Today in Jewish History:
• Martyrs of Blois (1171)
The 20th of Sivan is the anniversary of the first blood libel in France. On this date in 1171, tens of Jewish men and women were burned alive in the French town of Blois on the infamous accusation that Jews used to the blood of Christian children in the preparation of matzot for Passover. For a detailed account see link below.
Links:
The Martyrs of Blois
Blood Libel
Daily Quote:
I am asleep, but my heart is awake[Song of Songs 5:2]
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 1st Portion Numbers 13:1-13:20 with Rashi
• Chapter 13
1The Lord spoke to Moses saying, אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2"Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst." בשְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ כֹּל נָשִׂיא בָהֶם:
Send for yourself men: Why is the section dealing with the spies juxtaposed with the section dealing with Miriam? Because she was punished over matters of slander, for speaking against her brother, and these wicked people witnessed [it], but did not learn their lesson. — [Midrash Tanchuma Shelach 5] שלח לך אנשים: למה נסמכה פרשת מרגלים לפרשת מרים, לפי שלקתה על עסקי דבה שדברה באחיה, ורשעים הללו ראו ולא לקחו מוסר:
Send for yourself: According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Deut. 1:22), Moses took counsel with the Shechinah . He [God] said, “I told them that it is good, as it says, ‘I will bring you up from the affliction of Egypt…’ (Exod. 3:17). By their lives! Now I will give them the opportunity to err through the words of the spies, so that they will not inherit it.” - [Midrash Tanchuma 5] שלח לך: לדעתך, אני איני מצוה לך, אם תרצה שלח, לפי שבאו ישראל ואמרו (דברים א, כב) נשלחה אנשים לפנינו, כמה שנאמר (שם) ותקרבון אלי כלכם וגו', ומשה נמלך בשכינה. אמר אני אמרתי להם שהיא טובה, שנאמר (שמות ג, יז) אעלה אתכם מעני מצרים וגו', חייהם שאני נותן להם מקום לטעות בדברי המרגלים למען לא יירשוה:
3So Moses sent them from the desert of Paran by the word of the Lord. All of them were men of distinction; they were the heads of the children of Israel. גוַיִּשְׁלַח אֹתָם משֶׁה מִמִּדְבַּר פָּארָן עַל פִּי יְהֹוָה כֻּלָּם אֲנָשִׁים רָאשֵׁי בְנֵי יִשְׂרָאֵל הֵמָּה:
by the word of the Lord: With his consent; He did not stop him. על פי ה': ברשותו, שלא עכב על ידו:
All of them were men of distinction: Whenever [the word] אִנָשִׁים [is used] in Scripture, it denotes importance. At that time, they were virtuous. — [Mid. Tanchuma 4] כלם אנשים: כל אנשים שבמקרא לשון חשיבות, ואותה שעה כשרים היו:
4These are their names: For the tribe of Reuben, Shammua the son of Zakkur. דוְאֵלֶּה שְׁמוֹתָם לְמַטֵּה רְאוּבֵן שַׁמּוּעַ בֶּן זַכּוּר:
5For the tribe of Simeon, Shaphat the son of Hori. הלְמַטֵּה שִׁמְעוֹן שָׁפָט בֶּן חוֹרִי:
6For the tribe of Judah, Caleb the son of Jepphunneh. ולְמַטֵּה יְהוּדָה כָּלֵב בֶּן יְפֻנֶּה:
7For the tribe of Issachar, Yigal the son of Joseph. זלְמַטֵּה יִשָּׂשכָר יִגְאָל בֶּן יוֹסֵף:
8For the tribe of Ephraim, Hoshea the son of Nun. חלְמַטֵּה אֶפְרָיִם הוֹשֵׁעַ בִּן נוּן:
9For the tribe of Benjamin, Palti the son of Raphu. טלְמַטֵּה בִנְיָמִן פַּלְטִי בֶּן רָפוּא:
10For the tribe of Zebulun, Gaddiel the son of Sodi. ילְמַטֵּה זְבוּלֻן גַּדִּיאֵל בֶּן סוֹדִי:
11For the tribe of Joseph, the tribe of Manasseh, Gaddi the son of Susi. יאלְמַטֵּה יוֹסֵף לְמַטֵּה מְנַשֶּׁה גַּדִּי בֶּן סוּסִי:
12For the tribe of Dan, Ammiel the son of Gemalli. יבלְמַטֵּה דָן עַמִּיאֵל בֶּן גְּמַלִּי:
13For the tribe of Asher, Sethur the son of Michael. יגלְמַטֵּה אָשֵׁר סְתוּר בֶּן מִיכָאֵל:
14For the tribe of Naphtali, Nahbi the son of Vophsi. ידלְמַטֵּה נַפְתָּלִי נַחְבִּי בֶּן וָפְסִי:
15For the tribe of Gad, Geuel the son of Machi. טולְמַטֵּה גָד גְּאוּאֵל בֶּן מָכִי:
16These are the names of the men Moses sent to scout the Land, and Moses called Hoshea the son of Nun, Joshua. טזאֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר שָׁלַח משֶׁה לָתוּר אֶת הָאָרֶץ וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ:
And Moses called Hoshea…: He prayed on his behalf, “May God save you from the counsel of the spies.” [The name יְהוֹשֻׁעַ is a compounded form of יָהּ יוֹשִׁיעֲךָ, May God save you.]- [Sotah 34b] ויקרא משה להושע וגו': התפלל עליו יה יושיעך מעצת מרגלים:
17Moses sent them to scout the Land of Canaan, and he said to them, "Go up this way in the south and climb up the mountain. יזוַיִּשְׁלַח אֹתָם משֶׁה לָתוּר אֶת אֶרֶץ כְּנָעַן וַיֹּאמֶר אֲלֵהֶם עֲלוּ זֶה בַּנֶּגֶב וַעֲלִיתֶם אֶת הָהָר:
Go up this way in the south: This was the inferior part of the Land of Israel. This is the custom of merchants; they show their inferior goods first and afterward display their best. — [Midrash Tanchuma 6] עלו זה בנגב: הוא היה הפסולת של ארץ ישראל, שכן דרך התגרים מראין את הפסולת תחלה ואחר כך מראין את השבח:
18You shall see what [kind of] land it is, and the people who inhabit it; are they strong or weak? Are there few or many? יחוּרְאִיתֶם אֶת הָאָרֶץ מַה הִוא וְאֶת הָעָם הַיּשֵׁב עָלֶיהָ הֶחָזָק הוּא הֲרָפֶה הַמְעַט הוּא אִם רָב:
