Today in Jewish History:
• Dedication of Herod's Renovated Temple (11 BCE)
After 334 years, the 2nd Holy Temple in Jerusalem (see "Today in Jewish History" for Adar 3) was in disrepair. In the year 19 BCE, King Herod I floated the idea of rebuilding and renovating the Temple. Though many Jews were wary of Herod’s motives, the renovation was completedeight years later. The new structure was magnificent, causing the Talmud to state: "He who has not seen Herod's edifice has not seen a magnificent edifice!"
Daily Quote:
A person should really know the pathways of Heaven, but actually this is not crucial. One needs only the main thing - to help another wholeheartedly, with sensitivity, to take pleasure in doing a kindness to another.[Rabbi Shmuel of Lubavitch (1834-1882)]
Daily Study:
Chitas and Rambam for today:
Chumash: Tzav, 3rd Portion Leviticus 7:11-7:38 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 7
11And this is the law of the peace offering, which he shall bring to the Lord. יאוְזֹ֥את תּוֹרַ֖ת זֶ֣בַח הַשְּׁלָמִ֑ים אֲשֶׁ֥ר יַקְרִ֖יב לַֽיהֹוָֽה:
12If he is bringing it as a thanksgiving offering, he shall offer, along with the thanksgiving offering unleavened loaves mixed with oil, unleavened wafers anointed with oil, and scalded flour mixed with oil. יבאִ֣ם עַל־תּוֹדָה֘ יַקְרִיבֶ֒נּוּ֒ וְהִקְרִ֣יב | עַל־זֶ֣בַח הַתּוֹדָ֗ה חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וְסֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּשָּֽׁמֶן:
If he is bringing it as a thanksgiving-offering: i.e., if [he is bringing the offering] to give thanks [to God] for a miracle that had happened to him, for instance, those who made a sea-voyage [and returned safely] or journeyed in the desert, or those who had been imprisoned [and were subsequently released], or a sick person who recovered. All these are required to give thanks [to God], for regarding them, it is written, “They shall give thanks to the Lord for His kindness and for his wonders to the children of men. And they shall slaughter sacrifices of thanksgiving” (Ps. 107:2122). If on account of one of these one vowed [to bring] these peace-offerings, then they are שַׁלְמֵי תּוֹדָה “thanksgiving peace-offerings,” which require the [accompanying offering of] bread, mentioned in this passage, and they may be eaten only on the day [that they were offered] and the night [that follows], as is specified here. אם על תודה יקריבנו: אם על דבר הודאה על נס שנעשה לו, כגון יורדי הים והולכי מדברות וחבושי בית האסורים וחולה שנתרפא שהם צריכין להודות שכתוב בהן (תהלים קז כא - כב) יודו לה' חסדו ונפלאותיו לבני אדם ויזבחו זבחי תודה. אם על אחת מאלה נדר שלמים הללו, שלמי תודה הן, וטעונות לחם האמור בענין, ואינן נאכלין אלא ליום ולילה, כמו שמפורש כאן:
he shall offer, along with the thanksgiving-offering: four kinds of bread: חַלּוֹת, loaves, רְקִיקִין, wafers, רְבוּכָה, scalded loaves, [which are] three types of unleavened bread (מַצָּה,) and it is written, “with leavened loaves.” Each kind consists of ten loaves. Thus it is explained in [Tractate] Men. (77b). And the total volume [of all of the accompanying bread] amounted to five Jerusalem se’ah [where one Jerusalem se’ah equals two-fifths of an ephah], which is equivalent to six se’ah by desert standard [where one se’ah by desert standard, smaller than the Jerusalem measure, equals one-third of an ephah , because all of the loaves comprised a volume of] twenty tenths [of an ephah] (Men. 76b-77a). [Now, each leavened loaf comprised a volume of one-tenth of an ephah . Thus, since there were ten of these loaves, as above, the total leavened volume came to one ephah . The unleavened volume, i.e., the total volume of all the other three kinds of unleavened loaves, also equaled one ephah . Hence, the total volume of the accompanying bread was twenty tenths of an ephah, i.e., two ephoth.] והקריב על זבח התודה: ארבעה מיני לחם חלות, ורקיקין, ורבוכה, שלשה מיני מצה, וכתיב (פסוק יג) על חלת לחם חמץ וגו', וכל מין ומין עשר חלות, כך מפורש במנחות (עז א). ושעורן חמש סאין ירושלמיות שהן שש מדבריות, עשרים עשרון:
scalded flour: means: Bread [made from dough that is] thoroughly scalded by boiling water. מרבכת: לחם חלוט ברותחין כל צרכו:
13Along with loaves of leavened bread, he shall bring his offering along with his thanksgiving peace offering. יגעַל־חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ יַקְרִ֖יב קָרְבָּנ֑וֹ עַל־זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽיו:
he shall… bring his offering…along with his thanksgiving peace-offering: [Scripture, in addition to verse 12, repeats the link between the accompanying bread and the sacrifice itself.] [This] tells [us]: This bread does not acquire intrinsic holiness that it should become invalid if taken out [of the Holy precincts], or if it comes into contact with a טְבוּל יוֹם [a person who has immersed for his uncleanness, but for whom the sun has not yet set to effect his cleanness], and that it cannot be redeemed to become non-consecrated-until the sacrifice [i.e., until the thanksgiving peace-offering it accompanies] is slaughtered. — [Men. 78b] יקריב קרבנו על זבח: מגיד שאין הלחם קדוש קדושת הגוף להפסל ביוצא וטבול יום ומלצאת לחולין בפדיון, עד שישחט הזבח:
14And he shall bring from it one out of each offering, as a separation for the Lord; the kohen who dashes the blood of the peace offering it shall be his. ידוְהִקְרִ֨יב מִמֶּ֤נּוּ אֶחָד֙ מִכָּל־קָרְבָּ֔ן תְּרוּמָ֖ה לַֽיהֹוָ֑ה לַכֹּהֵ֗ן הַזֹּרֵ֛ק אֶת־דַּ֥ם הַשְּׁלָמִ֖ים ל֥וֹ יִֽהְיֶֽה:
one out of each offering: One loaf out of each kind. He shall take these as a תְּרוּמָה, a separation for the kohen officiating at his sacrifice. The rest [of the sacrifice] is eaten by the owner with the exception of the breast and the thigh, as the waving of the breast and the thigh of peace-offerings is delineated below (see verse 34), and a thanksgiving-offering is called a peace-offering [and consequently, we apply the laws of a peace-offering to it]. — [Zev. 4a] אחד מכל קרבן: לחם אחד מכל מין ומין יטול תרומה לכהן העובד עבודתה, והשאר נאכל לבעלים ובשרה לבעלים, חוץ מחזה ושוק שבה, כמו שמפורש למטה (פסוקים כט - לב) תנופת חזה ושוק בשלמים. והתודה קרויה שלמים:
15And the flesh of his thanksgiving peace offering shall be eaten on the day it is offered up; he shall not leave any of it over until morning. טווּבְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔יו בְּי֥וֹם קָרְבָּנ֖וֹ יֵֽאָכֵ֑ל לֹֽא־יַנִּ֥יחַ מִמֶּ֖נּוּ עַד־בֹּֽקֶר:
And the flesh of his thanksgiving peace-offering: [The verse could have said, “And its flesh.” Consequently,] there are many inclusions here, namely: to include the sin-offering, the guilt-offering, the ram of the nazarite, the חֲגִיגָה, festival-offering of the fourteenth day [of Nissan, i.e., the eve of Passover]-that they all may be eaten only on the day [they were offered up] and the [following] night. — [Torath Kohanim 7:112] ובשר זבח תודת שלמיו: יש כאן רבויין הרבה, לרבות חטאת ואשם ואיל נזיר וחגיגת י"ד, שיהיו נאכלין ליום ולילה:
shall be eaten on the day it is offered up: and like the time limit for eating its flesh, so is the time limit for its bread. - [Torath Kohanim 7:112] ביום קרבנו יאכל: וכזמן בשרה זמן לחמה:
he shall not leave any of it over until morning: He may, however, eat it during the entire night. If so, why did [our Sages] say that [it may be eaten only] until midnight? In order to distance people from a transgression [to ensure that people stay far away from the limit decreed by the Torah and do not eat if after dawn]. — [Ber. 2a] לא יניח ממנו עד בקר: אבל אוכל הוא כל הלילה, אם כן למה אמרו עד חצות, כדי להרחיק אדם מן העבירה:
16But if his sacrifice is a vow or a voluntary donation, on the day he offers up his sacrifice it may be eaten, and on the next day, whatever is left over from it, may be eaten. טזוְאִם־נֶ֣דֶר | א֣וֹ נְדָבָ֗ה זֶ֚בַח קָרְבָּנ֔וֹ בְּי֛וֹם הַקְרִיב֥וֹ אֶת־זִבְח֖וֹ יֵֽאָכֵ֑ל וּמִמָּ֣חֳרָ֔ת וְהַנּוֹתָ֥ר מִמֶּ֖נּוּ יֵֽאָכֵֽל:
But if [his sacrifice] is a vow or a voluntary donation: that he did not bring it to give thanks for a miracle, it does not require bread, and it may be eaten for two days [namely, the day of offering and the following day], as is delineated in this section. ואם נדר או נדבה: שלא הביאה על הודאה של נס, אינה טעונה לחם ונאכלת לשני ימים, כמו שמפורש בענין:
and on the next day, whatever is left over from it: on the first day, may be eaten. [The Hebrew is וְהַנּוֹתָר, lit. and whatever is left over.] This vav [which prefixes the word וְהַנּוֹתָר] is superfluous [and the word is to be understood as though it said, הַנּוֹתָר]. There are many similar examples [of extra vavs] in Scripture, e.g., “And these are the sons of Zibe’on: Aiah (וְאַיֶָּה) and Anah” (Gen. 36:24); “ permitting the Sanctuary (וְקֹדֶשׁ) and the host to be trampled” (Dan. 8:13). וממחרת והנותר ממנו: בראשון יאכל. וי"ו זו יתירה היא, ויש כמוה הרבה במקרא, כגון ואלה בני צבעון ואיה וענה (בראשית לו כד), תת וקדש וצבא מרמס (דניאל ח יג):
17However, whatever is left over from the flesh of the sacrifice on the third day, shall be burnt in fire. יזוְהַנּוֹתָ֖ר מִבְּשַׂ֣ר הַזָּ֑בַח בַּיּוֹם֙ הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף:
18And if any of the flesh of his peace offering is to be eaten on the third day, it shall not be accepted; it shall not count for the one who offers it; [rather,] it shall be rejected, and the person who eats of it shall bear his sin. יחוְאִ֣ם הֵֽאָכֹ֣ל יֵֽ֠אָכֵ֠ל מִבְּשַׂר־זֶ֨בַח שְׁלָמָ֜יו בַּיּ֣וֹם הַשְּׁלִישִׁי֘ לֹ֣א יֵֽרָצֶה֒ הַמַּקְרִ֣יב אֹת֗וֹ לֹ֧א יֵֽחָשֵׁ֛ב ל֖וֹ פִּגּ֣וּל יִֽהְיֶ֑ה וְהַנֶּ֛פֶשׁ הָֽאֹכֶ֥לֶת מִמֶּ֖נּוּ עֲוֹנָ֥הּ תִּשָּֽׂא:
And…is to be eaten: Scripture is referring to someone who, at the time of slaughtering [the sacrifice], intends to eat it on the third day [in which case the sacrifice becomes invalid]. Now, one might think, however, that [the Torah means that the sacrifice does not become invalid because of intention, but] if one eats of it on the third day, that it would become invalid retroactively [as the verse literally means]. Scripture, therefore, says, הַמַּקְרִיב אוֹתוֹ לֹא יֵחָשֵׁב, meaning that it is invalidated only at the time of sacrificing it [i.e., slaughtering], and not on the third day. [Torath Kohanim 7:118] Hence, its explanation [of the verse] is as follows: At the time of sacrificing [slaughtering] the offering, this [intention] shall not enter one’s thoughts, and if one had this intention [at the time of slaughtering], it shall be rejected (פִּגּוּל). ואם האכל יאכל וגו': במחשב בשחיטה לאכלו בשלישי הכתוב מדבר. יכול אם אכל ממנו בשלישי יפסל למפרע, תלמוד לומר המקריב אותו לא יחשב, בשעת הקרבה הוא נפסל, ואינו נפסל בשלישי. וכן פירושו בשעת הקרבתו לא תעלה זאת במחשבה, ואם חשב פגול יהיה:
and the person who eats of it: Even within the [normally permitted] time limit, “shall bear his sin.” והנפש האכלת ממנו: אפילו בתוך הזמן עונה תשא:
19And the flesh that touches anything unclean shall not be eaten. It shall be burned in fire. But regarding the flesh, anyone who is clean may eat [the] flesh. יטוְהַבָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּכָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל בָּאֵ֖שׁ יִשָּׂרֵ֑ף וְהַ֨בָּשָׂ֔ר כָּל־טָה֖וֹר יֹאכַ֥ל בָּשָֽׂר:
And the flesh: of holy peace-offerings, “ that touches anything unclean shall not be eaten.” [This verse is not referring to piggul.] והבשר: של קדש שלמים אשר יגע בכל טמא לא יאכל:
But regarding the flesh: Heb. וְהַבָָּשָׂר. [The word וְהַבָָּשָׂר, the second time it occurs in this verse, seems superfluous. However,] it comes to include a limb, part of which went outside [its prescribed boundaries, to inform us] that the inner part is permitted [to be eaten]. — [Torath Kohanim 7:128] והבשר: לרבות אבר שיצא מקצתו, שהפנימי מותר:
anyone who is clean may eat [the] flesh: What is Scripture coming to teach here? Since Scripture says, “and the blood of your sacrifices shall be poured…and you shall eat the meat” (Deut. 12:27), one might think that only the owner may eat of the peace-offering, therefore, Scripture says here, “anyone who is clean may eat [the] flesh.” - [Torath Kohanim 7:30, 129] כל טהור יאכל בשר: מה תלמוד לומר, לפי שנאמר (דברים יב כז) ודם זבחיך ישפך וגו' והבשר תאכל, יכול לא יאכלו שלמים אלא הבעלים, לכך נאמר כל טהור יאכל בשר:
anyone who is clean may eat [the] flesh: This means: All that I have forbidden you regarding a sin-offering and a guilt-offering, namely, that if they go outside the hangings [of the courtyard of the Tabernacle, or the boundaries of the Temple courtyard], they become prohibited as the verse says, “They shall eat it in the courtyard” (Lev. 6:9), concerning this flesh [of peace-offerings, which are קֳדָשִׁים קַלִּים, sacrifices with a lesser degree of holiness], I say to you, “Anyone who is clean may eat [the] flesh” even [outside the Temple courtyard,] throughout the entire city [of Jerusalem].) והבשר כל טהור יאכל בשר: כלומר כל מה שאסרתי לך בחטאת ואשם, שאם יצאו חוץ לקלעים אסורין, כמו שכתוב (ו ט) בחצר אהל מועד יאכלוה, בבשר זה אני אומר לך כל טהור יאכל בשר אפילו בכל העיר:
20A person who eats the flesh of a peace offering of the Lord, while his uncleanness is upon him, that soul shall be cut off from its people. כוְהַנֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר מִזֶּ֤בַח הַשְּׁלָמִים֙ אֲשֶׁ֣ר לַֽיהֹוָ֔ה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
while his uncleanness is upon him: Scripture is referring to uncleanness of the body. [I.e., an unclean person who eats from the holy peace-offering, in which case, he incurs excision]. [Torath Kohanim 7:131] However, one who is clean, who eats the unclean flesh [of a peace-offering], is not punished with excision; nevertheless, he is punished for transgressing the Scriptural admonition [in the previous verse], “And the flesh that touches anything unclean, [shall not be eaten]. ” The admonition regarding an unclean person who eats clean flesh, however, is not written explicitly in the Torah, but our Sages derived this through a גְּזֵרָה שָׁוָה [an instance of similar wording. They had a tradition in certain Scriptural passages, that two common key words or expressions serve to link the laws of these seemingly unconnected passages. Here, the word טֻמְאָתוֹ appears in our verse and in Num. 19:13, and since the prohibition in Numbers has an admonition attached to it, so too, here, our prohibition is considered to have an admonition attached to it]. [Mak. 14b] Now, there are three mentions of the punishment of excision regarding persons who eat holy sacrificial meat, while their body is unclean [first, inLev. 22:3, “Any man from among any of your offspring, who comes near the holy (sacrifices)…that soul shall be cut off,” where “comes near” means to eat (see Rashi there), and the second and third mentions are these verses (20 and 21).] Our Rabbis expounded on them in [Tractate] Shevuoth (7a), as follows: One of them is [needed to state] the general law; one of them is [needed to state] a particular case [namely, the peace-offering, in order to preclude the eating of certain clean foods that are not sacrificed on the altar, which do not have the punishment of excision]; and one of them is needed to teach us that the וְיוֹרֵד קָרְבָָּן עוֹלֶה [an ascending and descending sacrifice, namely an offering which has different options, an animal, birds, or flour, according to the ability of the one who brings it] that [when the verse says, “he incurs guilt” (Lev. 5:2), and may bring a קָרְבָּן עוֹלֶה וְיוֹרֵד Scripture is exclusively referring to the case [of a person in an unclean state, who] defiles the Sanctuary [i.e., enters it while in the unclean state], or [if he eats from] its holy sacrifices. וטומאתו עליו: בטומאת הגוף הכתוב מדבר, אבל טהור שאכל את הטמא, אינו ענוש כרת, אלא באזהרה והבשר אשר יגע בכל טמא וגו' (פסוק יט). ואזהרת טמא שאכל את הטהור אינה מפורשת בתורה, אלא חכמים למדוה בגזרה שוה. שלש כריתות אמורות באוכלי קדשים בטומאת הגוף, ודרשוה רבותינו בשבועות (ז א) אחת לכלל ואחת לפרט ואחת ללמד על קרבן עולה ויורד, שלא נאמר אלא על טומאת מקדש וקדשיו:
21And a person who touches anything unclean, whether uncleanness from a human or an unclean animal [carcass] or any unclean [carcass of an] abominable creature, and then eats of the flesh of a peace offering to the Lord, that soul shall be cut off from its people. כאוְנֶ֜פֶשׁ כִּֽי־תִגַּ֣ע בְּכָל־טָמֵ֗א בְּטֻמְאַ֤ת אָדָם֙ א֣וֹ | בִּבְהֵמָ֣ה טְמֵאָ֗ה א֚וֹ בְּכָל־שֶׁ֣קֶץ טָמֵ֔א וְאָכַ֛ל מִבְּשַׂר־זֶ֥בַח הַשְּׁלָמִ֖ים אֲשֶׁ֣ר לַֽיהֹוָ֑ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
22And the Lord spoke to Moses, saying: כבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23Speak to the Children of Israel, saying: You shall not eat any fat of an ox, sheep, or goat. כגדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר כָּל־חֵ֜לֶב שׁ֥וֹר וְכֶ֛שֶׂב וָעֵ֖ז לֹ֥א תֹאכֵֽלוּ:
24The fat of carrion and the fat of an animal with a fatal disease or injury, may be used for any work, but you shall not eat it. כדוְחֵ֤לֶב נְבֵלָה֙ וְחֵ֣לֶב טְרֵפָ֔ה יֵֽעָשֶׂ֖ה לְכָל־מְלָאכָ֑ה וְאָכֹ֖ל לֹ֥א תֹֽאכְלֻֽהוּ:
may be used for any work: [Scripture already permits the use of carrion (see Deut. 14:21); surely, the fats are included in the rest of the animal. So what is this verse teaching us?] It comes to teach us that the fat does not impart the uncleanness which is imparted by carrion [in general]. — [Torath Kohanim 7:139] יעשה לכל מלאכה: בא ולימד על החלב שאינו מטמא טומאת נבלות:
however, you shall not eat it: [We already know that eating fat is prohibited (see Lev. 3: 17), and we also know that eating carrion and treifah is prohibited (see Deut. 14:21 and Exod. 22:30). So what is this verse teaching us? The answer is that] the Torah says: "The prohibition of carrion or treifah is superimposed upon the prohibition of fats insofar as if someone eats it, he is liable also for transgressing the prohibition of [eating] carrion [or eating treifah], and you do not say that one prohibition cannot be superimposed on another prohibition. - [Zev. 70a] ואכל לא תאכלהו: אמרה תורה יבוא איסור נבלה וטרפה ויחול על איסור חלב, שאם אכלו, יתחייב אף על לאו של נבלה, ולא תאמר אין איסור חל על איסור:
25For anyone who eats fat of animals from which sacrifices are brought as fire offerings to the Lord, the soul who eats [it] shall be cut off from its people. כהכִּ֚י כָּל־אֹכֵ֣ל חֵ֔לֶב מִן־הַ֨בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛נָּה אִשֶּׁ֖ה לַֽיהֹוָ֑ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הָֽאֹכֶ֖לֶת מֵֽעַמֶּֽיהָ:
26And you shall not eat any blood in any of your dwelling places, whether from birds or from animals. כווְכָל־דָּם֙ לֹ֣א תֹֽאכְל֔וּ בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶ֑ם לָע֖וֹף וְלַבְּהֵמָֽה:
[And you shall not eat any blood…] whether from birds or from animals: Excluded [from this prohibition is] the blood of fish and locusts. — [Torath Kohanim 7:143] לעוף ולבהמה: פרט לדם דגים וחגבים:
in any of your dwelling places: Since this prohibition [of eating blood] is an obligation relevant to a person, rather than being dependent on land, it applies to all dwelling places [of the Jews, whether in Israel or outside of it]. [But one might think it obvious that since it is a personal obligation, it would apply anywhere, as is indeed the rule. So why should it be stated here?] In Tractate Kiddushin, chapter one (37b), it is explained why this is necessary to be stated. בכל מושבתיכם: לפי שהיא חובת הגוף ואינה חובת קרקע, נוהגת בכל מושבות, ובמסכת קדושין בפרק א' (לז א) מפרש למה הוצרך לומר:
27Any person who eats any blood, that soul shall be cut off from its people. כזכָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל כָּל־דָּ֑ם וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
28And the Lord spoke to Moses, saying: כחוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
29Speak to the Children of Israel, saying: Anyone who brings his peace offering to the Lord, shall bring his sacrifice to the Lord from his peace offering. כטדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַמַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָיו֙ לַֽיהֹוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛וֹ לַֽיהֹוָ֖ה מִזֶּ֥בַח שְׁלָמָֽיו:
30His own hands shall bring the fire offerings of the Lord. The fat, on the breast, he shall bring it, the breast, to wave it as a waving before the Lord. ליָדָ֣יו תְּבִיאֶ֔ינָה אֵ֖ת אִשֵּׁ֣י יְהֹוָ֑ה אֶת־הַחֵ֤לֶב עַל־הֶֽחָזֶה֙ יְבִיאֶ֔נּוּ אֵ֣ת הֶֽחָזֶ֗ה לְהָנִ֥יף אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
