Daily Quote:
The voice is the voice of Jacob, but the hands are the hands of Esau.[Genesis 27:22]
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 2nd Portion Numbers 13:21-14:7 with Rashi
• Chapter 13
21So they went up and explored the land, from the desert of Zin until Rehov, at the entrance to Hamath. כאוַיַּעֲלוּ וַיָּתֻרוּ אֶת הָאָרֶץ מִמִּדְבַּר צִן עַד רְחֹב לְבֹא חֲמָת:
from the desert of Zin until Rehov at the entrance to Hamath: They walked along the length and width of its borders, [so that their path looked] like a [Greek] gamma. They walked along the side which was the southern border, from the eastern corner to the western corner, as Moses had directed them: “Go up this way in the south”-by way of the southeastern border until the sea, for the sea was its western border. From there they turned and walked along the entire western border, which is the coast, until the entrance to Hamath, which is near Mount Hor, in the northwestern corner, as is described in the borders of the Land in the portion [beginning with the words,] “These are the travels” (34:6). ממדבר צן עד רחב לבא חמת: הלכו בגבוליה באורך וברוחב כמין גאם, הלכו רוח גבול דרומית ממקצוע מזרח עד מקצוע מערב, כמו שצוה משה עלו זה בנגב, דרך גבול דרומית מזרחית עד הים, שהים הוא גבול מערבי. ומשם חזרו והלכו כל גבול מערבי על שפת הים עד לבא חמת, שהוא אצל הר ההר במקצוע מערבית צפונית, כמו שמפורש בגבולות הארץ בפרשת אלה מסעי:
22They went up in, the south, and he came to Hebron, and there were Ahiman, Sheshai, and Talmai, the descendants of the giant. Now Hebron had been built seven years before Zoan of Egypt. כבוַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן וְשָׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי יְלִידֵי הָעֲנָק וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה לִפְנֵי צֹעַן מִצְרָיִם:
and he came to Hebron: Caleb went there alone [hence the singular “he came”] to prostrate himself on the graves of the patriarchs [in prayer] that he not be enticed by his colleagues to be part of their counsel. Thus, it says, “I will give him [Caleb] the land on which he has walked” (Deut. 1:36), and it is written, “They gave Hebron to Caleb” (Jud. 1:20). - [Sotah 34b] ויבא עד חברון: כלב לבדו הלך שם ונשתטח על קברי אבות, שלא יהא ניסת לחבריו להיות בעצתם, וכן הוא אומר (דברים א, לו) ולו אתן את הארץ אשר דרך בה, וכתיב (שופטים א, כ) ויתנו לכלב את חברון:
had been built seven years: Is it possible that Ham built Hebron for Canaan, his youngest son, before he built Zoan for Mizraim, his eldest son? Rather, it was stocked with everything good, seven times more than Zoan. The intention is to inform you of the excellence of the Land of Israel, for there is no place in the Land of Israel rockier than Hebron, which was why it was designated for a burial ground. And there is no country in the world as excellent as Egypt, as it says, “it was like the garden of the Lord, like the land of Egypt” (Gen. 13: 10). Zoan is the best part of Egypt, for the residence of the kings is situated there, as it says, “for his princes were in Zoan” (Isa. 30:4). Yet Hebron was superior to it seven times over. — [Sotah 34b] שבע שנים נבנתה: אפשר שבנה חם את חברון לכנען בנו הקטן קודם שיבנה את צוען למצרים בנו הגדול, אלא שהיתה מבונה בכל טוב על אחד משבעה בצוען. ובא להודיעך שבחה של ארץ ישראל, שאין לך טרשין בארץ ישראל יותר מחברון, לפיכך הקצוה לקברות מתים, ואין לך מעולה בכל ארצות כמצרים, שנאמר (בראשית יג, י) כגן ה' כארץ מצרים, וצוען היא המעולה שבארץ מצרים ששם מושב המלכים, שנאמר (ישעיה ל, ד) כי היו בצוען שריו, והיתה חברון טובה ממנה שבעה חלקים:
23They came to the Valley of Eshkol and they cut a branch with a cluster of grapes. They carried it on a pole between two [people] and [they also took] some pomegranates and figs. כגוַיָּבֹאוּ עַד נַחַל אֶשְׁכֹּל וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה וְאֶשְׁכּוֹל עֲנָבִים אֶחָד וַיִּשָּׂאֻהוּ בַמּוֹט בִּשְׁנָיִם וּמִן הָרִמֹּנִים וּמִן הַתְּאֵנִים:
a branch: A vine branch with a cluster of grapes hanging on it. זמורה: שוכת גפן ואשכול של ענבים תלוי בה:
They carried it on a pole between two [people]: From the implication of what it says “they carried [in the plural] it on a pole” do I not know that it was [carried] by two? So what does “[between] two” tell us? [The answer is:] With two poles. How was it done? Eight of them took a cluster [of grapes], one took a fig and one took a pomegranate. Joshua and Caleb did not take anything, for the intention of the others was to present a slanderous report, [namely,] just as its fruit is extraordinary, so its people are extraordinary. If you wish to know how much one of them carried, go forth and learn from the stones they set up at Gilgal: Each man carried on his shoulder one stone [from the Jordan] and set it up at Gilgal. The Sages weighed them [and determined that] each stone weighed forty seah, and it is a fact that the load a person can carry on his shoulders is only a third of the weight of the load he can carry when others help him lift it. — [Sotah 34b] וישאהו במוט בשנים: ממשמע שנאמר וישאוהו במוט איני יודע שהוא בשנים, מה תלמוד לומר בשנים, בשני מוטות. הא כיצד, שמונה נטלו אשכול, אחד נטל תאנה ואחד רמון, יהושע וכלב לא נטלו כלום, לפי שכל עצמם להוציא דבה נתכוונו, כשם שפריה משונה כך עמה משונה. ואם חפץ אתה לידע כמה משאוי אחד מהם צא ולמד מאבנים שהקימו בגלגל, (יהושע ד ה) הרימו לכם איש אבן אחת על שכמו, והקימוה בגלגל. ושקלום רבותינו משקל כל אחת ארבעים סאה. וגמירי, טונא דמדלי אינש על כתפיה, אינו אלא שליש משאוי ממשאוי שמסייעין אותו להרים:
24They called that place the Valley of Eshkol because of the cluster [eshkol] the children of Israel cut from there. כדלַמָּקוֹם הַהוּא קָרָא נַחַל אֶשְׁכּוֹל עַל אֹדוֹת הָאֶשְׁכּוֹל אֲשֶׁר כָּרְתוּ מִשָּׁם בְּנֵי יִשְׂרָאֵל:
25They returned from scouting the Land at the end of forty days. כהוַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יוֹם:
They returned from scouting the Land at the end of forty days: But does not the Land measure four hundred parasangs by four hundred parasangs [a parasang is equivalent to about three-and-a-half miles in length], and an average person’s daily traveling distance is ten parasangs? Thus, it takes forty days to walk from east to west, and they traversed its length and its breadth? However, since it was revealed before the Holy One, blessed is He, that He would sentence them with a year for every day, he shortened the way [so they covered ground more rapidly]. — [Mid. Tanchuma 8] וישבו מתור הארץ מקץ ארבעים יום: והלא ארבע מאות פרסה על ארבע מאות פרסה היא, ומהלך אדם בינוני עשרה פרסאות ליום, הרי מהלך ארבעים יום מן המזרח למערב והם הלכו ארכה ורחבה, אלא שגלוי לפני הקב"ה שיגזור עליהם יום לשנה, קצר לפניהם את הדרך:
26They went, and they came to Moses and Aaron and all the congregation of the children of Israel in the desert of Paran, to Kadesh. They brought them back a report, as well as to the entire congregation, and they showed them the fruit of the land. כווַיֵּלְכוּ וַיָּבֹאוּ אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אֹתָם דָּבָר וְאֶת כָּל הָעֵדָה וַיַּרְאוּם אֶת פְּרִי הָאָרֶץ:
They went, and they came: What is meant by“They went”? [It says already that they returned.] To compare their going with their coming. Just as their return was with evil intent, so was their departure [on the journey] with evil intent. — [Sotah 35a] וילכו ויבואו: מהו וילכו, להקיש הליכתן לביאתן, מה ביאתן בעצה רעה, אף הליכתן בעצה רעה:
They brought them back a report: To Moses and Aaron. וישיבו אתם דבר: את משה ואת אהרן:
27They told him and said, "We came to the land to which you sent us, and it is flowing with milk and honey, and this is its fruit. כזוַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה פִּרְיָהּ:
flowing with milk and honey: Any lie in which a little truth is not stated in the beginning cannot be maintained in the end. — [Sotah 35a] זבת חלב ודבש הוא: כל דבר שקר שאין אומרים בו קצת אמת בתחלתו, אין מתקיים בסופו:
