָתַתָּה אוֹתָם אֶל הַלְוִיִּם אִישׁ כְּפִי עֲבֹדָתוֹ:
6So Moses took the wagons and the cattle and gave them to the Levites. ווַיִּקַּח משֶׁה אֶת הָעֲגָלֹת וְאֶת הַבָּקָר וַיִּתֵּן אוֹתָם אֶל הַלְוִיִּם:
7He gave two wagons and four oxen to the sons of Gershon, according to their work. זאֵת | שְׁתֵּי הָעֲגָלוֹת וְאֵת אַרְבַּעַת הַבָּקָר נָתַן לִבְנֵי גֵרְשׁוֹן כְּפִי עֲבֹדָתָם:
according to their work: Because the burden of the sons of Gershon was lighter than that of [the sons of] Merari, who carried the planks, the pillars, and the sockets. כפי עבודתם: שהיה משא בני גרשון קל משל מררי, שהיו נושאים הקרשים והעמודים והאדנים:
8And he gave four wagons and eight oxen to the sons of Merari, according to their work under the direction of Ithamar the son of Aaron the priest. חוְאֵת | אַרְבַּע הָעֲגָלֹת וְאֵת שְׁמֹנַת הַבָּקָר נָתַן לִבְנֵי מְרָרִי כְּפִי עֲבֹדָתָם בְּיַד אִיתָמָר בֶּן אַהֲרֹן הַכֹּהֵן:
9But to the sons of Kohath he did not give, for incumbent upon them was the work involving the holy [objects], which they were to carry on their shoulders. טוְלִבְנֵי קְהָת לֹא נָתָן כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵהֶם בַּכָּתֵף יִשָּׂאוּ:
for incumbent upon them was the work involving the holy [objects]:[I.e.,] the burden of the holy objects [such as] the ark and the table, etc. [was incumbent upon them]. Therefore “they were to carry on their shoulders” [and not in wagons]. כי עבדת הקדש עליהם: משא דבר הקדושה הארון והשלחן וגו', לפיכך בכתף ישאו:
10The chieftains brought [offerings for] the dedication of the altar on the day it was anointed; the chieftains presented their offerings in front of the altar. יוַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ:
The chieftains brought [offerings for] the dedication of the altar: After they had contributed the wagons and the oxen for carrying the Mishkan , they were inspired to contribute offerings for the altar to dedicate it. ויקריבו הנשאים את חנכת המזבח: לאחר שהתנדבו העגלות והבקר לשאת המשכן, נשאם לבם להתנדב קרבנות המזבח לחנכו:
the chieftains presented their offerings in front of the altar: For Moses did not accept it from their hands until instructed to do so by the Almighty. — [Sifrei Naso 1:152] ויקריבו הנשיאים את קרבנם לפני המזבח: כי לא קבל משה מידם עד שנאמר לו מפי הגבורה:
11The Lord said to Moses: One chieftain each day, one chieftain each day, shall present his offering for the dedication of the altar. יאוַיֹּאמֶר יְהוָֹה אֶל משֶׁה נָשִׂיא אֶחָד לַיּוֹם נָשִׂיא אֶחָד לַיּוֹם יַקְרִיבוּ אֶת קָרְבָּנָם לַחֲנֻכַּת הַמִּזְבֵּחַ:
shall present his offering for the dedication of the altar: But Moses still did not know how they should bring [the offerings], whether in the order of their births [namely, the order in which Jacob’s sons were born] or according to the order in which they traveled-until he was instructed by the Holy One, blessed is He, that they should bring the offerings according to the order in which they traveled, each one in his day. — [Sifrei Naso 1:152] יקריבו את קרבנם לחנכת המזבח: ועדיין לא היה יודע משה האיך יקריבו, אם כסדר תולדותם, אם כסדר המסעות, עד שנאמר לו מפי הקב"ה יקריבו למסעות, איש יומו:
12The one who brought his offering on the first day was Nahshon the son of Amminadab of the tribe of Judah. יבוַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת קָרְבָּנוֹ נַחְשׁוֹן בֶּן עַמִּינָדָב לְמַטֵּה יְהוּדָה:
on the first day: That day acquired ten crowns; it was the first day of Creation, the first day of the [offerings of the] chieftains, etc., as it is stated in Seder Olam. ביום הראשון: אותו היום נטל עשר עטרות, ראשון למעשה בראשית, ראשון לנשיאים וכו', כדאיתא בסדר עולם:
of the tribe of Judah: Scripture traces his kinship to his tribe, but not that he solicited [the offering] from his tribe and then offered it up. Or perhaps it says, “of the tribe of Judah” to teach that he indeed solicited [the offering] from his tribe and then brought [it]? Scripture therefore states,“This was the offering of Nahshon the son of Amminadab” (verse 17), [to teach us that] he brought from his own [resources]. — [Sifrei Naso 1:153, 157] למטה יהודה: יחסו הכתוב על שבטו, ולא שגבה משבטו והקריב. או אינו אומר למטה יהודה אלא שגבה משבטו והביא, תלמוד לומר זה קרבן נחשון, משלו הביא:
13And his 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. יגוְקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
both filled with fine flour: for a voluntary meal offering. — [Sifrei Naso 1:155] שניהם מלאים סלת: למנחת נדבה:
14One spoon [weighing] ten [shekels] of gold filled with incense. ידכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
ten gold [shekels]: Heb. עִשָׂרָה זָהָב. As Targum [Onkelos] renders: it contained the weight of ten [shekels of] silver according to the holy shekel. עשרה זהב: כתרגומו, משקל עשר שקלי הקדש היה בה:
filled with incense: We never find incense brought by an individual or on the outer [i.e., copper] altar except in this case; this was a temporary order. — [Men. 50a] מלאה קטרת: לא מצינו קטרת ליחיד ולא על מזבח החיצון אלא זו בלבד, והוראת שעה היתה:
15One young bull, one ram and one lamb in its first year for a burnt offering. טופַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
One young bull: The choice of the herd. — [Sifrei Naso 1:146] פר אחד: מיוחד שבעדרו:
16One young he goat for a sin offering. טזשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
One young he-goat for a sin-offering: to atone for [uncleanness caused by] a grave in the depths [i.e., an unknown grave which may lie in the earth over which people unknowingly pass, rendering them unclean],which is a [case of] uncertain contamination. - [Sifrei Naso 1:156] שעיר עזים אחד לחטאת: לכפר על קבר התהום וטומאת ספק:
17And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Nahshon the son of Amminadab. יזוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתּוּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן נַחְשׁוֹן בֶּן עַמִּינָדָב:
18On the second day, Nethanel the son of Zu'ar, the chieftain of Issachar brought [his offering]. יחבַּיּוֹם הַשֵּׁנִי הִקְרִיב נְתַנְאֵל בֶּן צוּעָר נְשִׂיא יִשָּׂשכָר:
Nethanel the son of Zu’ar… brought…: הקריב נתנאל בן צוער:
19He brought his offering of 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. יטהִקְרִב אֶת קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
He brought his offering: Why is the word הִקְרִב, “brought [his offering],” used in connection with the tribe of Issachar, but is not used in connection with any of the [other] tribes? Because [the tribe of] Reuben came and complained, “Is it not enough that my brother Judah has preceded me? Let me [at least] offer up after him.” Moses said to him,“I was told by the Almighty that they should offer up in the order in which they travel, according to their divisions.” This is why it says: הִקְרִב אֶת קָרְבָּנוֹ, [in which the word הִקְרִב is] missing a“yud,” [thus] giving it the meaning of הַקְרִב, in the imperative-for he was commanded by the Almighty,“Bring the offering!” (Sifrei Naso 1:158) What is the meaning of הִקְרִב … הִקְרִב, twice? For because of two reasons he [Issachar] merited to be the second of the tribes to offer their sacrifices: One, because they were [well] versed in the Torah, as it says,“And of the sons of Issachar, those who had understanding of the times” (I Chron. 12:32). Another, because they advised the chieftains to contribute these offerings (Sifrei). In the writings of Rabbi Moses Hadarshan [“the preacher”], I found [the following]: Rabbi Phinehas the son of Yair says [that] Nethaniel the son of Zu’ar gave them this idea. הקרב את קרבנו: מה תלמוד לומר הקריב בשבטו של יששכר, מה שלא נאמר בכל השבטים, לפי שבא ראובן וערער ואמר די שקדמני יהודה אחי, אקריב אני אחריו. אמר לו משה מפי הגבורה נאמר לי שיקריבו כסדר מסען לדגליהם. לכך אמר הקרב את קרבנו, והוא חסר יו"ד, שהוא משמע הקרב, לשון צווי, שמפי הגבורה נצטווה הקרב. ומהו הקריב הקרב שני פעמים, שבשביל שני דברים זכה להקריב שני לשבטים אחת שהיו יודעים בתורה, שנאמר (ד"ה א' יב, לג) ומבני יששכר יודעי בינה לעתים, ואחת שהם נתנו עצה לנשיאים להתנדב קרבנות הללו. וביסודו של ר' משה הדרשן מצאתי אמר רבי פנחס בן יאיר, נתנאל בן צוער השיאן עצה זו:
one silver bowl: Heb. קַעֲרַת כֶּסֶף. The numerical value of [the two words] in gematria amounts to nine hundred and thirty, corresponding to the years of Adam, the first man (Gen. 5:5). ק = 100 ע = 70 ר = 200 ת =400 כ = 20 ס = 60 פ = 80, total 930 קערת כסף: מנין אותיותיו בגימטריה תתק"ל כנגד שנותיו של אדם הראשון:
weighing one hundred and thirty shekels: Alluding to the fact that when he [Adam] began to raise a family to maintain the existence of the world, he was one hundred and thirty years old, as it says,“Adam lived one hundred and thirty years, and he begot…” (Gen. 5:3). שלשים ומאה משקלה: על שם שכשהעמיד תולדות לקיום העולם בן מאה ושלשים שנה היה, שנאמר (בראשית ה, ג) ויחי אדם שלשים ומאת שנה ויולד בדמותו וגו':
one silver sprinkling basin: Heb. מִזְרָק אֶחָד כֶּסֶף. The gematria of these[three words] is five hundred and twenty- מ = 40 ז = 7 ר = 200 ק = 100 א = 1 ח = 8 ד = 4 כ = 20 ס = 60 פ = 80, total 520, alluding to Noah, who began raising a family at the age of five hundred, and alluding to the twenty years before his children were born in which the decree of the [Great] Flood was enacted, as I explained [to be the meaning of the verse],“His days shall be one hundred and twenty years” (Gen. 6:3). This is why it says מִזְרָק אֶחָד כֶּסֶף rather than מִזְרָק כֶּסֶף אֶחָד, as it says in the case of the [silver] bowl [i.e., קַעֲרַת כֶּסֶף אַחַת], to tell us that even the letters of [the word] אֶחָד are included in the calculation. מזרק אחד כסף: בגימטריה תק"כ, על שם נח שהעמיד תולדות בן ת"ק שנה, ועל שם עשרים שנה שנגזרה גזירת המבול קודם תולדותיו, כמו שפירשתי אצל (בראשית ו, ג) והיו ימיו מאה ועשרים שנה, לפיכך נאמר מזרק אחד כסף ולא נאמר מזרק כסף אחד, כמו שנאמר בקערה, לומר שאף אותיות של אחד מצטרפות למנין:
seventy shekels: Corresponding to the seventy nations who emanated from his [Noah’s] sons. שבעים שקל: כנגד שבעים אומות שיצאו מבניו:
20One spoon [weighing] ten [shekels] of gold filled with incense. ככַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
One spoon: Corresponding to the Torah, which was given by the hand of the Holy One, blessed is He. [כַּף also means“hand.”] כף אחת: כנגד התורה שנתנה מידו של הקב"ה:
ten gold [shekels]: Corresponding to the Ten Commandments. עשרה זהב: כנגד עשרת הדברות:
filled with incense: קְטֹרֶת. The gematria of קְטֹרֶת [i.e., 613] corresponds to the six hundred and thirteen commandments-provided that you convert the “kuph” into a “daleth” in accordance with the cipher known as א״ת ב״ש ג״ר ד״ק [in which the first and last letters of the alphabet are interchangeable, the second and the second-to-last letters, etc. Thus, ד = 4 ט = 9 ר = 200 ת = 400, totaling 613]. מלאה קטרת: גימטריה של קטרת תרי"ג מצות, ובלבד שתחליף קו"ף בדל"ת על ידי א"ת ב"ש ג"ר ד"ק:
21One young bull, one ram and one lamb in its first year for a burnt offering. כאפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
One young bull: Corresponding to Abraham, of whom it says, “He took a young bull” (Gen. 18:7). פר אחד: כנגד אברהם, שנאמר בו (בראשית יח, ז) ויקח בן בקר:
one ram: Corresponding to Isaac [of whom it says,] “and took the ram [and offered it up as a burnt offering instead of his son]…” (Gen. 22:13). איל אחד: כנגד יצחק (שם כב, יג) ויקח את האיל וגו':
one lamb: Corresponding to Jacob, [about whom it says,] “Jacob separated the lambs” (Gen. 30:40). כבש אחד: כנגד יעקב (שם ל, מ) והכשבים הפריד יעקב:
22One young he goat for a sin offering. כבשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
One young he-goat: to atone for the sale of Joseph, about which it says, “and they slaughtered a kid” (Gen. 37:31). שעיר עזים: לכפר על מכירת יוסף, שנאמר בו (שם לז, לא) וישחטו שעיר עזים:
23And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Nethanel the son of Zu'ar. כגוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן נְתַנְאֵל בֶּן צוּעָר:
And for the peace-offering: two oxen: Corresponding to Moses and Aaron, who established peace between Israel and their Father in heaven. ולזבח השלמים בקר שנים: כנגד משה ואהרן, שנתנו שלום בין ישראל לאביהם שבשמים:
Rams…he-goats…lambs: Three types, corresponding to kohanim, Levites, and Israelites, and corresponding to the Torah, the Prophets, and the Holy Writings. The three fives [in this verse] correspond to the five books of the Pentateuch, to the five commandments inscribed on the first tablet, and the five commandments inscribed on the second one. Until this point, [my comments were] in the name of Rabbi Moses Hadarshan [the preacher]. אילם עתדים כבשים: שלשה מינים כנגד כהנים ולוים וישראלים, וכנגד תורה נביאים וכתובים. שלש חמשיות כנגד חמשה חומשין, וחמשת הדברות הכתובין על לוח אחד, וחמשה הכתובין על השני. עד כאן מיסודו של ר' משה הדרשן:
24On the third day, the chieftain was of the sons of Zebulun, Eliab the son of Helon. כדבַּיּוֹם הַשְּׁלִישִׁי נָשִׂיא לִבְנֵי זְבוּלֻן אֱלִיאָב בֶּן חֵלֹן:
On the third day, the chieftain…: On the third day, the chieftain who brought the offering was from the sons of Zebulun, and so with all of them. However, regarding Nethanel, about whom it states, הִקְרִיב נְתַנְאֵל, “Nethanel… brought,” it is appropriate to follow it with the phrase “the chieftain of Issachar” [unlike the other instances, where the verse refers to the chieftain as“the chieftain of the sons of so-and-so,” followed by his name], since his name and what he had offered has already been mentioned. Concerning the others, where it does not say: הִקְרִיב, “he offered,” the appropriate wording is this,“the chieftain was of the sons of so-and-so”-that day, the chieftain who brought his offering was from such-and-such a tribe. [Why the word הִקְרִיב is written only in reference to Nethanel is discussed above on verses 18 and 19.] ביום השלישי נשיא וגו': ביום השלישי היה נשיא המקריב לבני זבולון, וכן כולם, אבל בנתנאל שנאמר בו הקריב נתנאל, נופל אחריו הלשון לומר נשיא יששכר, לפי שכבר הזכיר שמו והקרבתו, ובשאר שלא נאמר בהן הקריב, נופל עליהן לשון זה נשיא לבני פלוני, אותו היום היה הנשיא המקריב לשבט פלוני:
25His 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. כהקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
26One spoon [weighing] ten [shekels] of gold filled with incense. כוכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
27One young bull, one ram and one lamb in its first year for a burnt offering. כזפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
28One young he goat for a sin offering. כחשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
29And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Eliab the son of Helon. כטוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֱלִיאָב בֶּן חֵלֹן:
30On the fourth day, the chieftain was of the sons of Reuben, Elitzur the son of Shedeur. לבַּיּוֹם הָרְבִיעִי נָשִׂיא לִבְנֵי רְאוּבֵן אֱלִיצוּר בֶּן שְׁדֵיאוּר:
31His 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. לאקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
32One spoon [weighing] ten [shekels] of gold filled with incense. לבכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
33One young bull, one ram and one lamb in its first year for a burnt offering. לגפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
34One young he goat for a sin offering. לדשְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
35And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Elitzur the son of Shedeur. להוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֱלִיצוּר בֶּן שְׁדֵיאוּר:
36On the fifth day, the chieftain was of the sons of Simeon, Shelumiel the son of Zurishaddai. לובַּיּוֹם הַחֲמִישִׁי נָשִׂיא לִבְנֵי שִׁמְעוֹן שְׁלֻמִיאֵל בֶּן צוּרִישַׁדָּי:
37His 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. לזקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
38One spoon [weighing] ten [shekels] of gold filled with incense. לחכַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
39One young bull, one ram and one lamb in its first year for a burnt offering. לטפַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
40One young he goat for a sin offering. משְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
41And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Shelumiel the son of Zurishaddai. מאוּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן שְׁלֻמִיאֵל בֶּן צוּרִישַׁדָּי:Daily Tehillim: Psalms Chapters 55 - 59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 3• Lessons in Tanya
• Thursday, Sivan 10, 5775 · May 28, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, beginning of Chapter 3
The Alter Rebbe has explained that the activating force of the Creator must constantly be vested within creation, ceaselessly recreating and reanimating created beings ex nihilo. This force consists of the creative “letters” which emanate from the five supernal organs of verbal articulation.