His own hands shall bring: That the owner’s hand should be above, with the fats and the breast placed in it, and the kohen’s hand should be beneath [it. With the portions arranged in this manner,] they wave them. — [Men. 61b] ידיו תביאינה וגו': שתהא יד הבעלים מלמעלה והחלב והחזות נתונין בה, ויד כהן מלמטה ומניפן:
the fire-offerings of the Lord: And what are the “fire-offerings” [referred to here]? They are “the fat…on the breast.” את אשי ה': ומה הן האשים, את החלב על החזה:
he shall bring it: When he brings it from the slaughtering area, he places the fat on the breast, but when he gives it into the hand of the kohen who is to perform the waving, the breast is situated above and the fat below. This is what is mentioned elsewhere (10:15),“They shall bring the thigh of the elevated-offering and the breast as a wave-offering upon the fats of the fire-offerings, to wave.” After the waving, he gives it to the kohen who will burn it. The breast is now situated below [and the fats above]. This is what is stated (9:20), “And they placed the fats upon the breasts, and he caused to [go up in] smoke the fats on the altar.” We learn that three kohanim are required for it. Thus it is explained in Tractate Menachoth (62a). יביאנו: כשמביאו מבית המטבחים נותן החלב על החזה, וכשנותנו ליד הכהן המניף נמצא החזה למעלה והחלב למטה, וזהו האמור במקום אחר (ויק' י טו) שוק התרומה וחזה התנופה על אשי החלבים יביאו להניף וגו', ולאחר התנופה נותנו לכהן המקטיר, ונמצא החזה למטה, וזהו שנאמר (ויק' ט כ) וישימו את החלבים על החזות ויקטר החלבים המזבחה. למדנו ששלשה כהנים זקוקין לה, כך מפורש במנחות (סב א):
The fat, on the breast, he shall bring it: Why is the breast brought? To wave it he brings it, but not that it should be part of the “fire-offerings.” Since it is stated: “the fire-offerings of the Lord. The fat, on the breast,” one might think that the breast is also included in the fire-offerings; therefore, the verse continues, “The breast to wave…” את החלב על החזה יביאנו: ואת החזה למה מביא, להניף אותו הוא מביאו, ולא שיהא הוא מן האשים. לפי שנאמר את אשי ה' את החלב על החזה, יכול שיהא אף החזה לאשים, לכך נאמר את החזה להניף וגו':
31And the kohen shall cause the fat to [go up in] smoke on the altar, and the breast shall belong to Aaron and his sons. לאוְהִקְטִ֧יר הַכֹּהֵ֛ן אֶת־הַחֵ֖לֶב הַמִּזְבֵּ֑חָה וְהָיָה֙ הֶֽחָזֶ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָֽיו:
And the kohen will cause the fat to [go up in] smoke: and afterwards, the breast “shall belong to Aaron.” [Hence,] we learn that the meat [of the sacrifice] shall not be eaten while the sacrificial parts are [still] off the altar [i.e., before they have been burnt]. — [Torath Kohanim 7:151] והקטיר הכהן את החלב: ואחר כך והיה החזה לאהרן, למדנו שאין הבשר נאכל בעוד שהאמורים למטה מן המזבח:
32And you shall give the right thigh as an elevation offering to the kohen, from your peace offering. לבוְאֵת֙ שׁ֣וֹק הַיָּמִ֔ין תִּתְּנ֥וּ תְרוּמָ֖ה לַכֹּהֵ֑ן מִזִּבְחֵ֖י שַׁלְמֵיכֶֽם:
the right thigh: refers to [the part of the animal’s hind leg extending] from the אַרְכּוּבָה [knee-joint, the bone and the flesh of which are usually] sold together with the head, up till the middle joint [of the upper leg] which is called רֶגֶל סֹבֶ שֶׁל. [The animal’s leg has three sections to it; thus, the שׁוֹק is the middle of those three sections.] [Chul. 134b] שוק: מן הפרק של ארכובה הנמכרת עם הראש עד הפרק האמצעי, שהוא סובך של רגל:
33[Anyone] of the sons of Aaron who offers up the blood of the peace offering and the fat he shall have the right thigh as a portion. לגהַמַּקְרִ֞יב אֶת־דַּ֧ם הַשְּׁלָמִ֛ים וְאֶת־הַחֵ֖לֶב מִבְּנֵ֣י אַֽהֲרֹ֑ן ל֧וֹ תִֽהְיֶ֛ה שׁ֥וֹק הַיָּמִ֖ין לְמָנָֽה:
who offers up the blood…: i.e., who is fit [to perform] the dashing of its blood and to burn its fats. Thus excluded from receiving a share in the meat [of the breast and thigh], is a kohen who is unclean at the time of the dashing of the blood or at the time of the burning of the fats. — [Torath Kohanim 7:153] המקריב את דם השלמים וגו': מי שהוא ראוי לזריקתו ולהקטיר חלביו, יצא טמא בשעת זריקת דמים או בשעת הקטר חלבים, שאינו חולק בבשר:
34For I have taken the breast of the waving and the thigh of the elevation from the children of Israel, from their peace offerings, and I have given them to Aaron the kohen and to his sons as an eternal statute, from the children of Israel. לדכִּי֩ אֶת־חֲזֵ֨ה הַתְּנוּפָ֜ה וְאֵ֣ת | שׁ֣וֹק הַתְּרוּמָ֗ה לָקַ֨חְתִּי֙ מֵאֵ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל מִזִּבְחֵ֖י שַׁלְמֵיהֶ֑ם וָֽאֶתֵּ֣ן אֹ֠תָ֠ם לְאַֽהֲרֹ֨ן הַכֹּהֵ֤ן וּלְבָנָיו֙ לְחָק־עוֹלָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
waving…elevation: [The term תְּנוּפָה, waving, denotes a forward and backward motion, while the term תְּרוּמָה, elevation, denotes an upward and downward motion. Since both terms are used here, we learn that] the kohen would move them forward and backward, upward and downward. — [Torath Kohanim 7:150] התנופה, התרומה: מוליך ומביא, מעלה ומוריד:
35This is [the grant for] Aaron's anointment and his sons' anointment, from the fire offerings of the Lord, on the day that He brought them near, to be kohanim for the Lord. להזֹ֣את מִשְׁחַ֤ת אַֽהֲרֹן֙ וּמִשְׁחַ֣ת בָּנָ֔יו מֵֽאִשֵּׁ֖י יְהֹוָ֑ה בְּיוֹם֙ הִקְרִ֣יב אֹתָ֔ם לְכַהֵ֖ן לַֽיהֹוָֽה:
36Which the Lord commanded to give them on the day that He anointed them, from the children of Israel. [This is] an eternal statute for their generations. לואֲשֶׁ֠ר צִוָּ֨ה יְהֹוָ֜ה לָתֵ֣ת לָהֶ֗ם בְּיוֹם֙ מָשְׁח֣וֹ אֹתָ֔ם מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל חֻקַּ֥ת עוֹלָ֖ם לְדֹֽרֹתָֽם:
37This is the law for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investitures, and for the peace offering, לזזֹ֣את הַתּוֹרָ֗ה לָֽעֹלָה֙ לַמִּנְחָ֔ה וְלַֽחַטָּ֖את וְלָֽאָשָׁ֑ם וְלַ֨מִּלּוּאִ֔ים וּלְזֶ֖בַח הַשְּׁלָמִֽים:
and for the investitures: The day of the initiation into the kehunah. ולמלואים: ליום חינוך הכהונה:
38which the Lord commanded Moses on Mount Sinai, on the day He commanded the children of Israel to offer up their sacrifices to the Lord in the Sinai Desert. לחאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֖ה בְּהַ֣ר סִינָ֑י בְּי֨וֹם צַוֹּת֜וֹ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל לְהַקְרִ֧יב אֶת־קָרְבְּנֵיהֶ֛ם לַֽיהֹוָ֖ה בְּמִדְבַּ֥ר סִינָֽי:
Daily Tehillim: Chapters 66 - 68
• Hebrew text
• English text•
• Lessons in Tanya• English Text
• English text•
Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Likutei Amarim, beginning of Chapter 37• Lessons in Tanya• English Text
• Hebrew Text
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• Video Class• Today's Tanya Lesson
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• Video Class• Today's Tanya Lesson
• Tuesday, Adar II 12, 5776 · March 22, 2016
• Tanya: Likutei Amarim, beginning of Chapter 37
• In the previous chapter, the Alter Rebbe explained that the statement of the Sages that “G-d desired an abode in the lower realms” refers to our physical world. This is the lowest of worlds in terms of the degree of revelation of the divine creative power: it is hidden in this world as it is in no other world. G-d desired precisely this world, pervaded as it is with “doubled and redoubled darkness,” as His “abode”, where His presence would ultimately be revealed to a greater degree than it is revealed in the higher worlds, without any concealing “garments” whatever.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Tuesday, Adar II 12, 5776 · March 22, 2016
This will come to pass in the Messianic era, the period for which the world was originally created, when G-dliness will be manifest throughout the world, so that all the nations on earth will experience divine revelation.
והנה תכלית השלימות הזה של ימות המשיח ותחיית המתים, שהוא גילוי אור אין סוף ברוך הוא בעולם הזה הגשמי
Now this ultimate perfection of the Messianic era and [the time of] the resurrection of the dead, meaning the revelation of Ein Sof-light in this physical world,
תלוי במעשינו ועבודתנו כל זמן משך הגלות
is dependent on our actions and [divine] service throughout the period of exile (unlike the aforementioned revelation at Sinai, which was initiated by G-d).
כי הגורם שכר המצוה היא המצוה בעצמה
For it is the mitzvah itself that causes i.e., creates its reward.
The Rebbe notes: Unlike, for example, the wages paid by the owner of a field to the laborer who plows and plants in it, where the laborer does not create the money he is paid, a mitzvah actually creates its own reward.
כי בעשייתה ממשיך האדם גילוי אור אין סוף ברוך הוא מלמעלה למטה
For by performing [the mitzvah] man draws the revelation of the blessed Ein Sof-light from above downwards,
להתלבש בגשמיות עולם הזה, בדבר שהיה תחלה תחת ממשלת קליפת נוגה, ומקבל חיותה ממנה
to be clothed in the physicality of this world, i.e., in an object which had heretofore been under the dominion of kelipat nogah and had received its vitality from this kelipah;
שהם כל הדברים הטהורים ומותרים שנעשית בהם המצוה מעשיית
namely, all pure, permissible objects with which the act of the mitzvah is performed. By performing themitzvah, man draws the Ein Sof-light upon the object with which it is performed.
The Alter Rebbe now illustrates his phrase — “pure, permissible objects with which the act of the mitzvah is performed,” citing as examples one object from each of the three categories: animal life, vegetative, and inanimate life.
כגון קלף התפילין ומזוזה וספר תורה
For example, the parchment of the tefillin, mezuzah and Sefer Torah which must be made of the skins of permissible, kosher animals.
וכמאמר רז״ל: לא הוכשר למלאכת שמים אלא טהורים ומותרים בפיך
As our Sages state:1 “For the ‘work of heaven’ i.e., mitzvah objects only that which is pure and permissible to eat may be used.”
The parchment derived from such animals is, however, under the dominion of kelipat nogah until one uses it for tefillin,etc., when the mitzvah draws upon the parchment a revelation of Ein Sof-light.
וכן אתרג שאינו ערלה, ומעות הצדקה שאינן גזל, וכיוצא בהם
Similarly, an etrog which is not orlah* (the forbidden fruit of a tree’s first three harvests), or money given to charity that has not been acquired through theft, and their like i.e., other physical objects used in performing amitzvah, all of which were previously in the realm of kelipat nogah, and (as the Alter Rebbe will conclude presently) are now merged into the Divine Will by serving the purpose of a mitzvah.