28However, the people who inhabit the land are mighty, and the cities are extremely huge and fortified, and there we saw even the offspring of the giant. כחאֶפֶס כִּי עַז הָעָם הַיּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת מְאֹד וְגַם יְלִדֵי הָעֲנָק רָאִינוּ שָׁם:
fortified: Heb. בְּצֻרוֹת, an expression denoting strength.The Targum [Onkelos], however, renders, כְּרִיכָן, a term meaning circular fortresses; in Aramaic כְּרִיךְ means “circular.” - [See Aruch, first definition of כרך] בצרות: לשון חוזק, ותרגומו כריכן, לשון בירניות עגולות, ובלשון ארמי כריך עגול:
29The Amalekites dwell in the south land, while the Hittites, the Jebusites, and the Amorites dwell in the mountainous region. The Canaanites dwell on the coast and alongside the Jordan." כטעֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי יוֹשֵׁב בָּהָר וְהַכְּנַעֲנִי יוֹשֵׁב עַל הַיָּם וְעַל יַד הַיַּרְדֵּן:
The Amalekites dwell: Since they had already been“burnt” by Amalek [as it were,] the spies mentioned it in order to frighten them. — [Mid. Tanchuma 9] עמלק יושב וגו': לפי שנכוו בעמלק כבר, הזכירוהו מרגלים כדי לייראם:
and alongside the Jordan: Heb. וְעַל יַד הַיַּרְדֵּן. [The word] יַד is [used] in its literal sense, next to the Jordan, so that you will be unable to cross. על יד הירדן: יד כמשמעו, אצל הירדן, ולא תוכלו לעבור:
30Caleb silenced the people to [hear about] Moses, and he said, "We can surely go up and take possession of it, for we can indeed overcome it." לוַיַּהַס כָּלֵב אֶת הָעָם אֶל משֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָהּ:
Caleb silenced: Heb. וַיַּהַס, he silenced them all [the spies so that the people could what he was going to say]. ויהס כלב: השתיק את כולם:
to Moses: to hear what he would say about Moses. He cried out, “Is this the only thing the son of Amram has done to us?” Anyone listening might have thought that he intended to disparage him, and since there was [resentment] in their hearts against Moses because of the spies’ report, they all became silent so they could hear his defamation. But he said, “Didn’t he split the sea for us, bring down the manna for us and cause the quails to fly down to us?” - [Sotah 35a] אל משה: לשמוע מה שידבר במשה. צווח ואמר וכי זו בלבד עשה לנו בן עמרם. השומע היה סבור שבא לספר בגנותו, מתוך שהיה בלבם על משה בשביל דברי המרגלים. שתקו כולם לשמוע גנותו, אמר והלא קרע לנו את הים והוריד לנו את המן והגיז לנו את השליו:
We can surely go up: even to heaven; if he tells us,“Make ladders and go up there,” we will succeed in whatever he says. — [Sotah 35a] עלה נעלה: אפילו בשמים והוא אומר עשו סולמות ועלו שם נצליח בכל דבריו:
silenced: Heb. וַיַּהַס, a term denoting silence; similarly,“Silence (הַס) all flesh” (Zech. 2:17);“’Still (הַס) ! This is for not mentioning [the Lord’s Name]’” (Amos. 6:10). Similarly, it is the custom for someone who wants to silence a group to say,“Shhh!” ויהס: לשון שתיקה, וכן (זכריה ב, יז) הס כל בשר, (עמוס ו, י) הס כי לא להזכיר. כן דרך בני אדם הרוצה לשתק אגודת אנשים אומר הס:
31But the men who went up with him said, "We are unable to go up against the people, for they are stronger than we. לאוְהָאֲנָשִׁים אֲשֶׁר עָלוּ עִמּוֹ אָמְרוּ לֹא נוּכַל לַעֲלוֹת אֶל הָעָם כִּי חָזָק הוּא מִמֶּנּוּ:
for they are stronger than we: Heb. מִמֶּנּוּ, [which may also be interpreted as, they are stronger than he.] They said this in reference to the most High, as it were, [as if to say that the people are stronger than He. — [Sotah 35a] חזק הוא ממנו: כביכול כלפי מעלה אמרו:
32They spread an [evil] report about the land which they had scouted, telling the children of Israel, "The land we passed through to explore is a land that consumes its inhabitants, and all the people we saw in it are men of stature. לבוַיֹּצִיאוּ דִּבַּת הָאָרֶץ אֲשֶׁר תָּרוּ אֹתָהּ אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא וְכָל הָעָם אֲשֶׁר רָאִינוּ בְתוֹכָהּ אַנְשֵׁי מִדּוֹת:
consumes its inhabitants: Wherever we passed, we found them burying dead. The Holy One, blessed is He, intended this for good, to keep them occupied with their mourning so they should not notice them [the spies]. — [Sotah 35a] אוכלת יושביה: בכל מקום שעברנו מצאנום קוברי מתים, והקב"ה עשה לטובה כדי לטרדם באבלם ולא יתנו לב לאלו:
men of stature: Big and tall, those to whom measurements are attributed [because of their unusual size], such as Goliath [about whom it says] “his height was six cubits and a span” (I Sam. 17:4); similarly,“a man of great stature (מָדוֹן) ” (II Sam. 21:20);“a man of stature (מִדָּה)” (I Chron. 11:23). אנשי מדות: גדולים וגבוהים וצריך לתת להם מדה, כגון גלית (שמואל א' יז, ד) גבהו שש אמות וזרת, וכן (שמואל ב' כא, כ) איש מדון, (ד"ה א' יא, כג) איש מדה:
33There we saw the giants, the sons of Anak, descended from the giants. In our eyes, we seemed like grasshoppers, and so we were in their eyes. לגוְשָׁם רָאִינוּ אֶת הַנְּפִילִים בְּנֵי עֲנָק מִן הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם:
the giants: Heb. נְפִילִים, giants, descended from Shamhazai (Nidah 61a) and Azael (Yoma 67b), who fell (שֶׁנָּפְלוּ)) from heaven in the generation of Enosh. הנפילים: ענקים מבני שמחזאי ועזאל שנפלו מן השמים בימי דור אנוש:
and so we were in their eyes: We heard them telling each other,“There are ants in the vineyard who look like people.” - [Sotah 35a] וכן היינו בעיניהם: שמענו אומרים זה לזה נמלים יש בכרמים כאנשים:
Anak: [The name עִנָק is given] because the sun was draped around the neck מַעֲנִיקִים because of their height. — [Sotah 34b] ענק: שמעניקים חמה בקומתן:
Chapter 14
1The entire community raised their voices and shouted, and the people wept on that night. אוַתִּשָּׂא כָּל הָעֵדָה וַיִּתְּנוּ אֶת קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא:
The entire community: The members of the Sanhedrin. - [Mid. Tanchuma Shelach 13] כל העדה: סנהדראות:
2All the children of Israel complained against Moses and Aaron, and the entire congregation said, "If only we had died in the land of Egypt, or if only we had died in this desert. בוַיִּלֹּנוּ עַל משֶׁה וְעַל אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל הָעֵדָה לוּ מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ מָתְנוּ:
If only we had died: Heb. לוּ מַתְנוּ. We wish that we would have died. - [Targum Onkelos] לו מתנו: הלואי ומתנו:
3Why does the Lord bring us to this land to fall by the sword; our wives and children will be as spoils. Is it not better for us to return to Egypt?" גוְלָמָה יְהֹוָה מֵבִיא אֹתָנוּ אֶל הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה:
4They said to each other, "Let us appoint a leader and return to Egypt!" דוַיֹּאמְרוּ אִישׁ אֶל אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה:
Let us appoint a leader: Heb. נִתְּנָה רֹאשׁ. As the Targum renders, “Let us appoint a head.” Let us appoint a king over us. Our Sages, however, explained this as a term referring to idolatry. - [Mechilta Beshallach (Vayassa 1:22), Othioth d’Rabbi Akiva p. 398, Midrash Tannaim p. 2, Midrash Lekach Tov] נתנה ראש: כתרגומו נמני רישא, נשים עלינו מלך, ורבותינו פירשו לשון עבודה זרה:
5Moses and Aaron fell on their faces before the entire congregation of the children of Israel. הוַיִּפֹּל משֶׁה וְאַהֲרֹן עַל פְּנֵיהֶם לִפְנֵי כָּל קְהַל עֲדַת בְּנֵי יִשְׂרָאֵל:
6Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had scouted the land, tore their clothes. ווִיהוֹשֻׁעַ בִּן נוּן וְכָלֵב בֶּן יְפֻנֶּה מִן הַתָּרִים אֶת הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם:
7They spoke to the entire congregation of the children of Israel, saying, "The land we passed through to scout is an exceedingly good land. זוַיֹּאמְרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד:Daily Tehillim: Psalms Chapters 104 - 105
• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch my anointed ones, and do not harm my prophets.”