והנה אחרי הדברים והאמת האלה
Now, following these words of truth concerning the nature of creation, namely, that the activating force must continually be vested in created beings and create them ex nihilo,
כל משכיל על דבר יבין לאשורו איך שכל נברא ויש הוא באמת נחשב לאין ואפס ממש
every discerning person will understand clearly that every creature and being,even though it appears to have an existence of its own, is in reality considered to be absolute naught and nothingness
לגבי כח הפועל ורוח פיו שבנפעל המהוה אותו תמיד ומוציאו מאין ממש ליש
in relation to the activating force which creates it and the “breath of His mouth” which is within it, continuously calling it into existence and bringing it from absolute non-being into being.
Since this function must be continuous, it follows that the creature’s activating force is the true reality of its existence; the being itself bears no comparison to the activating force which is wholly responsible for its existence.
ומה שכל נברא ונפעל נראה לנו ליש וממשות
The reason that all things created and activated appear to us as existing i.e., self-subsisting and tangible, and we fail to see the Divine activating source which is the true reality of any created being,
זהו מחמת שאין אנו משיגים ורואים בעיני בשר את כח ה׳ ורוח פיו שבנברא
is that we do not comprehend nor see with our physical eyes the power of G‑d and the “breath of His mouth” which is in the created thing.
אבל אילו ניתנה רשות לעין לראות ולהשיג את החיות ורוחניות שבכל נברא
If, however, the eye were permitted to see and to comprehend the life-force and spirituality which is in every created thing,
השופע בו ממוצא פי ה׳ ורוח פיו
flowing into it from “that which proceeds from the mouth of G‑d”1 and “His breath,”
לא היה גשמיות הנברא וחומרו וממשו נראה כלל לעינינו
then the physicality, materiality and tangibility of the creature would not be seen by our eyes at all,
כי הוא בטל במציאות ממש לגבי החיות והרוחניות שבו
for it (this physicality, etc.) is completely nullified in relation to the life-force and the spirituality which is within it
מאחר שמבלעדי הרוחניות, היה אין ואפס ממש כמו קודם ששת ימי בראשית ממש
since without the spirituality within it it would be naught and absolute nothingness, exactly as before the Six Days of Creation, at which time the creature was utterly non-existent.
והרוחניות השופע עליו ממוצא פי ה׳ ורוח פיו, הוא לבדו המוציאו תמיד מאפס ואין ליש ומהוה אותו
The spirituality that flows into it from “that which proceeds from the mouth of G‑d” and “His breath,” — that alone continuously brings it forth from naught and nullity into being, and this spirituality gives it existence.
אם כן אפס בלעדו באמת
Hence, there is truly nothing besides Him in any created being, apart from the Divinity — the only true reality — that brings it into existence.
The created being does not constitute a true reality, inasmuch as it is wholly dependent for its existence on the continuous flow of Divine life-force. Indeed, its existence verily consists of that activating force.
The Alter Rebbe proceeds to demonstrate how this is true of creatures that appear to be tangible, by means of an illustration:
| FOOTNOTES | |
| 1. | Devarim 8:3. |
• Sefer Hamitzvos:Thursday, Sivan 10, 5775 · May 28, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 89
Offering Sacrifices outside the Holy Temple
"Take heed for yourself lest you offer your burnt-offerings in every place that you may see"—Deuteronomy 12:13.
We are forbidden from offering sacrifices in any location other than the Holy Temple.
Offering Sacrifices outside the Holy Temple
Negative Commandment 89
Translated by Berel Bell
And the 89th prohibition is that we are forbidden from offering any sacrifice outside, i.e. outside the courtyard of the Temple. This prohibited action is called, ma'aleh bachutz.
The source of this commandment is G‑d's statement1 (exalted be He), "Be careful not to offer your burnt-offerings in just any place that you may see fit."
In the words of the Sifri,2 "This verse only speaks of burnt-offerings. What is the source to apply this law to all sacrifices? It is the verse,3 'Only there shall you prepare all [the offerings] I have commanded you.' But one could still think that for a burnt-offering there is both a positive commandment and a prohibition, whereas for other sacrifices only a positive commandment! The Torah therefore says,4 'Only there shall you sacrifice burnt-offerings.' Burnt-offerings were already included; why, then, were they singled out? This was done to make a hekesh5: just as burnt-offerings are specifically mentioned as coming under both the positive commandment and the prohibition, so too all sacrifices which come under the positive commandment come under the prohibition."
Although the explanation of this verse is simple, I will explain it to you in order to clarify the subject:
The burnt-offering has a verse which prohibits its being sacrificed outside, i.e. G‑d's statement,6 "[Be careful] not to offer your burnt-offerings [in just any place that you may see fit]." Another verse commands that the burnt-offering must be sacrificed inside, i.e. His statement,7 "Only there shall you sacrifice burnt-offerings," which is a positive commandment to sacrifice the burnt-offering "in the place G‑d shall choose"8 [i.e. the Temple].
Other sacrifices, however, are only mentioned as having the positive commandment to be sacrificed inside, from His statement,9 "Only there shall you sacrifice all [the offerings] I have commanded you." The statement, "only there shall you sacrifice,' does imply a prohibition against sacrificing outside; but we have a principle that a prohibition which is derived from a positive commandment is itself considered a positive commandment. This is the meaning of their statement [in Sifri], "But one could still think that ... for other sacrifices there is only a positive commandment!," i.e. that one who offers another kind of sacrifice outside would transgress only a prohibition which is derived from a positive commandment [rather than a regular prohibition].
The verse,10 "'Only there shall you sacrifice burnt-offerings" [which seems extra, since the other half of the verse includes all sacrifices, including the burnt-offering], is therefore written to create a means of comparing all offerings to the burnt-offering: just as one who offers a burnt-offering outside transgresses a prohibition, so too there is a prohibition for all offerings.
One who transgresses this prohibition intentionally is punished by kares, and if unintentionally, must bring a sin-offering. The verse which mentions kares for one who is ma'aleh bachutz is in the portion of Acharei Mos,11 "[One] who offers a burnt-offering or other sacrifice and does not bring it to the Communion Tent to present it to G‑d, that person shall be cut off [spiritually] from his people."
The Sifra12 says, "The verse, 'that person shall be cut off [spiritually] from his people,' states the punishment. From which verse do we derive the prohibition? From the verse,13 "Be careful not to offer your burnt-offerings...." In the words of the Talmud in tractate Zevachim:14 "For sacrificing [outside] there is written both the punishment and the prohibition. The punishment is from the verse, "and does not bring it to the Communion Tent ... that person shall be cut off." The prohibition is from the verse, "Be careful not to offer your burnt-offerings...."
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.
FOOTNOTES
1.Deut. 12:13.
2.Re'eh. The Rambam explains this Sifri immediately below.
3.Ibid., 12:14.
4.Ibid.
5.A means of comparison.
6.Deut. 12:13.
7.Ibid., 12:14.
8.Ibid.
9.Ibid.
10.Ibid.
11.Lev. 17:8-9.
12.Kapach, 5731, note 47, states that our versions of Sifra don't have this wording. However, the Weiss edition, Vienna, 5622 (1862), has virtually the same wording.
13.Deut. 12:13.
14.106a.
Positive Commandment 39
The Daily Offering
"Two [lambs] each day for a continuous burnt offering"—Numbers 28:3.
We are commanded to offer every day in the Holy Temple the Tamid sacrifice, consisting of two lambs [one offered in the morning and the second in the afternoon].
The Daily Offering
Positive Commandment 39
Translated by Berel Bell
And the 39th mitzvah is that we are commanded to bring two sheep, called temidin, daily as offerings in the Temple.
The source of this commandment is G‑d's statement1 (exalted be He), "[Year-old sheep without blemish,] two each day as a regular daily burnt-offering."
The order of their preparation and sacrifice is explained in the 2nd chapter of tractate Yoma2 and in tractate Tamid.
FOOTNOTES
1.Num. 28:3.
2.26b.
Positive Commandment 29
The Perpetual Fire
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
We are commanded to cause fire to burn on the Temple's altar every day. This is accomplished through placing new wood on the altar every morning and afternoon. Though a fire would miraculously descend from the heavens to consume the sacrifices, we are commanded to introduce our own fire too.
The Perpetual Fire
The Perpetual Fire
Positive Commandment 29
Translated by Berel Bell
And the 29th mitzvah is that we are commanded to burn a constant fire on the altar each day.
The source of this commandment is G‑d's statement,1 "Fire shall be kept burning on the altar continually; it must not go out." This is impossible2 without a command to constantly place wood [on the fire] each morning and evening, as explained in the 2nd chapter of tractate Yoma3 and in tractate Tamid.4
Our Sages said explicitly,5 "Even though the fire came down from the heavens, it is a commandment for mortals to bring it."
The details of this commandment, i.e. of arranging the fires on the altar each day, have been explained in the 4th chapter of tractate Kippurim6 and in the 2nd chapter of tractate Tamid.
FOOTNOTES
1.Lev. 6:6.
2.Perhaps the Rambam is trying to explain how this can count as a commandment even though the verse doesn't phrase it as a direct command.
3.26b.
4.Chapter 2.
5.Yoma 21a. From this quote we see explicit mention that it counts as a mitzvah, such as, "you shall burn a fire."
6.I.e. Yoma, Chapter 4, Mishneh 6.
Negative Commandment 81
Extinguishing the Fire on the Altar
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
It is forbidden to extinguish the fire on the Holy Temple's altar—even to extinguish one coal from the fire.
Extinguishing the Fire on the Altar
Negative Commandment 81
Translated by Berel Bell
And the 81st prohibition is that we are forbidden from extinguishing the fire on the altar.
The source of this commandment is G‑d's statement1 (exalted be He), "Fire shall be kept burning on the altar continually; it must not go out."
The Sifra2 says, "The phrase 'it must not go out,' teaches that one who extinguishes [the fire] transgresses a prohibition." One who transgresses this prohibition and extinguishes even a single coal from the altar is punished by lashes.
The details of this mitzvah have been explained in the 10th chapter of tractate Zevachim.3
FOOTNOTES
1.Lev. 6:6.
2.Tzav.
3.91b.
