Today in Jewish History:
• Jeroboam Barricades Jerusalem (797 BCE)
After King Solomon's passing in 797 BCE, ten of the twelve tribes of Israel, led by Jeroboam ben Nebat of the tribe of Ephraim, rebelled against Solomon's son and heir, Rehoboam. The Holy Land split into two kingdoms: the "Kingdom of Israel" in the north, with Jeroboam as its king and the city of Samaria as its capital; and the southern "Kingdom of Judah" with its capital Jerusalem, where Rehoboam ruled over the two tribes (Judah and Benjamin) that remained loyal to the royal house of David. The spiritual center of the land, however, remained Jerusalem, where the Holy Temple built by Solomon stood, and where every Jew was obligated to make a thrice-yearly pilgrimage for the festivals of Passover, Shavuot and Sukkot. Seeing this as a threat to his sovereignty, Jeroboam set up, on Sivan 23 of that year, roadblocks to prevent the people's pilgrimage to Jerusalem, introducing instead the worship of two idols, in the form of gold calves, which he enshrined on the northern and southern boundaries of his realm.
The barricades remained in place for 223 years, until Hoshea ben Elah, the last king of the Northern Kingdom, had them removed on the 15th of Av of 574 BCE. By then, the ten tribes residing there were already being expelled from the land in a series of invasions by various Assyrian and Babylonian kings. The last of these occurred in 556 BCE, when Shalmaneser of Assyria completely conquered the Kingdom of Israel, destroyed its capital, exiled the last of the Israelites residing there, and resettled the land with foreign peoples from Kutha and Babylon. These peoples -- later known as the "Samaritans" -- assumed a form of Judaism as their religion, but were never accepted as such by the Jewish people; they subsequently built their own temple on Mount Gerizim and became bitter enemies of the Jews. The "Ten Lost Tribes of Israel" were never heard from again, and await the coming of the Moshiach to be reunited with the Jewish people.
Links:
A Rift Extending Across History
• Haman's Decree Counteracted (357 BCE)
Even after Haman was hanged on the 17th of Nissan of 357 BCE, his evil decree "to destroy, kill and annihilate all the Jews, from young to old, infants and women, in one day, the 13th day of the 12th month (Adar)" remained in force. Queen Esther pleaded with King Achashverosh to annul the decree, but Achashverosh insisted that "a writ that has been written in the king's name, and sealed with the king's seal, cannot be returned." Instead, he suggested to Esther and Mordechai to "inscribe, regarding the Jews, as you please, and seal it with the king's seal." On the 23rd of Sivan, Mordechai drafted a royal decree giving the Jews the license to defend themselves and kill all who rise up against them to kill them, and dispatched it to all 127 provinces of Achashverosh's empire. (Book of Esther, chapter 8)
Links:
Timeline of the events connected with the Purim miracle
A Momentous Year
Daily Quote:
The countenance of Moses was like that of the sun; the countenance of Joshua was like that of the moon[Talmud, Bava Batra 75a]
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 4th Portion Numbers 14:26-15:7 with Rashi
• Chapter 14
26The Lord spoke to Moses and Aaron, saying, כווַיְדַבֵּר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר:
27"How much longer will this evil congregation who are causing to complain against Me [exist]? The complaints of the children of Israel which they caused them to complain against Me, I have heard. כזעַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי:
this evil congregation: This refers to the spies; [we derive] from here that a congregation numbers [a minimum of] ten. — [Meg. 23b] לעדה הרעה וגו': אלו המרגלים, מכאן לעדה שהיא עשרה:
who are causing: the Israelites… אשר המה מלינים: את ישראל עלי:
to complain against Me. The complaints of the children of Israel which they: the spies, caused them to complain against Me, I have heard. את תלנות בני ישראל אשר המה מלינים: המרגלים מלינים אותם עלי שמעתי:
28Say to them, 'As I live,' says the Lord, 'if not as you have spoken in My ears, so will I do to you. כחאֱמֹר אֲלֵהֶם חַי אָנִי נְאֻם יְהֹוָה אִם לֹא כַּאֲשֶׁר דִּבַּרְתֶּם בְּאָזְנָי כֵּן אֶעֱשֶׂה לָכֶם:
As I live: A term denoting an oath. “If not…so will I do” [i.e., if I do not do as you have spoken into My ears] it is as if I do not live, as it were. חי אני: לשון שבועה:
as you have spoken: that you requested from Me,“or if only we had died in this desert” (verse 2). אם לא וגו' כן אעשה: כביכול איני חי:
29In this desert, your corpses shall fall; your entire number, all those from the age of twenty and up, who were counted, because you complained against Me. כטבַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם וְכָל פְּקֻדֵיכֶם לְכָל מִסְפַּרְכֶם מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה אֲשֶׁר הֲלִינֹתֶם עָלָי:
your entire number, all those…who were counted: All those counted in any census which was numbered, for example going to or returning from war, contributing shekels; all those listed in those tallies will die. They are: All those from the age of twenty and up, excluding the tribe of Levi, who were not counted from the age of twenty [but from the age of one month]. וכל פקדיכם לכל מספרכם: כל הנמנה לכל מספר, שאתם נמנין בו, כגון לצאת ולבא לצבא ולתת שקלים, כל המנויים לכל אותן מספרות ימותו, ואלו הן מבן כ' שנה וגו', להוציא שבטו של לוי שאין פקודיהם מבן עשרים:
30You shall [not] come into the Land concerning which I raised My hand that you would settle in it, except Caleb the son of Jephunneh and Joshua the son of Nun. לאִם אַתֶּם תָּבֹאוּ אֶל הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם כָּלֵב בֶּן יְפֻנֶּה וִיהוֹשֻׁעַ בִּן נוּן:
31As for your infants, of whom you said that they will be as spoils, I will bring them [there], and they will come to know the Land which You despised. לאוְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה וְהֵבֵיאתִי אֹתָם וְיָדְעוּ אֶת הָאָרֶץ אֲשֶׁר מְאַסְתֶּם בָּהּ:
32But as for you, your corpses shall fall in this desert. לבוּפִגְרֵיכֶם אַתֶּם יִפְּלוּ בַּמִּדְבָּר הַזֶּה:
But as for you, your corpses: As the Targum renders: וּפִגְרֵיכוֹן דִילְכוֹן, and your corpses of yours. Since [in the previous verse] He spoke about bringing the children into the Land, and now He wants to say, But as for you, you shall die, it is appropriate to use the term אַתֶּם [literally “you”]. ופגריכם אתם: כתרגומו לפי שדבר על הבנים להכניסם לארץ ובקש לומר ואתם תמותו, נופל לשון זה כאן לומר אתם:
33Your children shall wander in the desert for forty years and bear your defection until the last of your corpses has fallen in the desert. לגוּבְנֵיכֶם יִהְיוּ רֹעִים בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וְנָשְׂאוּ אֶת זְנוּתֵיכֶם עַד תֹּם פִּגְרֵיכֶם בַּמִּדְבָּר:
forty years: Not one of them died before the age of sixty. This is why forty [years] was decreed, so that those who were twenty years old would reach the age of sixty. The first year was included although it preceded the dispatching of the spies. For from the time they made the [golden] calf, this decree had been in [God’s] mind, but He waited until their measure [of wickedness] was filled. This is what is stated, “But on the day I make an accounting”-at the time of the spies-“I shall reckon their sin” (Exod. 32:34). Here too, it says, “you will bear your iniquities” [in the plural, indicating] two iniquities: the [one of the] calf and the [one of] the complaint. In calculating their ages, Scripture considers part of a year like a whole year, and when they their sixtieth year, those who had been twenty years old [now] died. - [Midrash Tanchuma Shelach 13] ארבעים שנה: לא מת אחד מהם פחות מבן שישים, לכך נגזר ארבעים, כדי שיהיו אותם של בני עשרים מגיעין לכלל ששים. ושנה ראשונה היתה בכלל, ואף על פי שקדמה לשלוח המרגלים, לפי שמשעשו את העגל עלתה גזירה זו במחשבה אלא שהמתין להם עד שתתמלא סאתם, וזהו שנאמר (שמות לב, לד) וביום פקדי, במרגלים, ופקדתי עליהם חטאתם, ואף כאן נא' תשאו את עונותיכם, ולא עונתכם, שתי עונות של עגל ושל תלונה. וחשב להם במנין חייהם מקצת שנה ככולה, וכשנכנסו לשנת ששים מתו אותם של בני עשרים:
and bear your defection: As the Targum renders,“They will endure your guilt.” ונשאו את זנותיכם: כתרגומו ויקבלון ית חוביכון:
34According to the number of days which you toured the Land forty days, a day for each year, you will [thus] bear your iniquities for forty years; thus you will come to know My alienation. לדבְּמִסְפַּר הַיָּמִים אֲשֶׁר תַּרְתֶּם אֶת הָאָרֶץ אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה תִּשְׂאוּ אֶת עֲוֹנֹתֵיכֶם אַרְבָּעִים שָׁנָה וִידַעְתֶּם אֶת תְּנוּאָתִי:
My alienation: Heb. תְּנוּאָתִי, that you alienated your hearts from following Me. [The word] תְּנוּאָה denotes ‘removal,’ as in,“for her father obstructed [in the sense of removed] (הֵנִיא) her” [from her vow] (30:6). את תנואתי: שהניאותם את לבבכם מאחרי. תנואה לשון הסרה, כמו (במדבר ל, ו) כי הניא אביה אותה:
35I, the Lord, have spoken if I will not do this to the entire evil congregation who have assembled against me; in this desert they will end, and there they will die. להאֲנִי יְהֹוָה דִּבַּרְתִּי אִם לֹא | זֹאת אֶעֱשֶׂה לְכָל הָעֵדָה הָרָעָה הַזֹּאת הַנּוֹעָדִים עָלָי בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ:
36As for the men whom Moses had sent to scout the Land, who returned and caused the entire congregation to complain against him by spreading [a slanderous] report about the Land" לווְהָאֲנָשִׁים אֲשֶׁר שָׁלַח משֶׁה לָתוּר אֶת הָאָרֶץ וַיָּשֻׁבוּ וַיַּלִּינוּ (כתיב וילונו) עָלָיו אֶת כָּל הָעֵדָה לְהוֹצִיא דִבָּה עַל הָאָרֶץ:
who returned and caused… to complain against him: When they returned from scouting the Land, they caused the entire congregation to complain against him by spreading slander-those men died. The expression הוֹצָאַת דִבָּה implies instructing to speak, for they ply the tongue of a man to speak about something, as in,“making the lips of the sleeping speak (דּוֹבֵב) ” (Song 7:10). It may be for either good or bad, and that is why it says here (verse 37),“who spread an evil report about the Land” because a ‘report’ (דִבָּה) can [also] be good. וישבו וילינו עליו: וכששבו מתור הארץ הרעימו עליו את כל העדה בהוצאת דבה אותם אנשים וימותו. כל הוצאת דבה לשון חינוך דברים, שמלקיחים לשונם לאדם לדבר בו, כמו (שה"ש ז, י) דובב שפתי ישנים. וישנה לטובה וישנה לרעה, לכך נאמר כאן מוציאי דבת הארץ רעה, שיש דבה שהיא טובה:
report: Heb. דִבָּה, parleriz or parlediz in Old French, talk, gossip. דבה: פרלדי"ץ בלע"ז [לשון הרע]:
37the men who spread an evil report about the Land died in the plague, before the Lord. לזוַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי יְהֹוָה:
in the plague before the Lord: Through that death which was fitting for them-measure for measure; they had sinned with the tongue and now [in retribution] their tongues extended to their navels. Worms came out from their tongues and entered their navels. This is why Scripture says, “in the plague,” rather than “in a plague,” and this is also the meaning of “before the Lord”-in that plague which was fitting for them according to the methods of the Holy One, blessed is He, [namely] that He metes out measure for measure. - [Sotah 35a] במגפה לפני ה': באותה מיתה ההגונה להם מדה כנגד מדה. הם חטאו בלשון, ונשתרבב לשונם עד טבורם ותולעים יוצאים מלשונם ובאין לתוך טבורם, לכך נאמר במגפה ולא במגפה, וזהו לפני ה', באותה הראויה להם על פי מדותיו של הקב"ה, שהוא מודד מדה כנגד מדה:
38But Joshua the son of Nun and Caleb the son of Jephunneh remained alive of the men who went to tour the Land. לחוִיהוֹשֻׁעַ בִּן נוּן וְכָלֵב בֶּן יְפֻנֶּה חָיוּ מִן הָאֲנָשִׁים הָהֵם הַהֹלְכִים לָתוּר אֶת הָאָרֶץ:
But Joshua…and Caleb…remained alive…: What does Scripture mean by saying, “remained alive of the men”? It teaches that they took the spies’ portion in the Land, and replaced them in life, as it were. [B.B. 118b] ויהושע וכלב חיו וגו': מה תלמוד לומר חיו מן האנשים ההם, אלא מלמד שנטלו חלקם של מרגלים בארץ וקמו תחתיהם לחיים:
39Moses related all these words to the children of Israel, and the people mourned greatly. לטוַיְדַבֵּר משֶׁה אֶת הַדְּבָרִים הָאֵלֶּה אֶל כָּל בְּנֵי יִשְׂרָאֵל וַיִּתְאַבְּלוּ הָעָם מְאֹד:
40They arose early in the morning and ascended to the mountain top, saying, "We are ready to go up to the place of which the Lord spoke, for we have sinned. " מוַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל רֹאשׁ הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר יְהֹוָה כִּי חָטָאנוּ:
to the mountain top: That is the route leading up to the Land of Israel. אל ראש ההר: והוא הדרך העולה לארץ ישראל:
We are ready to go up to the place: To the Land of Israel. הננו ועלינו אל המקום: לארץ ישראל:
of which the Lord spoke: to give to us; let us go up there. אשר אמר ה': לתתה לנו שם נעלה:
for we have sinned: By saying,“Is it not better for us to return to Egypt?” (verse 3). כי חטאנו: על אשר אמרנו הלא טוב לנו שוב מצרימה:
41Moses said, "Why do you transgress the word of the Lord? It will not succeed. מאוַיֹּאמֶר משֶׁה לָמָּה זֶּה אַתֶּם עֹבְרִים אֶת פִּי יְהֹוָה וְהִוא לֹא תִצְלָח:
It will not succeed: What you are doing will not succeed. והוא לא תצלח: זו שאתם עושין לא תצלח:
42Do not go up, for the Lord is not among you, [so that] you will not be beaten by your enemies. מבאַל תַּעֲלוּ כִּי אֵין יְהֹוָה בְּקִרְבְּכֶם וְלֹא תִּנָּגְפוּ לִפְנֵי אֹיְבֵיכֶם:
43For the Amalekites and the Canaanites are there before you, and you will fall by the sword. For you have turned away from the Lord, and the Lord will not be with you. מגכִּי הָעֲמָלֵקִי וְהַכְּנַעֲנִי שָׁם לִפְנֵיכֶם וּנְפַלְתֶּם בֶּחָרֶב כִּי עַל כֵּן שַׁבְתֶּם מֵאַחֲרֵי יְהֹוָה וְלֹא יִהְיֶה יְהֹוָה עִמָּכֶם:
For you have turned away: That is to say: This will happen to you because you have turned away etc… כי על כן שבתם: כלומר כי זאת תבא לכם על אשר שבתם וגו':
44They defiantly ascended to the mountain top, but the Ark of the Covenant of the Lord and Moses did not move from the camp. מדוַיַּעְפִּלוּ לַעֲלוֹת אֶל רֹאשׁ הָהָר וַאֲרוֹן בְּרִית יְהֹוָה וּמשֶׁה לֹא מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה:
They defiantly ascended: Heb. וַיַעְפִּלוּ, a term connoting insolence; similarly (Hab. 2:4),“behold, it is insolent (עֻפְּלָה) ,” in old French, engres, a term denoting arrogant boldness. Similarly,“the tower (עֹפֶל) of the daughter of Zion” (Mic. 4:8);“rampart (עֹפֶל) and tower” (Isa. 32:14). The Midrash Tanchuma (Buber Shelach addendum 19) interprets it as a term denoting darkness (אֹפֶל); they [the Israelites] went in darkness, without permission. ויעפלו: לשון חוזק וכן (חבקוק ב, ד) הנה עפלה. אינגרי"ש בלע"ז [עזי רוח] לשון עזות, וכן (מיכה ד, ח) עופל בת ציון, (ישעיה לב, יד) עופל ובחן. ומדרש תנחומא מפרשו לשון אופל, הלכו חשכים שלא ברשות:
45The Amalekites and the Canaanites who lived on the mountain came down and smote them and crushed them [pursuing them] until Hormah. מהוַיֵּרֶד הָעֲמָלֵקִי וְהַכְּנַעֲנִי הַיּשֵׁב בָּהָר הַהוּא וַיַּכּוּם וַיַּכְּתוּם עַד הַחָרְמָה:
and crushed them: Heb. וַיַּכְּתוּם, as in,“and I crushed (וָאֶכּוֹת) it, grinding it” (Deut. 9:21), [implying] blow after blow. ויכתום: כמו (דברים ט, כא) ואכות אותו טחון, מכה אחר מכה:
until Hormah: The name of the place [which means destruction] commemorates the event which took place there. עד החרמה: שם המקום נקרא על שם המאורע:
Chapter 15
1The Lord spoke to Moses saying: אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2Speak to the children of Israel and say to them: When you arrive in the Land of your dwelling place, which I am giving you, בדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל אֶרֶץ מוֹשְׁבֹתֵיכֶם אֲשֶׁר אֲנִי נֹתֵן לָכֶם:
When you arrive: He informed them that they would enter the Land.) כי תבאו: בשר להם שיכנסו לארץ:
3and you make a fire offering to the Lord, a burnt offering or a sacrifice [namely a peace offering], for an expressed vow or for a voluntary offering or on your festivals, to provide a pleasing fragrance for the Lord, from the cattle or from the sheep. גוַעֲשִׂיתֶם אִשֶּׁה לַיהֹוָה עֹלָה אוֹ זֶבַח לְפַלֵּא נֶדֶר אוֹ בִנְדָבָה אוֹ בְּמֹעֲדֵיכֶם לַעֲשׂוֹת רֵיחַ נִיחֹחַ לַיהֹוָה מִן הַבָּקָר אוֹ מִן הַצֹּאן:
and you make a fire-offering: This is not a command, but [it means that], when you arrive there and you decide to make a fire-offering for the Lord… ועשיתם אשה: אין זה צווי אלא כשתבאו שם ותעלה על לבבכם לעשות אשה לה':
a pleasing fragrance: That it should afford Me contentment. ריח ניחח: שיהיה נחת רוח לפני:
for an expressed vow or for a voluntary offering…: Or, you make a fire-offering for the obligatory festival sacrifice, which I required you to make on festivals. לפלא נדר או בנדבה וגו': או שתעשו האשה בשביל חובת מועדיכם שחייבתי אתכם לעשות במועד:
4The one who brings his offering to the Lord shall present a meal offering containing one tenth fine flour mixed with a quarter of a hin of oil. דוְהִקְרִיב הַמַּקְרִיב קָרְבָּנוֹ לַיהֹוָה מִנְחָה סֹלֶת עִשָּׂרוֹן בָּלוּל בִּרְבִעִית הַהִין שָׁמֶן:
The one who brings his offering…shall present: You shall offer up libations and a meal-offering for each animal. The meal-offering is completely consumed, and the oil is blended into it. The wine is put into basins [from which it runs onto the altar and down to the foundations], as we learned in Tractate Sukkah (48a, b) והקריב המקריב: תקריבו נסכים ומנחה לכל בהמה המנחה כליל, והשמן נבלל בתוכה, והיין לספלים, כמו ששנינו במסכת סוכה (סוכה מח א):
5And a quarter of a hin of wine for a libation, you shall prepare with the burnt offering or for the sacrifice, for each lamb. הוְיַיִן לַנֶּסֶךְ רְבִיעִית הַהִין תַּעֲשֶׂה עַל הָעֹלָה אוֹ לַזָּבַח לַכֶּבֶשׂ הָאֶחָד:
for each lamb: This relates to everything mentioned above-the meal-offering, the oil and the wine. לכבש האחד: על כל האמור למעלה הוא מוסב על המנחה ועל השמן ועל היין:
6Or for a ram, you shall present a meal offering containing two tenths fine flour mixed with a third of a hin of oil. ואוֹ לָאַיִל תַּעֲשֶׂה מִנְחָה סֹלֶת שְׁנֵי עֶשְׂרֹנִים בְּלוּלָה בַשֶּׁמֶן שְׁלִשִׁית הַהִין:
Or for a ram: [I.e.,] if [the animal you bring is] a ram. Our Sages expounded [the word] אוֹ,“or” to include the palgas [a sheep in its thirteenth month, which is neither a lamb nor a ram] for the libations of a ram. - [Chullin 23a, see Parah 1:3] או לאיל: ואם איל הוא. ורבותינו דרשו או לרבות את הפלגס לנסכי איל:
7And a third of a hin of wine for a libation; you shall offer up, a pleasing fragrance to the Lord. זוְיַיִן לַנֶּסֶךְ שְׁלִשִׁית הַהִין תַּקְרִיב רֵיחַ נִיחֹחַ לַיהֹוָה:Daily Tehillim: Psalms Chapters 108 - 112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7• Lessons in Tanya
• Wednesday, Sivan 23, 5775 · June 10, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
והנה מכאן
In the light of what has been said above — that G‑d’s knowledge is wholly one with G‑d Himself, for otherwise it would imply multiplicity in One Who is perfect unity,
יש להבין שגגת מקצת חכמים בעיניהם, ה׳ יכפר בעדם
it is possible to understand the error of certain scholars in their own eyes (May G‑d forgive them!) — for even those who have erred unwittingly are in need of atonement,
ששגו וטעו בעיונם בכתבי האריז״ל, והבינו ענין הצמצום המוזכר שם כפשוטו
who erred and misinterpreted in their study of the writings of the AriZal, and understood the doctrine of tzimtzum (which is mentioned therein) literally —
In the writings of the AriZal it is stated that in the “beginning”, before creation, the [infinite] light of the Ein Sof-light filled all “space” and there was no “room” for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is infinite, there is no room within the infinite for finitude. How, then, did finite worlds come into being?
The AriZal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed” — i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.
The “scholars in their own eyes” misunderstood this mere concealment to mean a literal departure —
שהקב״ה סילק עצמו ומהותו חס ושלום מעולם הזה
that the Holy One, blessed be He, removed Himself and His Essence (G‑d forbid) from this world, i.e., that He literally removed His presence, rather than merely concealing it,
רק שמשגיח מלמעלה בהשגחה פרטית על כל היצורים כולם אשר בשמים ממעל ועל הארץ מתחת
and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below.
They thus envisage G‑d as a king who sits in his palace; although his gaze extends beyond its confines, the king himself is not to be found there. In the same way — so they would say — G‑d gazes from Above on all created beings which are found (heaven forfend!) outside His “palace”.
והנה מלבד שאי אפשר כלל לומר ענין הצמצום כפשוטו, שהוא ממקרי הגוף, על הקב״ה, הנבדל מהם ריבוי רבבות הבדלות עד אין קץ
Now, apart from the fact that it is altogether impossible to apply the doctrine oftzimtzum literally — for that would be an instance of corporeal phenomena — to the Holy One, blessed be He, Who is set apart from them by infinite myriads of separations,
One who is subject to the characteristics of a physical body can be said to undergo actualtzimtzum and to depart: previously he was here and now he is not. It goes without saying that this cannot be ascribed to G‑d, Who is infinitely removed from the phenomena of corporeality. Apart from all the above:
אף גם זאת לא בדעת ידברו, מאחר שהם מאמינים בני מאמינים שהקב״ה יודע כל היצורים שבעולם הזה השפל, ומשגיח עליהם
in this thing itself they also do not speak wisely, since they are “believers, the sons of believers” that the Holy One, blessed be He, knows all the created beings in this lower world and exercises [His] Providence over them,
Thus, they themselves admit that G‑d’s knowledge and Providence extend to this physical world.
ועל כרחך אין ידיעתו אותם מוסיפה בו ריבוי וחידוש, מפני שיודע הכל בידיעת עצמו
and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself.
Were G‑d’s knowledge of created beings not to come from knowing Himself then it would be correct to say that this knowledge adds plurality and innovation to Him; previously He did not know them and now he does. However, since plurality and innovation cannot possibly apply to G‑d, He must perforce know them through His knowledge of Himself.
הרי כביכול מהותו ועצמותו ודעתו הכל אחד
Thus, as it were, His Essence and Being and His Knowledge of created beings are all one.
Since G‑d’s knowledge and Providence extend to this world, and since His knowledge is one with Him, it follows that G‑d Himself is to be found within this physical world. Unlike the king who sits in his palace and gazes beyond its walls, the King Himself is to be found wherever His Providence and knowledge are found.
True enough, it is only through divine service that this world may be transformed into a place in which G‑d is revealed. Nonetheless, G‑d is present in this lowly corporeal world, which feels itself to exist independently of Him, to the same degree as He is present within the higher spiritual worlds.
וזהו שכתוב בתיקונים, תיקון נ״ז, דלית אתר פנוי מיניה, לא בעילאין ולא בתתאין
And this is what is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, neither in the upper worlds nor in the lower worlds”;
Thus we find it explicitly stated in Tikkunei Zohar that G‑d Himself is to be found within the lower worlds, the lowest of which is this physical world.
וברעיא מהימנא, פרשת פנחס: איהו תפיס בכולא, ולית מאן דתפיס ביה כו׳, איהו סובב כל עלמין כו׳, ולית מאן דנפיק מרשותיה לבר, איהו ממלא כל עלמין כו׳, איהו מקשר ומיחד זינא לזיניה, עילא ותתא
and in the portion of Zohar called Ra‘aya Mehemna, on Parshat Pinchas, we read:“He grasps all and none can grasp Him…. He encompasses all worlds…and no one goes out from His domain; He fills or permeates all worlds...; He binds and unites a kind to its kind, upper with lower,
ולית קורבא בד׳ יסודין אלא בקודשא בריך הוא, כד איהו בינייהו
and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them.“
It is only through His power that these four inherently contradictory elements are bound together.
עד כאן לשונו
Until here are the words [of Ra‘aya Mehemna].