16. He called for a famine upon the land; he broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7• Lessons in Tanya
• Monday, Sivan 21, 5775 · June 8, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
והנה אף על פי שהוא יתברך למעלה מהמקום והזמן, אף על פי כן הוא נמצא גם למטה במקום וזמן
Now, although G‑d transcends space and time, He is nevertheless also found below, within space and time — even as space and time, i.e., the dimensions that constitute the world, exist (in their own eyes) as independent entities;
דהיינו, שמתייחד במדת מלכותו, שממנה נמשך ונתהוה המקום והזמן
that is, He unites with His attribute of Malchut, from which space and time are derived and come into existence.
This refers to Malchut after its descent through the various tzimtzumim. However, even this level of Malchut is united with G‑d. Thus, G‑d Who transcends time and space is also foundwithin time and space.
The reason created beings are unable to perceive Him is that Malchut conceals His Presence; they thus regard themselves as possessing independent existence, subject to the limitations and divisions of time and space.
וזהו יחודא תתאה
And this is yichuda tata‘ah, or “lower-level Unity,”
In this state, created beings are not totally nullified in relation to their source, the attribute of Malchut, inasmuch as it allows them to be aware of their own existence.
שילוב הויה באדנות ברוך הוא
(1[meaning] the intertwining of [the letters of the Name] Havayah within [the letters of the Name of] Adnut).
In this instance the Divine Name Havayah is intertwined and vested within the Name ofAdnut; i.e., Havayah is concealed and submerged, while Adnut is revealed and predominant, allowing for the creation of time and space.
דהיינו, שמהותו ועצמותו יתברך, הנקרא בשם אין סוף ברוך הוא, מלא את כל הארץ ממש בזמן ומקום
I.e., His Essence and Being, which is called by the Name Ein Sof, “the Infinite One,” completely fills the whole earth temporally and spatially.
כי בשמים ממעל ובארץ ולד׳ סטרין, הכל מלא מאור אין סוף ברוך הוא בשוה ממש, כי כך הוא בארץ מתחת כמו בשמים ממעל ממש
For in the heavens above and on the earth [below] and in the four directions, everything is equally permeated with the Ein Sof-light, for [G‑d] is to be found on the earth below exactly as in the heavens above,
כי הכל הוא בחינת מקום, הבטל במציאות באור אין סוף ברוך הוא
for everything — including both heaven and earth — is within the dimension of space, which is utterly nullified in the Ein Sof-light,
המתלבש בו על ידי מדת מלכותו, המיוחדת בו יתברך
which clothes itself in it through [G‑d’s] attribute of Malchut that is united with Him.
In relation to the Ein Sof-light which totally transcends time and space there exists no difference between heaven and earth; G‑d is found equally in heaven and upon the earth. This being so, why are time and space not totally nullified?
רק שמדת מלכותו היא מדת הצמצום וההסתר, להסתיר אור אין סוף ברוך הוא
[They are not nullified] because [G‑d’s] attribute of Malchut is the attribute oftzimtzum and concealment, [whose function is] to hide the Ein Sof-light, so that it will not be perceived by created beings,
שלא יבטלו הזמן והמקום ממציאותם לגמרי, ולא יהיה שום בחינת זמן ומקום במציאות, אפילו לתחתונים
so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower worlds.
I.e., it is only because of the concealment effected by Malchut that time and space exist for created beings.
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
• Sefer Hamitzvos:Monday, Sivan 21, 5775 · June 8, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 49
The Yom Kippur Service
We are commanded to implement the entire Yom Kippur Holy Temple service, including the various sacrifices and confessions, as detailed in the Torah.
The Yom Kippur service
The Yom Kippur service
Positive Commandment 49
Translated by Berel Bell
And the 49th mitzvah is that we are commanded to perform the service of the fast day Yom Kippur — i.e. all the obligatory offerings and confessions — thereby achieving atonement for all transgressions, as stated in Scripture, i.e. all the laws written in the Torah portion Acharei Mos.1
The proof that the entire service counts as one single commandment is from the end of the 5th chapter of tractate Kippurim,2 "The entire service of Yom Kippur must be performed in the order written;3 if one action was performed out of order, everything is invalid."
All the details of this mitzvah have been explained in the tractate dealing with it exclusively, tractate Yoma.
FOOTNOTES
1.Lev. 16.
2.Mishneh 7. When speaking of the Mishneh, the Rambam refers to the tractate as Kippurim; when referring to the Gemara, he writes Yoma, which is an Aramaic word.
3.In the Mishneh; see Rashi, ibid.
Positive Commandment 118
Restitution for One who has Misappropriated Holy Property
"And what he has trespassed against the holy he shall pay, and he shall add one fifth of its value to it"—Leviticus 5:16.
One who inadvertently benefits from holy property or Terumah must make restitution, by repaying the principle plus 25% of the value of the misused item. [When the additional penalty is added to the principle, it constitutes one fifth of the total.]
Restitution for One who has Misappropriated Holy Property
Restitution for One who has Misappropriated Holy Property
Positive Commandment 118
Translated by Berel Bell
And the 118th mitzvah is that we are commanded that anyone who accidentally benefits from sanctified objects or eats holy food, i.e. terumah,1 must replace what he has eaten or the value of what he has benefited, and add an additional fifth.2
The source of this commandment is G‑d's statement,3 "For misappropriating something that was sacred, he must make full restitution, and add one fifth to it." It also says,4 "If a person inadvertently eats something holy [he must add one fifth...]".
The details of this mitzvah have been explained in tractate Me'ilah5 and also in tractate Terumos.6
FOOTNOTES
1.Including terumah, terumas ma'aser , challah and bikkurim (first fruits). See Hilchos Terumos 10:4.
2.I.e. a fifth of the resulting total, or 25% of the original. See Kapach, 5731, note 65, where he points out that the 5718 version erroneously wrote im tosefos chomesh (translated by Chavel, 5727, "with the addition of one fifth"), which implies that one does not attain atonement until the extra fifth is paid. He writes instead, v'tosefos chomesh to make clear that it is something extra, unrelated to the actual atonement.
