Candle Lighting
Light Shabbat Candles before sunset ––:––
Today's Laws & Customs:• Fast of the Firstborn
Firstborn males over the age of Bar Mitzvah (13) are obligated to fast on the 14th of Nissan, in recognition of the fact that during the "Plague of the Firstborn" (which occurred at midnight of Nissan 15) G-d "passed over" the Jewish firstborn when He killed all firstborn Egyptians. If there is a firstborn male in the family under 13, the obligation to fast rests with the father. The prevailing custom, however, is for the firstborn to exempt themselves from the obligation to fast by participating in a seudat mitzvah (a meal marking the fulfillment of a mitzvah), such as asiyyum--a festive meal celebrating the conclusion of the study of a section of Torah).
• Chametz Eating Deadline
The Torah (Exodus 12:15, as per Talmud, Pesachim 5a) sets midday of Nissan 14--today--as the deadline for the destruction and/or removal of all leavened foods ("chametz") from our possession in preparation for the festival of Passover, which begins this evening at nightfall. In practice, Torah law mandates that we desist from eating chametz two hours before midday, and that no leaven remain in our possession an hour before midday. These are not clock hours but "proportional hours", defined by Jewish law as a 12th part of the time between sunrise and sunset.
Click here for the chametz eating deadline for your location.
From this point until the end of the festival of Passover, it is forbidden to eat leaven, or anything containing even the slightest trace of leaven.
Links: What is Chametz; A Speck of Flour; The Escape Hatch
• Burn and Nullify Chametz
Chametz is disposed of by: a) selling it to a non-Jew; b) burning the chametz found in our search on the previous evening (see entry for Nissan 13); c) "nullifying" the chametz that has not been found by declaring it ownerless.
The deadline for selling, burning and nullifying chametz is one "proportional hour" before midday.Click here for the precise time for your location. From this point until the end of the festival of Passover, it is forbidden to eat leaven, derive benefit from it in any way, own it or have it in one's possession.
See the Getting-Rid-of-Chametz Wizard for more detailed instructions.
Links: More about Leaven
• Passover Offering
When the Holy Temple stood in Jerusalem, the Passover offering was brought there on the afternoon of Nissan 14. Today it is commemorated by our recitation of the "Order of the Passover Offering" this afternoon, by the "shankbone" placed on the seder plate this evening, and the afikoman -- a portion of matzah eaten in its stead at the end of the seder meal.
Links: About the Passover offering
• Passover Seder Tonight
The 8-day festival of Passover--also called "The Festival of Matzahs" and "The Time of Our Freedom"--begins tonight at nightfall.
In the evening, we conduct a seder ("order") -- a 15-part ritualistic feast that encompasses the observances of the Passover festival: telling our children the story of the Exodus as described and expounded in the Haggadah; eating the matzah (unleavened bread), the bitter herbs dipped in charoset, and the afikoman (an additional portion of matzah eaten as "dessert" in commemoration of the Passover offering); drinking the four cups of wine; and numerous other symbolic foods and rituals commemorating both our slavery in Egypt and our liberation on this night.
Links:
www.Passover.org includes a Seder guide, text of the Haggadah, in-depth studies, and more
The Seder Wizard is a step-by-step guide to conducting the Seder
Today in Jewish History:
• Maimonides Born (1135)
Rabbi Moses ben Maimon, Talmudist, Halachist, physician, philosopher and communal leader, known in the Jewish world by the acronym "Rambam" and to the world at large as "Maimonides", was born in Cordova, Spain, on the 14th of Nissan of the year 4895 from creation--1135 of the Common Era [more...]