ורצה לומר: לית מאן דתפיס ביה, שאין מי שיתפוס בהשגת שכלו, מכל שכלים העליונים, במהותו ועצמותו של הקב״ה
“None can grasp Him” means that there is no one, [even] amongst all the “Supernal Intelligences,” i.e., the incorporeal creatures of the higher spiritual worlds whose apprehension of Divinity is superhuman, who can grasp by means of his intellect the Essence and Being of the Holy One, blessed be He;
כמו שכתוב בתקונים: סתימא דכל סתימין
as it is written in Tikkunim, “[He is] hidden from all the [spiritual worlds which are themselves] hidden from physical creatures,
ולית מחשבה תפיסא בך כלל
and no thought can grasp You at all.“
The point being made here is that G‑d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp” — the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G‑d also means that nothing can effect a change in Him.
When a person makes something he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G‑d, however, His creation of all existing beings causes no change in Him whatever: they do not hold Him (so to speak) in their “grasp”.
From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words:
וגם בתחתונים, אף על גב דאיהו ממלא כל עלמין
And even in the lower worlds there are none that “grasp” Him, even though “He permeates all worlds” and animates them with a life-force suited to each individual created being in particular,
אינו כנשמת האדם תוך גופו, שהיא נתפסת תוך הגוף עד שמתפעלת ומקבלת שינויים משינויי הגוף וצערו, מהכאות או קרירות או חמימות האש וכיוצא
[for this vestment] is not like [that of] the soul of a man which clothes itself within his body, and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat of fire and the like.
מה שאין כן בהקב״ה, שאינו מקבל שום שינוי משינויי עולם הזה, מקיץ לחורף ומיום ללילה
The Holy One, blessed be He, however, is not affected by any of the changes of this world, from summer to winter and from day to night,
כדכתיב: גם חשך לא יחשיך ממך, ולילה כיום יאיר
as it is written,1 “Even darkness does not obscure for You, and the night illuminates like the day,”
לפי שאינו נתפס כלל תוך העולמות, אף על גב דממלא לון
for He is not grasped within the worlds at all, even though He fills them.
| FOOTNOTES | |
| 1. | Tehillim 139:12. |
• Sefer Hamitzvos:Wednesday, Sivan 23, 5775 · June 10, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 114
Shearing an Animal Designated for Sacrifice
"And do not shear the firstborn of your sheep"—Deuteronomy 15:19.
It is forbidden to shear an animal designated for sacrifice.
Shearing an Animal Designated for Sacrifice
Negative Commandment 114
Translated by Berel Bell
And the 114th prohibition is that we are forbidden from shearing wool from sanctified animals.
The source of this commandment is G‑d's statement,1 "And do not shear your firstborn sheep."
[This verse speaks only about the firstborn animals, but] we derive the prohibition from working with and from shearing all sanctified animals from the law of the firstborn.
The details of these two commandments, i.e. working and shearing, have been explained in tractate Bechoros. One who shears anything from2 sanctified animals is also punished by lashes.
FOOTNOTES
1.Deut. 15:19.
2.The Arabic word for "any" could refer either to the amount of wool (i.e. any amount of wool, as translated above) or to the type of animal, i.e. regardless of the category of sacrifice it was designated for. It could therefore also be translated, "who shears any sanctified animal," See Kapach, 5731, note 15.
Shekalim - Chapter Four
Halacha 1
What [are the funds in] terumat halishcah1 used for? From [these funds] they would purchase the daily offerings sacrificed every day, the additional offerings [sacrificed on Sabbaths, Rashei Chodashim and festivals], all other communal sacrifices, and the wine libations [that accompany them].
Halacha 2
In contrast, [the funds to purchase] a bull brought as a sin offering [for a transgression performed by the community due to] lack of awareness, and the goats [offered by the community for transgressing the prohibition against] the worship of false divinities should be collected [from communal donations], and should not be purchased [with the funds of] terumat halishcah.
The curtains before the Sanctuary replaced a [permanent] structure.6Therefore, they should not be purchased [with the funds of] terumat halishcah, but rather [with funds that were] consecrated for bedek habayit ["the upkeep of the Temple"]. The curtains covering the gates, by contrast, should be purchased [with the funds of] terumat halishcah.
It is ordained that [the funds necessary to fashion] the menorah and the other sacred articles should come from [the funds stemming from] the remainder of the libations. In Hilchot Klei HaMikdash V'Ha'ovdim Bo (the "Laws Governing the Temple Vessels and Those Who Serve Within"),7 the term "the [funds stemming from] the remainder of the libations" will be explained.8 If, however, no such funds are available, [the funds necessary for] these [sacred articles] should come from terumat halishcah.
[The funds necessary to fashion] the priestly garments, those of the High Priest and those of all the other priests who serve in the Temple should come fromterumat halishcah.
Halacha 3
All the animals that are found in Jerusalem or its outskirts should be sacrificed as burnt offerings, as stated in [Hilchot] Pesulei HaMukdashim [the "Laws Governing Consecrated Animals That are Unfit"].9 The wine libations for these offerings should come from terumat halishcah.10
Similarly, if a gentile sent a burnt offering11 from another land, and did not send with it the funds for a wine libation, the wine libation should come from terumat halishcah.
Halacha 4
[The following laws apply when] a convert12 dies and leaves [animals designated as] offerings. If he also designated wine [or funds for] their wine libations, they should come from [what he designated]. If not, they should come from terumat halishcah.
When a High Priest dies, and a successor is not appointed [immediately], we should [pay] for the chavitin offering13 from terumat halishcah.14
The [Rabbis who] inspect blemishes [on first-born animals]15in Jerusalem, the Sages who teach16 the laws of ritual slaughter and the laws of taking a handful from the meal offering, and the women who raise their sons to take part in the offering of the red heifer17 all receive their wages from terumat halishcah.
What would their wages be? An amount decided by the court.
Halacha 5
In a Sabbatical year, when [the produce of the fields] is ownerless, the court hires watchmen to protect some of the produce that grows on its own,18 so that it will be possible to offer the omer [of barley]19 and the two loaves of bread,20for these offerings may come only from the new harvest. These watchmen receive their wages from terumat halishcah.
Halacha 6
Should a person volunteer to watch the produce without charge, his offer is not accepted, lest men of force come and take it. [To prevent this,] the Sages ordained that the watchmen be paid from the funds of the Temple treasury. [This] will prompt everyone to avoid that place where the guards are posted.21
Halacha 7
Scribes who check Torah scrolls in Jerusalem and judges in Jerusalem who preside over cases of robbery receive their wages22 from terumat halishcah.
Halacha 8
Both the ramp that was built from the Temple Mount to the Mount of Olives, on which the red heifer was led [to the Mount of Olives],27 and the ramp on which the goat sent to Azazel was led [outside the city28 were paid for] from sheyarei halishcah.29
Similarly, [any improvements necessary for] the altar for the burnt offerings, the Temple building, or the Temple courtyards [were paid for] from the sheyarei halishcah.30 The water conduit, the walls of Jerusalem, its towers, and all the needs of the city [were paid for] from the sheyarei halishcah.
Should a gentile, even a resident alien,31 offer to donate money for these purposes, or to labor in these projects without charge, [his offer] should be rejected, for [Ezra 4:3] states: "It is not for you, together with us, to build [the House of our Lord," and [Nechemiah 2:20] states "And you have no portion, right, or memorial in Jerusalem."
Halacha 9
[The funds remaining from] terumat halishcah and sheyarei halishcah should be used to purchase male animals to be sacrificed as burnt offerings. For it is a condition made by the court that all the remaining funds be used for burnt offerings.32
They are not, however, used to purchase doves for burnt offerings, for doves are never used for communal sacrifices. These burnt offerings that come from the funds remaining from the collection of the shekalim are referred to as "the dessert of the altar."33
Halacha 10
Should the [collection from the half-]shekalim not be sufficient [to purchase everything necessary] for all the communal sacrifices, the [funds for] whatever is necessary should be taken from [the articles] consecrated for Bedek HaBayit, the resources consecrated for the purpose of maintaining the Temple structure.34
[The converse, however, does not apply. When improvements are necessary, but the resources of] Bedek HaBayit are lacking, [the improvements] should not [be paid for] from funds consecrated for [sacrifices for] the altar.
Halacha 11
From Rosh Chodesh Nisan onward, the communal offerings should be brought from the new collection [of shekalim].35 If, however, [the funds from] the new collection have not reached [the Temple treasury], [funds from] the collection of the previous year may be used.36
Therefore, [the following rule should be applied] if there are animals designated for the daily offerings37 that were purchased from the collection of the previous year when Rosh Chodesh Nisan arrives: They should be redeemed38 and used for mundane purposes,39 despite the fact that they are unblemished. The proceeds should be placed in the collection of funds from the previous year that are used to provide "dessert"40 for the altar. [This is possible because the] court made a stipulation that should there be no need for any of the animals purchased for the daily offerings, it would be possible to [redeem the animals and] use them for mundane purposes.