3.Lev. 5:16, regarding benefit from sacred objects.
4.Ibid., 22:14, regarding terumah.
5.15a.
6.Chapter 7.
Shekalim - Chapter Two
Halacha 1
How would the moneychangers collect the shekalim? In each and every city, they positioned two chests before them. The bottoms of the chests were wide, and the tops narrow like a shofar,1 so that the money could be deposited in them, but could not be removed from them easily.
Why did they have two chests? One to deposit the [half-]shekalim of the present year, and one to deposit the [half-]shekalim of the previous year,2 for [the collectors] would demand payment from the people who did not give in the previous year.
Halacha 2
In the Temple, there were always thirteen chests, each chest [shaped] like a shofar. The first chest was for the shekalim of the present year; the second for the shekalim of the previous year; the third was for all those who where obligated to bring an offering of two turtle doves or two common doves,3 one as a burnt offering and one as a sin offering. The funds [for these offerings] were deposited in this chest.
The fourth was for those who were obligated to bring [doves] as a burnt offering only. They would deposit the funds [for these offerings] in this chest. The fifth was for those who volunteered to buy wood for the altar; the sixth, for those who donated money [to purchase] frankincense;4 the seventh, for those who donated gold for the covering [of the ark].5
The eighth6 was for the [money that] remains after [purchasing] a sin-offering - i.e., a person set aside funds [to use to purchase] a sin-offering, and money remained after purchasing it. Those funds were deposited in this [chest].
The ninth was for the [money that] remains after [purchasing] a guilt-offering; the tenth, for the [money that] remains after [purchasing] the pairs [of doves necessary] for [the offerings of] zavim, zavot,7 and women after childbirth; the eleventh, for the [money that] remains after [purchasing] the offerings of a nazirite; the twelfth, for the [money that] remains after [purchasing] the guilt offering of a leper; the thirteenth, for a person who pledged money for an animal [to be brought] as a burnt offering.8
Halacha 3
The [purpose] for each category for which the funds in the chest were used was written on the outside of the chest. The court stipulated that all the monies that remained after the purchase of sacrifices for which they were designated should be used to offer animals as burnt offerings.9
It thus follows that all the funds in the latter six chests were used [to purchase] animals for burnt offerings. Their hides belonged to the priests, as did the hides [of other burnt offerings].10 All the funds in the third chest were to be used to purchase doves: half of them burnt offerings, and half of them sin offerings. All [the funds in] the fourth [chest] were to be used to purchase doves to be sacrificed as burnt offerings.
Halacha 4
When the shekalim were collected from each and every city, they were sent to the Temple with emissaries.11 They might be exchanged for golden dinarim, so that [they would not become a] burden on the journey.12 [All the funds] were amassed in the Temple.
They were placed in one of the chambers of the Temple. All the doors to the chamber were closed [under lock and] key, and then they were covered with seals. All the shekalim that were collected there [were stored] in three large baskets. Each of the baskets was large enough to contain nine seah.13 The remainder [of the money] was left in the chamber.
Halacha 5
On three occasions during the year16 funds were taken from this chamber: On Rosh Chodesh Nisan, on either the day before or the day after the festival of Rosh Chodesh Tishrei17, and fifteen days before Shavuot.18
How is the money set aside? One person enters the chamber, while the guards stand outside. He asks them: "Should I set aside the funds?" They answer him: "Set them aside; set them aside; set them aside," [repeating the answer] three times.19
The person then filled three smaller baskets, each containing three seah, from [the funds in] the three large baskets. He then took the money outside to use it until it was depleted. Afterwards, he returned and refilled the three small baskets from the three large baskets a second time before Shavuot. The money was then used until it was depleted.
Halacha 6
In Tishrei, he returned a third time, filled [the three small baskets] from the three large baskets, and used the funds until they were exhausted [or] until Rosh Chodesh Nisan.20 On Rosh Chodesh Nisan, [funds] were set aside from the new collection.21
If the funds in the three large containers were insufficient and were exhausted before the month of Nisan, they would set aside other funds from the remainder within the chamber.22
Halacha 7
The three smaller baskets into which the funds were set aside and taken outside were labeled alef, bet, gimmel.23 [In this manner,] he would know to take [the funds] from the first until they were exhausted, and then to take from the second, and then to take from the third.
He should fill the first basket from the first large basket, and then cover the large basket with a handkerchief. Afterwards, he should fill the second basket from the second large basket and then cover the large basket with a handkerchief, and then the third basket from the third large basket.
He does not cover this large basket with a handkerchief, thus making it apparent that he concluded with it. And he would begin with it when he entered a second time before Shavuot. At that time, he would first set aside [the funds] from the large basket that was uncovered, and then he covered it. He then set aside from the large basket from which he had taken [the funds] first on the previous occasion, and covered it. He would then take funds from the large basket that is next to it.
He would not cover this basket, so that [he would know] to start from it in Tishrei, the third time he entered.24 Thus, he would have placed [funds] into the first, second, and third of the small baskets from each of the large baskets.
Halacha 8
When he placed the funds in these three [small] baskets, he placed the funds in the first basket on behalf of [the inhabitants of] Eretz Yisrael; in the second basket, on behalf of [the inhabitants of] the walled cities surrounding Eretz Yisrael,25and on behalf of [the inhabitants of] the totality of Eretz Yisrael; and in the third basket, on behalf of [the inhabitants of] Babylonia, on behalf of [the inhabitants of] Media, on behalf of [the inhabitants of] other distant countries, and on behalf of the remainder of the Jewish people.26
Halacha 9
When he set aside the funds, he had the intention of including [all those whose shekalim] had been collected and were present in the chamber, [all those whose shekalim] had been collected and had not reached the chamber, and [all those whose shekalim] would be collected in the future.27
[In this manner,] the shekalim that he set aside to use [to purchase the sacrifices] would serve as atonement for the entire Jewish people. It is as if their shekalim had already reached the chamber, and were included in the money that was set aside.
Halacha 10
When the person entered to set aside the funds, he should not enter wearing a garment in which he could hide money, nor wearing shoes or sandals,28 nor wearing tefillin or an amulet, lest the people suspect that he hid funds from the chamber underneath them when he set aside the funds. And they would talk to him [continuously] from the time he entered until the time he departed, so that he could not place [a coin] in his mouth.
Even though all these safeguards were taken, a poor person or someone who craved money should not [be appointed to] set aside these funds.29 [In this way,] the matter will not arouse suspicion, thus [fulfilling the advice of Numbers 32:22]: "You shall be blameless before God and before Israel."
| FOOTNOTES | |
| 1. |
In his Commentary on the Mishnah (Shekalim 6:1), the Rambam refers to the Jerusalem Talmud, which explains that the chests had curved necks to prevent people from removing the coins from them.
|
| 2. |
There is a reference in the Jerusalem Talmud (Shekalim 2:1) that differs and maintains that in the outlying cities collections would be made only for the present year. It was in Jerusalem alone that they would collect for the previous year.