Positive Commandment 30
Removing the Ashes from the Altar
"And the priest shall don his linen tunic, and linen trousers . . . and he shall lift the ashes"—Leviticus 6:3.
The kohanim (priests) are commanded to remove the ash from upon the Temple's altar every day.
Removing the ashes from the Altar
Positive Commandment 30
Translated by Berel Bell
And the 30th mitzvah is that the priests are commanded to remove the ashes from the altar each day. This is called, "terumas hadeshen."
The source of this commandment is G‑d's statement1 (exalted be He), "The priest shall then put on his linen garment, and put linen pants on his body ... and he shall remove the ashes."
The details of this mitzvah have been explained in tractate Tamid2 and in tractate Kippurim.3
FOOTNOTES
1.Lev. 6:3.
2.Chapter 1, Mishneh 4.
3.Yoma 20a.
Chometz U'Matzah - Chapter Eight
Halacha 1
The order of the fulfillment of these mitzvot on the night of the fifteenth [of Nisan] is as follows: In the beginning, a cup [of wine] is mixed for each individual. They recite the blessing,
בורא פרי הגפן and the kiddush of the day on it, and the blessing, shehecheyanu. Then, they drink [it].
Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands. A set table is brought, on which are maror, another vegetable, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. At present, we bring two types of meat on the table: one in commemoration of the Paschal sacrifice and one in commemoration of the festive offering.
Commentary Halacha
The order of the fulfillment of these mitzvot -- the mitzvot of eating matzah, maror, and charoset, and of relating the story of the Exodus.
on the night of the fifteenth [of Nisan] -- and in the Diaspora, on the night of the sixteenth of Nisan
is as follows: In the beginning -- It is customary to begin the Seder as soon as possible after nightfall, in order that the children will be able to remain awake and participate in the Seder.
a cup [of wine] is mixed -- with water, as stated in Halachah 7:9.
for each individual -- See Halachah 7:7.
and they recite the blessing, בורא פרי הגפן, and the kiddush of the day on it and the blessing, shehecheyanu -- which is recited whenever a person fulfills a mitzvah that is not performed frequently. Though this blessing is instituted for the fulfillment of the mitzvah of celebrating the holiday of Pesach, one should also have the intention of including the other mitzvot mentioned above.
Then they drink [it] -- while reclining, as in Halachah 7:8.
Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands -- in preparation for eating the vegetable dipped in charoset, as mentioned in the following halachah. In Hilchot Berachot 6:1, the Rambam writes that one must wash one's hands before partaking of any food dipped in a liquid. However, the present custom is not to recite a blessing before this washing. (Shulchan Aruch, Orach Chayim 473:6, Taz). See also Shulchan Aruch, Orach Chayim 158:4.
A set table is brought -- In the Rambam's commentary on the Mishnah,Pesachim 1:3, he writes that the table is brought before kiddush. This is also the custom in most homes today, where the Seder plate is brought to the table before kiddush.
on which are -- all the objects to be used during the Seder:
maror, another vegetable -- to dip in the charoset as karpas, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. -- The Paschal sacrifice should be eaten after one has been satisfied from eating other foods. Therefore, another sacrifice, a חגיגה (festive offering) was also brought to make up the main body of the festive meal. (See Hilchot Korban Pesach 10:12-14.)
At present -- when the Temple has not yet been rebuilt and we do not bring the Paschal sacrifice
we bring two types of meat on the table: one in commemoration of the Paschal sacrifice -- The Chidah mentions that it is customary that the meat designated in commemoration of the Paschal sacrifice be roasted in the way that sacrifice was roasted. Rabbenu Manoach writes that it is customary to take the front leg or shank-bone of a lamb as a reference to God's "outstretched arm."
It is forbidden to designate an animal as a sacrifice at present. Hence, since many of the common people might think that the shank-bone was actually a Paschal sacrifice, many authorities suggested using a bone from a chicken, a species which was never offered as a sacrifice. Similarly, we are warned not to eat the shank-bone.
and one in commemoration of the festive offering. -- The custom of bringing a type of meat to commemorate the festive offering is one of the opinions mentioned in Pesachim 114b. Our custom is to use an egg for that purpose. The Maggid Mishneh writes that the latter practice was commonly observed in his day as well. In contrast to the shank-bone, the egg may be eaten. Indeed, it is customary in many communities to begin the Seder meal by eating it.
Halacha 2
He begins and recites the blessing, בורא פרי האדמה, takes the vegetable, dips it in charoset, and eats a כזית. He and all those eating together with him, each and every one, do not eat less than a כזית.
Afterwards, the table is taken away from the person reciting the Haggadah alone. The second cup [of wine] is mixed. Here is where the son asks, and the one reciting [the Haggadah] says:
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 roasted, boiled, or cooked meat. On this night we eat only roasted?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?
Commentary Halacha
He -- the person leading the Seder
begins and recites the blessing,
בורא פרי האדמה -- recited before partaking of a vegetable. It is proper to have the intention to include also the maror, which is eaten later.
takes the vegetable -- Rabbenu Manoach writes that it is customary to use כרפס (parsley).
This practice is instituted in order to pique the curiosity of the children. (See Halachah 7:3.) They see us beginning to eat without continuing to do so.
dips it in charoset -- This custom is also mentioned in the Haggadot of Rav Saadia Gaon and Rav Amram Gaon. However, Rabbenu Tam and many Ashkenazic authorities object to it. Hence, it is our practice to dip the vegetable in salt water or vinegar. (See Beit Yosef, Orach Chayim 473.)
and eats a כזית -- The Rambam requires that a כזית be eaten, because the Rabbis instituted the custom of eating the vegetable. The use of the term "eating" in halachah implies a minimum of a כזית (Maggid Mishneh). Nevertheless, this opinion is not accepted. The Shulchan Aruch, Orach Chayim473:6, states that less than a כזית should be eaten, in order that no question arise as to whether or not one is obligated to recite a blessing afterwards.
He and all those eating together with him, each and every one, do not eat less than a
כזית -- Despite the fact that a כזית is eaten, the Rambam does not require the recitation of the blessing, בורא נפשות, after eating the vegetable. This is surely true according to our custom, in which less than a כזית is eaten.
Afterwards, the table is taken away -- to arouse the children's curiosity, as explained in Halachah 7:3.
from the person reciting the Haggadah alone. -- This was customary when people sat on couches with small tables in front of them. At present, it is customary to remove the Seder plate.
The second cup [of wine] is mixed. -- This also is intended to pique the children's curiosity, for though the wine is poured, it is not drunk until later.
Here is where the son asks and the one reciting [the Haggadah] says: --Some versions of the Mishneh Torah omit the latter phrase, which implies that the questions are not asked by the children. Others interpret the passage as follows: the children ask without necessarily phrasing the questions precisely, and then the leader recites the standard text. Perhaps this is the source for the custom followed by many, where, after the child recites the four questions, the leader of the Seder, and, at times, each of the assembled, also recites the questions.
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? -- The first three of these four questions are recorded in the Mishnah. It must be noted that the commonly accepted text of the Haggadah follows a different order, quoting that mentioned in the Babylonian Talmud, Pesachim116a. The order mentioned by the Rambam is found in the Jerusalem Talmud and the codifications of Rabbenu Asher and Rav Yitzchak Alfasi.
Perhaps, the reason for this order is that the first three questions follow the pattern the child sees at the Seder: first we dip (karpas,) then we eat matzah, and then we eat maror.
It must be noted that the expression "twice" represents somewhat of a question to the Rambam, who also requires the matzah and the sandwich to be dipped in charoset.
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat roasted, boiled, or cooked meat. On this night we eat only roasted? -- referring to the Paschal sacrifice, which was roasted. As mentioned in the following halachah, this question is not recited at present.
On all other nights, we eat any type of vegetables. On this
night, we eat maror (bitter herbs)? - In contrast to the question regarding matzah, we do not say only bitter herbs, for other vegetables are allowed (and even required: for use in the karpas) on Pesach.
On all other nights, we eat either sitting upright or reclining. On this night, we all recline? -- This question is not mentioned in the Mishnah. Some commentaries maintain that it was not recited in that period for it was customary for many to eat reclining throughout the year. Thus, doing so on Pesach was not a unique phenomenon. Nevertheless, this question is found in as early a Haggadah as that of Rav Amram Gaon.
Others maintain that, by including it in this halachah, the Rambam expresses his opinion that it was mentioned while the Temple was standing. Thus, at that time, five questions were recited.
Halacha 3
At present, one does not recite [the question], "on this night, only roasted," for we do not have a sacrifice.
One begins [describing our people's] base [origins] and recites until one concludes expounding on the entire passage that begins "An Aramean sought to destroy my father."
Commentary Halacha
At present -- until the sacrifices can be brought
one does not recite [the question], "on this night, only roasted," for we do not have a -- Paschal
sacrifice -- leaving us with the four questions customarily asked.
One begins [describing our people's] base [origins] -- See Halachah 7:4.
and recites until one concludes expounding on -- i.e., quoting other verses in explanation, using the text found in the Sifri.
the entire passage that begins "An Aramean sought to destroy my father." -- Deuteronomy 26:5-8. This is the main body of the Haggadah, as explained in Halachah 7:4.
Halacha 4
The table is returned before him and he says: This Paschal sacrifice which we eat [is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"
He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives."
And he lifts up the matzah in his hand and says:
This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]."
At present, he says: "This Paschal sacrifice, which our ancestors would eat when the Temple was standing, [is] because the Holy One, blessed be He, passed over the houses of our ancestors..."
Commentary Halacha
The table is returned before him -- It is our custom that the Seder plate is returned immediately after it is taken away, and we recite the entire Haggadah while it is present.
and he says: -- This and the following two passages refer to the three elements of the Passover service which Rabban Gamliel (Pesachim 116) considers essential to be mentioned at the Seder. The Rambam mentions this requirement in Halachah 7:5.
This Paschal sacrifice which we eat -- This statement would be made during the time the Temple was standing and the Paschal sacrifice was actually placed on the table. (See Halachah 8:1.) Nevertheless, in contrast to the maror and the matzah, the Paschal sacrifice was not raised. Perhaps this was because it would be difficult to raise the entire body of the animal.
[is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"
He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives." -- As mentioned in Halachah 7:5, it is questionable why the Rambam changes the order of matzah and maror from that which is mentioned in the Haggadah itself.
And he lifts up the matzah in his hand and says: This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]." -- The Zevach Pesachnotes that although the Jews were commanded to eat matzot in Egypt before the exodus. However, he explains that this commandment was given in preparation for the miracle that would occur in the future.
At present, he says -- At present, we definitely should not lift up the shank-bone, lest it appear that it was designated as the Passover sacrifice.
This Paschal sacrifice which our ancestors would eat when the Temple was standing [is] because the Holy One, blessed be He -- it is questionable why the Rambam substitutes this appellation for God for "the Omnipresent" mentioned in the first clause.
passed over the houses of our ancestors...
Halacha 5
And he says:
Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah!
[He continues, beginning the Hallel, reciting from] "Halleluyah! Servants of God - offer praise;" until "the flintstone into a stream of water." He concludes:
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it."
At present, he adds:
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 be sprinkled on 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.
He recites the blessing, בורא פרי הגפן, and drinks the second cup.
Commentary Halacha
And he says: -- The following passage is also a quote (with some emendations) from the Mishnah, Pesachim 116b.
Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. -- It must be noted that the phraseology used by the Rambam here differs from Pesachim, ibid., and also from the text of the Haggadah which he composed himself.
[Therefore,] let us recite before Him: Halleluyah!
[He continues, beginning the Hallel -- Psalms 113-118. The Hallel was recited while the Paschal sacrifice was being offered and while it was eaten during the Seder. Our Sages explain that the Jews recited these verses of praise as they left Egypt. The commentaries explain that since we interrupt the recitation of Hallel with the Seder meal, no blessing is recited beforehand.
reciting from] "Halleluyah! Servants of God - offer praise;" until "the flintstone into a stream of water." -- Only this portion of the Hallel is recited before eating. Pesachim 118a explains that these verses of praise refer to the miracles of the Exodus from Egypt, the splitting of the Red Sea, and the giving of the Torah. In contrast, the latter chapters of Hallel allude to the miracles that will precede the Messianic redemption.
He concludes -- The following blessing is also mentioned in the Mishnah (ibid.). It is recited while holding a raised cup of wine.
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it." -- It appears from the text of the Mishnah that while the Temple was standing, the blessing was concluded in this manner, without the final line: "Blessed are You, God, who redeemed Israel."
At present, he adds -- a prayer for redemption from the present exile and the rebuilding of the Temple. The text is quoted by the Mishnah in the name of Rabbi Akiva.
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 -- Jerusalem
and rejoicing in Your service -- in the Temple.
Then, we shall eat of the sacrifices -- the festive offering which is eaten before the Paschal sacrifice, as explained in Halachah 8:7.
and of the Paschal offerings whose blood shall be sprinkled on 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.
He recites the blessing, בורא פרי הגפן -- Even though he has not diverted his attention from drinking wine after making kiddush, he recites a new blessing. As mentioned in Halachah 7:10, each of the four cups of wine is given a unique importance of its own.
Halacha 6
Afterwards, he recites the blessing, al netilat yadayim, and washes his hands a second time, for he diverted his attention [from his hands] during the time he was reciting the Haggadah.
He takes two cakes [of matzah], divides one of them, places the broken half inside the whole [cake] and recites the blessing, hamotzi lechem min ha'aretz.
Why does he not recite a blessing on two loaves, as on other festivals? because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used.
Afterwards, he wraps matzah and maror together as one, dips it in charosetand recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs
and eats them. If he eats matzah separately and maror separately, he recites a blessing for the former in its own right and the latter in its own right.
Commentary Halacha
Afterwards, he recites the blessing, al netilat yadayim -- Thus, according to the Rambam, this blessing is recited twice at the Seder.
and washes his hands a second time -- as is necessary before partaking of bread. Even though the hands were washed before partaking of the vegetable, a second washing is required
for he diverted his attention [from his hands] during the time he was reciting the Haggadah -- and accidentally touched an unclean portion of his body (Rashi, Pesachim 115b). In general, the Sages postulate הידים עסקניות, "a person's hands are constantly busy," and imply that a person is not necessarily conscious of what he touches. Hence, the possibility exists that, in their activity, the hands touched a portion of the body or another substance which requires one to wash.