Halacha 12
After Rosh Chodesh Nisan arrived, the following [procedure] would be adhered to concerning the remainder of the incense offering:41 They would transfer the consecrated quality [of the incense] to [the funds designated] to be given to the artisans [who prepared it] as their wages. These funds were then used for "the dessert of the altar," and the artisans would take the remainder of the incense offering as their wages.42 Afterwards, they would buy back the incense from [the artisans] with money from the new collection [of shekalim]. If the funds from the new collection had not arrived, they would offer the incense [purchased with funds] from the collection of the previous year.
| FOOTNOTES | |
| 1. |
As mentioned in Chapter 2, Halachah 4, this term refers to the funds collected from the half-shekalim and placed in the three large baskets. In addition, other funds remained from the half-shekalim in this chamber, and the Temple treasury had other funds from other sources.
|
| 2. |
This applies even to the private offerings that people would bring. A person was not required to bring the salt (or wood) to be used for his sacrifice (Hilchot Issurei Mizbe'ach 5:13).
|
| 3. |
As mentioned in Hilchot Klei HaMikdash 6:9, certain families were given the privilege of providing the wood for the altar in the Temple. If, however, the wood they brought did not suffice, additional wood would be purchased from the funds in the Temple treasury.
|
| 4. |
See also Halachah 12.
|
| 5. |
Note the Mishneh LaMelech, which states that the text contains a printing error, and that the scarlet thread is a reference to the scarlet thread used in the ceremony of the burning of the red heifer. There are, however, later commentaries that justify the standard text.
|
| 6. |
Based on Rashi, Ketubot 106a, it appears that this refers to the two curtains that separated the Sanctuary from the Holy of Holies. In the First Temple, a wall served this function. The Second Temple was much taller than the First Temple (100 cubits, as opposed to 30), and a wall only a cubit thick and 100 cubits high would not be structurally sound. Therefore, the Sages replaced the wall with two curtains. See Hilchot Beit HaBechirah 4:2. Since these curtains replaced a structure of stone, they were governed by different rules from those governing the other curtains in the Temple. Among the differences was that they were not paid for from these funds.
|
| 7. |
One of the 83 sections of the Mishneh Torah; the second section of Sefer HaAvodah, "the Book of Divine Service."
|
| 8. |
In Chapter 7, Halachah 13 of those laws, the Rambam writes that the prices for the wine for the libations and the flour for the meal offerings are fixed with the suppliers every thirty days. If the price for these commodities increases on the general market, the suppliers are still obligated to provide the Temple with the commodities at the price agreed upon previously. If, however, the price for them decreases on the general market, the suppliers must sell them to the Temple at their present market value. The profit realized by the Temple treasury in this manner is referred to as "the [funds stemming from] the remainder of the libations."
Significantly, however, in those laws the Rambam mentions that these funds are used to purchase burnt offerings, and does not mention that they were used to fashion the sacred articles. The commentaries resolve this discrepancy by stating that only rarely was it necessary to purchase sacred articles. Hence, these funds were primarily used for the purchase of burnt offerings.
|
| 9. |
Chapter 6, Halachah 18.
|
| 10. |
Shekalim 7:5 relates that the Temple officers would originally require the person who discovered the animal to bring the wine libation that accompanied it. When this led to a negative outcome, they decided to have the wine libations brought from communal funds.
|
| 11. |
For the burnt offering sent by a gentile may be sacrificed in the Temple (Hilchot Ma'aseh HaKorbanot 3:2). Were the gentile to send wine for the libations, it would not be acceptable (ibid.:5).
|
| 12. |
I.e., a convert without Jewish heirs. If he has heirs, and similarly for a native-born Jew who dies after having designated animals as offerings, the heirs are required to supply the wine libations.
|
| 13. |
A meal offering resembling a pancake, brought daily by the High Priest.
|
| 14. |
The Kessef Mishneh notes a contradiction between the Rambam's statements here and those inHilchot Temidim UMusafim 3:22, where he states that the High Priest's meal offering should be brought by his heirs after he dies. (It must be noted that a similar contradiction can be found in the Rambam's Commentary on the Mishnah. In his commentary on Shekalim 7:5, he renders a decision similar to the ruling in this halachah, while in his commentary on Menachot 4:5, his decision is analogous to that rendered in Hilchot Temidim UMusafim.)
Rav Kapach offers the following resolution: If a High Priest dies without bringing a meal offering on a particular day, his heirs are required to bring it. On subsequent days, however, the offering should be brought from communal funds.
|
| 15. |
A first-born animal that has a permanent blemish must be given to a priest as a gift. It is not, however, sacrificed on the altar. One of the points of Rabbinic expertise mentioned by the Talmud is the ability to distinguish between a temporary blemish and a permanent one.
Although Tosafot, Ketubot 106a, offers this explanation, they also note that Bechorot 29b forbids accepting a wage for inspecting the blemishes of a first-born. Tosafot, however, differentiate between a wage paid by a private individual and one paid by the community. Alternatively, Tosafotexplain that this refers to scholars who inspected animals before they were sacrificed. This was necessary because an animal with a blemish was unfit.
|
| 16. |
This statement is very significant within a totally different context. In Hilchot Talmud Torah 1:7, the Rambam writes that it is forbidden to accept a wage for teaching the Oral Law. See also Chapter 3, Halachah 10 of those laws, where the Rambam writes:
The above ruling appears to contradict these statements. Among the resolutions offered is that here, the Rambam is allowing the teachers to receive recompense because instructing the students is their occupation. Were they not charged with this responsibility, they would occupy themselves in another profession. Alternatively, they were allowed to receive payment for teaching the practical side of these activities, and not their theoretical dimensions.
|
| 17. |
See Hilchot Parah Adumah 2:7, which explains that it was customary that a person who never contracted ritual impurity at all be the one who takes part in the purification rite of the High Priest before he offers the red heifer. For this purpose, women would raise their children in a specific area of Jerusalem, making certain that they never came in contact with a source of impurity.
|
| 18. |
Although we are forbidden to plant any crops in the Sabbatical year, the Torah allows us to benefit from the small amount of produce that grows on its own accord from left-over seeds and the like. Our Sages forbade deriving personal benefit from such produce (Hilchot Shemitah 4:1-2); it may, however, be used for a mitzvah. Nevertheless, because the prohibition was only Rabbinic in origin, it was not observed carefully by the entire population. Hence, to ensure that there was a sufficient quantity of grain available for these offerings, it was necessary to hire watchmen.
|
| 19. |
Offered on the sixteenth of Nisan (Leviticus 23:11).
|
| 20. |
Offered on the holiday of Shavuot (Ibid.:17).
|
| 21. |
Rashi, Bava Metzia 118a, states that hiring people to watch it makes it public knowledge that it was designated for use as an offering. Hence, even men of force will refrain from harvesting these crops.
|
| 22. |
Hilchot Sanhedrin 23:5 states that a judge is forbidden to receive a wage for presiding over a case. Nevertheless, these judges were paid a wage, for their involvement in these cases prevented them from pursuing any other means of deriving a livelihood.
|
| 23. |
Ketubot 105a states ninety-nine maneh.
|
| 24. |
A maneh was 100 dinarim. As can be derived from Chapter 1, Halachah 3, a dinar was equivalent to the weight of 96 barleycorns of silver.
|
| 25. |
I.e., even if the judges do not feel it correct to impose on the community, the needs of their households are to be met.
|
| 26. |
Note the Chatam Sofer (Choshen Mishpat, Responsum 5), who states that the judges' needs should be generously provided for.
|
| 27. |
See Hilchot Parah Adumah 3:1-2.
|
| 28. |
Yoma 66a states that this ramp was built because the Jews from Egypt would pull the hair of the priest leading the goat to hurry him on his way.
|
| 29. |
As stated in Chapter 2, Halachah 4, the sheyarei halishcah, "the remainder within the chamber," refers to the funds that remain from the collection of shekalim after the coins were placed in the three large baskets.
|
| 30. |
The Kessef Mishneh notes that Ketubot 106a states that the funds for these improvements should come from Bedek HaBayit, the resources consecrated for the purpose of maintaining the Temple structure, and not from sheyarei halishcah. Rav Kapach, however, notes that the Shitah Mekubetzet quotes a different version of that Talmudic passage, which appears to be the source for the Rambam's ruling.
|
| 31. |
I.e., a gentile who commits himself to observing the seven universal laws commanded to Noach and his descendants. (See Hilchot Melachim 8:10, 9:1-2.) This concept is derived from the fact that the Samaritans who volunteered to assist Zerubavel in the construction of the Second Temple were not idol worshipers (Kessef Mishneh).
|
| 32. |
Since the funds were given with a specific intent, they could not be used for this purpose unless such a condition was made.
|
| 33. |
Our translation is based on the Rambam's Commentary on the Mishnah (Shekalim 4:4), which explains that the word kayitz refers to the conclusion of the summer, the days of the fig and grape harvest. In addition to the mainstay of their meals, people often eat these fruits. Similarly, these offerings are brought on the altar in addition to the sacrifices that are usually offered.