The Or Sameach explains that this reference follows a minority opinion, while the Rambam's decision is accepted as halachah. Other authorities maintain that there were variant versions of the passage in the Jerusalem Talmud.
|
| 3. |
These offerings were brought by zavim, zavot, and women after childbirth. Since the money was placed in the chest without distinction, half was used to purchase doves for burnt offerings, and half for sin-offerings.
|
| 4. |
This was used for the meal offerings as well as the incense offerings.
|
| 5. |
In his Commentary on the Mishnah (Shekalim 6:5), the Rambam states that these funds were to repair the Holy of Holies. Rav Kapach notes that, on occasion, the Holy of Holies is referred to as "the chamber of the kaporet." This appears to be the Rambam's intent. Rabbenu Ovadiah of Bertinoro, by contrast, interprets this term as referring to the Temple vessels made from gold.
|
| 6. |
Concerning the purpose of the latter six chests, the Mishnah (loc. cit.) states "six were for voluntary donations." The Tosefta and the Jerusalem Talmud each offer a different interpretation of the purposes for which these six chests were used. The Rambam chooses the interpretation of the Tosefta.
|
| 7. |
Zavot is a venereal condition resembling gonorrhea that renders men (zavim) ritually impure. For women (zavot), the term refers to a woman who experiences vaginal bleeding at times other than those of her menstrual period. She also becomes impure.
|
| 8. |
The commentaries note that by choosing this interpretation, the Rambam defines a purpose for this chest that is different in nature from that of the previous five. Since these six chests were mentioned in one group by the Mishnah, this represents somewhat of a difficulty.
|
| 9. |
Had the court not made such a stipulation, it would not have been permissible to change the purpose of these funds from the intent for which they were originally donated. (See also Chapter 4, Halachah 9.)
|
| 10. |
Shekalim 6:6 relates that from Leviticus 5:19, "a guilt offering unto God," one might think that the offering should be consecrated entirely. Since II Kings 12:17 states, "The money from the guilt offerings and the money from the sin offerings shall... be for the priests," the following resolution was offered. The remaining funds were used to purchase burnt offerings that were dedicated entirely to God; the priests did not partake of them at all. The hides, however, were given to the priests.
|
| 11. |
More particulars concerning these emissaries are discussed in Chapter 3, Halachot 8-9.
|
| 12. |
I.e., a golden coin is far lighter than several silver coins of equivalent value.
|
| 13. |
Thus, the basket would contain 74.6 cubic liters according to Shiurei Torah and 130 cubic liters according to Chazon Ish.
|
| 14. |
These funds were used to purchase the communal sacrifices and for other purposes, as related in Chapter 4, Halachot 1-7.
|
| 15. |
These funds were used for various communal projects, as mentioned in Chapter 4, Halachah 8. There is a substantial difference in status between these two groups of funds. The funds in the three baskets were considered sanctified, and a person who used them for mundane purposes would be liable for the misuse of a sacred article (me'ilah). The other funds, by contrast, were used for mundane purposes, albeit those of the community, and not those of an individual. (SeeHilchot Me'ilah 6:13.)
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| 16. |
In his Commentary on the Mishnah (Shekalim 3:1), the Rambam explains that the funds were set aside on these three occasions so that the matter would be publicized.
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| 17. |
Although the wording of the Mishnah (Shekalim 3:1) implies that the money was set aside on Rosh HaShanah, since Rosh HaShanah is a holiday, the money was set aside either beforehand or afterwards.
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| 18. |
Note also the parallel to (and slight difference from) Hilchot Bechorot 7:8, which describes the setting aside of the tithes of the herds on three occasions during the year.
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| 19. |
Responses were frequently repeated in the Temple service for the purpose of emphasis. (SeeHilchot Temidim UMusafim 7:11 and Hilchot Parah Adumah 3:2.)
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| 20. |
There is an apparent difficulty with the Rambam's wording here, which appears to imply that the measures of funds set aside on each occasion were equal. This is inaccurate, for there are far more days between the middle of Iyar - the time of the second separation - and Tishrei - the time of the third - than between Tishrei and Nisan - the time of the first separation. And both of these periods are far greater than the period from Rosh Chodesh Nisan until the middle of Iyar. In his Commentary on the Mishnah (Shekalim 3:1), the Rambam resolves this difficulty, explaining that on each occasion they would set aside an amount of money appropriate for the period, implying that the amounts were not equal.
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| 21. |
Rosh HaShanah 7b emphasizes that Rosh Chodesh Nisan was considered to be Rosh HaShanah concerning the Temple sacrifices, and from that time onward the funds to purchase the sacrifices were taken from the new collection.
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| 22. |
I.e., the funds that were not within the three large baskets and were ordinarily used for other communal purposes.
In explanation of this halachah, the Kessef Mishneh points to a difference of opinion in the Jerusalem Talmud (Shekalim 3:3) between Rabbi Meir and the Sages. The Sages maintain that if the funds were exhausted, a new collection should be made. Rabbi Meir, by contrast, maintains that the funds should be taken from those remaining in the chamber.
There is, however, a difficulty with the reference to this source, because Rabbi Meir maintains that the funds remaining in the chamber were consecrated, and therefore one who uses them for his individual purposes transgresses the prohibition against me'ilah. As mentioned above, the Rambam (Hilchot Me'ilah 6:13) does not accept that ruling.
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| 23. |
The first three letters of the Hebrew alphabet. The Hebrew letters also serve as numerals. In this instance, it is as though the baskets were labeled 1, 2, and 3.
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| 24. |
The Rambam's ruling is dependent on his interpretation of the Mishnah (Shekalim 3:4). (See his Commentary on the Mishnah.) The Ra'avad, Rabbenu Asher, and others offer a different interpretation, which appears to fit more closely the plain meaning of the Jerusalem Talmud's explanation of the Mishnah.
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| 25. |
Rav Ovadiah of Bertinoro (Shekalim 3:4) gives as examples, the inhabitants of the lands of Ammon and Moab.
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| 26. |
Rav Ovadiah of Bertinoro (who interprets the abovementioned Mishnah differently from the Rambam) explains that the reason for the mention of these three locales is chronological. First, the shekalim would be collected from Eretz Yisrael, then from the surrounding areas, and lastly from the outlying diaspora. Nevertheless, whenever they set aside the money for the communal sacrifices, they had the intent that the money was to be given for the entire Jewish people.
It is unlikely that the Rambam would follow this view. It appears that he considers these divisions as merely geographic indicators.
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| 27. |
I.e., even if for some reason a person had not given his half-shekel as yet, retroactively he received a share in these sacrifices. In this manner, everyone who ultimately contributes toward the sacrifices will have a portion in all the communal sacrifices, even those offered before his contribution was made.
Ketubot 108a, cited by many as the source for this halachah, also mentions that the person setting aside the funds had in mind those people whose half-shekalim were lost and never reached the Temple treasury. Nevertheless, since the lost shekalim were not mentioned in the Jerusalem Talmud (Shekalim 2:1), nor in the Tosefta (Shekalim 2:5), the Rambam also omits mention of them. (See also Chapter 3, Halachot 8-9.)
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| 28. |
See Yevamot 102b, which mentions in this context that it is forbidden to enter the Temple courtyard wearing shoes or sandals. The Rambam quotes this law in Hilchot Beit HaBechirah 7:2.
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| 29. |
The source for this law is the Jerusalem Talmud (Shekalim 3:2), which states "A קווץ should not set aside funds." The Rambam interprets this term as referring to either a poor or a greedy individual. The Ra'avad maintains that the term refers to a person with long hair, lest he be suspected of hiding a coin among his locks.
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Avodat Yom haKippurim - Perek 4
Halacha 1
The order of all the practices carried out on this day is the following: At midnight, the lottery is held for the removal of the ashes of the altar. The wood for the altar is arranged and the ashes are removed from the altar as is done each day according to the order we explained until they reach the slaughter of the continuous offering.
When they reach the slaughter of the continuous offering, a linen sheet is spread out between the High Priest and the people. Why is linen used? So that all will realize that the special service of the day is performed in linen garments. The High Priest removes his ordinary garments, immerses himself in themikveh, puts on his golden garments, and sanctifies his hands and feet. He slits the majority of the two signs for kosher slaughter on the animal sacrificed as the continuous offering, but allows another person to complete the slaughter. He receives the blood and casts it on the altar as is commanded.
Afterwards, he enters the Temple Sanctuary and offers the morning incense offering and lights the lamps of the Menorah. He offers the limbs of the continuous offering and the chavitin offering on the altar's pyre and pours the libations according to the order in which the continuous offering is brought every day as we explained. After the continuous offering, he offers the bull and the seven sheep of the additional offering of the day.