*NOTE
In reference to his earlier stipulation that an etrog not be orlah, and that charity be honestly acquired, the Alter Rebbe notes:
הגהה
שהערלה היא משלש קליפות הטמאות לגמרי שאין להם עליה לעולם, כמו שכתוב בע׳ חיים
For orlah is of the three completely unclean kelipot that can never ascend into holiness, as is written in Etz Chayim; thus fruit which is orlah, deriving its vitality from these kelipot, cannot be elevated by having a mitzvahperformed with it.
וכן כל מצוה הבאה בעבירה, חס ושלום
Similarly any mitzvah whose performance involved a transgression (G-d forbid). Since the sinful act receives its vitality from the three completely unclean kelipot, the resulting mitzvah cannot elevate it.
END OF NOTE
When performed, however, with pure and permissible objects, the mitzvah elevates those objects from kelipat nogah to holiness, to be united with the Ein Sof-light, as the Alter Rebbe continues:
| FOOTNOTES | |
| 1. | See Shabbat 108a. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 130
Tithes for the Poor
"At the end of three years, you shall bring forth all the tithes of your produce"—Deuteronomy 14:28.
We are commanded to separate a tenth of our harvest [in addition to the First Tithe given to the Levites] on the third and sixth year of the seven-year Shemitah cycle, and give it to the poor.
[During these two years, this tithe substitutes the Second Tithe.]
This biblical precept only applies in the Land of Israel.
Full text of this Mitzvah »
Tithes for the Poor
Positive Commandment 130
Translated by Berel Bell
The 130th mitzvah is that we are commanded to give ma'aser ani [a tenth of one's harvest to the poor] every third year — i.e. the third and the sixth — of the seven-year (shemittah) cycle.
The source of this commandment is G‑d's statement,1 "At the end of each three year period, you must bring out all the tithes of your crop..."
This Biblical prohibition, too, applies only in Eretz Yisroel.
The details of this mitzvah are explained in tractate Pe'ah,2 Demai,3 and Ma'aseros. It is also mentioned in various passages of the other tractates of [Seder] Zeraim, and in Machshirin4 and in Yadayim.5
FOOTNOTES
1.Deut. 14:28.
2.Ch. 8.
3.Ch. 4.
4.End of Ch. 2.
5.Ch. 4, Mishneh 3.
• Positive Commandment 195
Charity
"You shall surely open your hand "—Deuteronomy 15:8.
We are commanded to give charity to the indigent, to relieve them of their distress. We are commanded to feed the needy and provide them with whatever they lack.
Even a pauper who is sustained by charity is obligated to fulfill this mitzvah—by giving charity (even if only a pittance) to someone needier than himself, or someone in a similar predicament.
Full text of this Mitzvah »
Charity
Positive Commandment 195
Translated by Berel Bell
The 195th mitzvah is that we are commanded to give charity — to support and relieve the poor.
This command is expressed in the Torah in various ways: "Open your hand generously"1; "Help him survive, whether he is a convert or a born Jew"2; "Help your brother survive with you."3 These verses all have the same point — that we must provide for our poor and support them in accordance with their need.
The details of this mitzvah are explained in a number of places, the majority in tractates Kesubos4 and Baba Basra.5
The Oral Tradition relates that even a poor person who himself lives from charity is also obligated in this mitzvah — to give even a small amount of charity to someone less fortunate than him or on the same level as himself.
FOOTNOTES
1.
Deut. 15:8.
2.
Lev. 25:35.
3.
Ibid. 25:36.
4.
See 67a.
5.
See 8a.
• Negative Commandment 232
Ignoring a Needy Person
"Do not harden your heart nor shut your hand from your destitute brother"—Deuteronomy 15:7.
It is forbidden to be stingy and withhold charity and relief from our needy brethren—if we are aware of their desperate situation and have the means to assist them.
Full text of this Mitzvah »
Ignoring a Needy Person
Negative Commandment 232
Translated by Berel Bell
The 232nd prohibition is that we are forbidden from withholding charity and assistance from our needy brethren once we have become aware of their difficulty and know we have the ability to help them.
The source of this prohibition is G‑d's statement,1 "Do not harden your heart or shut your hand against your needy brother."
This prohibits being cruel and stingy to the extent that we do not give to those who deserve our assistance.
FOOTNOTES
1.
Deut. 15:7.
• 1 Chapter: Biat Hamikdash Biat Hamikdash - Chapter 6
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• Biat Hamikdash - Chapter 6
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Audio: Listen | Download | Video Class• Biat Hamikdash - Chapter 6
Halacha 1
Any priest who has a physical blemish - whether a permanent blemish or a temporary blemish1 - should not enter the area of the altar and beyond in the Temple, as [Leviticus 21:21-23] states: "[Any man from among the descendants of Aaron the priest who has a blemish...] shall not come near the curtain,2 nor may he approach the altar. If he transgresses and enters [this area],3 he is liable for lashes even if he did not perform any service.
If he performs service in the Temple, he invalidates and desecrates his service. He is worthy of lashes for the service as well,4 as [ibid.:17] states: "One who has a blemish shall not draw near [to offer...]."5 According to the Oral Tradition, we learned that this warning means that he shall not draw near to the Temple service.
Halacha 2
Similarly, a person with a temporary blemish who performs service in the Temple invalidates [his service] and is liable for lashes,6 as [ibid.:18] states: "Any man who has a blemish shall not draw close...." According to the Oral Tradition, we have learned that this is a warning against [a priest] with a temporary blemish [serving]. [A priest] with a blemish who serves is not liable for death, only for lashes.
Halacha 3
All physical blemishes - whether the priest had them from birth or acquired them afterwards, whether they will heal or they will not heal - disqualify [him] until they heal.
Halacha 4
A permanent blemish is a broken leg or a broken arm.7 A temporary blemish is a dry skin eruption or a moist skin eruption also known as a chazizit.8Not only the blemishes mentioned in the Torah,9 but any apparent bodily blemish disqualifies the priests, as [ibid.:21] states: "Any man who has a blemish," i.e., any type. Those mentioned by the Torah are merely examples.10
Halacha 5
There are three types of blemishes [involving humans]:11
a) blemishes that disqualify a priest from serving and an animal from being offered [as a sacrifice];12
b) blemishes that only prevent a man from serving;13
c) blemishes that do not disqualify a priest, but because of the impression that would be created,14 [our Sages] stated that every priest who has such a blemish should not serve.
Halacha 6
Whenever [a priest] who has a blemish that disqualifies both a person and animal serves, whether inadvertently or intentionally, his service is invalid. If he served intentionally, he is liable for lashes. Whenever [a priest] who has a blemish that disqualifies only a person serves, even though he is liable for lashes,15 his service is valid.16 If he has one of the blemishes that disqualify him because of the impression that could be created, he is not liable for lashes and his service is valid.
Halacha 7
Only blemishes that are apparent17 disqualify a person. Blemishes that are within the cavity of the body, e.g., a person's kidney or his spleen was removed or his intestines were perforated, even though he becomes atreifah,18 his service is acceptable. [This is derived from the mention,Leviticus 21:19, of] "a broken leg or a broken arm." Just as these are apparent, all [disqualifying blemishes] must be apparent.
Halacha 8
An uncircumcised person19 is like a foreigner [as Ezekiel 44:9] states: "Any foreigner20 with an uncircumcised heart and uncircumcised flesh." Therefore if an uncircumcised [priest] serves, he disqualifies his service and is liable for lashes21like a non-priest22 who serves. He is not, however, liable for death.23
Halacha 9
A priest who married women sinfully24 may not serve25 until he is compelled by the court to take a vow dependent on the discretion of other people so that it cannot be nullified26 that he will not continue to sin. He may then perform the service, descend [from the altar], and divorce her. Similarly, if he would become impure due to contact with a human corpse,27 he is disqualified until he makes a resolution in court not to contract such impurity. If he transgressed and performed service before taking such a vow or making such a resolution, he does not disqualify his service even though he remains married in sin.28
Halacha 10
When a priest performed service and afterwards, his [genealogy] was checked and it was discovered that he was a challal,29 his previous service is acceptable, but he may not serve in the future. If, however, he does [continue] to serve, he does not desecrate the service. [This is derived fromDeuteronomy 33:11]: "May God bless His legion and find acceptable the work of his hand." [implied is that] He will find acceptable even the desecrated among them.30
Halacha 11
The High Court would sit in the Chamber of Hewn Stone.31 Their primary ongoing activity was sitting and judging the priests, e.g., examining the lineage of the priests32 and inspecting their blemishes. Whenever a disqualifying factor was found in the lineage of a priest, he would put on black clothes and wrap himself in black and leave the Temple Courtyard. Whoever is found to be bodily sound and of acceptable lineage puts on white garments and enters and serves with his priestly brethren.
Halacha 12
[A priest] who is discovered to be of acceptable lineage, but was discovered to have a physical blemish should sit in the Chamber of Wood33 and [removes] worm-eaten wood for the [Altar's] pyre.34 He should be included in the division of the sacrifices with the members of his clan and may partake [of the sacrifices],35as [Leviticus 21:22] states: "He may partake of the food of his God from [the sacrifices of] the most holy order and of the sacred foods."
FOOTNOTES
1.
From the repetition of verses in Leviticus concerning this issue, the Sifra derives that the prohibition encompasses both types of blemishes.
2.
The curtain separating between the Sanctuary and the Holy of Holies.
3.
Sefer HaMitzvot (negative commandment 69) and Sefer HaChinuch (mitzvah 277) consider this as one of the 613 mitzvot of the Torah. In his gloss to Sefer HaMitzvot, the Ramban differs. He maintains that although there is a prohibition against a blemished priest serving in the Temple as the Rambam continues to explain, there is no Scriptural prohibition against merely entering this portion of the Temple area. TheMegilat Esther supports the Rambam's view.
The Kessef Mishneh notes that from Hilchot Sanhedrin 19:4, it appears that lashes are given only if the priest enters the building of the Temple, not this portion of the courtyard.
4.
Sefer HaMitzvot (negative commandment 70) and Sefer HaChinuch (mitzvah 275) consider also this as one of the 613 mitzvot of the Torah. As indicated by the following halachah, according to the Rambam, this prohibition refers to a priest with a permanent blemish.
5.
Although the prooftext refers specifically to the daily offering, the Sifra explains that the repetition of verses indicates that the prohibition encompasses all sacrifices.
6.
Sefer HaMitzvot (negative commandment 71) and Sefer HaChinuch (mitzvah 276) consider also this as one of the 613 mitzvot of the Torah. The Ramban differs and maintains that there is only one negative commandment against a priest with a blemish serving in the Temple and it includes both instances, a permanent blemish and a temporary blemish.
7.
See Leviticus 21:19.
8.
Ibid.:20.
9.
Ibid.:18-21.
10.
In his commentary to the Torah, the Ramban takes a slightly different approach, maintaining that those blemishes mentioned in the Torah outline the general categories of blemishes.
11.
There are also blemishes that disqualify an animal, but do not disqualify a human, as stated in Hilchot Issurei Mizbeiach, ch. 2. See the gloss of the Radbaz there which explains that it appears that the Rambam's intent is not that if these conditions are found in men, they do not disqualify a priest. Instead, the intent is that it is extremely uncommon to find such a condition in a human. Hence they are "not appropriate to be found in a human." Nevertheless, if a priest does have such a condition, it is considered as a blemish and he is disqualified.
12.
These are described in Chapter 7.
13.
These are described in Chapter 8.
14.
See the conclusion of ch. 8.
15.
If he serves intentionally.
16.
The commentaries note that there appears to be a contradiction between this statement and the Torah's explicit statements. The Torah mentions exceptionally long eye-brows and crushed testicles as blemishes. These blemishes apply to a human and not to an animal. Nevertheless, it appears that they are also included by the statement (ibid.:23): "He shall not desecrate My sacred offerings."
17.
Even blemishes that are ordinarily covered by a person's clothes are considered as apparent.
18.
A person who will not live more than 12 months.
19.