what [kind of] land it is: Some countries rear strong people, and some countries rear weak [people]; some produce large populations and some small populations. — [Mid. Tanchuma 6] את הארץ מה היא: יש ארץ מגדלת גבורים ויש ארץ מגדלת חלשים יש מגדלת אוכלוסין ויש ממעטת אוכלוסין:
are they strong or weak: He gave them a sign. If they live in open cities [it is a sign that] they are strong, since they rely on their might. And if they live in fortified cities [it is a sign that] they are weak. — [Mid. Tanchuma 6] החזק הוא הרפה: סימן מסר להם, אם בפרזים יושבין, חזקים הם שסומכין על גבורתם, ואם בערים בצורות הם יושבין, חלשים הם:
19And what of the land they inhabit? Is it good or bad? And what of the cities in which they reside are they in camps or in fortresses? יטוּמָה הָאָרֶץ אֲשֶׁר הוּא ישֵׁב בָּהּ הֲטוֹבָה הִוא אִם רָעָה וּמָה הֶעָרִים אֲשֶׁר הוּא יוֹשֵׁב בָּהֵנָּה הַבְּמַחֲנִים אִם בְּמִבְצָרִים:
are they in camps: Heb. הַבְּמַחֲנִים, as the Targum [Onkelos] renders, הַבְּפַצְחִין, cities which are exposed and open, unwalled. הבמחנים: תרגומו הבפצחין כרכין פצוחין ופתוחין מאין חומה:
is it good: possessing springs and other good and healthy water sources. הטובה היא: במעינות ותהומות טובים ובריאים:
20What is the soil like is it fat or lean? Are there any trees in it or not? You shall be courageous and take from the fruit of the land." It was the season when the first grapes begin to ripen. כוּמָה הָאָרֶץ הַשְּׁמֵנָה הִוא אִם רָזָה הֲיֵשׁ בָּהּ עֵץ אִם אַיִן וְהִתְחַזַּקְתֶּם וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ וְהַיָּמִים יְמֵי בִּכּוּרֵי עֲנָבִים:
does it have trees: Heb. הִיֵשׁ בָּהּ עֵץ, lit,. does it have a tree. Does it have a worthy man who will protect them with his merit. - [B.B. 15a] היש בה עץ: אם יש בהם אדם כשר שיגין עליהם בזכותו:
when the first grapes begin to ripen: The season in which the grapes begin to ripen, in their first stage of growth. בכורי ענבים: ימים שהענבים מתבשלין בבכור:Daily Tehillim: Psalms Chapters 97 - 103
• Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7• Lessons in Tanya
• Sunday, Sivan 20, 5775 · June 7, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
והנה גדר ובחינת שם עולם נופל על בחינת מקום ובחינת זמן דוקא
The term “world” can be applied solely to [that which possesses] the dimensions of space and time,
בחינת מקום הוא מזרח ומערב, צפון, דרום, מעלה ומטה
“space” referring to east, west, north and south, upward and downward,
ובחינת זמן: עבר, הוה ועתיד
and “time” referring to past, present and future.
Only with regard to entities that are subject to the limitations of space and time can the term “world” be applied.
והנה כל בחינות אלו אין להם שייכות במדות הקדושות העליונות
All these dimensions of space and time have no relation to the holy supernal attributes of the World of Atzilut, because those attributes are infinite.
As explained earlier, the attribute of Chesed is infinite; so, too, are the other attributes in the World of Atzilut. Hence, by definition, they are not at all subject to the limitations of space and time.
כי אם במדת מלכותו יתברך לבדה שייך לומר שהוא יתברך מלך למעלה עד אין קץ ולמטה עד אין תכלית, וכן לד׳ סטרין
Only concerning the attribute of [G‑d’s] Malchut is it possible to say that He is King “Above without end and below without limit,” and likewise in all four directions.
This means to say that G‑d is King of all creatures, from the very highest to the very lowest. Thus, when speaking of Malchut, it is in order to use terminology that has some relationship to space, such as “higher” and “lower”. This indicates that Malchut itself has some relationship to the aspects of time and space.
וכן בבחינת זמן
The same is true concerning the dimension of time, i.e., that the attribute of Malchutis in some small measure related to time, as it is written:1
ה׳ מלך, ה׳ מלך, ה׳ ימלוך
“G‑d reigns, G‑d has reigned, G‑d will reign.”
I.e., G‑d’s reign is related to present, past, and future — the dimension of time.
ונמצא שחיות המקום וכן חיות הזמן, והתהוותם מאין ליש, וקיומם כל זמן קיומם, הוא ממדת מלכותו יתברך ושם אדנות ברוך הוא
Thus, the life-force of space, and likewise of time, and their coming into being from nothingness, and their existence as long as they shall exist, are from [G‑d’s] attribute of Malchut, and from the Name of Adnut.
ולפי שמדת מלכותו יתברך מיוחדת במהותו ועצמותו יתברך בתכלית היחוד, כמו שיתבאר
Now, since [G‑d’s] attribute of Malchut is united with His Essence and Being in an absolute union, as will be explained,
הלכך גם בחינת המקום והזמן בטילים במציאות ממש לגבי מהותו ועצמותו יתברך, כביטול אור השמש בשמש
space and time which are created from Malchut are therefore also completely nullified in relation to [G‑d’s] Essence and Being, just as sunlight whilst it is still within the orb of the sun is nullified in the sun.
This means to say: As long as Malchut still exists in a state of complete union with G‑d’s Essence and Being, space and time — the source of worlds — as found within the attribute ofMalchut are utterly nullified relative to G‑d.