Afterwards, he sanctifies his hands and feet and removes his golden garments. He immerses himself, puts on his white garments, and sanctifies his hands and feet. He approaches his bull. The bull was standing between the Entrance Hall and the altar with its head to the south, but facing the west. The High Priest would stand to the east and face the west. He would place his two hands on the head of the bull and recite the confessional. He would say: "I beseech You, O God. I have sinned, transgressed, and committed iniquity, both I and my household. I beseech You, O God, atone for the sins, transgressions, and iniquities that I and my household have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day, he shall atone for you to purify yourselves for all their sins, before God you shall be purified.'
Afterwards, he performs the lottery for the two goats. He ties a crimson cord on the head of the goat to be sent to Azazel and positions it in the direction where it will be sent and ties such a cord on the goat to be slaughtered, hanging it over the place where it will be slaughtered. He approaches his bull a second time and places both his hands on its head and recites a second confessional. He would say: "I beseech You, O God. I have sinned, transgressed, and committed iniquity, I, my household, and the descendants of Aaron, Your holy nation. I beseech You, O God, atone for the sins, transgressions, and iniquities that I, my household, and the descendants of Aaron, Your holy nation, have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day.... '
Afterwards, he slaughters the bull and receives its blood. He gives it to another priest to stir so that it will not coagulate. He places it on the fourth projection outside the Temple Building. He takes the fire pan and uses it to remove burning coals from the altar from those close to the western side, for ibid.:12 speaks of taking coals "from the altar before God." He places it on the projection in the Temple Courtyard. The kaf is taken out for him and a container filled with incense that is extremely fine. He would take a full handful of incense. The handfuls of incense should not be pressed closely to his hand, nor piled up upon it, but rather overlapping it slightly. A High Priest with large hands should take large handfuls; one with small hands, smaller handfuls. He should place the incense in the kaf.
We already explained, that carrying a sacrificial substance in one's left hand disqualifies it with regard to the blood of the sacrificial animals and other services. Hence, it would be appropriate that he should carry the firepan in his left hand and the kaf with the incense in his right hand. Nevertheless, because of the weight of the firepan - and because it is hot - he would not be able to carry it with his left hand until he reached the Holy Ark. Therefore he should carry the firepan in his right hand and the kaf with the incense in his left.
He proceeds through the Sanctuary until he reaches the Holy of Holies. He finds the Parochet folded over. He proceeds into the Holy of Holies until he reaches the Holy Ark. When he reaches the ark, he places the firepan down between the two staves. In the Second Temple, when there was no ark, he would place it on the Foundation Stone. He would hold the edge of the kaf with his fingertips or with his teeth and push the incense with his thumb into his hand until he has a full handful as before. This was one of the difficult tasks in the Temple.
He would pile the incense over the coals with his hands on the inner portion of the firepan so that the incense would be close to the Ark and far from his face so that he would not be burnt. He waits there until the entire chamber fills up with smoke and then departs.
He walks backwards little by little with his face to the Holy of Holies and his back to the Sanctuary until he departs from within the parochet. He recites a short prayer in the Sanctuary so as not to scare the people, lest they say: "He died in the Sanctuary." He would pray in this manner: "May it be Your will, God, our Lord, that if this year was to be arid, it should be rainy. May the sovereignty not depart from the House of Judah. May Your nation Israel not be in need of sustenance. And may You not accept the prayers of wayfarers."
Halacha 2
When the incense offering was brought in the Holy of Holies, all of the people would withdraw from the Sanctuary alone. They would not withdraw from the area between the Entrance Hall and the altar, for it is not necessary to depart from between the Entrance Hall and the altar except when bringing the daily incense offering and when blood is being presented in the Sanctuary, as we explained in Hilchot Temidim.
Afterwards, he takes the blood of the bull from the priest who was stirring it and takes it into the Holy of Holies. He sprinkles it eight times between the staves of the Ark.He departs and places it down in the Sanctuary on a golden base located there. He then departs from the Sanctuary and slaughters the goat, receives its blood, and brings it into the Holy of Holies. He sprinkles it eight times between the staves of the Ark. He then departs and places it down on a second gold base in the Sanctuary. Afterwards, he lifts up the blood of the bull from the base and sprinkles it on the parochet opposite the ark eight times. He puts down the blood of the bull and picks up the blood of the goat and sprinkles it on the parochet opposite the ark eight times.
Afterwards, he pours the blood of the bull into the blood of the goat and pours the entire mixture into the container where the blood of the bull had been held so that they will be mixed thoroughly and stands before the golden altar, between the Menorah and the golden altar. He begins to apply the mixture of blood on the corners of the golden altar. He proceeds to circle it, sprinkling the blood on its corners from the outside as he proceeds.
He begins from the northeast corner, proceeds to the northwest, the southwest, and then to the southeast. In all instances, he applies the blood from below upward with the exception of the last application in which instance, the corner is directly before of him. Hence he applies the blood from above downward so that his garments will not become soiled. He then moves the coals and the ashes of the Golden Altar back and forth until its golden surface is revealed. He applies the blood of the mixture on the pure golden surface of the altar seven times on its southern side, the place where he completed applying the blood to the corners. He then departs from the Sanctuary and pours the remainder of the blood on the west base of the outer altar.
Afterwards, he approaches the goat to be sent to Azazel. He places his two hands on its head and recites the confessional, saying: "I beseech You, O God. Your nation, the House of Israel, have sinned, transgressed, and committed iniquity. I beseech You, O God, atone for the sins, transgressions, and iniquities that Your nation, the House of Israel, have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day, he will atone for you.... ' Afterwards, he sends the goat to the desert.
He removes the fats and the organs from the bull and the goat that were slaughtered and whose blood was brought within the Temple Building and places them in a vessel. He sends the remainder to the ash pile to be burnt. He then goes out to the Women's Courtyard and reads the Torah there after the goat reaches the desert.
He then sanctifies his hands and feet, removes his white garments, immerses himself, puts on his golden garments, and sanctifies his hands and feet. He sacrifices the goat that is offered outside that is one of the additional offerings of the day and sacrifices his ram and the ram of the people, as ibid.:24 states: "And he goes out and offers his burnt-offering and the burnt-offering of the people." He offers the fats and organs of the bull and the goat which are burnt and offers the afternoon continuous offering.
Afterwards, he sanctifies his hands and feet, removes his golden garments, immerses himself, puts on his white garments, and sanctifies his hands and feet. He enters the Holy of Holies and removes the kaf and the firepan.
Afterwards, he sanctifies his hands and feet, removes his white garments, immerses himself, puts on his golden garments, and sanctifies his hands and feet. He offers the afternoon incense offering and kindles the lamps of theMenorah for the evening as on other days. He then sanctifies his hands and feet, removes his golden garments, puts on his own clothes and goes home. All of the people accompany him to his home. He would make a festive celebration because he departed from the holy place in peace.
Avodat Yom haKippurim - Perek 5
Halacha 1
All of the services which the High Priest performs while wearing the white garments inside the Temple Building must be performed in the order in which we mentioned. If he performed one of them before another, his acts are of no consequence.
Halacha 2
If the High Priest took a handful of incense before he slaughtered the bull, his act is of no consequence. Although taking the handful of incense is performed in the Courtyard, it is necessary for service performed inside the Temple Building. Similarly, if the goat was slaughtered before the blood of the bull was presented inside the Holy of Holies, the act is of no consequence. Although the slaughter is performed in the Temple Courtyard, its blood is brought within the Temple Building.
Halacha 3
If the ram and the goat from the additional sacrifices of the day were offered before the service of the day in the Holy of Holies was performed, they are of no consequence.
Halacha 4
If the blood of the goat was presented in the Holy of Holies before the blood of the bull, i.e., before the High Priest completes its service, he should sprinkle the blood of the bull as commanded. Afterwards, he should bring another goat, slaughter it, and sprinkle its blood as commanded. The first goat is disqualified.