He takes two cakes [of matzah] -- On Pesach, as on all Sabbaths and festivals, it is customary to have lechem mishneh, two loaves (Hilchot Shabbat30:9).
divides one of them -- for the reason to be explained.
places the broken half inside with the whole [cake] -- for their matzot, like many Sephardic matzot today could be folded,
and recites the blessing, hamotzi lechem min ha'aretz -- but does not eat from the matzah until after reciting the second blessing.
Why does he not recite a blessing on two -- whole
loaves as on other festivals? -- See Hilchot Shabbat, ibid.
because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used. -- Our custom is to use three loaves. One is broken for this purpose early in the Seder (yachatz), and the other two are kept for lechem mishneh.
There is an advantage to our practice; Pesachim 115b plays on the relationship between the words ענה (poverty) and עונה (answer), and describes matzah as the bread on which many answers are given. To emphasize this point, the broken matzah is exposed throughout most of the Seder.
Afterwards -- See Halachah 8:8 for the present custom.
he wraps matzah and maror together as one -- This halachah refers to a seder as it was conducted while the Temple was standing. Hence, the matzah and the bitter herbs are eaten together, as implied by Exodus 12:8: "eat it (the Paschal sacrifice) together with matzot and bitter herbs."
The above follows the opinion of the Sage, Hillel. Pesachim 115a mentions other opinions which did not require the matzah and maror to be wrapped together, but merely to be eaten at the same sitting. However, since the latter opinion also accepts Hillel's practice, when partaking of the Paschal sacrifice, it is preferable to eat them wrapped together.
dips it in charoset -- Pesachim 116a quotes an opinion which explains that dipping the maror in charoset was intended to kill any insects that might be present on it. However, as mentioned in Halachot 7:11 and 8:8, the Rambam considers the charoset a mitzvah in its own right; and, therefore, requires that it be included when the Paschal sacrifice or other foods associated with the mitzvot of the night are eaten.
and recites the blessing: "Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs," and eats them. If he eats matzah separately and maror separately -- as permitted by the Sages who differ with Hillel
he recites a blessing for the former -- the matzah
in its own right and the latter -- the maror
in its own right. -- The mention of a separate blessing for maror is slightly problematic in view of Halachah 7:11 (and in particular, in the light of Rav Chayim Soloveitchik's commentary mentioned there). If eating maror is not a mitzvah, why is a blessing recited for it?
Halacha 7
Afterwards, he recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice
and first, partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan].
[Then,] he recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice
and eats from the body of the Paschal sacrifice. The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing for] the [Chaggigah] offering. [Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice.
Commentary Halacha
Afterwards, he recites the blessing -- because partaking of the Chaggigahoffering is a mitzvah and requires a blessing.
"Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice" -- It must be noted that in his commentary on the Mishnah, Pesachim 10:9, the Rambam suggests a different text for this blessing: "who has... commanded us to eat the sacrifice."
and first -- The Chaggigah offering is eaten before the Paschal sacrifice, in order that the Paschal sacrifice be eaten when one is already satisfied.
partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan] -- See Hilchot Korban Pesach, Chapter 8, for the details of this offering.
[Then,] he recites the blessing: "Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice" -- In this instance as well, in his commentary on the Mishnah (ibid.), the Rambam offers a different version for this blessing: "who has... commanded us to eat the Paschal sacrifice."
and eats -- In contrast to Rashi (Pesachim 116a) and, similarly, in contrast to our text of the Haggadah, the Rambam does not explicitly state that the Paschal sacrifice was eaten as a sandwich with the matzah and the bitter herbs.
from the body of the Paschal sacrifice -- The Rambam uses the expression, "the body of the Paschal sacrifice" in contrast to the "meat of the Chaggigah" because, as stated in Halachah 8:1, the entire Paschal sacrifice is brought to the Seder table.
The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing -- The commentaries question the need for this halachah, because the Chaggigah offering is eaten before the Paschal sacrifice. The Emek HaSh'eylah explains that if one forgot to recite a blessing over the Chaggigah, one might think that the blessing recited over the Paschal sacrifice would suffice for the previous mitzvah as well. Hence, this opinion must be negated.
for] the [Chaggigah] offering -- This follows the opinion of Rabbi Akiva. Nevertheless, Pesachim 121a quotes Rabbi Yishmael, who offers an alternate opinion.
Pesachim (ibid.) explains these Sages' difference of opinion as follows: The blood of the Paschal sacrifice is to be poured out against the base of the Temple altar. In contrast, the blood of the Chaggigah should be sprinkled on the two opposite corners of the altar.
Rabbi Yishmael maintains that בדיעבד (after the fact), were a person to pour the blood of the Chaggigah offering on the base of the altar, he would be considered to have fulfilled his obligation. Hence, the blessing for the Pesach offering can apply to the Chaggigah as well.
In contrast, Rabbi Akiva maintains that even "after the fact," the Chaggigahoffering is not acceptable if its blood is not sprinkled on the altar as prescribed. Accordingly, the blessing for the Pesach offering has no connection to theChaggigah at all.
The Lechem Mishneh questions the Rambam's decision. In Hilchot P'sulei HaMukdashim 2:2, the Rambam writes: "Whenever [blood] is prescribed to be presented [on the altar] by sprinkling, and it was presented by pouring, one has fulfilled his obligation," accepting the opinion of Rabbi Yishmael. If so, his acceptance of Rabbi Akiva's opinion here appears to present a contradiction.
Rav Yechezkel Landau (Tz'lach, Pesachim ibid.) attempts to resolve the issue, explaining that the Rambam follows the interpretation of Rav Chayim HaCohen (Tosefot, Pesachim ibid.), who favored a different text of the Talmud and, accordingly, an alternate interpretation of the difference in opinion between the two Sages.
Rav Chayim maintains that Rabbi Yishmael considers the Chaggigah offering as secondary to the Paschal sacrifice. (See also Jerusalem Talmud, Pesachim10:7.) Hence, reciting a blessing over the Paschal sacrifice, the essential element (עיקר) of the evening, also fulfills the requirement for the secondary element (טפל), the Chaggigah. Indeed, regarding the blessings recited over food, the Rambam writes (Hilchot Berachot 3:5) that whenever there are two foods, one essential and one secondary, it is only necessary to recite a blessing over the essential food. A blessing is not required for the secondary item.
This interpretation itself presents a question: Since the Chaggigah offering was instituted only for the sake of the Paschal sacrifice and is not an obligation in its own right, it can be considered as "secondary" to the Pesach sacrifice. If so, what is the rationale for Rabbi Akiva's opinion?
It can be explained that Rabbi Akiva never considers one mitzvah as secondary to another. We may use the labels "primary" and "secondary" in regard to matters dependent on our will, but not in regard to mitzvot which we fulfill in obedience to God's desires. Therefore, though the Chaggigah offering was instituted because of the Paschal sacrifice, once it has been instituted, it must be considered as a mitzvah in its own right, with its own importance. Hence, it requires a unique blessing of its own (R. Menachem Mendel Schneerson, the Lubavitch Haggadah).
[Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice. -- Both Rabbi Akiva and Rabbi Yishmael agree with this decision.
This law can also be explained within the context of the discussion of "primary" and "secondary" mentioned above. Since the Paschal sacrifice follows theChagigah offering, for the Paschal sacrifice should be eaten when satisfied, one might presume that it is considered as "secondary" to the Chagigah. Hence, the Sages must negate this presumption.
Halacha 8
At present, when there is no [Paschal] sacrifice, after one recites the blessing,hamotzi lechem, one then recites the blessing, al achilat matzah, dips the matzah in charoset, and eats it.
Afterwards, one recites the blessing, al achilat maror, dips the maror incharoset and eats it. One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their taste be negated, since [eating the maror] is a mitzvah ordained by the Sages.
Afterwards, one should wrap matzah and maror together, dip them in thecharoset, and eat them without reciting a blessing, to recall the Temple.
Commentary Halacha
At present, when there is no [Paschal] sacrifice, -- Note the opinions mentioned on p. 34 of the Moznaim edition of Hilchot Beit HaBechirah, which question whether the Paschal sacrifice can be offered on the Temple Mount even before the Temple is rebuilt.
after one recites the blessing, hamotzi lechem -- holding a complete matzah and the broken half, as explained in Halachah 6. According to our custom, this blessing is recited while holding three matzot: two complete ones, and the broken half.
then, -- According to our present custom, the lowest matzah is returned to the Seder plate at this point, so that the following blessing is recited when holding only one complete matzah and the broken half.
one recites the blessing, al achilat matzah, dips the matzah in charoset --The Rambam's statements have aroused much question, because generally, the charoset is associated only with the maror. Though the Ra'avad curtly dismisses these words as "emptiness," the Tur and the Maggid Mishneh quote previous authorities, Rav Amram Gaon and Rav Yitzchak ibn Giat, who also require dipping the matzah in charoset.
The Tzafnat Paneach explains the difference between the Rambam and the Ra'avad as follows: As mentioned in Halachah 7:11, charoset is a mitzvah commemorating the mortar used by our ancestors. Hence, the Rambam maintains that it should be eaten together with both the matzah and the maror.
The Ra'avad maintains that matzah commemorates two different qualities: the "bread of poverty" eaten in Egypt and the matzot our ancestors carried out from Egypt after being redeemed. In contrast, maror and charoset are both symbols of slavery.
While the Temple was standing, the Ra'avad did not object to the matzah being dipped in charoset, because, as above, it also commemorates our ancestors' slavery. However, after the Temple's destruction and the negation of the mitzvah of maror, we may assume that the other symbols of the enslavement are also negated. Hence, the only mitzvah is the commemoration of the redemption associated with the matzah. Accordingly, it should not be mixed with charoset, which recalls the slavery.
and eats it. -- at least a כזית, while leaning on the left side, as prescribed above.
Afterwards -- All opinions agree that at present, the matzah is not to be eaten together with the maror. While the Temple was standing, they could be eaten together - since they were both mitzvot, partaking of one mitzvah could not negate another. However, even at present, matzah is a Torah command, while maror, in the present age, is only of Rabbinic origin. Hence, eating the maror will negate the taste of the matzah (Pesachim 115a).
one recites the blessing, al achilat maror, dips the maror in charoset and eats it -- without reclining.
One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their -- bitter
taste be negated, since [eating the maror] is a mitzvah ordained by the Sages. -- For this reason, it is customary in many communities to shake thecharoset off the maror after dipping.
Afterwards, one should wrap matzah and maror together -- as was the custom of Hillel,
dip them in the charoset, and eat them without reciting a blessing, to recall the Temple. -- We follow this practice by eating the korech at the Seder.
Halacha 9
Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink. At its conclusion, one eats from the Paschal sacrifice, even [as small a portion as] a כזית, and does not taste anything afterwards.
At present, one eats a כזית of matzah and does not taste anything afterwards, so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth, for eating them is the mitzvah.
Commentary Halacha
Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink -- The Seder meal should be festive, with the finest foods being served.
At its conclusion, one eats from the Paschal sacrifice, -- a second time
even [as small a portion as] a
כזית -- However, a כזית is required as in all requirements concerning eating. TheShulchan Aruch (Orach Chayim 477:3) states that if possible, it is desirable to eat two portions of that size, one commemorating the Chagigah and one, the Paschal sacrifice.
and does not taste anything afterwards. -- It was customary to eat dessert (afikoman in Greek) after a meal. The Mishnah prohibits eating such dessert after eating from the Pesach sacrifice a second time (Pesachim 119b).
At present, one eats a
כזית of matzah -- which we refer to as the afikoman. Shemurah matzah, matzah watched with the intention that it be eaten to fulfill the mitzvah, should be used. (See Halachah 8:13.) The afikoman must be eaten while leaning on the left side.
and does not taste anything -- with the exception of the remaining two cups of wine and water, as mentioned in the following halachah. Rabbenu Asher also allows nonalcoholic beverages to be consumed. When there is a great necessity, his opinion may be relied upon (Shulchan Aruch HaRav 478:1).
afterwards - so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth --See also Halachah 6:11.
Halacha 10
Afterwards, he washes his hands and recites the grace after meals over a third cup [of wine] and drinks it.
Afterwards, he pours out a fourth cup and completes the Hallel over it, reciting upon it the blessing of song--i.e., "May all Your works praise You, God..." - recites the blessing, borey pri hagefen, [and drinks the wine]. Afterwards, he does not taste anything, with the exception of water, throughout the entire night.
It is permissible to mix a fifth cup and recite upon it "the great Hallel" - i.e., from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups.
One may complete the Hallel wherever one desires, even though it is not the place where one ate.
Commentary Halacha
Afterwards, he washes his hands -- After eating a meal, we are required to wash with water, mayim achronim, before reciting grace (Hilchot Berachot 6:1).
and recites the grace after meals over a third cup [of wine] -- as is customary for grace, Hilchot Berachot 7:14.
and drinks it -- after reciting the blessing, borey pri hagefen, as mentioned in Halachah 7:10. The cup is drunk while reclining on the left side.
Afterwards, he pours out a fourth cup and completes the Hallel -- begun before the meal
over it -- as our Sages commented: "Song is recited only over wine."
reciting upon it -- at the conclusion
the blessing of song i.e., "May all Your works praise You, God..." -- The Mishnah, Pesachim 10:7, quotes a difference of opinion on this matter. However, the Rambam chooses the blessing which is customarily recited after Hallel.
This represents a change from the Rambam's statements in his commentary on the Mishnah, where he writes:
"the blessing of song" - this is "Nishmat kol chay" until its conclusion. "May all Your works praise You, God..." until its conclusion is also called the blessing of song. If one joins the two together, it is praiseworthy.At present, we follow the custom of joining both blessings together.
recites the blessing, borey pri hagefen, [and drinks the wine] -- reclining on the left side.
Afterwards, he does not taste anything -- neither food or drink. Note commentary on the previous halachah
with the exception of water -- for the water will not wash away the taste of the matzah or the wine.
throughout the entire night.