This state is called “higher-level Unity.” It exists only before the descent of Malchutthrough various tzimtzumim in order to vest itself in the lower worlds, thereby creating them and providing them with life. It is then that the worlds enjoy the state of “higher-level Unity,” because from the perspective of the pristine source of Malchut and Adnut which brings about their existence, their actual creation is as yet inconceivable, inasmuch as Malchut and Adnutare still in a state of inclusion within their source. Consequently, space and time “exist” there in the same manner as the light of the sun “exists” within the sun — in a state of complete nullity.
וזהו שילוב שם אדנות בשם ה׳
And this is the [meaning of the] alternation of the [letters of the] Name of Adnutwith the [letters of the] Name Havayah.
When the letters of one Divine Name are alternated with the letters of another, the Name whose initial letter appears first is the dominant one, the second Name being intertwined and encompassed by it. If, for example, the first letter is the initial of the Divine Name that designates Chesed and the second letter is the initial of the Divine Name that designatesGevurah, the revelation of Chesed will predominate.
One speaks of “the alternation of the [letters of the] Name of Adnut with the [letters of the] Name Havayah” when referring to Malchut and Adnut while they are still united with G‑d’s Essence and Being, which are too lofty to serve as a source for created beings.
The eventual source of the existence of created beings is Malchut and Adnut. Nevertheless, since the Divine Name Havayah is dominant — i.e., since Adnut is submerged within Havayah— all “existence” is completely nullified in relation of G‑d’s Essence and Being, just as sunlight is devoid of all identity within the sun.
כי שם הויה מורה שהוא למעלה מהזמן, שהוא היה, הוה ויהיה ברגע אחד
The Name Havayah indicates that He transcends time, that “He was, is, and will be — all at the same instant,”
Past, present and future meld into one within the Name Havayah, indicating that Havayahtranscends time,
כמו שכתוב ברעיא מהימנא, פרשת פנחס
as is stated (2in Ra‘aya Mehemna on Parshat Pinchas);
וכן למעלה מבחינת מקום, כי הוא מהוה תמיד את כל בחינת המקום כולו, מלמעלה עד למטה ולד׳ סטרין
and likewise [the Name Havayah] transcends space, for [Havayah]continuously brings into existence the whole dimension of space, from the uppermost level [of space] to the lowermost level [of space], and in the four directions.
Clearly, the Divine Name Havayah transcends time and space. Malchut and Adnut,however, do bear some relation to time and space. Nevertheless, since the letters of the Name ofAdnut are interspaced within the letters of the Name Havayah, the dimensions of time and space are completely nullified in relation to G‑d. This is the state called yichuda ila‘ah, or “higher-level Unity.”
| FOOTNOTES | |
| 1. | Liturgy, Morning Prayer. |
| 2. | Parentheses are in the original text. |
• Sefer Hamitzvos:Sunday, Sivan 20, 5775 · June 7, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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
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.
Shekalim - Chapter One
Halacha 1
It is a positive commandment from the Torah1 that every adult Jewish male2give a half3-shekel each and every year.4 Even a poor man who derives his livelihood from charity is obligated [to make this donation]. He should borrow from others or sell the clothes5 he is wearing so that he can give a half-shekel of silver, as [Exodus 30:15] states: "The rich shall not give more,6 nor should the poor give less."7
[The half-shekel] should not be given in several partial payments - today a portion, tomorrow a portion. Instead, it is to be given all at once.8
Halacha 2
The sum of money mentioned in the Torah concerning [the fines paid by] a rapist,9 a seducer,10 a slanderer,11 or a slave killed [by an ox]12 is [calculated] in shekalim, a coin [of equal value] whenever mentioned in the Torah. Its weight is 320 barley corns [of pure silver].13
The Sages increased its value and made it equivalent to the coin called a sela, [which was prevalent] during the Second Temple period. How much did a selaweigh? 384 average size barley corns [of pure silver].14
Halacha 3
A sela is four dinarim, a dinar is six ma'ah and a ma'ah was called a gerah in the time of Moses our teacher.15 A ma'ah equals two poondionin, and apoondion is equal to two isarin. A prutah16 is worth an eighth of an [Italian] isar.
Thus, the weight of a ma'ah - and a gerah - is sixteen barley corns [of silver]; the weight of an isar is four barley corns; and the weight of a prutah is half a barley corn.
Halacha 4
[At that time,] there was also another coin that was worth two selaim; it was called a darcon.17
These coins whose weights we have listed and explained are used universally as standard measures. We have described them so that we will not have to describe their weight at all times.
Halacha 5
The mitzvah of giving the half-shekel entails giving half of the coin that is [common] currency at the time in question, even if that coin is larger than the shekel used for the sanctuary. [The converse, however, does not apply.] Never should one give less than the half-shekel18 that was given in the time of Moses our teacher, which weighed 160 barley corns [of silver].
Halacha 6
At the time when the common currency was a darcon, everyone would give asela as a half-shekel.19 At the time when the common currency was a sela, everyone would give half a sela, the equivalent of two dinarim, as a half-shekel. At the time when the common currency was half a sela, everyone would give that coin, half of a sela, as a half-shekel.20 At no time did the Jews ever give less than the half-shekel mentioned in the Torah for the half-shekel.
Halacha 7
Everyone is obligated to give a half-shekel: priests,21 Levites, Israelites, converts, and freed slaves. Women,22 slaves, and children23 are not obligated. Nevertheless, if they give [a half-shekel], it may be accepted.24 By contrast, if a Samaritan25 gives a half-shekel, it should not be accepted.
A father who began giving a half-shekel on behalf of a child should not stop. Instead, he should [continue to] give a half-shekel on the child's behalf every year until he comes of age and gives [the half-shekel] by himself.26
Halacha 8
[The mitzvah of giving a half-]shekel is observed only during the era that the Temple is standing.27 During the era that the Temple is standing, the [half-]shekel should be given both in Eretz Yisrael and in the diaspora.28 When, however, it is destroyed, even in Eretz Yisrael it is not necessary to give.