Daily Quote:
He struck the rock, and out came water[From the "Prayer for Rain" in the Sukkot festival prayers]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 6th Portion Leviticus 18:6-18:21 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 18
6No man shall come near to any of his close relatives, to uncover [their] nakedness. I am the Lord. ואִ֥ישׁ אִישׁ֙ אֶל־כָּל־שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֹֽה:
No man shall come near: Heb. תִקְרְבוּ לֹא. [This comes] to admonish the female as [it does] the male. Therefore, it is stated in the plural form. — [Torath Kohanim 18:136]
לא תקרבו: להזהיר הנקבה כזכר, לכך נאמר לשון רבים:
I am the Lord: faithful to pay a reward [not only for fulfilling positive commandments but also to the one who saves himself from sinning]. — [Torath Kohanim 18:145]
אני ה': נאמן לשלם שכר:
7You shall not uncover the nakedness of your father or the nakedness of your mother; she is your mother; you shall not uncover her nakedness. זעֶרְוַ֥ת אָבִ֛יךָ וְעֶרְוַ֥ת אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה אִמְּךָ֣ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
the nakedness of your father: This [refers to] your father’s wife. [But how do we know this?] Perhaps it is only to be interpreted literally [as an admonition against relations with one’s father, in addition to the general admonition against pederasty]. [The answer is:] It says here, “The nakedness of your father,” and it says further, “has uncovered his father’s nakedness” (Lev. 20:11). Just as in the latter verse, Scripture is speaking of his father’s wife [as that verse begins with, “And a man who cohabits with his father’s wife”], here, too, [Scripture is speaking of] his father’s wife. - [Sanh. 54a]
ערות אביך: זו אשת אביך, או אינו אלא כמשמעו, נאמר כאן ערות אביך, ונאמר להלן (ויקרא כ יא) ערות אביו גלה, מה להלן אשת אביו, אף כאן אשת אביו:
or the nakedness of your mother: [It comes] to include [in the prohibition,] his mother who is not his father’s wife. — [Sanh. 54a]
וערות אמך: להביא אמו שאינה אשת אביו:
8You shall not uncover the nakedness of your father's wife; it is your father's nakedness. חעֶרְוַ֥ת אֵֽשֶׁת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָבִ֖יךָ הִֽוא:
the nakedness of your father’s wife: [This admonition is repeated] to include [in the prohibition, one’s father’s wife, even] after the death [of one’s father]. — [Sanh. 54a]
ערות אשת אביך: לרבות לאחר מיתה:
9The nakedness of your sister, whether your father's daughter or your mother's daughter, whether born to one who may remain in the home or born to one who must be sent outside you shall not uncover their nakedness. טעֶרְוַ֨ת אֲחֽוֹתְךָ֤ בַת־אָבִ֨יךָ֙ א֣וֹ בַת־אִמֶּ֔ךָ מוֹלֶ֣דֶת בַּ֔יִת א֖וֹ מוֹלֶ֣דֶת ח֑וּץ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽן:
your father’s daughter: Included in the meaning [of the verse] is also a daughter born from a woman [the father] raped [i.e., not the father’s wife]. — [Yev. 22b]
בת אביך: אף בת אנוסה במשמע:
whether born to one who may remain in the home or to one who must remain outside: מוֹלֶדֶת בַּית אוֹ מוֹלֶדֶת חוּץ, lit. born in the house or born outside. Whether they say to your father, “[You may] keep her mother [as your wife],” or whether they say to your father, “[You must] send her mother away,” for example, a mamzereth, or a nethinah [an offspring of the Gibeonites (see Josh. 9:327)]. — [Yev. 23a]
מולדת בית או מולדת חוץ: בין שאומרים לו לאביך קיים את אמה ובין שאומרים לו לאביך הוצא את אמה, כגון ממזרת או נתינה:
10The nakedness of your son's daughter or your daughter's daughter you shall not uncover their nakedness, for they are your own nakedness. יעֶרְוַ֤ת בַּת־בִּנְךָ֙ א֣וֹ בַת־בִּתְּךָ֔ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָ֑ן כִּ֥י עֶרְוָֽתְךָ֖ הֵֽנָּה:
The nakedness of your son’s daughter [or your daughter’s daughter]: Scripture is speaking of his daughter born from a woman he had raped. [The case, however,] of [his son’s] daughter and his daughter’s daughter [who stem] from his wife, we learn from (verse 17 below), “You shall not uncover the nakedness of a woman and her daughter; you shall not take [in marriage] her son’s daughter or her daughter’s daughter” about [whose nakedness] Scripture says, “You shall not uncover the nakedness of a woman and her daughter” whether this daughter stems from him or from another man. — [Yev. 22b]
ערות בת בנך וגו: בבתו מאנוסתו הכתוב מדבר, ובתו ובת בתו מאשתו אנו למדין מערות אשה ובתה לא תגלה, בין שהיא ממנו ובין שהיא מאיש אחר:
The nakedness of your son’s daughter: How much more so, then, should one’s own daughter [be prohibited]! But since a Scriptural admonition must not be derived from an inference from minor to major, [but must be explicitly mentioned], they learned it from a gezeirah shavah [an exposition linking common words within verses of this passage, which is considered as if explicitly mentioned] in Tractate Yevamoth (3a).