If, when sprinkling the blood on the parochet in the Sanctuary, he sprinkled the blood of the goat before the blood of the bull, he should sprinkle the blood of the goat a second time after the blood of the bull.
Halacha 5
If the blood of the goat spilled before he completed presenting it in the Holy of Holies, he should bring other blood and begin sprinkling it anew in the Holy of Holies.
Halacha 6
If he completed the presentation of the blood in the Holy of Holies and began presenting it in the Sanctuary and the blood was spilled before he completed them, he should bring other blood and begin from the first sprinklings in the Sanctuary.
Halacha 7
If he completed the first part of the presentation of the blood in the Sanctuary and began to apply the blood to the Golden Altar and the blood spilled before the applications were completed, he should bring other bloodand begin from the first applications to the altar. For each set of presentations of blood represents a separate phase of atonement.
Halacha 8
If he completed the application of the blood to the altar and then the blood spilled, he does not have to bring other blood, for pouring the remainder of the blood on the outer altar is not a binding requirement. If the blood of the bull was spilled before he completed all of the presentations, he should bring another bull and take a handful of incense before slaughtering the bull. He should offer the incense, then bring the blood of the second bull and sprinkle its blood.
Halacha 9
The only one which causes the priests and their clothes to become impure and which is burnt in the ashpile is the last bull with which the atonement was completed.
Halacha 10
If the blood of the bull became mixed with the blood of the goat before the High Priest completed the sprinklings, he should sprinkle from the mixture once upward and seven times downward for the sake of the bull and then sprinkle from the mixture once upward and seven times downward for the sake of the goat. If they became mixed together before the last sprinkling, he should sprinkle once downward for the sake of the bull and then sprinkle once upward and seven times downward for the sake of the goat.
Halacha 11
If the cups containing the blood of the bull and the blood of the goat become mixed together and the High Priest does not know which is the cup containing the blood of the bull and which is the cup containing the blood of the goat, he should sprinkle from one of them once upward and seven times downward and then sprinkle from the second one, once upward and seven times downward. And then he sprinkles again from the blood in the first cup, once upward and seven times downward. Thus regardless he will have sprinkled from the blood of the bull and afterwards, from the blood of the goat.
Halacha 12
The following rules apply when the High Priest received the blood of the bull in two cups and the blood of the goat in two cups and some of the cups became mixed together and it was not known which of the cups contained the blood of the bull and which, the blood of the goat. He should perform all the sprinklings as required by law from the cups that were not mixed together. He should then pour the remainder of the blood from the cups from which he sprinkled on the base of the altar, as required. The cups that were mixed together should be poured into the drainage channel.
Halacha 13
Even though the High Priest would purchase the bull sacrificed on Yom Kippur from his own resources, as implied by Leviticus 16:6: "The bull for the sin-offering that is his," the Omnipresent nullified his ownership of it in favor of all of his priestly brethren. For if they did not have a share of it, they could not derive atonement through its sacrifice.
Accordingly, if the High Priest died before the bull was slaughtered, the priest who assumes his position does not bring a different bull. Instead, he slaughters the first one, It is not considered a sin-offering whose owners have died which is itself consigned to death, for a sin-offering owned by many is never consigned to death,
If the High Priest slaughtered the bull, but died before sprinkling its blood to gain atonement, the second priest enters the Temple with this blood and performs the sprinkling that brings atonement.
Halacha 14
The desired manner of performing the mitzvah is that the two goats of Yom Kippur should be alike with regard to their appearance, their size, and their worth. They should be purchased at the same time. Nevertheless, even if they were not alike, they were acceptable. Similarly, if one was purchased on one day and the other on the following day, it is acceptable.
Halacha 15
The following rules apply if one of these goats die. If it dies before the lottery was held, he should take another one as a pair for the remaining one. If it died after the lottery, he should bring two new goats and conduct the lottery again as he did originally.
He sees which one died. If it was the one to be sacrificed to G-d, he says: "This one for which the lot for God was chosen should replace it." If the dead goat was the one to be sent to Azazel, he says: "This one for which the lot for Azazel was chosen should replace it." The other one of the pair from which the second lottery was made should be left to pasture until it receives a disqualifying blemish. Then it should be sold and the proceeds used for freewill offerings. This course of action is taken, because a communal sin-offering is never consigned to death.
Halacha 16
When the bull and/or the goat to be offered on Yom Kippur became lost, others were separated in their stead and offered and then the first ones were found, those first ones should pasture until they contract a disqualifying blemish. Afterwards, they should be redeemed and the proceeds used for freewill offerings. Similarly, if the first ones were found before the second were offered, the first ones should be sacrificed. The second ones should be allowed to pasture until they contract a disqualifying blemish. Afterwards, they should be redeemed and the proceeds used for freewill offerings. The rationale for these rulings is that a communal sin-offering is never consigned to death.
Halacha 17
A disqualifying blemish - even a temporary blemish - renders the goat sent to Azazel unfit. Similarly, if it becomes unfit to be sacrificed because of a time factor, it is disqualified. For example, its mother was slaughtered to feed a sick person on Yom Kippur. Although the pertinent prohibition involves "slaughtering" an animal and its offspring on the same day, pushing the goat to Azazel is equivalent to slaughtering it.
Halacha 18
If the goat was treifah, it is unacceptable, for Leviticus 16:10 states: "It shall stand alive."
Halacha 19
If the goat becomes sick and is unable to walk, the one taking it to Azazel should carry it on his shoulders, even on the Sabbath.
Halacha 20
If the one designated to take it becomes sick, it should be sent with another person.
Halacha 21
If the one designated to take it becomes impure, he should enter the Temple take it and depart, as Leviticus 16:21 states: "to the desert in the hands of a designated person." Implied is that it should be sent in the hands of the one designated even if he became ritually impure.
Halacha 22
If that person pushed the goat off the cliff and it did not die, he should descend after it and kill it with any article that will serve that purpose. It is permitted to benefit from the limbs of this goat.
Halacha 23
If the roof of the Temple Building was opened, the High Priest should not sprinkle the blood of the bull and the blood of the goat, because ibid.:17 states: "in the Tent of Meeting."
Halacha 24
When the inner altar had not been dedicated by the offering of incense previously, the High Priest should not sprinkle the blood upon it, as ibid. 4:7 states: "the altar of the incense offering."
Halacha 25
If the incense offering was lacking one of its spices or the smoke-raising herb, the High Priest is liable for death, as Leviticus 16:2 states: "He shall not die, because in a cloud I will appear on the kaporet." Similarly, he is liable for death for entering the Holy of Holies while he is not performing a mitzvah. Therefore, if he transgressed inadvertently by entering, but purposely offered an unacceptable incense offering or offered a complete incense offering together with the one that was lacking, he is liable for death.
Halacha 26
If he offered an olive-sized portion of the incense offering to be offered in the Holy of Holies in the Sanctuary, he is liable for death.
Halacha 27
Taking a handful of incense is considered as an element of the Temple service and improper thoughts can disqualify it. Similarly, the scooping of the coals for the incense offering can be disqualified by improper thoughts, for performance of the preparatory acts necessary to bring a sacrifice is considered as bringing the sacrifice itself.
Halacha 28
There is doubt regarding the proper ruling in all of the following incidents:
a) he collected the incense with his fingertips, with the sides of his hands, or scooped from below upward;
b) he gathered the incense with both hands and then brought them together;
c) the incense was scattered on the earth from his hand and he collected it;
d) a colleague gathered the incense and put it in his hands; or
e) a High Priest collected the incense and died and his replacement entered the Holy of Holies with the incense collected by the first.
In all these instances, as an initial preference, he should not offer such incense. If he did, it is acceptable.
Blessed be the Merciful One Who grants assistance.
Me`ilah - Perek 1
Halacha 1
It is forbidden for an ordinary person to benefit from articles sanctified unto God, whether they are entities that are offered on the altar or articles consecrated for the improvement of the Temple. Anyone who derives aperutah' worth of benefit from an article sanctified unto God, is considered as having misappropriated a consecrated article.