Halacha 9
On the first of Adar, the court would announce [the collection of] the [half-]shekalim, so that every single individual would prepare his half-shekel and be ready to give.
On the fifteenth [of Adar],29 the money-changers would sit in every city30 and would gently prod [the people to give]. If people gave them, they would accept it. If someone did not give, they would not compel him to give.
On the twenty-fifth [of Adar], they would sit in the Temple to collect [the half-shekalim]. From this time onward, everyone who had not given [a half-shekel] as yet would be compelled to give.31 When a person did not give [voluntarily], his property would be taken by force as a pledge. Even his clothing was taken from him.
Halacha 10
We do not take property as a pledge by force from those individuals who are not obligated to give a [half-]shekel, even though they are accustomed to giving,32 or they will give in the future.33 Nor do we take the property of priests as a pledge by force, as a reflection of the ways of peace.34 Instead, when they give, we accept their donations. We do, however, [continue to] demand from them until they give.
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (Positive Commandment 171) and Sefer HaChinuch (Mitzvah 105) count this as one of the Torah's 613 mitzvot.
|
| 2. |
Both concepts are implied by the Hebrew word ish. (See Halachah 7.)
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| 3. |
One might ask: why were the Jews not commanded to give a full shekel? There is normally an emphasis that one's offerings be complete and unblemished. Why in this instance were we obligated to give only a half-shekel?
To offer a homiletic resolution to this question: Giving a half-shekel emphasizes that a person is only a half and can never reach fulfillment until he joins together with another individual. Alternatively, it is God who contributes the second half, which enables an individual to reach fulfillment (Likkutei Sichot, Vol. III, Parashat Ki Tissa).
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| 4. |
Sefer HaKovetz states that this teaches that one may not give several shekalim in one year to fulfill the mitzvah for many future years.
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| 5. |
See Halachah 9. (See also Hilchot Chanukah 4:12, which also mentions that one should sell one's clothes to perform the mitzvah mentioned there.)
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| 6. |
The Ramban (in his commentary on the Torah, Exodus 30:15) and others raise the question: why is this not considered one of the 365 negative commandments of the Torah?
In resolution, the commentaries point to the Rambam's introduction to Sefer HaMitzvot (General Principle 8), where the Rambam explains that the use of negative terminology by the Torah - e.g., לא, "Do not..." - does not always imply that the subject should be considered a separate negative commandment. For example, concerning a Hebrew maidservant, Exodus 21:7 states, "She shall not go out [to freedom] as the slaves go out."
The Rambam explains that this is not a negative commandment, but a narrative verse introducing the concept. Similarly, the commentaries explain that the verse under discussion is not a negative commandment, but rather a description of how the half-shekel is given (Nimukei Mahari).
|
| 7. |
There is also a homiletic dimension to this requirement: The half-shekel relates to a level of soul shared equally by all.
|
| 8. |
Rav Kapach emphasizes that there are two dimensions implied by this law: a) that the half-shekel should be given on a single day, not in several payments;
b) that a single coin should be given, not several coins equal in value to a half-shekel.
|
| 9. |
One who rapes a maiden, whom Deuteronomy 22:29 obligates to pay 50 silver pieces.
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| 10. |
One who seduces a maiden, whom Exodus 22:16 obligates to pay 50 silver pieces.
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| 11. |
One who slanders his wife, claiming that she was not a virgin at the time of marriage.Deuteronomy 22:19 requires such a person to pay 100 silver pieces.
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| 12. |
Thirty silver pieces (Exodus 21:32).
|
| 13. |
See the Rambam's Commentary on the Mishnah (Bechorot 8:8), where the Rambam describes the traditional measures for this figure in detail. According to the figures he gives, in modern measure, a shekel of the Torah is 16 grams of pure silver.
|
| 14. |
Today, it is common custom to give 96 grams of silver for the five shekalim required for the pidyon habeyn ceremony. Thus a shekel is 19.2 grams. According to the Piskei Siddur of Rabbi Shneur Zalman of Liadi a shekel is 20.4 grams.
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| 15. |
Exodus 30:13 describes a shekel as being twenty ma'ah. Thus, in Talmudic times, the Sages increased the shekel's worth by one fifth, making the old value five sixths of the new total.
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| 16. |
The coin of minimum value. Less than a prutah's worth is not considered as a significant financial amount.
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| 17. |
This is the Talmudic term for the god Neptune. In his Commentary on the Mishnah, Shekalim 2:1, the Rambam mentions darconim of gold, which, though smaller, were equal in value to the silver coins mentioned here.
|
| 18. |
The Mishnah (Shekalim 2:4) relates that, at one time, the dinar was the common currency in Eretz Yisrael, and the people proposed giving half a dinar instead of a half-shekel. The Sages, however, did not accept this proposal, since it entailed giving less than the half-shekel given at the time of Moses.
|
| 19. |
This halachah provides examples of the principles mentioned in the previous halachah, quoting from Shekalim, loc. cit. The Mishnah refers to the initial years of the Second Temple period.
The Ra'avad differs with the Rambam's interpretation of that Mishnah and offers another explanation why the people gave a larger coin at that time: Only a small portion of the Jewish people returned to Zion with Ezra. Had the people been required to give only the minimum amount, there would not have been enough funds to purchase communal sacrifices. In his Commentary on the Torah, the Ramban (Exodus 30:12) also follows the Ra'avad's interpretation.
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| 20. |
Because it was the equivalent of the half-shekel given in the time of Moses.
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| 21. |
The Mishnah (Shekalim 1:4) mentions an opinion that maintains that priests are not obligated to give a half-shekel because they are entitled to partake of certain communal offerings.
The Jerusalem Talmud (Shekalim 1:3) mentions another rationale why some maintain that priests are not obligated: The Torah (Exodus 30:13) states that the half-shekel should be given by: כל העובר על הפקודים, "all those included in the census." Since the priests were not included in the census, they are not obligated to fulfill this mitzvah.