ערות בת בנך: קל וחומר לבתך, אלא לפי שאין מזהירין מן הדין למדוה מגזרה שוה במסכת יבמות (ג א):
11The nakedness of the daughter of your father's wife, born to your father she is your sister: you shall not uncover her nakedness. יאעֶרְוַ֨ת בַּת־אֵשֶׁ֤ת אָבִ֨יךָ֙ מוֹלֶ֣דֶת אָבִ֔יךָ אֲחֽוֹתְךָ֖ הִ֑וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
The nakedness of the daughter of your father’s wife: [This verse] teaches us that one is not liable to the punishment [of excision, if he cohabited with] his sister who stems from a handmaid or a non-Jewess. Therefore, it says, “the daughter of your father’s wife” - [i.e.,] a woman fit to enter into marriage [thus excluding a handmaid and non-Jewess, marriage with whom is not binding]. — [Yev. 23a]
ערות בת אשת אביך: לימד שאינו חייב על אחותו משפחה ונכרית לכך נאמר בת אשת אביך בראויה לקידושין:
12You shall not uncover the nakedness of your father's sister; she is the close relative of your father. יבעֶרְוַ֥ת אֲחֽוֹת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה שְׁאֵ֥ר אָבִ֖יךָ הִֽוא:
13You shall not uncover the nakedness of your mother's sister, for she is the close relative of your mother. יגעֶרְוַ֥ת אֲחֽוֹת־אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה כִּֽי־שְׁאֵ֥ר אִמְּךָ֖ הִֽוא:
14You shall not uncover the nakedness of your father's brother you shall not come near his wife; she is your aunt. ידעֶרְוַ֥ת אֲחִֽי־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה אֶל־אִשְׁתּוֹ֙ לֹ֣א תִקְרָ֔ב דֹּדָֽתְךָ֖ הִֽוא:
You shall not uncover the nakedness of your father’s brother: And what is “his nakedness?” “you shall not come near his wife.”