This applies even when there was no transgression in the priest remaining uncircumcised, e.g., an instance when two of his brothers died because of circumcision (Rashi, Sanhedrin 83a).
20.
This term also has the connotation of an idolater.
21.
Rashi (ibid. 84a) states that since the warning is dependent on a verse from the Prophets and not from the Torah itself, the person is not liable for lashes. The Rambam's view is based on Zevachim 18b which maintains that the prohibition was taught by the Oral Tradition. Ezekiel merely provided a support. The Rambam, however, mentions the verse from Ezekiel because of the connection to the non-priest so that there will be a link to an explicit prohibition from the Torah.
22.
See Chapter 9, Halachah 1.
23.
As a non-priest is (ibid.).
24.
E.g., he married a divorcee or another woman forbidden to the priesthood. SeeHilchot Issurei Bi'ah, chs. 17-19 where these prohibitions are detailed.
25.
These laws have parallels in the present era as well. Such a priest may not recite the Priestly Blessing [Shulchan Aruch (Orach Chayim 128:40)].
26.
Since the vow is not being taken dependent on his own discretion, but on that of other people, it cannot be nullified. See Hilchot Sh'vuot 6:8.
27.
Which is forbidden to a priest, as stated inHilchot Evel, ch. 1.
28.
For this prohibition is merely a Rabbinic safeguard.
29.
A challal is a priest conceived in relations forbidden to a priest or the son of a challal. None of the mitzvot of the priesthood apply to him.
30.
Challal, "desecrated," and chayl, "legion," share two of the same root letters. Hence the above concept can be derived (Kiddushin 66b).
31.
The presence of the Sanhedrin in this chamber is discussed in Hilchot Beit HaBechirah 5:17 and Hilchot Sanhedrin14:11-12.
32.
See Hilchot Issurei Bi'ah 20:2.
33.
Located in the Women's Courtyard; seeHilchot Beit HaBechirah 5:8.
34.
For worm-eaten wood is undesirable. SeeHilchot Issurei Mizbeiach 6:2.
35.
See Hilchot Ma'aseh HaKorbanot 10:17.
• 3 Chapters: Matnot Aniyim Matnot Aniyim - Chapter 8, Matnot Aniyim Matnot Aniyim - Chapter 9, Matnot Aniyim Matnot Aniyim - Chapter 10
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• Matnot Aniyim - Chapter 8
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Halacha 1
Charity is considered as a vow. Therefore one who says: "I pledge to give asela to charity"1 or "[I will give] this sela to charity,"2he is obligated to give it [to charity] immediately.3 If he delays, he transgresses the commandment against delaying [the observance of one's vow],4for he has the capacity to make the gift immediately and [generally,] there are poor people at hand.
If there are no poor people at hand, he should set aside [the donation] and put it away until he finds poor people.5 If he made a stipulation that he is not obligated to make the donation until he finds poor people, he does not have to separate it [until the poor are at hand]. Similarly, if he made a stipulation at the time he made his vow to charity or pledged his donation that the trustees of the charitable fund could exchange it for gold, they are permitted to do so.6
Halacha 2
When a person extends a vow made to charity, he is obligated as is the case with regard to other vows.7
What is implied? If he said: "This sela is like this one [given to charity], it is also charity. When a person sets aside a sela and says: "This is charity" and then takes another sela and says: "And this," the second is also charity even though he did not say so explicitly.8
Halacha 3
When a person takes a vow [to give charity], but does not remember how much he vowed to give, he should give until he says: "I did not intend [to give] this [much]."9
Halacha 4
[The following rules apply] both to a person who says: "This sela is charity" and one who says: "I pledge a sela for charity" and sets it aside. If he desires to exchange it with another [coin], he is permitted to do so.10 Once it reaches the hand of the treasurer of the charity, it is forbidden to be exchanged. If the treasurer of the charity desires to exchange the common currency fordinarim,11 they are not permitted to do so.12 If there are no poor among whom to distribute the funds, they should have others exchange the coins,13but they should not do so themselves.
Halacha 5
If the poor would benefit from the delay of the money in the possession of the charity collector so that he could motivate others to give,14 that charity collector may borrow the money and pay [when the funds are required]. For charity does not resemble funds dedicated to the Temple treasury from which it is forbidden to benefit.
Halacha 6
When a person donates a candelabra or a lamp to a synagogue, it is forbidden to exchange it.15 If it is for a sacramental purpose, it is permitted to exchange it, even though the name of the donor is still associated with it, e.g., it is said: "This is so-and-so's candelabra" or "...so-and-so's lamp."16 If the name of the donor is no longer associated with it, it may be exchanged17 even for matters that are not sacramental in nature.
Halacha 7
When does the above apply? When the donor was Jewish. If, however, he was a gentile, it is forbidden to exchange it even for matters that are sacramental in nature as long as the name of the donor is still associated with it.18 [We fear that] the gentile might say: "I consecrated an article to the Jews' synagogue and they sold it for their own purposes."19
Halacha 8
When a gentile seeks to make a donation to the Temple treasury, initially, we do not accept it. If, however, it was taken from him, we do not return it to him. If it was a specific article, e.g., a beam or a stone, we return it to him so that there will not be a specific entity in the Temple associated with [a gentile], as [Ezra 4:3] states: "It is not for you,20 together with us to build a Temple for our God."21 For a synagogue, by contrast, we may accept their [donations, even] initially, provided they say: "I am donating it according to the intent of the Jewish people." If he does not say so, it must be entombed, for perhaps his intent was to consecrate it unto God.22 We do not receive donations23 from them for the walls of Jerusalem or an aqueduct in [that city], as [Nechemiah 2:20] states: "And you do not have a portion or a remembrance in Jerusalem."24
Halacha 9
Halacha 10
The redemption of captives receives priority over sustaining the poor and providing them with clothing. [Indeed,] there is no greater mitzvah than the redemption of captives.30 For a captive is among those who are hungry, thirsty, and unclothed and he is in mortal peril.31 If someone pays no attention to his redemption, he violates the negative commandments: "Do not harden your heart or close your hand" (Deuteronomy 15:7), "Do not stand by when the blood of your neighbor is in danger" (Leviticus 19:16), and "He shall not oppress him with exhausting work in your presence" (ibid. 25:53). And he has negated the observance of the positive commandments: "You shall certainly open up your hand to him" (Deuteronomy 15:8), "And your brother shall live with you" (ibid. 19:18), "Love your neighbor as yourself" (Leviticus 19:18), "Save those who are taken for death" (Proverbs 24:11), and many other decrees of this nature. There is no mitzvah as great as the redemption of captives.
Halacha 11
When the inhabitants of a city collected money for building a synagogue and a purpose associated with a mitzvah arose, they may use the money for that purpose. If they purchased stones and beams, they should not sell them [and use the proceeds] for a purpose associated with a mitzvah other than the redemption of captives.32 Even though they brought the stones [to the building site], cut the beams and shaped them to size, and prepared everything for building, it should all be sold, [but] only for the sake of redeeming captives. If the built [the synagogue] and completed it,33 it should not be sold. Instead, the funds necessary to redeem the captives should be raised from the community.34
Halacha 12
We do not redeem captives for more than their worth35 for the benefit of the world at large, i.e., so that enemies will not pursue people to hold them captive.36We do not assist captives in escaping, for the benefit of the world at large, i.e., so that enemies will not oppress captives seriously and be very strict when guarding them.37
Halacha 13
When a person sold himself and his children [as servants] to gentiles or borrowed money from them and they held him captive or imprisoned him [because of his failure to pay] the loan, it is a mitzvah to redeem him the first or second time [he is held]. [If this happens] a third time, we do not redeem him.38 We do, however, redeem the sons after their father's passing.39 If they sought to kill him, we redeem him from their hands even if he [has been held captive] several times.40
Halacha 14
When a servant is held captive, since he immersed himself [in the mikveh] and accepted the mitzvot,41 he should be redeemed like a Jew who has been taken captive. When a captive abandons his faith even with regard to only one mitzvah, e.g., he eats meat from animals that were not ritually slaughtered with the intent of angering God42 or the like, it is forbidden to redeem him.
Halacha 15
A woman receives precedence over a man with regard to being given sustenance, clothing, and to be redeemed from captivity.43 [The rationale is that] it is common for a man to beg, but not for a woman and this is extremely embarrassing for her. If they were both held in captivity and they were both solicited for a transgression,44 the man should be redeemed first, because this is not ordinary for him.45
Halacha 16
When a male and female orphan come seeking assistance in marriage, we assist the woman before the man, because the woman's shame is greater. She should not be given less than the weight of six and a quarter dinarim of pure silver.46 If the treasury of the charitable fund has the means, we give the money according to her honor.
Halacha 17
If there were many poor people or many captives and one does not have the means to provide sustenance or clothing for all of them or to redeem all of them, a priest is given precedence over a Levite.47 A Levite is given precedence over an Israelite. An Israelite is given precedence over achallal,48 a challal over a shituki,49 a shituki over an asufi,50 an asufi over amamzer,51 a mamzer over a netin,52and a netin over a convert. [The rationale for the latter is that] a netin grew up with us in holiness.53 A convert is granted precedence over a freed servant, for [the latter] was originally among those who were "cursed."54
FOOTNOTES
1.
I.e., he accepts the obligation upon himself. This is referred to as a vow (Hilchot Nedarim 1:2).
2.
Designating the coin for that purpose. This is referred to as a donation (ibid.).
3.
For one is obligated to fulfill his pledges at the earliest possible date.
4.
Deuteronomy 23:22 commands: "Do not delay in paying it" and Hilchot Ma'aseh HaKorbanot 14:13 considers the prohibition against delaying payment of one's vows as one of the 613 commandments.
5.
He does not, however, have to seek out poor people to give it to them (Siftei Cohen257:5).
6.
Compare to Halachah 4.
7.
See Hilchot Nedarim 3:3-4.
8.
Although Nedarim 7a leaves this matter unresolved, the Rambam and other authorities rule stringently.
9.
I.e., we obligate him to give until he is certain that he gave an amount that surpassed his vow.
10.
Unlike a coin consecrated to the Temple treasury, there is no necessity for a formal process of exchange. The Tur and theShulchan Aruch (Yoreh De'ah 259:1) mention a further leniency, stating that a person may lend out this money - either to himself or to others. See Halachah 5.
11.
I.e., taking petty change and exchanging it for larger coins.
12.
Lest they be suspected of profiting on the exchange.
13.
And thus that suspicion will not apply.
14.
I.e., as long as they hold the money in their possession, they will continue trying to influence others to give. Once they give the money to the poor, we fear that they will cease their efforts.
15.
I.e., to sell it and use the money for another charitable purpose.
16.
The Radbaz states that, for that same purpose, if the name of the donor is engraved upon it, it may not be sold for a non-sacramental purpose. This ruling is quoted by the Rama (Yoreh De'ah 259:3).
17.
From the wording of the Shulchan Aruch(Yoreh De'ah 259:3), the Turei Zahav infers that the decision to exchange the article must be made by the community. It is not sufficient for the trustee of the synagogue to make it alone.
18.
If, however, the donor's name is no longer associated with it, it may be sold (Siftei Cohen 259:13).
19.
This would lead to the desecration of God's name (Turei Zahav 259:6).
20.
These words were originally addressed to the heads of the gentile nations who offered to help the Jews who returned to Zion rebuild the Temple. Nevertheless, they apply with regard to all gentiles in every age.
21.
The verse continues: "Instead, we ourselves will build it."
22.
And thus it would be forbidden to benefit from it.
23.
I.e., specific entities like beams or stones. An entity that is not specific may be accepted, for there is no reason to be more stringent for the walls of Jerusalem than for the Temple itself (Radbaz).
24.
These words, spoken by Nechemiah to the gentile enemies of the Jews who returned to Zion, are taken beyond their literal context and applied to building the city at all times.