Significantly, in his Commentary on the Mishnah (Shekalim, loc. cit. Avot 4:7), the Rambam appears to accept the view that the priests are not required to give a half-shekel. Similarly, in hisSefer HaMitzvot, the Rambam cites the above verse as a proof-text explaining why women are not obligated in this mitzvah. Thus, his ruling in this halachah appears to reflect a change of position.
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| 22. |
Although giving a half-shekel is a positive mitzvah that is not limited to a specific time, in Sefer HaMitzvot (loc. cit.) the Rambam states that women are explicitly excluded from the obligation to perform this mitzvah, as implied by the verse cited above, "all those included in the census." As mentioned in the previous note, although the Rambam appears to have changed his mind in relation to this phrase, it nevertheless appears that there is a specific exclusion concerning women, for the previous verse states, "A man shall give...." (See the glosses of Rabbenu Asher and Rabbenu Ovadiah of Bertinoro, Shekalim 1:3.)
|
| 23. |
Although the Torah obligates only those included in the census - and that meant men of the age of twenty and above - for posterity, the mitzvah must be fulfilled by any child who reaches the age of thirteen.
This ruling is not accepted by many authorities. The Sefer HaChinuch (loc. cit.) and Rabbenu Ovadiah of Bertinoro (Shekalim 1:3) maintain that the requirements of the original census were observed for posterity.
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| 24. |
Several commentaries have offered explanations why the Temple treasury was allowed to accept the gift of a child, when (as reflected in Hilchot Lulav 8:10) according to Torah law, a child is not able to transfer ownership of his property to others.
[K'tzot HaShulchan (Section 235) uses this law as the basis for a thesis of a larger scope: That once a transaction sanctioned only by Rabbinic law is completed, it is acceptable according to the Torah. For if the child's gift of the half-shekel (a transaction sanctioned by Rabbinic law only) were not acceptable according to the Torah, the money could not be used to purchase sacrifices.Netivot HaMishpat and others do not accept this thesis and offer other explanations why a child's gift is acceptable.]
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| 25. |
This restriction would appear to refer to all gentiles. Indeed, Rav Kapach's Yemenite manuscripts of the Mishneh Torah state גוי, "a gentile," rather than כותי, "a Samaritan."
Without discounting the possibility of a change having been made because of censorship, it would appear that the reference to Samaritans is historical in nature. The reason why donations were not accepted from gentiles is that, as stated in Chapter 4, Halachah 8, funds from these donations were also used to maintain the city of Jerusalem. No monies from gentiles may be used for that purpose, as reflected by Nechemiah 2:20: "You have no portion, or right, or memorial in Jerusalem." And that narrative (ibid. 3:34) relates that the Samaritans were among the foes of Israel at that time. (See also Hilchot Matnot Ani'im 8:8.)
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| 26. |
In his Commentary on the Mishnah (Shekalim 1:3), the Rambam mentions that by giving a half-shekel once, a father "obligates his son in this mitzvah." Hence, it is inappropriate for him to cease giving on his son's behalf.
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| 27. |
It is customary to give a half-shekel to charity on the Fast of Esther in the present age. Nevertheless, this practice is merely a custom and is not considered as fulfillment of the mitzvah of giving a half-shekel.
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| 28. |
In explanation, the B'nei Binyamin cites the Mishnah at the conclusion of the first chapter ofKiddushin, which states that the half-shekel is an obligation incumbent on a person's body, like tefillin. Therefore, it must be performed in all places. The Kessef Mishneh draws attention toShekalim 3:4, which states that the third time during the year that funds were taken from the Temple treasury, they were taken on behalf of the Jews living in the diaspora.
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| 29. |
The Mishnah (Shekalim 1:1) and the Rambam (Hilchot Arachin 8:1) mention other communal responsibilities that were also discharged on that day.
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| 30. |
Our translation of the Hebrew מדינה is based on the Rambam's Commentary on the Mishnah (Shekalim 1:3). Rav Ovadiah of Bertinoro and others differ in the interpretation of the Mishnah and maintain that the money-changers would sit only in Jerusalem.
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| 31. |
For the court is obliged to compel the people to perform all the positive commandments.
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| 32. |
I.e., women or slaves.
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| 33. |
I.e., a minor.
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| 34. |
The Tosefot Yom Tov explains that the priests have a reputation for being short-tempered. (See Hoshea 4:4; Shabbat 149b.) If they were compelled to give, strife might arise. The Jerusalem Talmud (Shekalim 1:3) offers a different explanation. The priests were not compelled to give as a token of respect for their office.
|
Avodat Yom haKippurim - Perek 1
Halacha 1
On the fast day of Yom Kippur, we sacrifice a continuous offering in the morning and in the late afternoon according to the order followed every day. And the additional sacrifices of the day are offered: a bull, a ram, and seven sheep - all these are burnt-offerings - and a sin-offering of a goat whose service is performed outside and which is eaten in the evening.
Besides these additional offerings are sacrificed:
a) a young ox as a sin-offering; it is burnt;
b) a ram as a burnt-offering; both of these are brought by the High Priest;
c) the ram which is brought from communal funds that is mentioned in the passage Acharei Mot; it is the ram mentioned in the Book of Numbers as part of the additional offering; it is called the ram of the people.
In addition, two goats are brought from communal funds: one is offered as a sin-offering and it is burnt and the other is the goat sent to Azazel.
Thus there are a total of fifteen animals sacrificed on this day: two continuous offerings, a bull, two rams and seven sheep; these are all burnt-offerings, two goats as sin-offerings, one offered outside the Temple building which is eaten in the evening and one whose blood is offered in the Temple building and which is burnt, and the bull of the High Priest which is a sin-offering that is burnt.
Halacha 2
The sacrificial service for all these fifteen animals that are offered on this day may be performed only by the High Priest. This applies both to a High Priest anointed with the oil of anointment or initiated into office by wearing the garments of the High Priest.
If Yom Kippur fell on the Sabbath, even the additional offering of the Sabbath should be sacrificed only by the High Priest. Similarly, all of the other services performed on this day, the offering of the daily incense offering, the kindling of the Menorah's lamps, are all performed by a married High Priest, as Leviticus 16:7 states: "And he shall atone for himself and his household." "His household" refers to his wife.