ערות אחי אביך לא תגלה: ומה היא ערותו, אל אשתו לא תקרב:
15You shall not uncover the nakedness of your daughter in law; she is your son's wife you shall not uncover her nakedness. טועֶרְוַ֥ת כַּלָּֽתְךָ֖ לֹ֣א תְגַלֵּ֑ה אֵ֤שֶׁת בִּנְךָ֙ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
[she is] your son’s wife: [Scripture says:] I have stated [the law] only [in the case of a woman] with whom your son has a marital tie. [This] excludes a woman he has raped, a handmaid, or a non-Jewess [with whom the son has cohabited]. — [Torath Kohanim 20:108]
אשת בנך היא: לא אמרתי אלא בשיש לבנך אישות בה, פרט לאנוסה ושפחה ונכרית:
16You shall not uncover the nakedness of your brother's wife: it is your brother's nakedness. טזעֶרְוַ֥ת אֵֽשֶׁת־אָחִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָחִ֖יךָ הִֽוא:
17You shall not uncover the nakedness of a woman and her daughter; you shall not take [in marriage] her son's daughter or her daughter's daughter, to uncover her nakedness they are close relatives, it is evil counsel. יזעֶרְוַ֥ת אִשָּׁ֛ה וּבִתָּ֖הּ לֹ֣א תְגַלֵּ֑ה אֶת־בַּת־בְּנָ֞הּ וְאֶת־בַּת־בִּתָּ֗הּ לֹ֤א תִקַּח֙ לְגַלּ֣וֹת עֶרְוָתָ֔הּ שַֽׁאֲרָ֥ה הֵ֖נָּה זִמָּ֥ה הִֽוא:
You shall not uncover the nakedness of a woman and her daughter: Scripture prohibits [relations with the second woman] only through a marital tie with the first one [whether the woman or her daughter]. Hence, Scripture says, לֹא תִקַּח, denoting “taking (קִיחָה) in marriage.” Similarly, when it comes to stating the punishment [of those who transgress this matter, Scripture says], “[And a man] who takes (יִקַּח) a woman and her mother [in marriage…they shall burn him and them in fire]” (Lev. 20:14), [also using] the expression of קִיחָה, “taking [in marriage].” But if he raped a woman, he is permitted to marry her daughter. — [Yev. 97a]
ערות אשה ובתה: לא אסר הכתוב אלא ע"י נשואי הראשונה, לכך נאמר לא תקח, לשון קיחה, וכן לענין העונש אשר יקח את אשה ואת אמה (ויקרא כ יד), לשון קיחה, אבל אנס אשה מותר לישא בתה:
they are close relatives: Heb. שַׁאֲרָה הֵנָּה, they are related to one another.
שארה הנה: קרובות (הן) זו לזו:
evil counsel: Heb. זִמָּה, counsel [like the word זָמַם, plotted]; as the Targum renders: עֲצַת חֶטְאִין, counsel of sins, which your [evil] inclination has counseled you to sin.
זמה: עצה כתרגומו עצת חטאין, שיצרך יועצך לחטוא:
18And you shall not take a woman with her sister [in marriage] as rivals, to uncover the nakedness of one upon the other, in her lifetime. יחוְאִשָּׁ֥ה אֶל־אֲחֹתָ֖הּ לֹ֣א תִקָּ֑ח לִצְרֹ֗ר לְגַלּ֧וֹת עֶרְוָתָ֛הּ עָלֶ֖יהָ בְּחַיֶּֽיהָ:
a woman with her sister: both at the same time.
אל אחתה: שתיהן כאחת:
as rivals: Heb. לִצְרֹר, an expression similar to צָרָה, rival, to make one a rival to the other.
לצרר: לשון צרה לעשות את זו צרה לזו:
in her lifetime: This teaches you that if he divorced her, he may not marry her sister while she is still alive. — [Yev.. 8b]
בחייה: למדך שאם גרשה לא ישא את אחותה כל זמן שהיא בחיים:
19And to a woman during the uncleanness of her separation, you shall not come near to uncover her nakedness. יטוְאֶל־אִשָּׁ֖ה בְּנִדַּ֣ת טֻמְאָתָ֑הּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ:
20You shall not lie carnally with your neighbor's wife, to become defiled by her. כוְאֶל־אֵ֨שֶׁת֙ עֲמִ֣יתְךָ֔ לֹֽא־תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְזָ֑רַע לְטָמְאָה־בָֽהּ:
21And you shall not give any of your offspring to pass through for Molech. And you shall not profane the Name of your God. I am the Lord. כאוּמִזַּרְעֲךָ֥ לֹֽא־תִתֵּ֖ן לְהַֽעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
for Molech: A form of idolatry, named Molech, and this was the manner of its worship, that one would hand over one’s child to the pagan priests, who would make two huge fires. The child was then passed through on foot between these two fires. — [Sanh. 64b, see Rashi there.]