25.
Based on Hilchot Melachim 10:10, we can assume that this is speaking about an idolater. If, however, a gentile accepts upon himself the observance of the Seven Universal Laws commanded to Noah and his descendants, we are permitted to accept charity from him.
26.
The impression that the Jews cannot take care of their own and must rely on the gentiles for charity degrades the honor of God's name (Turei Zahav 254:1). If, however, the gentiles' charity is given in private, there is no difficulty in accepting it. Indeed, a person who accepts charity from the gentiles in public is not acceptable as a witness (Hilchot Edut 11:5).
27.
For it is highly likely that the king would take offense were he to hear that his charity was spurned.
28.
We do not give it to the Jews, less this generate merit for the gentile king and allow his kingship to prosper (Bava Batra 10b).
29.
For diverting the charity from its intended purpose is also likely to arouse the king's rage.
The Shulchan Aruch (Yoreh De'ah 254:2) quotes the Rambam's ruling. The Rama states that the king's wishes should be heeded.
30.
For as the Rambam continues to explain, all of the different aspects of charitable gifts are included in the redemption of captives (Bava Batra 8b).
31.
For at any time, his captors may take his life.
32.
An exception is made in this instance, because the captives' lives are at risk.
33.
From the Rambam's wording, the Turei Zahav 252:21 infers that if the building is not complete, it may be sold.
34.
The Siftei Cohen 252:1 states that if the community has no way of raising the funds through other means, it may sell the synagogue.
35.
I.e., they are evaluated like servants sold at a slave market (Meiri, Gittin 45a).
36.
Gittin, loc. cit. gives two reasons:
a) Were lawless men to know that they could receive exorbitant prices for the redemption of captives, they would be encouraged to kidnap them frequently.
b) this would be very taxing for the community.
The Rambam follows the latter view. Hence, even family members who would be willing to pay the extra expense are forbidden to do so (Radbaz). When quoting this law, theShulchan Aruch (Yoreh De'ah 252:4) states that if the captive is a Torah scholar, an exception can be made and he may be redeemed for more than his worth.
37.
I.e., if captives were wont to be helped to escape, kidnappers would become very strict and harsh when guarding other captives in the future.
38.
For it appears that the father has no compunctions against selling himself or his children and thus the situation will merely repeat itself.
39.
Lest they become assimilated among the nations. During their fathers' lifetime, by contrast, we presume that he will educate them concerning their Jewish heritage even when they are held by the gentiles (Rashi,Gittin 47a).
40.
For we do not place any financial concerns above Jewish life.
41.
See Hilchot Issurei Bi'ah 13:11, 14:9, which explain that these steps are necessary for a servant to attain the status of a servant of the Jewish people.
42.
If, however, he transgresses because it is to his benefit to do so, he may be redeemed, but there is no obligation to redeem him [Rama (Yoreh De'ah 251:2)].
43.
There is another reason to give a woman precedence with regard to the redemption from captivity: We fear that the woman may be raped.
44.
The Rambam is using a euphemism for sexual relations.
45.
I.e., sodomic rape is against a man's nature. Hence it is more shameful than ordinary rape.
46.
Ketubot 67b says the woman should be given 50 dinarim, but those are not pure silver. Instead, they were seven eights base metals and one eighth pure silver.
47.
I.e. we give respect to the holiness of the priest's lineage.
48.
The term challal refers to the offspring of a priest who was born from intimate relations forbidden to a priest or is the descendant of the offspring of such relations. See Hilchot Issurei Bi'ah, ch. 19. Such a person - and similarly, those that are mentioned afterwards - is considered to be of blemished lineage. The extent of the blemish determines the person's place on the ladder of precedence. See the Rambam's Commentary to the Mishnah (Horiot 3:8) which mentions further details concerning this order of succession.
49.
The term shituki means "one who is silenced" and refers to a child who knows the identity of his mother, but does not definitely know the identity of his father. He is silenced when he inquires about that matter (Hilchot Issurei Bi'ah 15:12).
50.
The term asufi means "one who was gathered in" and refers to a child who knows neither the identity of his mother, nor of his father, but instead was "gathered in" from the market place (Hilchot Issurei Bi'ah15:13). Both a shituki and an asufi aremamzerim of questionable status, i.e., it is possible that they are mamzerim and it is possible that they are not. Hence, they are given precedence over a person who is definitely a mamzer [the Rambam's Commentary to the Mishnah (loc. cit.)].
51.
The term mamzer refers to a child who was born from an incestuous or adulterous relationship. See Hilchot Issurei Bi'ah, ch. 15.
52.
The term netin, means "the designated ones" and refers to the descendants of the Gibeonites, one of the seven Canaanite nations who converted en masse. Joshua decreed that they be forbidden to marry among the Jewish people. David reinforced that decree, causing it to apply even at a time when the Sanctuary is no longer standing (Hilchot Issurei Bi'ah 12:22-23).
53.
I.e., as a Jew, and was educated in an environment of holiness 13 [the Rambam's Commentary to the Mishnah (ibid.)].
54.
With regard to servants, it is written (Genesis 9:25): "Cursed is Canaan. He shall be a servant of servants" (Rashi, Ketubot, loc. cit.).
55.
Who is given the highest degree of respect in terms of position [the Rambam's Commentary to the Mishnah (loc. cit.)].
56.
Hilchot Talmud Torah 3:2 interpretsProverbs 3:15 which states that the Torah is "Dearer than pearls" (mip'ninim) as meaning that the Torah receives precedence over the High Priest who enters the inner most chamber (lifnei ulifni'im).
57.
The Rambam mentions the teacher before the father, because that is the order of precedence. The rationale is that one's father brought one into this world, but his teacher brings him into the world to come. If, however, his father is a Torah scholar, even if he is a lesser scholar than the teacher, the father receives precedence (ibid. 5:1;Hilchot Gezeilah 12:2).
58.
The Radbaz questions why a person's father is not given precedence over a Torah scholar even if the father is unlearned. Although the Shulchan Aruch (Yoreh De'ah251:9) quotes the Rambam's ruling, the Siftei Cohen 251:17 states that one's father receives precedence even when he is unlearned.
Matnot Aniyim - Chapter 9
Halacha 1
In every city where Jews live, they are obligated to appoint faithful,1 men of renown as trustees of a charitable fund. They should circulate among the people from Friday to Friday and take from each person what is appropriate for him to give and the assessment made upon him. They then allocate the money from Friday to Friday, giving each poor person sufficient food for seven days. This is called the kupah.2
Halacha 2
Similarly, we appoint trustees who take bread, different types of food, fruit, or money from every courtyard from those who make a spontaneous donation and divide what was collected among the poor in the evening, giving each poor person sustenance for that day. This is called the tamchui.3
Halacha 3
We have never seen nor heard of a Jewish community that does not have akupah for charity. A tamchui, by contrast, exists in some communities, but not in others. The common practice at present is that the trustees of the kupahcirculate [among the community and collect] every day and divide [the proceeds] every Friday.4
Halacha 4
On fast days, we distribute food to the poor. Whenever there is a fast day on which the people eat and went to bed without distributing charity to the poor, they are considered as murderers.5 Concerning them, the Oral Tradition says [Isaiah 1:21]:6 "Charity is held overnight and now [you are] murderers."
When does this apply? When they did not give them bread and fruit which is [usually] eaten together with bread, e.g., dates and grapes. If, however, they delayed the delivery of money or wheat, they are not considered as murderers.7
Halacha 5
[Money for] the kupah should be collected only by two people together,8 for no less than two communal trustees should ever be appointed over the financial interests of the community. It is permitted to entrust the money of the kupah to one person, but [the funds] should not be distributed by less than three trustees, because [the allocation] is comparable to a judgment concerning financial matters, since each person is given his needs for that week. [Donations for] the tamchui should be collected by three - because it does not involve a fixed amount9 - and it is distributed by three.
Halacha 6
Halacha 7
The inhabitants of a city have permission to give [the donations given to] thekupah to the tamchui and [those given for] the tamchui to the kupah. Similarly, they may exchange [these donations] for any communal purpose that they desire even though a stipulation to that effect was not made when they were collected.12 If there is a great sage in that city dependent on whose judgment all collections are made13 and he is the one who allocates the funds to the poor according to his assessment, he is permitted to use [these funds] for any communal purpose he sees fit.
Halacha 8
Halacha 9
Halacha 10
If a charity trustee is owed money by a colleague and [the latter] pays him in the marketplace, he should not put [this money] in his pocket, but instead into the wallet of the charitable fund.18 When he comes home, he should take it [for himself].
He should not count out the money of the charitable fund in pairs, but rather one coin at a time, lest suspicions be aroused,19 as [implied by Numbers 32:22]: "And you shall be guiltless in the eyes of God and Israel."20
Halacha 11
When the trustee of a charitable fund does not have poor people to whom to distribute the money, he may exchange the coins for dinarim.21 Another person, however, [should carry out the transaction], not he himself.22
When the trustee of a tamchui does not have poor people to whom to distribute [the food he collected], he should sell it to others,23 but not to himself.24
We do not enter into a reckoning with the trustee of a charitable fund concerning the charity he collected25 or with the treasures of the Temple regarding funds consecrated to them, as stated [in II Kings 22:7]: "No reckoning shall be made with them for the money entrusted to them because they are acting in good faith."26
Halacha 12
When a person has lived in a city for 30 days, we compel him to give charity to the kupah together with the inhabitants of the city.27 If he dwelled there for three months, we compel him to contribute to the tamchui.28 If he dwelled there for six months, we compel him to contribute to the fund used to clothe the poor of the city. If he dwelled there for nine months, we compel him to contribute to the fund used for the burial of the poor of the city and the provision of all their burial needs.29
Halacha 13
When a person has enough food for two meals, it is forbidden for him to take from the tamchui.30 When he has enough food for fourteen meals, he should not take from the kupah.31 If he has 200 zuz, even if he does not invest or do business with them - or 50 zuz that he invests32 - he should not takeshichachah, peah, or the tithe for the poor. If he has 200 zuz less a dinar, even though 1000 people give him at one time,33 he is permitted to take [the above]. If he has money in hand, but he owes a debt or it is under lien to his wife for her ketubah, he is permitted to take.34
Halacha 14
When a poor person is in need, but owns a courtyard and household utensils - even silver and golden utensils - we do not obligate him to sell his house and his personal possessions. Instead, he is permitted to accept [charity] and it is a mitzvah to give him.
Halacha 15
When a man of means is in the midst of a journey from city to city, he used up all his money on the journey, and he does not have anything to eat, it is permitted for him to take leket, shichachah, pe'ah, and the tithe for the poor and he may benefit from charity. When he returns to his home,40 he is not obligated to pay, because he was poor at that time.41 To what can this be compared? To a poor person who became wealthy who is not obligated to pay back [the charity he received while poor].
Halacha 16
When a person possesses homes, fields, and vineyards42 which were he to sell them in the winter, he would be forced to sell them cheaply,43 but were he to leave them until the summer, he would be able to sell them at their worth, we do not obligate him to sell them [in the winter]. Instead, we enable him to partake of the tithe of the poor [until he partakes of] half the worth of his property44 [so that] he will not be pressed to sell outside the [appropriate] time to sell.
Halacha 17
If people at large were purchasing property at high prices,45 but he could only find people to purchase from him cheaply, because he is pressed for funds and preoccupied,46 we do not require him to sell [at a low price]. Instead, he is allowed to continue to partake of the tithe for the poor47 until he can sell his property at its worth and everyone will know that he is not under pressure to sell.