Halacha 3
For seven days prior to Yom Kippur, the High Priest departs from his home and stays in his chamber in the Temple. This is a tradition received from Moses our teacher. He is separated from his wife for these seven days, lest his wife become a niddah in the midst of relations and he become impure for seven days and thus unable to perform the Temple service.
A substitute High Priest is prepared so that if this one becomes disqualified, the other may serve instead of him. Whether the disqualifying factor takes place when offering the continuous offering of the morning or the disqualifying factor occurred after he offered his sacrifice, the replacement need not be installed in his office by offering a special sacrifice. Instead, the performance of the sacrificial service of the day installs him. He should begin from the service where the other ceased.
After Yom Kippur, the first High Priest resumes his position and the second ceases to serve in this capacity. All of the mitzvot incumbent on a High Priest are incumbent on him, but he does not carry out the service of the High Priest. If he does perform that service, his service is acceptable. When the first dies, he is appointed in his place.
Halacha 4
During these seven days, he is sprinkled with the ashes of the Red Heifer on the third day after he was separated and on the seventh day which is the day before Yom Kippur, lest he have contracted impurity from a corpse unknowingly. If the third or the seventh day of the sprinkling falls on the Sabbath, the sprinkling is not performed.
Halacha 5
For all of these seven days, he is trained to perform the Temple service. He casts the blood on the altar, offers the incense, kindles the lamps, and offers the limbs of the continuous offering on the altar's pyre so that he will be familiar with the Temple service.
He is given sages from the elders of the court who read the relevant passages for him and teach him the service necessary to be performed on the holy day and its order. They tell him: "My sir, the High Priest, read by yourself, for perhaps you have forgotten or you never learned this point." On the day before Yom Kippur in the morning, they would have him stand in the eastern gates of the Temple Courtyard and cause bulls, rams, and sheep to pass before him so he would be familiar and accustomed with the Temple service.
Halacha 6
Throughout these seven days food and drink are not withheld from him. Nevertheless, on the day before Yom Kippur before nightfall, they would not let him eat amply, for indulgence in food leads to sleep. And they would not let him sleep, lest he would have a seminal emission. They would not feed him foods that increase semen, e.g., eggs, warm milk, and the like.
Halacha 7
In the era of the Second Temple, heresy erupted in Israel, and the Sadducees emerged, may they speedily perish, who did not believe in the Oral Law and who maintained that the incense offering of Yom Kippur would be placed on fire in the Sanctuary outside the Parochet and when its smoke rose up, they would bring it into the Holy of Holies. Their rationale was that they interpreted the Torah's phrase Leviticus 16:2: "For in a cloud I will appear on the Kaporet,"as referring to the cloud of the incense offering. In contrast, according to the Oral Tradition, our Sages learned that the High Priest should not place the incense on the coals only in the Holy of Holies, before the Ark, as ibid.:13 states: "And he shall place the incense on the fire before God." Since in the Second Temple era, the Sages suspected that the High Priests would tend towards such heresy, they would have him take an oath on the day preceding Yom Kippur. They would tell him: "My sir, the High Priest, we are agents of the court and you are our agent and an agent of the court, we administer an oath to you in the name of He Who causes His name to dwell in this house that you not deviate at all from what we told you."
The High Priest would turn away and cry because they suspected him of heresy and they would turn away and cry, because they placed suspicion on a person's whose conduct was unknown. Maybe he had no such thoughts in his heart.
Halacha 8
Throughout the entire night of Yom Kippur, the High Priest would sit and expound Torah teachings if he was a sage. If he was a scholar, expositions were delivered in his presence. If he would frequently read the Bible, he would read aloud. If not, they would read for him so that he would not sleep.
What would they read for him? The Holy Scriptures? If he sought to doze off, the young Levites would snap their fingers before him and say: "My sir, the High Priest, stand up and cool your feet on the ground," so that he would not sleep. They would keep him busy until the time for the slaughter of the morning sacrifice arrived. They would not have the sacrificial animal slaughtered until they were certain that dawn had broken lest the animal be slaughtered at night.
Avodat Yom haKippurim - Perek 2
Halacha 1
All of the procedures involving the offering of the continuous offerings and the additional offerings of this day are performed by the High Priest while he is wearing his golden garments. The unique services of this day, by contrast, are performed while he is wearing his white garments.
The unique services of the day are: the offering of the bull brought by the High Priest, the offering of the two goats including the one sent to Azazel, and the offering of the incense in the Holy of Holies. All of these services are performed while wearing white garments.
Halacha 2
Whenever the High Priest must change his clothes, removing one set of garments and putting on the others, he must immerse himself in a mikveh, asLeviticus 16:23-24] states: "And he shall remove the linen garments... and wash his flesh with water in a holy place and put on his garments." The High Priest would immerse himself five times and sanctify his hands and feet ten times on that day.
What is implied? At the outset, he would remove the ordinary garments he was wearing and immerse himself. He would ascend, dry himself, put on his golden garments and, sanctify his hands and feet. He would slaughter the continuous offering, offer the daily morning incense, and kindle the lamps of the Menorah. He would then offer the limbs of the continuous offering on the pyre of the altar together with the chavitin offering and the wine libations. Then he would offer the bull and the seven sheep of the additional offering of the day.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then perform the unique service of the day, reciting all the confessions, performing the lottery of the goats, sprinkling the blood in the Temple building and offering the incense offering in the Holy of Holies. He would entrust the goat to the one who would send it to Azazel, remove the fats and organs of the bull and the goat that will be burnt and entrust the remainder to the one who will burn them.
Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the sin-offering of a goat of the additional offerings of the day, his ram and the ram of the people. These are all burnt-offerings. He would offer the fats and organs of the bull and the goat that were burnt, and offer the continuous offering of the afternoon.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then enter the Holy of Holies and remove the incense-ladle and the fire-pan. Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the daily, afternoon incense offering and kindle the lamps of the Menorah for the afternoon. He would then sanctify his hands and feet, remove his golden garments, put on his ordinary clothes and depart.