|
| 34. |
The Ra'avad differs with the Rambam on this point, noting that although the Jerusalem Talmud (Shekalim 5:4) makes a statement resembling the Rambam's ruling, it proceeds to explain that statement as referring only to a specific type of donation: a collection of used utensils. According to the Ra'avad, other resources donated to Bedek HaBayit may be used only for improvements to the Temple. The Kessef Mishneh and others justify the Rambam's ruling.
|
| 35. |
The Jerusalem Talmud (Shekalim 1:1) cites a historical precedent: Just as the first communal sacrifices were brought on the altar in the desert on Rosh Chodesh Nisan, similarly, in subsequent years we renew the practice of bringing communal offerings by using funds from the new collection. In this vein, Rosh HaShanah 7a refers to Rosh Chodesh Nisan as "the Rosh HaShanah for the setting aside of the shekalim."
|
| 36. |
It is, however, as if one "forfeited a mitzvah" (Rosh HaShanah, loc. cit.).
|
| 37. |
It was customary that there be a minimum of six lambs prepared to be offered kept in the Chamber of the Lambs (Hilchot Temidim UMusafim 1:9). This custom was also observed on the twenty-ninth of Adar. Thus, there were always four lambs left over on Rosh Chodesh Nisan (Rashi, Sh'vuot 10b).
|
| 38. |
For the consecrated status of an animal or an article can never be changed without its being redeemed.
|
| 39. |
Avodat HaMelech asks why, concerning these animals, we do not follow the same procedure mentioned in the following halachah concerning the remainder of the incense offering - i.e., that they be redeemed and then purchased again with the funds of the new collection of shekalim.
As a possible resolution, he explains that it is forbidden to use for mundane purposes a collection of spices identical to those of the incense offering (Exodus 30:38; Hilchot Klei HaMikdash 2:9). Thus, there would be no use at all for the remainder of the incense offering. For this reason, the Sages ordained that it be repurchased. Concerning the lambs, by contrast, once they are redeemed there is no difficulty in using them for mundane purposes.
|
| 40. |
See Halachah 9 and notes.
|
| 41. |
Every year, 368 measures of incense were prepared, 365 corresponding to the days of a solar year, and three extra measures for the incense offering of the High Priest on Yom Kippur (Keritot6a). Since an ordinary lunar year has either 353, 354, or 355 days, in every ordinary year there were always several portions of incense remaining.
|
| 42. |
From the Rambam's Commentary on the Mishnah (Shekalim 4:5), it would appear that the artisans were given the extra portions of the incense at the beginning of the year, they kept the incense in their possession and it was not repurchased from them until the following year. According to either interpretation, the artisans would have to wait an entire year to receive this portion of their wages.
|
Me`ilah - Perek 5
Halacha 1
The prohibition against me'ilah applies whether one consecrates an article that is fit to be used for the improvement of the Temple for that purpose, e.g., a stone or a beam, consecrates an article fit for the altar for the improvement of the Temple, e.g., sheep or doves, or consecrates an article that is fit to be used for the improvement of the Temple for the altar, e.g., a stone or a beam, or he consecrates for either of these purposes an article that is not fit for either of these purposes, e.g., he consecrated chickens, vinegar, brine, or land. This applies even if he consecrated a dungheap filled with fertilizer, dust, or ash. In all these instances, the prohibition against me'ilah applies from the time the entity was consecrated until it was redeemed if it is an article fit to be redeemed.
Halacha 2
Any of the article consecrated for the improvement of the Temple and those entities from entities consecrated to the altar for which the prohibition againstme'ilah applies may be combined together to reach the minimum measure required for me'ilah. If one derives a p'rutah's worth of benefit from all of them, he violates the prohibition against me'ilah.
Halacha 3
If one partook of consecrated food and fed a colleague or derived benefit from a consecrated object and caused a colleague to benefit. His eating and his colleague's benefit or his colleague's eating and his benefit are all combined to make one liable for me'ilah. If a sum of benefit worth a p'rutah is reached, he violates the prohibition against me'ilah.
Halacha 4
A combination making one liable for the prohibition against me'ilah can be made over an extended period of time.
What is implied? If one derived benefit from a consecrated article on one day and then derived benefit again after the passage of several years in one continuous state of not knowing, the two events are combined for a p'rutah'sworth and he violates the prohibition against me'ilah.
Halacha 5
The prohibition against me'ilah applies only to articles that have been separated from the earth. If, however, one benefits from consecrated earth or from consecrated articles attached to the earth, he does not violate the prohibition against me'ilah even if blemishes that entity.
What is implied? If one plows a consecrated field or sows it, he is exempt. If he takes its earth, derives benefit from it, and damages the earth, he violates the prohibition against me'ilah. A person who threshes in a consecrated field violates the prohibition against me'ilah, because its dust benefits the field. Thus he has benefited from the dust and damaged the field. Similarly, if one plowed a consecrated field in order to raise dust for grass that was planted there and he took the grass, he violates the prohibition against me'ilah.
A person who dwells in a cave that is consecrated or in the shade of a tree or dovecote that is consecrated does not violate the prohibition against me'ilah, even though he benefited. Similarly, when one consecrates a house that was built, a person who dwells in it does not violate the prohibition against me'ilah. When, however, a person consecrates wood and stones and builds a house, a person who dwells in it violates the prohibition against me'ilah, as will be explained.
Halacha 6
The prohibition against me'ilah applies to produce that grows on consecrated property.
What is implied? If one consecrated a field and it produced grass or one consecrated a tree and it produced fruit, the prohibition against me'ilah applies. If, however, one consecrated an empty cistern and afterwards, it became filled with water, a dungheap and it became filled with wastes, or a dovecote and it became filled with doves, since these are not the products of the consecrated articles, the prohibition against me'ilah does not apply with regard to them. Similarly, one may not benefit - but the prohibition against me'ilah does not apply to - wastes and dung in a courtyard that was consecrated. What should be done with them? They should be sold and the proceeds given to the Temple treasury.
When a spring emerges in a consecrated field, it is forbidden to benefit from the water that emerges in the field, but one who derives benefit does not violate the prohibition against me'ilah. If the water emerges outside the field, it is permitted to benefit from it. When a willow grows in a consecrated field, it is forbidden to benefit from it, but the prohibition against me'ilah does not apply.
The following rules apply when an ordinary tree is growing next to a consecrated field and its roots emerge in that field. If there are up to sixteen cubits between it and the consecrated field, it is forbidden to benefit from the roots in the field, but one who benefits from them does not violate the prohibition against me'ilah. If the tree was more than sixteen cubits away from the field, one who benefits from the roots violates the prohibition againstme'ilah.
The converse applies when a consecrated tree is growing next to an ordinary field and its roots emerge in that field. If the roots emerge within sixteen cubits, the prohibition against me'ilah applies with regard to them. If they emerge more than sixteen cubits away, one should not benefit from the roots in the ordinary field, but the prohibition against me'ilah does not apply with regard to them.
Halacha 7
When there is a nest in the top of a consecrated tree that a fowl built from wood and grass and the like, one should not benefit from the nest and the eggs in it together with the chicks that require their mother. One who derives benefit does not violate the prohibition against me'ilah.
Halacha 8
When one consecrates a forest, the prohibition against me'ilah applies to it in its entirety, the trees and the nests at the tops of the trees or between them.
Halacha 9
When the Temple treasurers plane consecrated trees and cut them down, the prohibition against me'ilah applies to those small pieces of wood that were cut off when the trees were cut to size. The prohibition against me'ilah does not apply to the slivers, the sawdust, or to the nivia of the wood, i.e., a hard, round knot in the midst of the wood which resemble a wart, because it will not be useful for work.
Halacha 10
When a person consecrates his servant, the prohibition against me'ilah does not apply to him, nor to his hair, even though his hair is fit to be cut off. The rationale is that the hair is still attached to the servant and as long as it is attached to him, it grows and increases in value.
Halacha 11
When a person sows produce that was consecrated, he should redeem it when he sows it. Nevertheless, even if he does not redeem it, the produce that grows from it is not consecrated and the prohibition against me'ilah does not apply to it. If one derived benefit from other consecrated property, he may not pay the principal and an additional fifth from such produce. One is obligated to separatechallah from bread made from such grain.
Halacha 12
When water was placed on consecrated grape dregs for the first, second, and third times, it is forbidden to benefit from it, but one who benefits does not violate the prohibition against me'ilah. The fourth time, the mixture is permitted.
When does the above apply? When the dregs had been consecrated for the Temple's improvement. If they were consecrated for the altar, even from the fourth time onward, they are always forbidden.
Halacha 13
When a person consecrates a hen for the altar, the prohibition against me'ilahapplies to it and its eggs. When a person consecrates a donkey for the altar, the prohibition against me'ilah applies to it and its milk. When a person consecrates a dove for the improvement of the Temple, the prohibition againstme'ilah applies to it and its eggs, as we explained.