It is permissible to mix a fifth cup -- Rabbenu Yitzchak Alfasi quotes a version of Pesachim 118a, which states: "Rav Tarfon declares: 'On the fifth cup, he recites the great Hallel.'" (The accepted text of the Talmud states: "On the fourth cup...")
and recite upon it "the great Hallel" -- From this statement, Rabbenu Manoach derives that otherwise drinking additional cups of wine is forbidden.
i.e., -- Psalm 136, beginning
from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups. -- Rabbenu Nissim writes that drinking a fifth cup fulfills the mitzvah in the most complete manner. However, the Ma'aseh Rokeach quotes the Rambam's son, Rav Avraham, as relating that his father would always recite Psalm 136 after the Hallel prayers, and then conclude with the blessing without drinking a fifth cup. Accordingly, the Ma'aseh Rokeach concludes that although it is permissible to drink a fifth cup, it is not proper to do so.
Likkutei Sichot, Vol. XXVII, suggests a different interpretation of this halachah, noting that the Rambam does not mention that the fifth cup is drunk. A fifth cup is mixed and placed on the table, and the "great Hallel" is recited over it. However, that cup should not be drunk. Thus, the fifth cup is not included as one of the four. Rather, it is a separate and independent obligation.
The Vilna Gaon (see Ta'amei HaMinhagim 551) associates the fifth cup with the cup of Elijah. The Talmud concludes the discussion of many unresolved questions with the statement: תיקו. Literally, the term is a shortened form of the word תיקום, "let it remain". However, it is also interpreted as an acrostic for the expression תשבי יתרץ קושיות ואביעות - "The Tishbite (Elijah) will answer all questions and difficulties."
Since the requirement of the fifth cup remains an unresolved question, the fifth cup is left for Elijah in the hope that he will come soon and resolve this question as well.
The homiletic aspects of this comment notwithstanding, from a halachic perspective a differentiation must be made between the two. The fifth cup is of Talmudic origin and may be poured for each individual. In contrast, Elijah's cup is an Ashkenazic custom of later origin, and a single cup is used for the whole family. Indeed, they are mentioned by halachists in different chapters of the Shulchan Aruch: the fifth cup by the Ramah in Chapter 481 and Elijah's cup by the Chok Ya'akov in Chapter 480.
One may complete the Hallel wherever one desires, even though it is not the place where one ate. -- A number of different halachic questions would arise should a person decide to leave the home in which he is holding the Seder from the kiddush until the conclusion of the grace after meals. However, once grace is concluded, no such problems exist.
The Ra'avad does not accept this opinion and maintains that all four cups should be drunk in the same place. Hence, he does not allow a person to leave the home in which he begins the Seder until its conclusion. Nevertheless, the Ramah quotes the Rambam's view as halachah in Orach Chayim 481:1.
Halacha 11
In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat], one should not eat it, lest it be said: "this is the meat of the Paschal sacrifice."
In all places, it is forbidden to eat a whole sheep that has been roasted in its entirety on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them]. If it has been cut in pieces, is lacking a limb, or one of the limbs attached to it has been boiled, it is permitted in a place where [roasted meat] is customarily [eaten].
Commentary Halacha
In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat] -- The Shulchan Aruch HaRav, Orach Chayim 476:1 states that the accepted Ashkenazi custom is not to eat roasted meat on Pesach night.
one should not eat it -- The Shulchan Aruch, Orach Chayim 476:2 states that this prohibition refers even to the meat of calves or fowl, "any creature that requires slaughter."
lest it be said: "this is the meat of the Paschal sacrifice." -- for the meat resembles the Paschal sacrifice which had to be roasted. As mentioned above, for this reason the Zeroa is not lifted up while the passage concerning the Paschal sacrifice is recited, and, in some communities, certain restrictions are made concerning its preparation.
In all places -- whether the custom of eating other roasted meat is accepted or not
it is forbidden to eat a whole sheep -- the animal used for the Paschal sacrifice
that has been roasted in its entirety -- as was the Paschal sacrifice, see Halachah 8:1.
on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them] -- The Paschal sacrifice must be slaughtered in the Temple and eaten within Jerusalem.
If it has been cut in pieces, is lacking a limb -- for the Pesach sacrifice was served all as one
or one of the limbs attached to it has been boiled -- it is forbidden to eat any portion of the Paschal sacrifice prepared in this fashion, see Hilchot Korban Pesach 8:4.
it is permitted in a place where [roasted meat] is customarily [eaten].
Halacha 12
A person who does not have any wine on the nights of Pesach recites thekiddush on bread, as he would do on the Sabbath. [Afterwards,] he carries out all the [above] matters according to this order.
A person who has no other vegetable besides bitter herbs: At the outset, he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror, and partakes of them. When he concludes the Haggadah, he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs without reciting a blessing.
Commentary Halacha
A person who does not have any wine -- However, if he has only one cup, he should use it for kiddush (Magen Avraham 483:1).
on the nights -- the plural usage of this term could be employed to include the second seder, held outside Eretz Yisrael.
of Pesach recites the kiddush on bread -- i.e., matzah
as he would do on the Sabbath. -- Rav Yitzchak Alfasi and the Shulchan Aruch, Orach Chayim 483:1 state that one must recite the al achilat matzah blessing before partaking of the matzah.
The Ramah (and the other Ashkenazic authorities) suggest that in such an eventuality, one should use mead or other highly regarded beverages (חמר מדינה) for kiddush and the other three cups.
[Afterwards,] he carries out all the [above] matters according to this order. -- Thus, matzah is eaten a second time. However, a blessing is not recited for it. The hands need not be washed for Urchatz. The commentators question whether the hands are washed a second time before partaking of the matzah again.
A person who has no other vegetable besides bitter herbs: At the outset -- for Karpas. See Shulchan Aruch, Orach Chayim 475:2.
he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror" -- Though this is not the place to eat maror, one must recite the blessing and eat the maror with the intention of fulfilling the mitzvah. There is no way one could eat a full portion of maror now and recite the blessing afterward.
and partakes of them -- after dipping them in vinegar or salt water, as mentioned in Halachah 8:2.
When he concludes the Haggadah -- The Rambam defines the Haggadah as the text beginning with Hah lachmah anya and ending with the blessing, asher ge'alanu.
he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs -- dipping them in charoset
without reciting a -- second
blessing -- to fulfill the mitzvah of maror. The Mishnah Berurah (475:28) mentions other opinions which suggest reversing the order and first dipping the maror in charoset, and the second time in salt water. The Shulchan Aruch HaRav states that there is much controversy over this matter. Hence, one should try hard to find other vegetables to use for karpas and thus, avoid the issue.
Halacha 13
A person who has only a single כזית of shemurah matzah: When he concludes [eating] his meal from matzah which was not watched, he recites the blessing,al achilat matzah, eats that כזית and does not taste anything afterward.
Commentary Halacha
A person who has only a single כזית -- the minimum measure necessary to fulfill the mitzvah. See Halachah 6:1.
of shemurah -- matzah that has been watched to ensure it has not become chametz and has been prepared for the purpose of being used to fulfill the mitzvah. See Halachot 5:8 and 6:5.
matzah -- should begin his meal by reciting hamotzi over matzah that has not been watched. The Shulchan Aruch, Orach Chayim 482:1, states that after the meal is begun, the maror should be eaten.
When he concludes [eating] his meal from matzah which was not watched, -- Rabbenu Manoach emphasizes that one should not overeat in order that eating the shemurah matzah will not be גסה אכילה, undignified eating.
he recites the blessing, al achilat matzah, eats that כזית -- as the afikoman
and does not taste anything afterward -- in order that the taste of matzah, a food that is a mitzvah, will remain in his mouth, as stated in Halachah 8:9. This reason is important enough to take prominence over the importance of eating the matzah designated for the mitzvah at the beginning of the meal.
Halacha 14
A person who slept in the midst of the meal and then woke up, does not begin to eat again. [However,] if some members of a company slept in the middle of a meal, they may eat again. If they all fell into a sound slumber and then awoke, they should not eat. If they all [merely] dozed, they may eat.
Commentary Halacha
A person -- holding a Seder alone
who slept in the midst of the meal and then woke up, does not begin to eat again. -- This law is derived as follows: The Paschal sacrifice must be eaten together with a company of people (חבורה), organized before the sacrifice was slaughtered. It is forbidden to take the meat outside of this company. A person who eats the Paschal sacrifice alone is considered as the sole member of his company. Should he fall asleep in the midst of eating, it is considered as if he has changed from one company to another and he is forbidden to eat again.
Since the afikoman was instituted as a commemoration of the Paschal sacrifice, similar laws apply to it. Accordingly, Pesachim 120b records a discussion between Abaye and Rabbah concerning this law.
The Shulchan Aruch, Orach Chayim 478:2 quotes the Rambam's statements verbatim. The Ramah states that since the law is derived from the laws of the Paschal sacrifice, it applies only with regard to the consumption of the afikoman. However, if a person fell asleep in the midst of the meal beforehand, he may resume eating. This opinion is accepted by the later Ashkenazic authorities.
[However,] if some members of a company slept in the middle of the meal -- Since the other members of the company remained awake,
they may eat again -- They need not recite new blessings over the food, as explained in the Shulchan Aruch, Chapter 178.
If they all fell into a sound slumber -- and hence the eating of the entire company has been interrupted.
and then awoke, they should not eat -- for the reasons explained above.
If they all [merely] dozed -- i.e., though drowsy, they would be able to respond to questions, the eating of the company is not considered to have been interrupted, and
they may eat.
Maaseh Hakorbonos - Chapter 19
Halacha 1
A person who offers a sacrifice outside [the Temple Courtyard] is not liable unless he brings [the sacrificial animal] to the top of the altar that he constructed outside [the Temple]. If, however, he offered it on a stone or a rock, he is exempt, for the term sacrifice applies only when [an animal is offered] on an altar, even if it is outside [the Temple], as [indicated by Genesis 8:2]: "And Noah built an altar." He is not liable unless he offers the sacrifice to God, as [Leviticus 17:9]: "...to offer it to God," i.e., unless his intent is for God.1
Halacha 2
One is liable only for offering an entity that is fit for the fire2 and for the altar,3for example, a burnt offering, as [ibid.:8] states: "who will offer a burnt-offering or a sacrifice." [One may infer:] Just as a burnt-offering is fit to be offered on the fires, so too, everything that is fit to be offered on the fire is what one is liable for offering outside [the Temple Courtyard].
Halacha 3
On this basis, [our Sages] said that individuals [who perform the following services] outside [the Temple Courtyard] are liable: One who throws the blood, offers on the pyre the limbs of a burnt-offering, the parts of an animal offered on the altar,4a handful [of meal], or frankincense,5 or incense,6 the meal-offering of a priest,7or the meal-offering within the accompanying offerings8 or one who pours a libation of three lugim9 of wine or of water.10 [This is derived from ibid.:9:] "He did not bring it [to the entrance of the Tent of Meeting] to offer it." [Implied is that] any [sacrifice] that would be accepted within [the Temple Courtyard] causes one to be liable for [offering] it outside.
Halacha 4
If, however, one throws the remainder of the blood [of a sacrificial animal] - even the remainder of the blood [from a sin-offering whose blood was offered] inside [the Sanctuary],11 he is exempt. [The rationale is that] throwing the blood on the altar is the remaining aspect of the mitzvah and is not an absolute necessity.12
Similarly, one who pours a libation of less than three lugim of wine or water outside [the Temple Courtyard] is exempt, whether during Sukkot13 or throughout the year. Since the required measure is lacking,14 they are not fit to be accepted within [the Temple]. Similarly, one who offers from the meat of a sin-offering, that of a guilt-offering, or that of a peace-offering whether of an individual or of the community or from the remainder of the meal-offerings, the two breads [offered on Shavuot], or the showbread outside [the Temple Courtyard] is exempt. [The rationale is that] all of these are fit to be eaten, not for the fires [of the altar].
Halacha 5
One who offers an entire animal outside [the Temple Courtyard] is liable, because of the portions offered on the altar. Even though they have not been separated, the meat of the sacrifice is not considered as an intervening substance15 and it is as if he offered those portions on the pyre alone. In contrast, if one offers a meal-offering from which a handful [of meal] has not been separated, he is exempt. [Even though he would have been liable for the handful], the handful is not a distinct and discrete entity. If he separated [the handful] and then it was mixed back into it and he then offered the entire [measure] outside the Temple Courtyard, he is liable.
Halacha 6
One who pours oil [over a meal-offering], mixes the meal and oil, breaks up the wafers, salts them, waives them, approaches an altar with them, arranges a table for showbread, cleans the lamps of a candelabra, separates a handful [of meal], or receives the blood [of a sacrificial animal] outside [the Temple Courtyard] is exempt. [The rationale is that] all of these are not activities that complete the offering [of the sacrifice] and [the prooftext] says: "Who will offer a burnt-offering or a sacrifice." [One may infer:] Just as offering [these sacrifices] is the final stage of the service [involved with them], so too, one is liable only for activities that are the final stage of sacrificial service.
Halacha 7
When one burns a red heifer outside the place where it is required to be burnt16or if one offers, outside [the Temple Courtyard], the goat that is sent [to Azazel]17 after the confession was recited over it,18 he is exempt. [The rationale is that the prooftext] says: "He did not bring it to the entrance of the Tent of Meeting." [One may infer:] One is not liable for any sacrifice which is not fit to be brought to the entrance to the Tent of Meeting.19
In contrast, one is liable for offering [outside the Temple Courtyard] sacrificial animals that were disqualified if they were disqualified in the Temple. What is implied? [Sacrificial meat or blood] that remained overnight [without being offered], they were taken out [of the Temple Courtyard], they became impure, or they were disqualified because of the intent of the person sacrificing them all are required to be burnt20 as will be explained in Hilchot Pesulei HaMukkdashim.21 If a person transgressed and offered [such entities] as sacrifices outside [the Temple Courtyard], he is liable. [This is derived from the prooftext]: "...to offer it to God." One is liable for any [entity] that is are fit to be offered to God and these are fit to be offered to God.22
Halacha 8
Whenever there is a substance for which one is liable for offering it outside [the Temple Courtyard], he is liable for offering an olive-sized portion of it outside.23[This applies] whether he offered [a portion of the entity] inside [the Temple Courtyard] first, left over an olive-sized portion and then offered it outside or left the entire entity inside and took an olive-sized portion and offered it outside. If, however, [the size of] the sacrificial entity was decreased in the slightest way24 inside the Temple Courtyard and then the remainder was offered outside, he is exempt.