Halacha 3
All of these immersions and the sanctification of his hands and feet were performed in the Temple Courtyard, as the verse states: "And he shall wash his flesh with water in a holy place," with the exception of the first immersion which he is permitted to perform outside the Temple, for it is only to heighten his awareness so that he will remember any old situation that caused him to become impure and separate himself from this impurity by immersing himself with that intent.
If a High Priest did not immerse himself between a change of clothes or did not sanctify his hands and feet between a change of clothes and between one type of service and another and still performed the service, his service is acceptable.
Halacha 4
If the High Priest was elderly or sick, iron slabs should be made white-hot in fire from the previous day and on the next day, they would be cast into the water to remove their chill. This is permitted because prohibitions defined as shvut need not be observed in the Temple. Alternatively, hot water is mixed with the mikvehwater to remove its chill.
Halacha 5
Every other day, the High Priest sanctifies his hands and feet from the basin like the other priests. On this day, he sanctifies them from a golden pitcher as expression of honor for him.
Every day, the priests ascend on the eastern side of the ramp and descend on the western side. On this day, they ascend in the center and descend in the center before the High Priest to glorify him.
Every day, the priest who merited to bring the incense offering would gather coals in a silver fire-pan and then shift the fire into a golden fire-pan. On this day, the High Priest gathers the coals with a golden fire pan and enters the Temple Building with it so as not to weary him with additional service. Similarly, the fire-pan used every day holds four kabbin of coals and the one used on this day, three. The one used every day was heavy and the one used this day, light. The one used every day had a short handle and the one used this day, a long one. All of these were measures to make it easier for the High Priest so that he would not weary.
Every day, there were three arrangements of fire on the altar. On this day, there were four. Another arrangement was added in order to glorify the altar and adorn it.
Halacha 6
The Torah's statements Leviticus 16:17: "And he shall atone for himself, for his household, and for the entire congregation of Israel" is interpreted by the Oral Tradition as referring to the recitation of the confessional. Thus he recites three confessions on this day:
one for himself first;
one for himself together with the other priests; both of these are recited over the bull which he brings as a sin-offering;
and the third is recited for the entire Jewish people on the goat sent to Azazel. In each of these confessions, he recites God's explicit name three times.
What is implied? He says: "I beseech you, HaShem, I have sinned, transgressed, and committed iniquity before You. I beseech you, HaShem, please atone for the sins, transgressions, and iniquities that I committed..., asibid.:30 states: "For on that day, he shall atone for you to purify yourselves for all your sins, before God you shall be purified." Thus he mentions God's name three times in his confession. And he does this in each of these confessions.
When he places the lot on the goat of the sin-offering, he proclaims: "A sin-offering for HaShem." Thus he mentions God's explicit name ten times on this day. On all occasions, he recites the name as it is written, pronouncing His explicit name.
Originally, the High Priest would raise his voice when pronouncing God's name. When the number of wanton people increased, he would recite it in a low voice, swallowing it in a sweet chant until even his priestly brethren could not recognize it.
Halacha 7
When all the priests and the people standing in the Temple Courtyard would hear God's explicit name recited by the High Priest in holiness and purity, they would bow, prostrate themselves, and fall on their faces, saying: "Blessed be the name of His glorious kingdom forever and ever." The rationale is thatDeuteronomy 32:3 states: "When I call out the name of God, ascribe greatness to our Lord."
During the three confessions, he would intend to complete the recitation of God's name while the people were blessing, and then he would say: "You shall be purified." It is acceptable to recite the confessional of Yom Kippur and the confessional over the bulls that are burnt throughout the entire day.
Avodat Yom haKippurim - Perek 3
Halacha 1
There were two lots: upon one was written: "for God," and upon the other "for Azazel." It was acceptable to make them from any substance, whether from wood, from stone, or from metal. There should not, however, be one that is large and the other small, one that is silver and the other, gold. Instead, they should both be the same. Originally, they were made of wood and in the Second Temple era, they made them of gold.
The two lots would be placed in a container that could fit no more than the High Priest's two hands, so that he would insert both of his hands at the same time and remove the lots without having the intent to chose one. This container was not sacred. It was made out of wood and was called a kalpi.
Halacha 2
Where was the lottery conducted? In the eastern portion of the Temple Courtyard, to the north of the altar. They would place the kalpi there and position the two goats facing the west with their rears to the east. The High Priest approaches that place with the segen on his right and the head of the clan to his left. The two goats were in front of him, one to his left and one to his right.
Halacha 3
He would quickly grab the lots from the kalpi and lift up the two lots in his two hands for the two goats. He would open his hands. If the lot "for God" was lifted up in his right hand, the segen would say: "My sir, the High Priest, raise your right hand." If it was lifted up in his left, the head of the clan would say: "My sir, the High Priest, raise your left hand."
He would then place the two lots on the two goats, the lot in his right hand on the goat to his right and the lot in his left on the goat to his left. If he did not place the lots on the goats, the service was not disqualified, but the mitzvah was lacking. For placing the lots on the goats is a mitzvah that is not an absolute requirement. The selection of the lots, by contrast, is an absolute requirement, even though it is not an act of service. Therefore it is acceptable if a non-priest places the lots on the goats, but it is invalid if a non-priest lifts the lots from the kalpi.
Halacha 4
He ties a crimson cord weighing two selaim 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 then slaughters both his sin-offering of a bull and the goat for which the lot "for God" was lifted up.
Halacha 5
He brings their blood into the Temple Building, where he sprinkles each 43 times. The sprinklings are as follows: First he sprinkles the blood of the bull eight times in the Holy of Holies between the staves of the ark within a handbreadth of the kaporet, as Leviticus 16:14 states: "He shall sprinkle before the kaporet." He should sprinkle once upward and seven times downward. According to the Oral Tradition, we learned that when above verse mentions the seven sprinklings, the intent is seven in addition to the first sprinkling.
He would count: one, one plus one, one plus two, one plus three, one plus four, one plus five, one plus six, and one plus seven. Why would he count in this manner? So that he would not forget and include the first sprinkling among the seven.