Halacha 14
When the tunics of the priestly garments have worn out, the prohibition againstme'ilah applies to them, as it does to other consecrated objects. If they are new, since it is permitted to benefit from them, the prohibition against me'ilah does not apply to them.
Halacha 15
The following rules apply to articles consecrated by gentiles. If he consecrated them for the improvement of the Temple, the prohibition against me'ilahapplies. If they were consecrated for the altar, the prohibition against me'ilahdoes not apply according to Scriptural Law, for with regard to the sacrifices,Leviticus 1:2 states: "Speak to the children of Israel." It is, however, forbidden to benefit from them according to Rabbinic Law.
Halacha 16
With regard to sound, appearance, and fragrance from a consecrated object, it is forbidden to benefit from them, but the prohibition against me'ilah does not apply.
When does the above apply? When one smelt the fragrance of the incense offering after its cloud ascended. If, however, he smelt the fragrance of the incense offering as its cloud ascends, he violates the prohibition againstme'ilah.
Me`ilah - Perek 6
Halacha 1
There are different situations in which the prohibition against me'ilah applies. There are some articles from which a person benefits that are not ordinarily damageable, e.g., one who uses a pure golden utensil. There are other articles that are damageable, e.g., garments, and utensils made from silver, copper, iron, and the like.1
When a person derives a p'rutah's worth of benefit from a consecrated substance that is not attached to the ground, if he benefits from an article that is not ordinarily damageable, e.g., he used a consecrated golden utensil, he violates the prohibition against me'ilah. If he benefits from an article that is damageable, e.g., he wore consecrated garments or chopped with a consecrated axe, he does not violate the prohibition against me'ilah until he causes a p'rutah's worth of damage to consecrated property, i.e., the article from which he benefited itself, with the intent to benefit from it even though it causes damage at that time.
If he derived a half a p'rutah of benefit and damaged a half a p'rutah or he derived a p'rutah of benefit and damaged a p'rutah's worth of another article, but did not benefit from what he damaged or did not damage the article from which he benefited, he does not violate the prohibition against me'ilah unless he derives a p'rutah's worth of benefit and causes a p'rutah's worth of damage to that article while deriving benefit from it.
What is implied? A person removed a patch from a consecrated garment and sewed it unto his garment and wore it, deriving a p'rutah's worth of benefit and causing a p'rutah's worth of damage to the garment from which he removed it, without damaging the patch at all. He does not violate the prohibition againstme'ilah, because he derived benefit from one article and damaged another. We already explained, that when a person derives benefit and causes a colleague to derive benefit, the two can be combined to reach the minimum measure of ap'rutah's worth even if there is a long interval between them.
Halacha 2
When a person removes wool from unblemished animals consecrated as sacrifices of the highest order of sanctity, since he derived a p'rutah's worth of benefit, he violates the prohibition against me'ilah even though he did not damage the animals. The animals are comparable to a cup of gold, for the removal of their wool does not prevent them from being offered. If, however, sacrificial animals incurred a physical blemish, since they are designated to be sold and being shorn causes their worth to decrease, the prohibition againstme'ilah applies. Nevertheless, one does not violate that prohibition unless he derives a p'rutah's worth of benefit and causes that amount of damage.
If one removes wool from a sacrificial animal after it dies, since he derived benefit, he violates the prohibition against me'ilah, for there is no conception of reducing an animal's value once it has died. In this instance, this prohibition against me'ilah is of Rabbinic origin, as we explained.
Halacha 3
When a person misappropriates articles consecrated for the improvement of the Temple unintentionally, since he did not act intentionally, the consecrated article loses its holiness. Anyone who benefits from it afterwards is not liable. If one intentionally misappropriates a consecrated article, since he is not obligated to bring a sacrifice to atone for me'ilah, the consecrated article does not lose its holiness. Instead, it remains in its consecrated state. Hence, if another person comes and benefits from it unintentionally, he violates the prohibition against me'ilah.
When does the above apply? When one misappropriated the article while it was consecrated, used it as if it was an ordinary article, and transferred ownershipto another person. If, however, one derived benefit from it and damaged it, but did not transfer ownership to another person, there is the possibility of another person violating the prohibition against me'ilah with it, even though it has already been violated previously.
Halacha 4
The concept of a second person violating the prohibition against me'ilah with a consecrated article after someone has already done so applies only with regard to an animal and a utensil.
What is implied? One chopped with an axe that was consecrated, derived ap'rutah's worth of benefit, and damaged the axe. Then his colleague came, chopped with it, derived benefit, and damaged the axe, and then another colleague came, chopped with it, derived benefit, and damaged the axe; they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not.
If one drank from a golden goblet and derived a p'rutah's worth of benefit,his colleague came, drank, and derived benefit, and then another colleague came, drank, and derived benefit, they all violate the prohibition against me'ilah. If he took the goblet and gave it to his colleague as a present or sold it to him, he violates the prohibition against me'ilah, but his colleague does not.
If one rode on a donkey, derived a p'rutah's worth of benefit, and damaged the donkey, his colleague rode on it, derived benefit, and damaged it, and then another colleague came, rode on it, derived benefit, and damaged it, they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, sold it to him, or rented it to him, he violates the prohibition againstme'ilah, but his colleague does not.
Similarly, if he lends out a consecrated axe, he is considered to have misappropriated the amount of satisfaction he received from having lent out the axe. His colleague is permitted to chop with it even as an initial preference. Similar laws apply with regard to an animal.
Halacha 5
These laws do not apply to an animal consecrated to the altar. Instead, there is the possibility for several individuals to violate the prohibition against me'ilah, one after the other.
What is implied? One removed wool from an animal that is a sin-offering, his colleague came and removed wool, and a third colleague came and removed wool, they all violate the prohibition against me'ilah. Similarly, if one gave it to a colleague and the colleague gave it to a third individual, they all violate the prohibition against me'ilah. It appears to me that the laws applying to meal-offerings, offerings of fowl, libations, and sacrificial utensils are the same as those applying to an animal to be offered as a sacrifice, for in all these instance, the very physical person of the entity is consecrated.
Halacha 6
When an animal consecrated as a sacrifice of the most sacred order becomes blemished and it is fit to be redeemed, it is considered like an entity consecrated for the improvement of the Temple, whose worth is consecrated. If one gave it to a colleague and the colleague gave it to a third individual, only the first violates the prohibition against me'ilah.
Halacha 7
Our Sages declared that one who takes a consecrated stone or beam intentionally and gives it to a colleague, they both violate the prohibition againstme'ilah. If he gives it to the treasurer in whose possession the article was, that person violates the prohibition against me'ilah, but the treasurer does not.
It appears to me that these concepts were stated only with regard to a person who willfully misappropriates a consecrated object, in which instance the holiness of the consecrated article does not depart.
When a person takes a consecrated p'rutah with the conception that it is his own, he does not violate the prohibition against me'ilah until he uses it for his own desires or gives it as a present. If he gives it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not. For, with regard to other consecrated articles, one person violates the prohibition againstme'ilah, but the one following him does not, as we explained. Similar laws apply in all analogous situations.
Halacha 8
If he takes a consecrated stone or beam, he does not violate the prohibition against me'ilah, because he has not benefited as of yet. If he builds it into his home, he violates that prohibition. If he places it on top of a window in the room without attaching it, he does not violate the prohibition against me'ilah until he dwells under it for a p'rutah's worth of benefit, because merely placing it there is not considered as discernible benefit.
Halacha 9
If one took a consecrated p'rutah gave it to a bath attendant, he violates the prohibition against me'ilah even though he has not bathed yet, for he benefits in that he could bathe whenever he desires. Similarly, if he gives it to another type of craftsman as payment for his services, he violates the prohibition even though the craftsman has not performed any work.
Halacha 10
The following rules apply if one purchased an article with a consecrated p'rutah, but did not draw the article after him. If he purchased it from a gentile, he violates the prohibition against me'ilah; if, from a Jew, he does not violate that prohibition.
Halacha 11
When a person spends consecrated money for his own needs with the understanding that they are ordinary funds, he violates the prohibition againstme'ilah even though he did not spend the money for ordinary matters.
What is implied? A person who brings his sin-offering, guilt-offering, or Paschal sacrifice from consecrated funds or a person who is lacking atonement who brings his atonement offering from consecrated funds violates the prohibition against me'ilah. None of the above violate the prohibition until the blood is cast on the altar. Therefore one who brings meal-offerings, libations, or the bread for a thanksgiving offering does not violate the prohibition against me'ilah even though he violates a transgression. The rationale is that these offerings do not involve casting blood on the altar to atone for the person.
Halacha 12
If a person pays his half-shekel from consecrated funds, when money is taken from the collection of funds and even one animal is purchased and its blood is cast on the altar, the person who paid with the half-shekel violates the prohibition against me'ilah, because he has a portion in the animal whose blood was cast.