Halacha 18
When funds were collected for a poor person to satisfy his lack and [the collection] exceeded his needs, the additional funds belong to him. Extra funds [donated for] the poor should be given to the poor. Extra funds [donated for the redemption of] captives should be used for that purpose.48 Extra funds [donated for the redemption of] one individual captive should be given to that captive.49 Extra funds [donated for the burial of] the deceased should be used for that purpose.50 Extra funds [donated for the burial of] an individual deceased person should be given to his heirs.51
Halacha 19
When a poor person gives a p'rutah to the tamchui or to the kupah, we accept it from him. If he does not give, we do not require him to give.52 If he was given new clothes and he gave them back his worn clothes, we accept them from him. If he does not give them, we do not require him to.
FOOTNOTES
1.
See Chapter 10, the conclusion of Halachah 8.
2.
The term literally means "container" and refers to the charity box in which donations were placed and by extension, to the fund financed by those collections.
3.
In his Commentary to the Mishnah (Keilim13:3), the Rambam defines this term as a pot with compartments.
4.
So that the poor will have their Sabbath needs provided for.
5.
On fast days, it was customary to distribute food to the poor after the evening service at the conclusion of the fast. Since the poor would look forward to this meal and rely on it to break their fast. If it was not provided to them, they would go to bed without food (Rashi, Sanhedrin 35a).
6.
We have translated the verse according to the meaning with which it is employed by the Rambam. In its literal context, it would be translated differently.
7.
Because regardless, this does not provide the poor with readily available food and they were not depending on it for their meal (Rashi, loc. cit.).
8.
Three individuals are not necessary for we are speaking about a specific sum levied upon each person and there is no aspect of judgment involved (Tosafot, Sanhedrin 35a).
9.
Since it does not involve a fixed amount, it is comparable to a judgment and hence, requires three individuals (the Rambam's Commentary to the Mishnah, as quoted by the Radbaz).
10.
This bracketed addition is based on the gloss of the Radbaz who emphasizes that the kupah was intended to provide the local poor people with their essential needs, while the tamchui was intended as a supplement for them from which others were also allowed to take. From other authorities, however, it appears that the intent is that only poor people from other places are allowed to benefit from the tamchui.
11.
I.e., including poor people from other places.
12.
If, however, a stipulation was made that the funds donated be used for a specific charitable purpose, they may be used only for that purpose.
13.
The Rama (Yoreh De'ah 256:4) states that this same law applies with regard to a charity collector appointed by the community.
14.
In this way, no one will have the impression that the trustee misappropriated the money (Rashi, Bava Batra 9b).
15.
I.e., in a manner in which each remains in the other's sight (Bava Batra, loc. cit.).
16.
Which as the discoverer he is entitled to keep for himself.
17.
Lest people say that he is taking money from the charitable fund (Rashi, loc. cit.).
18.
Lest people say that he is taking money from the charitable fund (Rashi, loc. cit.).
19.
I.e., people might say that he is counting pairs and then taking one of each pair for himself (ibid.).
20.
Implied is that not only should one not transgress, but that there would not be the slightest suspicion of transgression.
21.
Coins of greater worth.
22.
Lest people think that he is profiting by the transaction.
23.
And use the proceeds for the tamchui at a later date.
24.
Lest people think that he is profiting by the transaction.
25.
I.e., we do not ask them to make a precise reckoning of the income and expenses of the charitable fund.
26.
This verse describes the practice conducted by King Josiah with regard to the money collected from the people for the renovation of the Temple. It, however, is understood as applying beyond immediate context and applying with regard to all those who oversee charitable funds.
The Shulchan Aruch (Yoreh De'ah 257:2) quotes the Rambam's ruling. The Rama adds that, in the spirit of the verse from Numbers cited above, it is desirable for a trustee to give an account. Moreover, he continues, the above applies only with regard to those trustees who have an honorable reputation and who were appointed to their position by the community. If a trustee does not have such a reputation or he seized his position by force, he is required to make an accounting.
27.
I.e., the kupah represents the most urgent needs of a community. Hence, as soon as a person has been there for a significant time, he is required to pay the levy for that fund. The longer he stays in the community, the more communal responsibility he is required to take.
28.
The commentaries note that the standard version of Bava Batra 8b, the source for the Rambam's ruling, reverses the text and makes one responsible for the tamchuibefore the kupah. They explain, however, that there are versions of the text that support the Rambam's ruling. It is quoted byShulchan Aruch (Yoreh De'ah 256:5).
29.
The Radbaz and the Shulchan Aruch (loc. cit.) emphasizes that these guidelines apply when a person has not expressed his intentions to become part of the city he is visiting. If, however, a visitor decides to become a permanent resident in a city, he immediately becomes responsible for all charitable levies.
30.
I.e., since he has enough food for the day, he should not take from the fund whose purpose is to provide people with their food for the day [the Rambam's Commentary to the Mishnah (Pe'ah 8:7)].
31.
I.e., since he has enough food for the week, he should not take from the fund whose purpose is to provide people with their food for the week (ibid.).
32.
For 50 zuz which one invests and uses to earn income is more desirable than 200 that do not provide one with income.
33.
From charity, i.e., since he is deemed poor, he is allowed to take charity, even if doing so will lift him far above the poverty level.
34.
For in these instances, it is as if the money he possesses is not his own.
35.
I.e., functional utensils, used in his day-to-day life. Since he has become used to valuable utensils, he will not feel comfortable using lesser ones (Ketubot 68a).
36.
Since these utensils are used for simple purposes, there is no difficulty in using less valuable ones.
37.
The leniency of the first clause which allows the person to maintain possession of his property.
38.
I.e., he is given charity by individuals, but not by the community at large [Shulchan Aruch(Yoreh De'ah 253:1)].
39.
Because it is improper that a person of some means should receive communal funds and, in this way, reduce the amount given to poor people who have no resources whatsoever (the Rambam's Commentary to the Mishnah, Pe'ah 8:8).
After quoting the Rambam's ruling, theShulchan Aruch (loc. cit.:2) states: "There are opinions that maintain that the above measures applied only in their era. In the present time, by contrast, a person may accept [charity] until he has sufficient principle [to invest] so that he and his family can sustain themselves from the profits. These are words of reason."
40.
And has money at hand again.
41.
In his Commentary to the Mishnah (Pe'ah5:4), the Rambam writes that it is pious behavior to repay the money one received from charity.
42.
This refers to a home that he does not dwell in since, as stated in Halachah 14, we do not obligate him to sell his home.
43.
For market conditions would dictate lower prices at that time, since the purchaser will not begin to benefit from the fields and vineyards until the spring (Rashi, Bava Kama 7a).
44.
We do not give him more than that amount, for a person will never lose more than half the value of his property by selling it at an unsuitable time (Radbaz).
The Shulchan Aruch (Yoreh De'ah 253:3) quotes the Rambam's ruling. The Tur and the Rama interpret the passage from Bava Kama differently. According to their perspective, we enable him to receive charity until he finds someone who is willing to purchase his property at half price.
45.
If, however, property prices at large are depressed, we do not allow one to gain time by benefiting from charity (Siftei Cohen253:7).
46.
I.e., since people at large are aware of his plight, they would only offer him low prices in an attempt to pressure him to sell.
47.
And thus he will not be in immediate need of funds.
48.
I.e., to redeem other captives in the future.
49.
To use for the rehabilitation of his personal situation.
50.
I.e., to bury other deceased individuals in the future.
51.
The intent is not that the deceased acquired the money and his heirs inherited it from him, for he never formally acquired it. Instead, since there was a certain measure of embarrassment involved for the deceased in having the money raised, he is willing to grant the financial benefit for that embarrassment to his heirs (Sanhedrin48a).
After quoting these laws, the Shulchan Aruch (Yoreh De'ah 253:6) states: "If the communal officers see that there is an immediate need and they wish to change [the objective to which charity is given], they have that authority."
52.
Even though, as stated in Chapter 7, Halachah 5, even a poor person who derives his livelihood from charity is obligated to give charity, that obligation is his own responsibility. The community does not compel him to give (Radbaz). Alternatively, that obligation applies only when he has enough for his livelihood. If he does not have enough, he is not required to give (Siftei Cohen 253:11).
Matnot Aniyim - Chapter 10
Halacha 1
We are obligated to be careful with regard to the mitzvah of charity to a greater extent than all [other] positive commandments,1 because charity is an identifying mark for a righteous person, a descendant of Abraham,2 our patriarch, as [Genesis 18:19] states: "I have known him, because he commands his children... to perform charity." The throne of Israel will not be established, nor will the true faith stand except through charity, as [Isaiah 54:14] states: "You shall be established through righteousness." And Israel will be redeemed solely through charity, as [ibid. 1:27] states: "Zion will be redeemed through judgment and those who return to her through charity."
Halacha 2
A person will never become impoverished from giving charity. No harm nor damage will ever be caused because of charity,3 as [ibid. 32:17] states: "And the deed of charity is peace." Everyone who is merciful evokes mercy from others, as [Deuteronomy 13:18] states: "And He shall grant you mercy and shower mercy upon you and multiply you." Whenever a person is cruel and does not show mercy, his lineage is suspect,4 for cruelty is found only among the gentiles, as [Jeremiah] 3:42] states: "They are cruel and will not show mercy."5
The entire Jewish people and all those who attach themselves to them are as brothers, as [Deuteronomy 14:1] states: "You are children unto God your Lord." And if a brother will not show mercy to a brother, who will show mercy to them? To whom do the poor of Israel lift up their eyes? To the gentiles who hate them and pursue them? Behold their eyes are pointed to their brethren alone.
Halacha 3
Anyone who turns his eyes away from [giving] charity is described as being "rebellious" like someone who worships false divinities is described as "rebellious, as [Deuteronomy 13:14] states with regard to the worship of false divinities: "Rebellious men went out." And with regard to a person who turns his eyes away from [giving] charity, [ibid. 15:9] states: "Be careful, lest a rebellious thought arise in your heart." Such a person is also called "wicked," as [Proverbs 12:10] states: "The mercies of the wicked are cruel." And he is called a sinner, as [Deuteronomy, loc. cit.,] states: "And he shall cry out against you to God and you will be deemed as sinning." The Holy One, blessed be He, is close to the outcry of the poor, as it is written:6 "You hear the outcry of the poor." Therefore one must be careful with regard to their outcry, for a covenant has been established with them, as [Exodus 22:26] states: "When he will cry out to Me, I will listen, for I am compassionate."
Halacha 4
Whenever a person gives charity to a poor person with an unpleasant countenance and with his face buried in the earth, he loses and destroys his merit7even if he gives him 1000 gold pieces. Instead, he should give him with a pleasant countenance and with happiness, commiserating with him about his troubles, as [Job 30:25] states: "Did I not weep for those who face difficult times; did not my soul feel sorrow for the destitute?" And he should speak to him words of sympathy and comfort, as [ibid. 29:13] states: "I would bring joy to a widow's heart."
Halacha 5
If a poor person asks one for a donation and he has nothing to give him, he should conciliate him with words.8 It is forbidden to scold a poor person or to raise one's voice against him while shouting, because his heart is broken and crushed, and [Psalms 51:19] states: "God will not scorn a broken and crushed heart." And [Isaiah 57:15 describes as Divine the attribute of] "reviv[ing] the spirit of the lowly and revitalize[ing] the heart of the crushed." Woe unto he who shames the poor, woe be he! Instead, one should be like a father to him, both in mercies and in words, as [Job 29:16] states: "I am a father to the destitute."
Halacha 6
A person who compels others to give charity and motivates them to do so receives a greater reward than the person who actually gives, as [alluded to by Isaiah 32:17]: "And the deed9 of charity is peace." With regard to the collectors of charity and the like can be applied [the words of praise, Daniel 12:3]: "Those who bring merit to the many are like the stars."