למלך: עבודה זרה היא ששמה מולך, וזו היא עבודתה, שמוסר בנו לכומרים ועושין שתי מדורות גדולות ומעבירין את הבן ברגליו בין שתי מדורות האש:
And you shall not give: This refers to the handing him over to the pagan priests.
לא תתן: זו היא מסירתו לכומרים:
to pass through for Molech: This refers to passing [the child] between the fire[s].
להעביר למלך: זו (היא) העברת האש:
Daily Tehillim: Chapters 72 - 76• Hebrew text
• English text• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 41• Lessons in Tanya• English Text
• Friday, Nissan 14, 5776 · April 22, 2016
• Likutei Amarim, middle of Chapter 41
• מה שאין כן אם לומד ומקיים המצוה באהבה לבדה כדי לדבקה בו על ידי תורתו ומצותיו, אינה נקראת בשם עבודת עבד
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On the other hand, if one studies [Torah] and performs a commandment with love alone, in order to cleave to Him through [the study of] His Torah and [the performance of] His commandments, then this is not termed “service of a servant,”
והתורה אמרה: ועבדתם את ה׳ אלקיכם וגו׳ ואותו תעבודו וגו׳
whereas the Torah has declared:1 “You shall serve (vaavadetem) the L‑rd your G‑d....” This verb is cognate with the noun eved (servant or slave), and signifies service motivated by the fear and awe of G‑d; and it is likewise written:2 “Him shall you serve (taavodu)....”
וכמו שכתוב בזהר פרשת בהר : כהאי תורא דיהבין עליה עול בקדמיתא, בגין לאפקא מיניה טב לעלמא כו׳, הכי נמי איצטריך לבר נש לקבלה עליה עול מלכות שמים בקדמיתא כו׳, ואי האי לא אשתכח גביה לא שריא ביה קדושה כו׳
As explained in the Zohar (Parshat Behar): “Just like the ox on which one first places a yoke in order to make it useful to the world,...so too must a human being first of all submit to the yoke of the Kingdom of Heaven,... and only then engage in divine service; and if this [submission] is not found in him, holiness cannot rest within him....”
וברעיא מהימנא שם דף קי״א עמוד ב׳, שכל אדם צריך להיות בשתי בחינות ומדריגות
And (in Ra‘aya Mehemna, ibid., 111b) it is written that every man must in his divine service belong to two categories and levels,
והן בחינת עבד ובחינת בן
namely, the category of a servant, who serves his master out of fear, and the category of a son, who serves his father out of love.
ואף דיש בן שהוא גם כן עבד, הרי אי אפשר לבא למדריגה זו בלי קדימת היראה עילאה, כידוע ליודעים
And although one may find a son who is also a servant, it is impossible to attain to this degree without the prerequisite of the higher level of fear and awe known as yirah ila‘ah, as is known to the initiated.
It is clear from all the above that even if one loves G‑d, but lacks a fear of Him, his spiritual labors will not be of the kind that the Torah calls avodah, divine service. And should he fail in his attempts at awakening a fear of G‑d in his heart, he should at least arouse a feeling of fear and awe in his mind.
FOOTNOTES
1.Shmot 23:25.
2.Devarim 13:5.
Rambam:• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 74
A Non-Priest Serving in the Holy Temple
"And a stranger shall not come near to you"—Numbers 18:4.
It is forbidden for anyone not of the seed of Aaron [i.e. a non-priest] to serve in the Holy Temple.
Full text of this Mitzvah »
• A Non-Priest Serving in the Holy Temple
Negative Commandment 74
Translated by Berel Bell
And the 74th prohibition is that a zar is forbidden from serving [in the Temple]. The term zar refers to anyone who is not a descendant of Aharon [i.e. a non-Kohen].
The source of this prohibition is G‑d's statement1 (exalted be He), "A zar may not come close to you [to perform the Temple service]."