Halacha 9
What is implied? If a portion of the handful [of meal offered on the altar], the frankincense, the portions of a sacrifice offered on the altar, a burnt-offering, a meal offering that is burnt,25 and the wine libations was decreased within [the Temple Courtyard] and the remainder was offered outside [the Temple Courtyard], he is exempt. [This is derived from the prooftext which states:] "to offer it." [Implied is that] he is liable for a complete entity, but he is not liable if it is lacking.26 If one remove [the sacrificial entity] from the Temple Courtyard while it was complete, its [size] was decreased outside [the Temple Courtyard] and then he offered it [there], there is an unresolved question [whether he is liable]. Therefore [a transgressor] is not given lashes.
Halacha 10
If, [outside the Temple Courtyard,] one offered a limb that did not have an olive-sized portion of meat on it, but the bone itself caused it to reach the olive-sized measure, he is liable, because the meat is connected to the bone. If salt caused [the sacrificial entity] to reach the olive-sized measure, there is an unresolved question [whether he is liable].27 Therefore [a transgressor] is not given lashes. A burnt-offering and the portions of the innards of a burnt-offering28 that are offered on the altar can be combined to complete an olive-sized portion [to cause one to be liable].29
Halacha 11
If one offered [a portion of a sacrifice outside the Temple Courtyard] and then offered another portion of it, he is liable for every individual limb.30 If he sprinkled its blood [outside the Temple Courtyard] and then offered its limbs, he is liable twice. For the Torah made a distinction between [offering blood and offering limbs as indicated by the two prooftexts] "Who will offer a burnt-offering" and "to offer it."31
If one offered a limb that was lacking [in substance], he is exempt,32 as [one can infer from the prooftext] "to offer it." [This indicates] that one is liable [only] for a complete [limb].
Halacha 12
When two people slaughter [a sacrificial animal outside the Temple Courtyard], they are exempt.33 If two people hold a limb [from a sacrificial animal] and offer it outside the Temple Courtyard], they are liable. [The rationale is that the prooftext states] "Every man34 who will offer a burnt-offering." Implied is that even two people who offer [a sacrifice] are liable.
Halacha 13
If a person makes several of the required sprinklings [of blood] outside [their appropriate place], he is liable.35 A person who receives the blood of a sin-offering36 in one cup and applies it to an altar outside [the Temple Courtyard] and then applies it to the altar inside [the Temple Courtyard],37 he is liable for the portion applied outside [the Temple Courtyard]. [The rationale is that] the entire amount was fit to be offered inside.38
If he applied it to [the altar] inside and then applied it outside, he is exempt, for [the blood he used] was merely remnants.39 If, however, he received the blood in two cups, he is liable whether he applied both of them outside [the Temple Courtyard], [the first] outside and the other inside, or [the first] inside and the other outside.40
Halacha 14
When one offered a handful [of meal] or the frankincense from the meal offering41 outside [the Temple Courtyard] or offered one inside and the other outside, he is liable. Similarly, with regard to the two bowls of frankincense from the showbread,42 if one offered [the first] outside the [Temple Courtyard]43 or [the first] inside and the second outside, he is liable.
Halacha 15
If a person slaughtered consecrated animals in the present era and offered them outside the Temple Courtyard, he is liable, because [the sacrifices] are fit to be offered inside. For it is permitted to offer sacrifices even though the Temple is not built, because [when the Temple was] consecrated originally, it was consecrated for the immediate time and for all future time.44
Halacha 19
[A Jew] who slaughters sacrificial animals belonging to a gentile outside [the Temple Courtyard] is liable.45 Similarly, one who offers them outside [the Temple Courtyard is liable].
Gentiles are permitted to offer burnt offerings to God in all places,46 provided they sacrifice them on a raised structure that they build.47 It is forbidden to help them [offer these sacrifices] or act as agents for them, for we are forbidden to sacrifice outside [the Temple Courtyard]. It is permitted to instruct them and teach them how to sacrifice to the Almighty, blessed be He.
Blessed be the Merciful One who offers assistance.
| FOOTNOTES | |
| 1. |
I.e., if he offers it for the sake of a person without designating him as a deity, but merely as a token of appreciation, he is not liable.
|
| 2. |
In contrast to an entity which is eaten, as stated in Halachah 4.
|
| 3. |
Excluding sacrifices that are not offered on the altar, as mentioned in Halachah 7.
|
| 4. |
This applies with regard to all sacrifices, even sacrifices of a lesser order of sanctity. Since these parts are offered on the altar in the Temple, one is liable for offering them outside the Temple (Radbaz).
|
| 5. |
Both the handful of meal taken from the meal-offering and the frankincense from that offering are offered on the altar in their entirety (Chapter 13, Halachah 12).
|
| 6. |
This is offered on the inner altar twice daily (Hilchot K'lei HaMikdash 2:11).
|
| 7. |
Which is offered on the altar in its entirety (Chapter 12, Halachah 9).
|
| 8. |
See Chapter 2, Halachah 1.
|
| 9. |
For a wine libation is never less than three lugim. See the following halachah.
|
| 10. |
The Radbaz and Kessef Mishneh maintain that one is liable for pouring water on an altar only during the holiday of Sukkos, for only then is water offered on the altar in the Temple. The Radbaz does clarify that this is not necessarily apparent from the Rambam's wording. Indeed, on the contrary, from the following halachah, one could infer the opposite.
|
| 11. |
This refers to the sin-offerings that were burnt. See Chapter 5, Halachah 11.
|
| 12. |
I.e., the fundamental aspect of pouring the blood is the sprinkling of the blood on the altar - or in the Temple Building - each sacrifice according to its laws. Pouring out the remainder of the blood on the base of the altar is not of fundamental importance and the sacrifices are acceptable even if it is not performed. Hence, it is not considered as an act of significance for which one is liable.
|
| 13. |
When the water libation is offered. See the notes to the previous halachah.
|
| 14. |
For three lugim is the smallest wine libation offered (see Chapter 17, Halachot 12, 15). Similarly, the water libation offered on Sukkot is three lugim (Hilchot Temidim UMusafim 10:7).
|
| 15. |
In his Commentary to the Mishnah (Zevachim 13:5), the Rambam explains that the rationale is that we follow the principles that two entities that are the same substance are never considered as intervening substances.
|
| 16. |
The red heifer should be slaughtered on the Mount of Olives, as stated in Hilchot Parah Adumah3:1-2.
|
| 17. |
As stated in Hilchot Avodat Yom HaKippurim 3:7, the goat sent to Azazel was pushed off a mountain cliff in the desert outside of Jerusalem.
|
| 18. |
See Chapter 18, Halachah 11.
|
| 19. |
I.e., the Temple. This excludes offerings like the above which, though they are consecrated, are not offered in the Temple.
|
| 20. |
Radbaz notes that Zevachim 109a mentions sacrifices disqualified for other reasons. He explains that the Rambam does not mention them here, because here he is speaking in general terms. They are detailed in Hilchot Pesulei HaMukdashim where he discusses the particulars pertaining to these laws.
|
| 21. |
See Hilchot Pesulei HaMukdashim, ch. 19, which mentions the obligation to burn sacrifices that were disqualified for all these reasons.
|
| 22. |
As explained in Hilchot Pesulei HaMukdashim, ch. 3, if sacrificial meat or blood was brought to the top of the altar after being disqualified for these reasons, it should be offered on the altar's pyre.
|
| 23. |
Any lesser amount is not considered significant. See Hilchot Pesulei HaMukdashim 14:10.
|
| 24. |
I.e., a portion of it was lost or burnt.
|
| 25. |
This refers to a meal offering brought by a male priest, the meal offering of the High Priest, and the meal component of the accompanying offerings (Zevachim 13:4).
|
| 26. |
For the prooftext states "it," and this implies that the entity must be complete.
|
| 27. |
Note a similar ruling in Hilchot Pesulei HaMukdashim 3:10.
|
| 28. |
We have translated the text according to its straightforward meaning. Nevertheless, the Radbaz states that this ruling applies, not only to a burnt-offering and its own innards, but even one that is combined with the innards of another sacrifice. Thus he maintains that one is liable for combining the meat of a burnt-offering, not only with the innards of a burnt-offering, but also with the innards of a peace-offering.
|
| 29. |
For they are part of the same type of offering and are both offered on the altar in their entirety.
|
| 30. |
Provided he was notified of the transgression between the offering of each particular limb (Radbaz, based on Hilchot Shegagot 6:2).
|
| 31. |
The fact that the Torah uses two prooftexts implies that two different prohibitions are involved. The prooftext "to offer it" refers to both the prohibitions against slaughter and against sprinkling the blood and the prooftext "who will offer it" refers to the prohibition against offering the limbs on the altar (Radbaz and Kessef Mishneh, thus resolving the questions raised by the Ra'avad).
|
| 32. |
The Ra'avad objects to this ruling, noting that the previous halachah stated that a person is liable if the combination of a portion of a limb and the portions of the innards offered on the altar equal an olive-sized portion. This indicates that a limb need not be whole. The Kessef Mishneh and others, however, justify the Rambam's ruling.
|
| 33. |
This law has already been stated in Chapter 18, Halachah 16. Indeed, there are some who considered its inclusion here as a scribal error.
|
| 34. |
The Hebrew original repeats the word ish meaning man, implying that even two men can be held liable for the same activity.
|
| 35. |
Even though he did not complete the required service associated with the sacrifice, as long as he sprinkled the blood on an altar once, he is liable.
|
| 36. |
The Rambam is quoting the wording of the mishnah (Zevachim13:6). Nevertheless, according to his understanding, this law applies to the blood of other sacrifices as well.
|
| 37. |
He is liable even if he does not apply the blood to the altar inside. The Rambam mentions the application of the blood inside only to emphasize that offering the blood properly does not remove the liability that was already established.
|
| 38. |
Hence if he offers any of it outside first, he is liable. The fact that he does not offer the entire amount outside is not significant. As long as a portion is offered outside, he is liable.
|
| 39. |
I.e., the offering was completed through the application of the blood to the altar inside. Although the remainder of the blood should also have been dashed on the altar, that is not an absolute requirement. Hence one is not liable for offering such blood outside the Temple Courtyard.
|
| 40. |
The Ra'avad takes issue with the Rambam regarding the latter point, explaining that Zevachim112a states that one is exempt in the latter instance. Since the blood was first offered inside, the sacrifice is acceptable and the fact that later blood was also offered outside is not of consequence. The Radbaz explains that, according to the Rambam, that rationale applies when the blood was offered inside according to all of its specifications. In this instance, however, the Rambam is speaking about a situation where the applications of the blood to the Temple altar were not completed. Hence, the blood in the second cup is still significant.
|
| 41. |
See Chapter 13, Halachot 12-13, which describe the offering of the meal-offering.
|
| 42. |
See Hilchot Temidim UMusafim 5:2 for a description of the offering of the showbread.
|
| 43. |
Even though the offering is not complete until both bowls of frankincense are offered (ibid.:3), one is liable for offering even one of them outside.
|
| 44. |
See Hilchot Beit HaBechirah 6:15-16 for an explanation of these concepts. See also ibid. 2:4 which states that as long as the altar is built in its appropriate place sacrifices may be offered even though the Temple is destroyed. Based on Zevachim 59a, the Radbaz states that even if the altar is not built, sacrifices can be offered on its site. Indeed, he writes that it is only because the gentiles do not allow us that we do not offer communal sacrifices in the present age. (Communal sacrifices may be offered while ritually impure.)
Based on this rationale, after the conquest of Jerusalem in 5727 (1967), the Lubavitcher Rebbe advised his chassidim to leave the holy city on the day before Pesach. The rationale is that the Paschal sacrifice may also be brought while ritually impure. Now anyone who is close to Jerusalem on the day before Pesach and does not bring a Paschal sacrifice is liable for karet. Although many factors are involved and the Rebbe did not advise his followers to actually bring a sacrifice, he felt it necessary that precautions be taken so that they would not be held liable for not bringing the offering. This situation persisted for several years until the Rebbe felt that the Jewish control of the Temple Mount was weakened to the point that it would be impossible to bring an offering.
|
| 45. |
For slaughtering these animals outside the Temple Courtyard. As the Rambam proceeds to explain, this is speaking about a situation where the gentile desires to offer the sacrifice to God.
|
| 46. |
Zevachim 116b notes that the passage prohibiting the slaughter of sacrificial animals outside the Temple Courtyard begins: "Speak to the children of Israel," implying that the prohibition applies only to them.
|
| 47. |
This license applies in the present era as well.
|
Temidin uMusafim - Chapter 1
Halacha 1
It is a positive commandment to offer two lambs as burnt-offerings every day.1They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering."
Halacha 2
When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise,2 when the entire eastern horizon becomes illuminated.3 Once there was a pressing situation for the community in [the era of] the Second Temple4 and they offered the daily morning sacrifice at four hours after daybreak.5
Halacha 3
[The lamb for] the continuous offering of the afternoon should be slaughtered when the shadows have been extended6 and it is obvious to all that they have been extended.7 This is from six and a half hours of the day until the day's end. Every day, they would not slaughter it until eight and a half hours of the day and they would offer it at nine and a half hours.
Why would they delay [its slaughter] for two hours after the beginning of the time? Because of the sacrifices of individuals and those of the community.8 For it is forbidden to offer any sacrifice before the continuous offering of the morning and no sacrifice is offered after the continuous sacrifice of the afternoon9 with the exception of the Paschal sacrifice. [That leniency was granted, because] it is impossible for all of Israel to offer their Paschal sacrifices in two hours.