Halacha 7
There are eight levels in charity, each level surpassing the other. The highest level beyond which there is none is a person who supports a Jew who has fallen into poverty [by] giving him a present or a loan, entering into partnership with him,10 or finding him work so that his hand will be fortified so that he will not have to ask others [for alms].11 Concerning this [Leviticus 25:35] states: "You shall support him, the stranger, the resident, and he shall live among you." Implied is that you should support him before he falls and becomes needy.
Halacha 8
A lower [level] than this is one who gives charity to the poor without knowing to whom he gave and without the poor person knowing from whom he received. For this is an observance of the mitzvah for its sake alone.12 This [type of giving was] exemplified by the secret chamber that existed in the Temple. The righteous would make donations there in secret and poor people of distinguished lineage would derive their livelihood from it in secret.
Halacha 9
A lower level than that is an instance when the giver knows to whom he is giving, but the poor person does not know from whom he received. An example of this were the great Sages who would go in secret and throw money into the doorways of the poor.15 This is a worthy way of giving charity and it is a good quality [to express] if the trustees of the charitable fund are not conducting themselves appropriately. 16
Halacha 10
A lower level than that is an instance when the poor person knows from whom he took, but the donor does not know to whom he gave. An example of this were the great Sages who would bundle coins in a sheet and hang them over their shoulders and the poor would come and take them so that they would not be embarrassed.17
Halacha 11
A lower level than that is giving [the poor person] in his hand before he asks.18
Halacha 12
A lower level than that is giving him after he asks.
Halacha 13
A lower level than this is giving him less than what is appropriate, but with a pleasant countenance.
Halacha 14
A lower level than that is giving him with sadness.
Halacha 15
Great sages would give a p'rutah to a poor person19 before every prayer service20 and then they would pray,21 as [implied by Psalms 17:15]: "I will see Your countenance in righteousness."22
Halacha 16
A person who gives money to his sons and daughters who are past the age of majority23 and whom he is not obligated to support in order to teach the males Torah and to direct the females in a course of upright path so that they will not become objects of derision and similarly one who gives food to his father and his mother24is included among [those who give] charity.25 Indeed, it is a very important charity, for precedence is established on one's degree of closeness.26
Anyone who gives food and drink to the poor and orphans at his table,27he will call out to God and [God] will answer him and he will derive pleasure from Him, as [Isaiah 58:9] states: "Then you will call out and God will answer."28
Halacha 17
Our Sages commanded29 that the poor and orphans should be members of a person's household rather than servants.30 This is preferable for him to employ these people and thus enable the descendants of Abraham, Isaac, and Jacob benefit from his possessions rather than the descendants of Cham. Whoever increases [the number of] servants in his possession adds sin and transgression to the world every day.31 [Conversely,] if the poor are members of one's household, at every hour he adds merits and mitzvot.
Halacha 18
A person should always construct himself and bear hardship rather than appeal to people at large and make himself a burden on the community. Our Sages commanded, saying:32 "Make your Sabbaths as weekdays,33 and do not appeal to people at large." Even a distinguished sage who becomes poor should involve himself in a profession - even a degrading one - rather than appeal to people at large. It is preferable for a person to skin the hide of animal carcasses,34 rather than tell people: "I am a great sage..." or "I am a priest, grant me sustenance." Our Sages commanded conducting oneself in such a manner.35
Halacha 19
Any person who does not need to take [charity] and deceives the people and takes will not reach old age and die until he requires assistance from people at large. He is among those of whom it is said [Jeremiah 17:5]: "Cursed be a person who trusts in mortals."
[Conversely,] anyone who needs to take [charity] and cannot exist unless he takes, e.g., an elderly man, sick, or beset by afflictions, but is proud and does not take is considered as a murder. He is liable for his soul and all that he has earned through his hardship40 is sin and guilt.41 But anyone who needs to take [charity], but causes himself affliction and temporarily constrains himself and lives a life of difficulty so that he will not overburden the community will not reach old age and die before he provides sustenance for others from his own means. Concerning such a person and those like him, it is stated [ibid.:7]: Blessed be a person who trusts in God."
Blessed be the Merciful One who grants assistance.
FOOTNOTES
1.
Similarly, Bava Batra 9a states that charity is equivalent to all the mitzvot.
2.
Similarly, Yevamot 79a mentions deeds of kindness as one of the three distinguishing signs of the Jewish people.
3.
On the contrary, it leads to blessing, asProverbs 28:27 states: "He who gives to the poor will not lack."
4.
Beitzah 32b states: "Whenever one does not show mercy to the created beings, it can be recognized that he is not from the seed of Abraham our patriarch."
5.
See also the conclusion of Hilchot Avadim.
6.
There is no verse that fits the wording the Rambam quotes. Commentaries have notes that Job 34:28 reads: "He hears the cry of the poor" and Psalms 22:25 states: "And when he cries out to Him, He will listen."
7.
Chagigah 5a states that it is preferable for one not to give charity at all than for him to give in an undesirable manner."
8.
Bava Batra 9b states: "A person who gives a p'rutah to a poor person is granted six blessings, while one who conciliates with him is granted eleven."
The simple meaning of this instruction is to share words of comfort with the poor person, for this can be worth more than money to him. The Shulchan Aruch (Yoreh De'ah 249:4), however, interprets it as meaning that one should excuse himself saying that he desires to give, but does not have the means.
9.
The word ma'aseh translated as "work" can also be interpreted as meaning "compel." In that context, the verse can be interpreted as praise for a person who compels a colleague to give charity.
10.
The Siftei Cohen 249:7 states that this is the most preferable way of helping a person.
11.
Before the person has fallen into poverty, his financial position is still viable. Hopefully, with a little bit of assistance, he can rectify his situation and return to prosperity. In that vein, the Sifra (Behar, sec. v) compares it to a person supporting a colleague who is stumbling. Before he falls, one person can hold him up. Once he falls, even five people cannot raise him. Moreover, if a person is given gifts in this way, his self-esteem is not impaired and he does not develop a negative self-image.
12.
I.e., since neither the donor nor the recipient knows the other's identity, there can be no ulterior motive involved.
13.
For in this instance, as well, the person does not know to whom his donation is being given and the recipient does not know who made the donation.
14.
Avodah Zarah 17b gives an example of Rabbi Chananya's faithfulness. He was collecting both for the ordinary charity fund and for the special charity fund for Purim and the money from the two collections became mixed together. To make sure that the poor were not short-changed, he compensated for any possible discrepancy from his own funds.
Tosafot, Bava Batra 10b, states that we do not expect every charity collector to be as righteous as Rabbi Chananya ben Tradyon, but we do expect that he approximate his faithfulness.
15.
Ketubot 67b relates that Mar Ukva would throw a certain amount of money under a poor neighbor's doorstep every day. One day, the poor man desired to see who his benefactor was and when he saw the money, he ran out to the street. Mar Ukva saw him coming and fled, to avoid detection, he entered an oven which though still hot, no longer had fire. When asked to explain his behavior, he said: "It is preferable for a person to cast himself into an oven than to embarrass a colleague in public."
16.
In such an instance, it would not be desirable for a person to distribute his charity himself rather than give it to the charitable fund.
17.
Ketubot, loc. cit., relates that Rabbi Abba would conduct himself in this manner.
18.
In this way, at least the poor person is not humbled by having to ask for the alms.
19.
Giving to a charity box is also sufficient to fulfill this purpose.
20.
According to Kabbalah, charity should not be given before the evening service unless a poor person actually asks for a donation.
21.
Bava Batra 10a relates that Rabbi Eliezer would conduct himself in this manner.
22.
Tzedek, "righteousness," and tzedakah, "charity," share the same root.
23.
Strictly speaking, this refers to children above the age of six (Hilchot Ishut 12:14), for in the Talmudic period, children were able to fend for themselves from that age onward and the parents were no longer obligated to support them. (Today, there are many authorities who require parents to support their children until much more advanced ages.) Ketubot 50a applies the verse (Psalms 106:3): "Happy is he... who performs charity at all times" to a person who supports children of this age.
24.
The mitzvah of honoring one's parents does not require a person to tap his own resources to support them. Instead, he must feed them and clothe them from their resources (Hilchot Mamrim 6:3). The Turand the Shulchan Aruch (Yoreh De'ah251:3) qualifies that this proviso applies only when the parents are in need.
25.
Hence a person may use money that he tithes (ma'aser) for this purpose.
26.
See Chapter 7, Halachah 13, above.
27.
I.e., not only does he provide them with food, he makes them feel part of his household.
28.
The passage from Isaiah concludes: "Then you will delight in God."
29.
Avot 1:5. In his Commentary to the Mishnah, the Rambam mentions the concepts stated here.
30.
The Tur (Yoreh De'ah 251) states that this is considered as giving charity.
31.
In that vein, Avot 2:7 states: "One who increases servants increases theft; one who increases maidservants increases lewdness."
32.
Pesachim 112a.
33.
I.e., restrict your spending even in areas in which the Torah advises that men of means should be lavish. See Hilchot Shabbat 30:7.
34.
An unpleasant and demeaning task.
35.
In general, the Rambam appreciated the positive dimension of earning one's livelihood through one's own efforts and not relying on others. In particular, he felt that this was important for Torah scholars, because a) it is forbidden to derive material benefit from Torah study, and b) by doing so, he disgraces the Torah in the eyes of people at large. Thus he writes (Hilchot Talmud Torah3:10):
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world.Our Sages declared: 'Whoever benefits from the words of Torah forfeits his life in the world.' Also, they commanded and declared: 'Do not make them a crown to magnify oneself, nor an axe to chop with.' Also, they commanded: "Love work and despise Rabbinic positions" and "All Torah that is not accompanied by work will eventually be nullified and will lead to sin." Ultimately, such a person will steal from others.
See also Hilchot Talmud Torah 1:7 and the Rambam's Commentary to the Mishnah (Avot 4:7).
36.
In his Commentary to the Mishnah (loc. cit.), the Rambam mentions that Hillel earned his livelihood in this manner. It must be noted that although Yoma 35b describes Hillel as having earned a meager livelihood through physical work, neither it, nor any other known source, explicitly states that Hillel would chop wood.
37.
Gittin 67b states that Rav Sheshet would haul beams. See the Rambam's Commentary to the Mishnah (loc. cit.), where he elaborates on the labor performed by the sages. He apparently had a slightly different version of the Talmud, for he refers to different sages than those mentioned in the standard published text.
38.
Ketubot 105a mentions that Rav Huna was a water-carrier.
39.
Berachot 28b states that Rabbi Yehoshua would work in this capacity.
40.
I.e., the hardship he endured by not accepting charity.
41.
For he should have accepted the charity so that he could live his life in an ordinary manner. If it is a person's lot to receive his livelihood from charity, he should not show false pride and refrain from doing so.
• English Text | Video Class•
"Today's Day"
Tuesday, Adar II 12, 5776 · 22 March 2016
Friday Adar Sheini 12 5703
Torah lessons: Chumash: Vayikra, Shishi with Rashi.
Tehillim: 66-68.
Tanya: Ch. 37. This (p. 167)... G-d forbid. (p. 169).
The Torah portion dealing with altar offerings begins: "A man who offers (yakriv) of you an offering to G-d."1 The logical order of the words should be, "A man of you2 who offers, etc."
The Alter Rebbe answers:3 "A man who offers" - in order that a man become closer4 to G-d - "of you an offering to G-d" - he must bring the offering of himself. He must sacrifice his personal "animal," the desire for evil that is called the animal soul.5
FOOTNOTES
1.Vayikra 1:2.
2.I.e., "from among you."
3.Likutei Torah, Vayikra, beginning.
4.Yakriv ("who offers") literally means "draws close."
5.Tanya, Ch. 1.
•
Daily Thought:
Beautifully Absurd
The world is absurd. Ugly absurd.
To repair ugly absurdity, you can’t just be normal. You need an alternative absurdity. A beautiful absurdity.
We call it “divine madness.”
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