Halacha 2
The concept of me'ilah, misappropriating consecrated articles, does not apply to sacrificial entities from the sacrifices that are permitted to be eaten, e.g., the meat of sin-offerings and guilt-offerings after their blood was cast on the altar, the two breads after the blood of the two sheep was cast on the altar. This applies even if these or the like are eaten by a non-priest. Since it is permitted for some people to benefit from them, anyone who benefits from them is not considered to have misappropriated consecrated articles. Even if they were disqualified and prohibited to be eaten, since there is a time when they are permitted to be eaten, one is not liable me'ilah.
Halacha 3
Anyone who purposely misappropriates consecrated articles is liable for lashes and must pay the value he decreased the value of the sacred articles. The warning against me'ilah is derived from Deuteronomy 12:17: "You may not partake of the tithes of your grain... your pledges... in your outlying cities." According to the Oral Tradition, we learned that this is a warning against one who partakes of the meat of a burnt-offering for it must be offered entirely to God. The same applies to all other consecrated articles that are dedicated to God alone, whether something consecrated for the altar or for the improvement of the Temple. If one derives a perutah's worth of benefit, he is liable for lashes. If he misappropriated a consecrated article unknowingly, he must make restitution for the benefit he received and add a fifth. Also, he must bring a ram worth two selaim and have it sacrificed as a guilt offering. This brings atonement for him and it is called: "the guilt offering for misappropriation,] asLeviticus 5:15-16 states "And he sinned inadvertently, misappropriating what was consecrated unto God and he shall bring his guilt-offering... and he should make restitution for what he misappropriated from the consecrated articles, adding a fifth." Paying the principal with the additional fifth and bringing the sacrifice is a positive commandment.
Halacha 4
Payment of the principal and bringing the guilt-offering are essential for the atonement; payment of the additional fifth is not essential. This is derived from the prooftext that speaks of: "the ram of the asham." Our Sages interpreted the term asham as referring to the principal and stated: The ramand the payment of the principal are fundamental requirements. The additional fifth is not a fundamental requirement.
Halacha 5
If the person brought the guilt-offering before he made restitution for the principal, he did not fulfill his obligation. If one is in doubt whether he derived benefit from a consecrated article or not, he is exempt from making restitution and bringing a sacrifice.
The additional fifth is considered as a consecrated article itself. If one benefits from it, he should add a fifth to the fifth. We have already explained several times that the fifth is one fourth of the principal so that the principal and the fifth will be five units.
Halacha 6
There are articles for which one is not liable for me'ilah according to Scriptural Law, but from which it is forbidden to benefit according to Rabbinic decree.A person who derives benefit from them must only make restitution for the principal. He need not add a fifth, nor must he bring a guilt-offering.
Halacha 7
All of the sacrifices offered on the altar - whether sacrifices of the highest degree of sanctity or sacrifices of a lesser degree of sanctity - are forbidden to be shorn and it is forbidden to perform work with them, as Deuteronomy 15:19states: "Do not perform work with the firstborn of your oxen and do not shear the firstborn of your sheep." The same applies to all other sacrificial animals. One who shears an ox or works with a sheep is liable for lashes according to Scriptural Law.
One who pulls out hair is not considered as if he shears it. It appears to me that one is not liable unless he shears double the width of a sit. This prohibition should not be more severe than the prohibition against shearing on the Sabbath.
Halacha 8
When there is a doubt whether an animal is consecrated, e.g., an animal concerning which there is a question whether it is a firstborn or the like, it is forbidden to shear it or work with it, but one who shears it or works with it, is not liable for lashes.
Halacha 9
When a sacrificial animal contracted a physical blemish and it was redeemed as we explained, it is not permitted to shear it or to work with it. The prohibitions are still in effect until it is slaughtered. If it was slaughtered after it was redeemed, it is permitted to partake of it.
When does the above apply? When the animal was consecrated before it contracted a permanent blemish or it contracted a temporary blemish before it was consecrated. If, however, one consecrated an animal with a permanent physical blemish as a sacrifice for the altar, it is only forbidden to be shorn and for work to be performed with it according to Rabbinic Law. If it is redeemed, it is like an ordinary animal in all regards and like an ordinary animal, it may be shorn and work may be performed with it. The only exceptions to this principle are a firstborn animal and one separated as the tithes. In these instances, the holiness falls on their physical bodies even if at the outset they have permanent physical blemishes. They are never considered as ordinary animals entirely and it is always forbidden to shear them or perform work with them.
It is forbidden to mate an animal that is a firstborn or a sacrificial animal that was disqualified.
Halacha 10
It is permitted, even as an initial preference, to pull off hair from a sacrificial animal in order to show a physical blemish to an expert. It is forbidden to benefit from the hair that was pulled off or which fell from a consecrated animal, a firstborn animal, or one designated as the tithes, even after it was redeemed and slaughtered because of its blemish. This is a decree lest the sacrifice of such an animal be delayed, because it does not come to bring about atonement.
It is, by contrast, permitted to benefit from wool which fell from an animal designated as a sin-offering or a guilt-offering after it has been redeemed and slaughtered because of a physical blemish. The rationale is that since these offerings come to bring about atonement, the owners will not delay their sacrifice. There is an unresolved doubt if it is permitted to benefit from wool that was pulled off from a burnt-offering.
It is permitted to benefit from any wool that becomes pulled off from sacrificial animals after they have contracted a blemish, for it was not pulled off intentionally.The only exception is the wool of a firstborn animal and one designated as a tithe. In those instances, it is forbidden to benefit from wool even if it was pulled off from such an animal after it contracted a blemish.
Halacha 11
When a person slaughters a firstborn or another consecrated animal, he may pull off the wool from either side to make a place for the knife, provided he does not remove the wool from its place.
Halacha 12
It is forbidden to shear and perform work with animals consecrated for the improvement of the Temple according to Rabbinic decree. According to Scriptural Law, they are not forbidden. Therefore one who shears such animals or performs work with them is not liable for lashes. He does, however, receive stripes for rebellious conduct.
Halacha 13
When one consecrates a fetus for the altar, it is forbidden to perform work with its mother according to Rabbinic decree. The rationale for this decree is that work weakens the fetus. It is, however, permitted to shear the mother, because this does not harm the fetus.
When one consecrates one limb of an animal - whether for the improvement of the Temple or for the altar - there is an unresolved doubt whether or not the entire animal is forbidden to be sheared or for work to be performed with it. Therefore, if one performs such an activity, he is not liable for lashes.
• Monday, Sivan 21, 5775 · 08 June 2015
"Today's Day"
Torah lessons: Chumash: Sh'lach, Chamishi with Rashi.
Tehillim: 104-105.
Tanya: The term "world" (p. 309)...in the four directions. (p. 309).
The Alter Rebbe explains (in Tanya chapter 3) that the three faculties of intellect,chochma-bina-da'at, and the seven emotive powers, evolve from the ten supernalSefirot. All this applies to nefesh, ruach, and neshama (three aspects of the soul) which are enclothed within the body of man. However, mesirat nefesh, the readiness for self-sacrifice for G-d (that a Jew neither desires nor is capable of being - G-d forbid - separated from G-dhood1 comes from the Essence of the En Sof (the Infinite One, may He be blessed) which transcends the Sefirot, the first of which is the Sefira ofchochma.2
FOOTNOTES
1. See Tamuz 25.
2. See Supplementary Footnotes, p. 127.
Daily Thought:
Close & Dark
When does the moon have no light for us? When it is closest to the sun.
The closer it comes to alignment between us and the sun, the more it diminishes in size. Until, at its closest point, it altogether disappears. Then, once again, it is renewed and begins to shine.
At those points in life when we peer into darkness, groping to understand why this is happening to us, where this is taking us, why this must happen to us . . .
—those are the points of closeness to the light,
those are the points of renewal.
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