Halacha 4
The Paschal sacrifice is slaughtered only after the continuous offering of the afternoon.10 Similarly, those individuals requiring atonement11 may offer their atonement offerings after the continuous offering of the afternoon on the fourteenth [of Nisan] so that they will be ritually pure and [and able] to partake of their Paschal offerings in the evening.12
Halacha 5
When the day before Pesach falls during the week or on the Sabbath, the Afternoon Sacrifice would be slaughtered after seven and a half hours and offered after eight and a half hours so that [the people] would have time to slaughter their Paschal sacrifices.13 If the day before Pesach falls on Friday, [the Afternoon Sacrifice] would be slaughtered at six and a half hours, the beginning of the time allotted for it and offered at seven and a half hours, so that they would have ample time to roast [their sacrifices] before the commencement of the Sabath.14
Halacha 6
Even though [no sacrificial animals] are slaughtered after the continuous offering of the afternoon,15 any entity that is fit to be offered on the altar's pyre is offered the entire day. And the limbs of the burnt-offerings and theeimorim16may be offered until midnight, as we explained in [Hilchot] Ma'aseh HaKorbanot.17
The limbs and the eimorim - whether from the continuous offerings or from other sacrifices - that were not consumed [by the fire] may be turned over18throughout the entire night until the morning,19 as [Leviticus 6:2] states: "The entire night until the morning."
Halacha 7
[The offering of] the limbs of the continuous offering on the altar's pyre [at night] supersedes [the prohibitions of] ritual impurity,20 but does not supersede the Sabbath [prohibitions]. Instead, all of the limbs of the continuous offerings offered on Friday are offered on the altar's pyre on Friday alone.21 For the initial [offering] of the continuous offering supersede the Sabbath [prohibitions],22 but its concluding aspects23do not.24 The fats of [the communal sacrifices offered on] the Sabbath are offered on a festival at night if the festival falls on Saturday night. [These fats] may not, however, be offered on the night of Yom Kippur [if it falls on Saturday night].25 [These concepts are derived fromNumbers 28:10 which] states: "The burnt-offering of a Sabbath on its Sabbath." [This excludes the offering of] a burnt-offering of a Sabbath on another Sabbath.26 Nor may the burnt-offering of a weekday be offered on a festival.
Halacha 8
Halacha 9
There never should be less than six lambs that have been inspected30 in the Chamber of the Lambs.31 They should be prepared four days before their sacrifice.32 Even though they would be inspected beforehand, they would not slaughter the continuous offering until they inspect it again before its slaughter by the light of the torches.33 It was given water to drink from a golden cup34 so that it would be easier to skin.35
Halacha 10
The continuous offering of the afternoon is offered in the same manner as the continuous offering of the morning. Everything follows the regimen for the offering of the burnt offering, as written in [Hilchot] Ma'aseh HaKorbanot.36 The lamb was not bound before its slaughter so as not to copy the practice of the heretics.37 Instead, they would hold its forefeet and its hindfeet by hand.38 It would be held in the following manner: Its head would be to the south and its face to the west.39
Halacha 11
The continuous offering of the morning would be slaughtered in the northwest corner of the butchering area40 on the second ring41 and that of the afternoon would be slaughtered in the northeast corner on the second ring. [In this way,] they would be opposite the sun.42 The Received Tradition states that [these sacrificial animals] should be slaughtered opposite the sun.
Halacha 12
If they erred and inadvertently - or even intentionally - failed to offer the continuous offering of the morning, that of the afternoon should be offered.
When does the above apply? After the altar has been dedicated. If, however, it is a new altar on which no sacrifices have been offered, the continuous offering of the afternoon should not be offered on it first. For the altar for burnt-offerings should be dedicated solely by [sacrificing] the continuous offering of the morning.43
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (positive commandment 39) and Sefer HaChinuch (mitzvah 401) count this as one of the Torah's 613 mitzvot. The Ramban (at the conclusion to his Hosafos to the negative commandments) argues that they should be considered as two separate mitzvot.
|
| 2. |
For "the eager hurry [to perform] mitzvot" (Pesachim 4a).
|
| 3. |
I.e., when the rays of the sun are already visible, but the orb of the sun has not appeared.
|
| 4. |
In his Commentary to the Mishnah (Ediot 6:1, based on the Jerusalem Talmud, Berachot 1:4), the Rambam explains that once during the Greek occupation of the Holy Land, the Temple was besieged. Each day, the priests would exchange two baskets of gold coins for two lambs. One day, however, the Greeks refused to make the exchange. The people were forlorn. Later that morning, they miraculously found two lambs in the Chamber of the Lambs and R. Yuda bar Bava ruled that the morning sacrifice could be offered if the fourth hour of the day had not passed.
|
| 5. |
The Radbaz derives two points from the Rambam's statements: a) only in a pressing situation may the offering of the sacrifice be delayed until after daybreak; b) even in a pressing situation, the sacrifice may not be offered after four hours of the day have passed.
|
| 6. |
At noon, the sun is directly overhead and does not cast a shadow. By 12:30, the sun will have already passed to the western portion of the sky and will thus cast a shadow to the east.
|
| 7. |
I.e., the sacrifice could have been offered directly after noon. Nevertheless, since the time of noon is not obvious to everyone, it was delayed slightly.
|
| 8. |
I.e., to allow all of the other sacrifices to be offered, as the Rambam proceeds to explain.
|
| 9. |
The Radbaz asks: Why isn't its sacrifice delayed any longer? He responds that the Sages did not desire for there to be any time pressure at all regarding its offering. Also, they wanted - at least partially - to fulfill the charge (Pesachim 4a): "The eager hurry [to perform] mitzvot."
|
| 10. |
See Hilchot Korban Pesach 1:4 for more details.
|
| 11. |
As stated in Hilchot Mechusrei Kapparah, ch. 1, this term refers to certain individuals - a zav, azavah, a person afflicted with tzara'at, and a woman after childbirth - who are not permitted to partake of sacrifices until they offer certain sacrifices.
|
| 12. |
This leniency is granted because a person who does not offer the Paschal sacrifices is liable forkaret (Pesachim 59a).
|
| 13. |
For every member of the Jewish people would have to partake of a Paschal sacrifice. Thus there would be a multitude of animals to slaughter and have their blood offered.
|
| 14. |
At all other times, the Paschal sacrifices could be roasted at night. Hence, as long as they were slaughtered before nightfall, there was no difficulty. The roasting of the Paschal sacrifices did not, however, supersede the prohibition against cooking on the Sabbath. Hence, the slaughter had to be performed earlier so that they could be roasted on time.
|
| 15. |
This represents the division of the halachot in the authentic manuscripts and early printings of theMishneh Torah. A printing error appears to have crept into the standard published text.
|
| 16. |
The fats and inner organs of the animal that are offered on the altar.
|
| 17. |
As stated in Hilchot Ma'aseh HaKorbanot 4:2, this is a Rabbinic safeguard.
|
| 18. |
So that they will be consumed by the fires faster and more completely.
|
| 19. |
Although our Sages decreed that the limbs not be offered on the altar after midnight as mentioned above, if they were offered before midnight, they may be turned over the entire night.
|
| 20. |
I.e., communal sacrifices may be offered in a state of ritual impurity. If the offering itself was offered in this manner, the limbs may be offered in this manner at night.
|
| 21. |
I.e., during the day and not during the night.
|
| 22. |
I.e., an animal sacrificed as a communal offering may be slaughtered and offered on the altar on the Sabbath.
|
| 23. |
The offering of the limbs and fats which were not offered on the pyre on Friday.
|
| 24. |
If there was no opportunity to offer the fats and the limbs on Friday, they should be brought up to the top of the altar on Friday night, but not offered on the pyre. On the top of the altar, they are not disqualified because of the passage of the night and they should be offered on Saturday night (Kessef Mishneh in the name of the Ritba).
|
| 25. |
According to the fixed calendar followed at present, Yom Kippur can never fall Saturday night. Moreover, even when the new moon was sanctified based on the testimony of witnesses, an effort was made not to have Yom Kippur fall directly after the Sabbath (Rosh HaShanah 20a). Nevertheless, it is possible for the two holy days to follow in succession. See Hilchot Eruvin 8:10.
|
| 26. |
And Yom Kippur is also called "a Sabbath."
|
| 27. |
Which is offered on the Sabbath.
|
| 28. |
I.e., on Saturday night which is the first night of the festival.
|
| 29. |
I.e., even though they were not offered because of the Sabbath, since their blood was offered on the Sabbath, the offering of their fats supersedes the festival prohibitions (Radbaz).
|
| 30. |
To make sure that they are free of physical blemishes [the Rambam's Commentary to the Mishnah (Arachin 2:5)].
|
| 31. |
This was one of the sub-chambers in the Chamber of the Hearth (Hilchot Beit HaBechirah 5:10).
|
| 32. |
In his Commentary to the Mishnah (loc. cit.), the Rambam writes that the source for this practice was the Paschal sacrifice brought by the Jews in Egypt. They were commanded to take the lambs four days before they were offered.
|
| 33. |
The torches were necessary, because the offering was slaughtered before daybreak and more light was necessary for a careful inspection.
|
| 34. |
This was a sign of the wealth and prosperity of the Jewish people, as appropriate for the Temple [the Rambam's Commentary to the Mishnah (Tamid 3:4)].
|
| 35. |
The commentaries note that the rationale the Rambam gives here is different from that which he initially gave in his Commentary to the Mishnah (Beitzah 5:6). Afterwards, he emended that text to include the rationale mentioned here (Rav Kappach's notes to that mishnah).
|
| 36. |
Chapters 6 and 9.
|
| 37. |
Rashi, Tamid 31b, states that thus refers to pagan idolaters who would bind all four feet of their sacrifices.
|
| 38. |
Tamid 31b states that the sacrifice would be bound like the binding of Isaac the son of Abraham. Although some commentaries explain that this means that one of the animals forefeet and one of its hindfeet would be bound, the Rambam does not accept that interpretation and maintains that none of the legs were bound. the Tosafot Yom Tov (Tamid 4:1) brings support for this interpretation, noting that our Sages state that the priest who would offer the limbs on the altar would hold them during the slaughter. Thus each of the limbs was held by a different priest.
|
| 39. |
In this way, if it defecated, its rear would not be facing the altar or the Temple Building.
|
| 40. |
The area on the northern side of the Temple Courtyard where the sacrificial animals were slaughtered and cut up. See Hilchot Beit HaBechirah 5:13-14.
|
| 41. |
There were rings implanted into the floor of the Temple Courtyard into which were inserted the legs of the sacrificial animals to hold them in place during the slaughter. See ibid.:14; the Rambam's Commentary to the Mishnah (Tamid 4:1). Others maintain that the animal's head was inserted into the rings.
|
| 42. |
The sun rises in the east. Hence if the sacrifice was slaughtered on the eastern corner in the morning, it is possible that the wall of the Temple Courtyard would block its rays. Conversely, since it sets in the west, the afternoon sacrifice was slaughtered in the east so that the sun's rays would not be blocked.
|
| 43. |
Note the contrast to the Golden Altar, as stated in Chapter 3, Halachah 1.
|
Temidin uMusafim - Chapter 2
Halacha 1
It is a positive commandment for there to be fire continuously burning on the altar,1 as [Leviticus 6:6] states: "A continuous fire shall burn on the altar."2Although a fire descended from heaven,3 it is a mitzvah to bring from ordinary fire, as [ibid. 1:7] states: "And the sons of Aaron, the priests, shall place fire on the altar."
Halacha 2
In the morning, the wood was arranged.4 They would prepare a large array of fire at the top of the altar, as [ibid. 6:5] states: "And the priest shall burn on it wood each morning."5 Similarly, it is a mitzvah to bring two logs of wood6 [to the altar] together with the continuous offering of the morning, besides the wood of the arrangement. [This is also intimated by the same verse.]
Similarly, two logs of wood were added together with the continuous offering of the afternoon, as [implied by ibid. 1:7]: "And they shall arrange wood on the fire." According to the Oral Tradition,7 it was taught that the verse is speaking about the continuous offering of the afternoon.
Halacha 3
Halacha 4
Three arrays of fire would be prepared on the top of the altar each day:10The first was the large arrangement upon which were offered the continuous offering and the other sacrifices. The second was a small [arrangement] to its side from which fire was taken in a fire-pan to offer the incense offering each day.11 The third was not associated with any other purpose except to fulfill the mitzvah of burning fire, as [ibid. 6:6] states: "A continuous fire shall burn."12
Halacha 5
According to the Oral Tradition,13 it was derived that [ibid.:2] which states: "On the pyre, on the altar" - refers to the large arrangement. "The fire of the altar shall burn upon it" [ibid.] - refers to the second arrangement for the incense offering. And "The fire of the altar shall burn upon it" [ibid.:5] - refers to the third arrangement for the maintenance of the fire. The limbs and the fats that were not consumed during the evening are placed on the side of the large arrangement.14
Halacha 6
One who extinguished the fire of the altar is liable for lashes,15 as [ibid.:6] states:16 "It shall not be extinguished." Even one coal - even if it was removed from the altar - if one extinguishes it, he is liable for lashes.17 If, however, one extinguishes the fire of a fire-pan18 or the fire designated to kindle theMenorah19 that was kindled on the altar, even if he extinguishes it on the top of the altar, he is exempt. [The rationale is that] this fire has been allocated for another mitzvah and it is no longer called "the fire of the altar."
Halacha 7
When one arrays the wood of the large arrangement, he should arrange it on the eastern portion of the altar. It should be made [in a manner that makes it apparent]20 that he began to arrange it from the east. There should be open space between the logs21 and the ends of the inner logs should touch the ashes that are in the center of the altar. It is called the ash-heap.22
Halacha 8
After the large arrangement is arrayed, logs of high-quality fig wood23are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner,24 four cubits to the north of the corner.25 It would contain five se'ah26 of coals. On the Sabbath, it would contain about eightse'ah of coals, because on every Sabbath, the two bowls of frankincense from the showbread27 would be offered on it.
Halacha 9
The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar.28
The fire should be kindled on [the altar]. One should not kindle the fire on the ground and bring it up to the altar. Instead, it should be kindled on the altar itself, as [implied by] the verse: "The fire of the altar shall burn." This29 teaches that the kindling should be on the altar itself.