Afterwards, he would sprinkle the blood of the goat between the staves of the ark seven times, once upward and seven downward. He counts the sprinklings as he did for the blood of the bull.
He then goes and sprinkles the blood of the bull eight times in the Sanctuary on the parochet: once upward and seven downward. For with regard to the blood of the bull, the above prooftext states: "on the kaporet and before the kaporet." He counts as he counted within the Holy of Holies. He then sprinkles the blood of the goat eight times on the parochet, once upward and seven downward. Foribid.:15 states with regard to the blood of the goat: "And you shall do with its blood what you did with the blood of the bull." He also counts the sprinklings as he counted them inside the Holy of Holies. While performing all of these sprinklings, he would not intend to sprinkle above or below, but instead would be like one who is lashing.
After the sprinklings, he mixes both bloods - the blood of the bull and the blood of the goat - together and performs four sprinklings - one on each of the corners of the golden altar in the Sanctuary - and seven sprinklings on the center of this altar.
Halacha 6
For all these 43 sprinklings, he dips his finger in the blood of the sacrificial animal, dipping once for each sprinkling. He should not sprinkle twice from one dipping. He would pour out the remainder of the blood on the western portion of the altar's base.
Halacha 7
Afterwards, he would send the living goat to be taken to the desert with a person prepared for this task. Anyone is acceptable to take the goat, but the High Priests ordained a fixed practice and they would not let an Israelite take it. Booths were built on the way from Jerusalem to the desert. One person or many people would spend the day in each booth so that they would accompany him from booth to booth. In each booth, they would say: "Here is food and here is water." If he became weak and it was necessary for him to eat, he would eat, but no one ever required this. The people in the last booth would stand at the end of the Sabbath limits and watch his actions from a distance.
What would he do? He would divide the crimson cord tied to the goat's horns.He would tie half to a rock and half between its two horns. He would then push it backward and it would roll over and descend. It would not reach half of the mountain before it was broken into separate limbs, He would then sit in the last booth until nightfall. Sentries would be positioned along the way who wave flags so that the people in the Temple would know that the goat reached the desert.
After sending the goat with the person who would take it to the desert, the High Priest would return to his bull and the goat whose blood he sprinkled inside the Temple Building. He rips open their bellies and removes their fats and organs, places them in a container to offer them on the altar's pyre. He cuts up the remainder of their meet into large pieces that are still connected like a net. He does not separate them and he sends them with other persons to take them out to the place where they are burnt. There they are cut up together with their hide, as we explained.
Halacha 8
After the goat reached the desert, the High Priest would go out to the Women's Courtyard to read from the Torah. While he would read, the bull and the goat were burnt in the ash-pile. Thus one who sees the High Priest reading does not see the bull and the goat being burnt. They may be burnt by a non-priest, as we explained.
Halacha 9
This reading is not part of the Temple service. Therefore if the High Priest desires to read in his own ordinary white garments he may. If he desires to read while wearing his priestly white garments, he may. For the priestly garments were made with the intent that benefit could be derived from them at a time when one is not involved in sacrificial service, as we explained.
Halacha 10
How would he read? He would sit in the Women's Courtyard while all the people stand in front of him. The attendant of the synagogue takes the Torah scroll and gives it to the head of the synagogue. The head of the synagogue gives it to the segen and the segen gives it to the High Priest.
The High Priest stands and accepts it and stands and reads the passageAcharei Mot and ach biesor which is in the passage of the festive offerings until the conclusion of the matter. He then roles close the Torah scroll and places it in his bosom and declares: "More than I have read for you is written here." He then reads the passage ubiesor in the Book of Numbers until its conclusion by heart.
Why does he read it by heart? Because we do not roll a Torah scroll from passage to passage in front of a congregation. Why does he not read it from another scroll? Because one person should not read from two Torah scrolls, because this will cast aspersions on the validity of the first.
Halacha 11
When he reads, he recites a blessing before the reading and afterwards as one recites the blessing for the Torah reading in a synagogue. Afterwards, he adds seven blessings, which are retzei, modim, selach lanu avinu ki chatanu, he concludes the latter blessing: "Blessed are You, God, Who forgives the sins of His people Israel with mercy." Thus three blessings are recited as ordained.
He then recites a separate blessing for the Temple. Its theme is that the Temple should continue standing with the Divine Presence in it. He concludes it: "Blessed are You, God, Who dwells in Zion."
He then recites a separate blessing for the Jewish people. Its theme is that God should deliver the Jewish people and sovereignty should not depart from them. He concludes it: "Blessed are You, God, Who chooses Israel."
He then recites a separate blessing for the priests. Its theme is that the Omnipresent should find favor in their deeds and service and bless them. He concludes it: "Blessed are You, God, Who sanctifies the priests."
He then recites prayers, supplication, praises, and requests according to his proficiency and concludes "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."
• Sunday, Sivan 20, 5775 · 07 June 2015
"Today's Day"
Torah lessons: Chumash: Sh'lach, Revi'i with Rashi.
Tehillim: 97-103.
Tanya: Ch. 7. With the (p. 307)...to it at all. (p. 309).
Among my grandfather's aphorisms: The intellectual and emotional structure of the chassid is consonant with his first yechidus1 with his Rebbe. The first yechidus is in accordance with the essence-character of the chassid. The Rebbe prescribes an order of avoda appropriate to the nature of the chassid's essence-character.
FOOTNOTES
1. The G-dly soul consists of five parts, of which yechida is the highest. During an audience with the Rebbe (yechidus), the yechida of Rebbe and chassid encounter each other. The chassid, properly prepared (see Tammuz 18) will translate this awakening of yechida into tangible spiritual and moral growth (see Elul 13).
Daily Thought:
Empty and Full
To fill yourself with wisdom, you must proceed with wisdom.
To fill yourself with wisdom, you must empty yourself of all wise thoughts.
To receive blessings from Above, you must do all those things that draw blessings.
To receive anything from Above, you must be still and quiet.[Likkutei Sichot, vol. 34, pp. 24–31.]
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