Halacha 13
When a person sets aside his half-shekel and then uses it for his personal needs both he and his colleague violate the prohibition against me'ilah.
The following laws apply when one gives a half-shekel to a colleague to donate on the principal's behalf and the agent donates it on his own behalf. If the money for the sacrifices was already set aside, the agent who made the donation violates the prohibition against me'ilah, for the priest who sets aside the money takes also on behalf of the money that will be collected in the future, as we explained in Hilchot Shekalim. Thus it is considered as if this shekelalready reached the treasury. Therefore the agent violates the prohibition against me'ilah. If the money was not taken yet, he does not violate the prohibition against me'ilah.
The prohibition against me'ilah does not apply to money that remains in the chamber.
Me`ilah - Perek 7
Halacha 1
The following rules apply when a person inadvertently took a consecrated article or consecrated money and gave it to an agent to use as ordinary property or money. If the agent carries out the mission with which he is charged, the principal is considered to have violated the prohibition againstme'ilah. If the agent did not execute the agency, but instead acted on his own initiative, the agent is the one who violates the prohibition against me'ilah. What is implied? A person told his agent: "Give that meat to the guests," and instead, the agents gave them bread, or he told him to give them bread and he gave them meat.
If one told his agent, "Bring me from the window," and he brought him from the closet or he told him to bring from the closet and he brought from the window, the agent violates the prohibition against me'ilah. Similar laws apply in all analogous situations.
If the agent went and brought from the window as instructed, even though the principal told him: "In my heart, I wanted you to bring from the closet," the principal violates the prohibition against me'ilah, for the agent carried out the mission as he charged him. We follow the principle: "Matters in one's heart are not of consequence."
Even if the agent was a deafmute, a mentally or emotionally incompetent person, or a minor to whom the laws of agency do not apply, if they carry out the principal's instructions, the principal violates the prohibition against me'ilah. If they do not carry out his instructions, the principal is exempt.
If one tells his agent: "Give each one of the guests a piece of meat" and the agent told them: "Take two at a time," the principal violates the prohibition against me'ilah, because his instructions were carried out. The agent is exempt, because he is merely adding to the principal's agency. He is not eradicating it. If, however, the agent tells the guests: "Take two at a time on my responsibility," both he and the principal violate the prohibition against me'ilah. If the guests take three at a time, they also violate the prohibition against me'ilah, because each one of the individuals involved had performed the agency with which they were charged and added a further matter on his own initiative. Thus the other is also liable, because his instructions were carried out and the agency was not eradicated. And he is liable because of what he added on his own initiative.
Halacha 2
When does the above apply? When the pieces of meat were consecrated for the improvement of the Temple. If they were meat from a burnt-offering or the like,only the person who partakes of them violates the prohibition againstme'ilah. For he is obligated in another prohibition aside from me'ilah and, with regard to the entire Torah, there is no concept of a prohibition violated through agency except in the case of me'ilah alone and there, provided there is no other prohibition involved with it.
Halacha 3
When a person gives a p'rutah of consecrated funds to an agent and tells him: "With half, purchase lamps for me and with half, wicks," and the agent used the entire amount for lamps or for wicks, they are both exempt. This law also applies when he told him to use the entire amount for lamps or for wicks and he used half to purchase lamps and half to purchase wicks.
The rationale is that the principal does not violate the prohibition againstme'ilah, because his agency was not completed with regard to a p'rutah's worth of value. The agent does not violate that prohibition, because he did not eradicate his agency for a p'rutah's worth.
If, however, one told an agent: "For half a p'rutah, bring me lamps from this-and-this place and for the other half, bring me wicks from that-and-that place," and the agent brought the lamps from the place mentioned for the wicks and the wicks from the place mentioned for the lamps, the agent violates the prohibition against me'ilah.
Halacha 4
If a principal gave his agent two consecrated p'rutot and told him: "Bring me anesrog" and the agent went and brought him an esrog for a p'rutah and a pomegranate for a p'rutah, the agent violates the prohibition against me'ilah, but the principal is exempt. The rationale is that the principal sent the agent to purchase an esrog worth two p'rutot for him. Therefore if the esrog which the agent brought the principal that cost one p'rutah is worth two p'rutot, they both violate the prohibition against me'ilah.
Halacha 5
When a person sent a p'rutah via an agent to purchase a particular article and then, before it reached the domain of the storekeeper, the principal remembered that the p'rutah is consecrated, the agent violates the prohibition against me'ilah, because he is acting unknowingly, while the principal has already remembered. As we explained, a person who acts knowingly is not liable for a sacrifice to atone for me'ilah.
If the agent also remembered and was conscious that the money was consecrated before it reached the storekeeper, they are both exempt from a sacrifice to atone for me'ilah and the storekeeper is liable when he uses thatp'rutah which became mixed with his money, for he is acting unknowingly.
If the storekeeper was informed that the p'rutah he was given was consecrated, they are all exempt and the purchase is completed, with the article becoming consecrated.
Halacha 6
What should be done in order to preclude the storekeeper from sinning so he will be permitted to use all the money he received? One should take a non-consecrated p'rutah or any non-consecrated utensil and say: "Wherever the consecrated p'rutah is its holiness should be transferred to this." The p'rutah or the utensil become consecrated and the storekeeper is permitted to use all the money he received.
Similarly, if a consecrated p'rutah become intermingled with all the money in a purse or one said: "A p'rutah in this purse is consecrated," he should transfer its holiness and afterwards, he may use all the coins in the purse.If he used coins from the purse without transferring the holiness of the consecrated coin, he does not definitely violate the prohibition against me'ilah until he used all the coins in the purse.
Halacha 7
If a person said: "One of my purses is consecrated" or "One of my oxen is consecrated," the prohibition against me'ilah applies to all of them and to some of them. What should he do? He should bring the largest of the purses or the oxen and say: "If this is consecrated, it should remain consecrated. If not, wherever the consecrated one is, its holiness should be transferred to this one." He may then use the smaller ones.
Halacha 8
When a person misappropriates less than a p'rutah's worth of consecrated property, whether intentionally or unintentionally, he must make restitution for the principal, but he need not pay an additional fifth or bring a sacrifice. It appears to me that he is not liable for lashes for misappropriating less than ap'rutah's worth if he acted intentionally.
Halacha 9
When a person entrusts consecrated money to a homeowner and the homeowner uses them and spends them, he violates the prohibition againstme'ilah. The rationale is that he does not have permission to use these fundsand the owner did not grant him license to.
Halacha 10
Different rules apply if he entrusted them to a money-changer or a storekeeper and they were not sealed or tied close with an unusual knot.In these situations, since he is permitted to use them according to law, if he spent them, they are both exempt. The owner of the entrusted article is exempt because he did not tell the storekeeper or the money-changer to use them. And the store-keeper is exempt, because it is as if he used them with permission since they were not tied closed with an unusual knot or sealed.
Halacha 11
When a woman brought consecrated money to her husband's domainor her testator consecrated property and then died and the consecrated property fell to her as an inheritance, when her husband spends the money on his personal needs, he violates the prohibition against me'ilah.
• Wednesday, Sivan 23, 5775 · 10 June 2015
"Today's Day"
Bless Rosh Chodesh Tamuz. Say all the Tehillim in the early morning. Day ofFarbrengen.
Torah lessons: Chumash: Sh'lach, Shevi'i with Rashi.
Tehillim: 108-112.
Tanya: Now, from the (p. 311)...of blessed memory). (p. 313).
In a reply to a yechidus query in the winter of 5635 (1874-75), my grandfather said to my father: The yetzer hara, (the evil impulse), is called "animal soul," not because it is necessarily a brute animal. At times it may be a fox, the most cunning of beasts, and great wisdom is needed to perceive its machinations. At other times it may clothe itself in the garb of an earnest, straightforward, humble tzadik, possessing fine traits of character.
The animal soul manifests itself in each person according to his individual character. One person may suddenly experience a powerful longing to study Chassidus or to meditate deeply on some chassidic concept. The truth is, however, that this is nothing more than the yetzer hara's counsel and the animal soul's machinations to prevent him from engaging in the avoda of davening or a similar activity.
Take this as a general principle and remember it always: Any matter that is effective towards or actually leads to active avoda, and is confronted with opposition of any sort, even the most noble, that opposition is the scheming of the animal soul.
My father concluded: Until then I had not known that there can be a "pious" animal soul, let alone a "chassidic" animal soul.
Daily Thought:
The Glimmer Yearns
Below, this glimmer of a soul craves to return to her primal essence above. She yearns with an obsession beyond reason—for she knows full well that there she will once again be nameless. Yet as metal filings are drawn to a mighty magnet, as a flame climbs upward, yearning for its own extinction, so she yearns to return.
Trapped within the fetters of time and space, held captive within body and persona, her yearning swells to its bursting point, her thirst intensifies; it cannot be quenched. Its power is fierce; it sparks and flames.
Such is the divine plan. Now you must harness that power.
With it, you can transform an entire world.
____________________________
No comments:
Post a Comment