Halacha 10
It is a positive commandment to remove the ashes from the altar each day,30 as [Leviticus 6:3] states: "And he shall remove the ashes." This is one of the services performed by the priests.31
The priestly garments32 [worn] when removing the ashes33 should be less valuable than those [worn] when performing the other aspects of Temple service, as [ibid.] continues: "He shall remove his garments and put on other garments and remove the ashes." The term "other" does not imply ordinary34garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that]35it is not proper conduct to serve a cup [of wine] to one's master in the same clothes as one cooked food for him.36
Halacha 11
Halacha 12
How are [the ashes] removed? [The priest] who merited40 to remove the ashes would immerse [in the mikveh]41 and put on the clothes for the removal of the ashes.42 He would sanctify his hands and feet [from the basin].43 They would tell him:44 "Be careful lest you touch a sacred utensil before sanctify your hands and feet."
Afterwards, he would take a fire-pan - it was silver and would be placed in the corner between the ramp and the altar - to the west of the ramp.45 He would take the fire-pan and ascend to the top of the altar and scattered the coals this way and that. [With the fire-pan,] he would lift up some of the coals46 which were consumed by the heart of the fire and descend to the ground. He would turn his face to the north47 and walk on the ground at the east of the altar48approximately ten cubits to the north.49He would gather the coals that he lifted up [from the altar, placing them] on the floor [of the Temple Courtyard] three handbreadths away from the ramp,50 in the place where they would place the innards of a fowl [brought as an offering],51 the ashes of the inner altar and theMenorah52
Picking up these coals with the fire-pan and bringing them to the floor near the altar is a commandment that must be performed each day.
Halacha 13
After the person who [initially] removed ashes from the altar descended, his priestly brethren53 would run and sanctify their hands and feet quickly.54 They would take rakes and spits55 and ascend to the top of the altar. They would place all of the limbs of the burnt-offerings and the eimorim of the sacrifices that were not consumed [by the pyre] throughout the night on the side of the altar.56If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp57opposite [the altar's] surrounding ledge.58
Afterwards, they would use the rakes to rake the ashes from all the corners of the altar and make a pile on the ash-heap.59 This pile [of ashes] would be cleared away with a pasachiter.60 This is a large container that contains aletech.61It is taken down [to the floor of the Temple Courtyard]. On the festivals, they would not bring it down, but instead would leave a high pile in the center of the altar, because this beautifies the altar.
Halacha 14
Any one of the priests who desired would collect the ashes that were brought down [from the altar] and take them outside the city to the ash depository.62Taking the ashes outside [the Temple Mount] did not require a lottery. Instead, whoever desired [was allowed to do so]. None of the priests were ever lethargic about removing the ashes.63
Halacha 15
Although removing [the ashes] outside [the Temple Mount] is not considered as service,64 it should not be performed by priests with disqualifying physical blemishes.
When it is removed outside the city, it is deposited in a place where the wind will not blow it powerfully and nor [rivers] would not flow into it.65 It should not be scattered there, as [Leviticus 6:3] states: "And you shall deposit it."66 [Implied is] that it should be placed down gently. It is forbidden to benefit from it.67
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (positive commandment 29) and Sefer HaChinuch (mitzvah 132) count this as one of the Torah's 613 mitzvot.
The Radbaz explains that this mitzvah has four components: a) to have a fire continuously burning on the altar; b) to bring ordinary fire with each sacrifice; c) to arrange the array of wood on the altar; and d) to offer two logs with the continuous offering. Although this different actions are each associated with a separate verse, since they all share one objective: to have fire burn on the altar, they are considered as one mitzvah.
|
| 2. |
There was a special pyre kept burning on the altar for this purpose, as stated in Halachah 4.
|
| 3. |
As Leviticus 9:24 states: "And fire emerged from before God and it... consumed the burnt-offering." This fire remained on the altar throughout the entire existence of the Sanctuary. Yoma21b relates that in the First and Second Temples, fire also descended from heaven and burned on the altar.
|
| 4. |
See Chapter 4, Halachah 5, which states that the priest who would remove the ashes from the altar would prepare the arrangement of wood and he would bring the logs together with the daily offering.
|
| 5. |
Yoma 26b derives this concept from a different prooftext. It is questionable why the Rambam deviates from that source, since by doing so, he is forced to derive two different concepts from the same verse.
|
| 6. |
Hilchot Issurei Mizbeiach 7:3 states that the logs used for the offering were "a cubit long and a cubit wide. Their thickness was like that of the leveling rod for an overflowing se'ah."
|
| 7. |
See Sifra to the above verse; Yoma 26b.
|
| 8. |
The Radbaz maintains that the priest who would bring the logs in the morning (see note 4) would also bring a log in the afternoon and he would invite a friend to join him and bring the other log.
|
| 9. |
For the term used in that prooftext is singular.
|
| 10. |
See Hilchot Avodat Yom Kippurim 4:5.
|
| 11. |
See Chapter 3, Halachah 5.
|
| 12. |
As stated in Halachah 1.
|
| 13. |
Yoma 45a.
|
| 14. |
I.e., when the altar was arranged in the morning, these limbs and fats were placed there until the large arrangement could be prepared and kindled.
|
| 15. |
Sefer HaMitzvot (negative commandment 81) and Sefer HaChinuch (mitzvah 133) count this prohibition as one of the Torah's 613 mitzvot.
|
| 16. |
We have cited this reference because it is the one the Rambam refers to in Sefer HaMitzvot, loc. cit. Others cite Leviticus 6:5. And in his commentary on the Torah, Rashi states that there are two negative commandments involved.
|
| 17. |
Despite the fact that the fire of the altar as a whole continues to burn.
|
| 18. |
See Halachah 4.
|
| 19. |
See Chapter 3, Halachah 13.
|
| 20. |
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:4).
|
| 21. |
So that there would be enough air for the fire to burn effectively (Radbaz).
|
| 22. |
See Halachah 13. From the Rambam's statements here and in his Commentary to the Mishnah (op. cit.:2), it would appear that the top surface of the altar was flat and the name tapuach (literally, "bulging") was given because of the ash-pile made there. The Ra'avad differs and maintains that there was a bulge in the center of the surface of the altar itself. See also the Meiri in his commentary to Tamid who maintains that the term refers to a concave curve on the altar's surface. The Radbaz and the Kessef Mishneh support the Rambam's interpretation.
|
| 23. |
See Hilchot Issurei Mizbeiach 7:3.
|
| 24. |
I.e., the corner closest to both the Temple Building and the ramp.
|
| 25. |
For in this way, he will be fulfilling the directive of Leviticus 16:12: "And he shall take... flaming coals from the altar, before God." Yoma 45b explains that this refers to the outer altar which has a portion that is "before God," opposite the Holy of Holies. The second arrangement of fire was arrayed exactly in this position. Although the above verse speaks about the incense offering of Yom Kippur, our Sages also applied the concept to the incense offering brought each day.
|
| 26. |
A se'ah is slightly more than 8 liter in contemporary measure according to Shiurei Torah. Other commentaries consider it larger.
|
| 27. |
See Chapter 4, Halachah 11; Chapter 6, Halachah 11.
|
| 28. |
Har HaMoriah states that this can be inferred from the fact that our Sages did not mention any specific place for this arrangement.
|
| 29. |
I.e., its description as "the fire of the altar. The Radbaz notes that Yoma 45b derives this concept from a different verse and explains that this is a characteristic practice of the Rambam in theMishneh Torah: to interpret the Torah's verses according to their simple meaning even though different interpretations are offered in prior Rabbinic sources.
|
| 30. |
Sefer HaMitzvot (positive commandment 30) and Sefer HaChinuch (mitzvah 131) count this as one of the Torah's 613 mitzvot.
|
| 31. |
It may not be performed by an Israelite (see Hilchot Bi'at HaMikdash 9:8).
|
| 32. |
All four priestly garments, even though only two are mentioned explicitly in the Torah in this context [the Rambam's Commentary to the Mishnah (Tamid 5:3)].
|
| 33. |
In contrast to other commentaries, according to the Rambam, these clothes are worn when removing the ashes from the altar and not when taking them out of the Temple Courtyard, for, as he states in Halachah 15, taking them out of the Temple Courtyard is not considered as priestly service.
|
| 34. |
I.e., garments that have not been consecrated.
|
| 35. |
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that the reason they prepared clothes of lesser value is not because they did not wish to undertake the expense, because in the Temple, no such considerations were made. As our Sages state (Tamid 3:4), "Poverty is inappropriate in a place of wealth."
|
| 36. |
Removing the ashes is comparable to cooking food, for both are acts of preparation. Serving wine and offering sacrifices are also analogous, for both involving presenting something.
|
| 37. |
The time when the first rays of the sun become visible on the eastern horizon. According to the various opinions, this is between 72 minutes and two hours before sunrise.
|
| 38. |
Since there are many sacrifices offered during the festivals, all of the activity in the Temple is begun earlier so that there will be ample opportunity.
|
| 39. |
On Yom Kippur, all of the elements of the Temple service were performed by the High Priest. Lest he become tired, the different elements of the Temple service were spaced out as far as possible. Hence, this activity was performed earlier in the night.
|
| 40. |
See Chapter 4, Halachot 1-5, for a description of the process in which this priest was chosen.
|
| 41. |
From Hilchot Bi'at HaMikdash 5:4 and Tamid 26a, it appears that the intent is that a person who enters the lottery for the right to remove the ashes would immerse beforehand. See Hilchot Bi'at HaMikdash 5:9.
|
| 42. |
Chapter 4, Halachah 1, states that the priests would come to the lottery wearing their priestly garments. Thus the one who was chosen would remove his ordinary priestly garments and put on the garments for the removal of the ashes.
|
| 43. |
As the Rambam writes in his Commentary to the Mishnah (Tamid 1:4), a priest should not approach the altar for any aspect of the Temple service, as implied by Exodus 30:20. See Hilchot Bi'at HaMikdash 5:1.
|
| 44. |
This warning was administered by the head of the clan that would serve in the Temple that day (Tifferet Yisrael, Tamid 1:4).
|
| 45. |
I.e., the side near the entrance to the Temple Building.
|
| 46. |
The Kessef Mishneh quotes authorities who mention that these coals must be from the limbs of the sacrifices that were consumed by the fire.
|
| 47. |
For when descending the altar, he would be facing the south.
|
| 48. |
The side closer to the entrance to the courtyard.
|
| 49. |
Thus he is 20 cubits from the altar, for the ramp was 30 cubits long.
|
| 50. |
Thus they are placed "near the altar," as stated in Leviticus 6:3.
|
| 51. |
See Hilchot Ma'aseh HaKorbanot 6:21.
|
| 52. |
Which are described in Chapter 3, Halachot 4 and 12 respectively.
|
| 53. |
As opposed to the other services in the Temple, there was no lottery made for this service. In his gloss, the Radbaz first explains that since many priests were required, there was no need to make a selection. Anyone who desired could participate. The Radbaz appreciates the apparent question that arises from the comparison to the following halachah and hence offers another explanation: that the priest who was selected to remove the ashes initially was responsible for gathering several of his priestly brethren to help complete the task.
|
| 54. |
They would hurry so that they would not remain in the Temple Courtyard without having sanctified their hands and feet (Tifferet Yisrael, Tamid 2:1).
|
| 55. |
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:1).
|
| 56. |
If they would be removed from the altar, they would be disqualified for having remained overnight. Nevertheless, while limbs and fats were on the altar themselves, they would never be disqualified.
|
| 57. |
For the ramp is considered as equivalent to the altar and the limbs are also not disqualified there.
|
| 58. |
See Hilchot Beit HaBechirah 2:7, 10.
|
| 59. |
See note 22.
The mishnah (Tamid 2:1) states that this pile would at times reach 300 kor (every kor being 2letechim, see below). Although the Rambam states that this is an exaggeration, we can be certain that the size of the ash-heap was significant.
|
| 60. |
See Chapter 3, Halachah 6, for more details regarding this utensil.
|
| 61. |
A Talmudic measure equal to 9 kor which is equivalent to approximately 121 liter (approximately 27 gallons) according to Shiurei Torah and approximately 211 liter (48 gallons) according toChazon Ish.
|
| 62. |
Leviticus 6:4 speaks of taking the ashes "outside the camp." For future generations, that was interpreted as meaning "outside of Jerusalem." In the same place the bull brought by the High Priest as a sin-offering would be burnt as required by Leviticus 4:12. See Hilchot Ma'aseh HaKorbanot 7:4.
|
| 63. |
Even though it was not considered part of the Temple service, as the Rambam proceeds to state.
|
| 64. |
And thus does not require immersion or wearing the priestly garments.
|
| 65. |
Our translation follows the first printings and authoritative manuscripts of the Mishneh Torah and also follows the Rambam's Commentary to the Mishnah (Temurah 7:6).
|
| 66. |
The Ra'avad questions the Rambam's statements, noting that the prooftext he cites refers to the removal of the ashes from the altar and not depositing them outside of Jerusalem. As the Radbaz explains, the Rambam does not differentiate between the two.
|
| 67. |
See Hilchot Pesulei HaMukdashim 19:13 which mentions this prohibition. The Radbaz maintains that not only is a prohibition is involved, a person is liable for meilah, unauthorized use of sacred property, as stated in Hilchot Meilah 2:14.
|
• Thursday, Sivan 10, 5775 · 28 May 2015
"Today's Day"
Torah lessons: Chumash: Beha'alotecha, first parsha with Rashi.
Tehillim: 55-59.
Tanya: Ch. 3. Now, following (p. 293)...nothing besides Him. (p.293).
The Alter Rebbe responded to an individual at yechidus: "...The Jewish people are called neirot, lamps. A lamp comprises a vessel, wick, oil and flame. But one must kindle the flame - and then it sheds light. You have a good lamp, but you lack the igniter. By sharply striking the stone of the animal soul, a spark of fire flies out and kindles the G-dly fire."
Daily Thought:
Awe Exchange
To a Jewish activist in a dangerous Arab land:
Embolden your awe of heaven and you will diminish your fear of human beings.
____________________________
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