Scripture states explicitly that one who transgresses this prohibition is punished by a heavenly death penalty in the verse,2 "A zar who performs the service shall die." The Sifri says, "The verse 'A zar who performs the service shall die,' refers to one who performs the Temple service. This teaches the punishment, but what is the actual prohibition? That is the verse, 'A zar may not come close to you.' " Both the prohibition and the punishment are repeated in the verse,3 "The Israelites shall therefore no longer come forth to the ohel moed, since they can then become guilty of sin and die."
In tractate Yoma,4 it is explained for which types of service a zar is punished by death: "A zar is punishable by death for the following four types of service — sprinkling [the blood on the altar], burning [the fats, etc. on the altar], spilling wine [on the altar], and spilling water [on the altar]."
The details of this mitzvah are explained there and in the last chapter of tractate Zevachim.5
FOOTNOTES
1.Num. 18:4.
2.Ibid., 18:7.
3.Ibid., 18:22.
4.24a.
5.113b.
Positive Commandment 61
Unblemished Sacrifices
"It shall be perfect to be accepted"—Leviticus 22:21.
When offering a sacrifice, we are required to ensure that it is "complete"—devoid of any of the blemishes enumerated in the Torah (as well as those blemishes not written explicitly in the Torah, but included by Mosaic tradition).
The same is true regarding the wine libations and the oil and flour used in the meal offerings—they are to be of premium quality and free of any defect.
Full text of this Mitzvah »
• Unblemished Sacrifices
Positive Commandment 61
Translated by Berel Bell
And the 61st mitzvah is that we are commanded that every sacrifice that we bring must be complete, i.e. clean of any blemish as defined by Scripture and the Oral Tradition.1
The source of this commandment is G‑d's statement2 (exalted be He), "It must be unblemished in order to be acceptable."
The Sifra says, "The verse, 'It must be unblemished in order to be acceptable,' constitutes a positive commandment." From the verse,3 "These [sacrifices] and their libations must be without blemish for you [to present them]," our Sages derived that the wine used for libations, their oil, and their flour must be the finest and free of any imperfection.4
The details of this mitzvah are explained in the eighth chapter of Menachos.5
FOOTNOTES
1.Scripture mentions 12 blemishes that invalidate an animal for a sacrifice, and the Sages enumerate a total of 73. See chapters 6 and 7 of Bechoros, Hilchos Bi'as HaMikdash, chapter 7, Hilchos Issurei HaMizbe'ach, chapter 2.
2.Lev. 22:21.
3.Num. 28:31.
4.E.g. wine which has been affected by smoke or flour which has become wormy. See Hilchos Issurei HaMizbe'ach Ch. 6.
5.87a. In our versions, this is chapter 9.
Negative Commandment 91
Designating a Blemished Animal for a Sacrifice
"Whatever has a blemish you shall not offer"—Leviticus 22:20.
It is forbidden to designate (i.e. sanctify) an animal with a permanent blemish for a sacrifice.
Full text of this Mitzvah »
• Designating a Blemished Animal for a Sacrifice
Negative Commandment 91
Translated by Berel Bell
And the 91st prohibition is that we are forbidden from designating a blemished animal as a sacrifice for the altar.
And the source of this prohibition is G‑d's statement1 (exalted be He), "Do not offer any blemished animal."
The Sifra says, "The verse, 'Do not offer any blemished animal' means that you may not designate it."
FOOTNOTES
1.Lev. 22:20.
Negative Commandment 92
Slaughtering a Blemished Animal for a Sacrifice
"You shall not offer these to G‑d"—Leviticus 22:22.
It is forbidden to slaughter an animal with a permanent blemish for a sacrifice.
Full text of this Mitzvah »
• Slaughtering a Blemished Animal for a Sacrifice
Negative Commandment 92
Translated by Berel Bell
And the 92nd prohibition is that we are forbidden from slaughtering a blemished animal as a sacrifice.
The source of this prohibition is G‑d's statement1 (exalted be He), regarding blemished animals, "Do not offer them to G‑d."
The Sifra says, "The verse, 'Do not offer them to G‑d' means that you may not slaughter them."
FOOTNOTES
1.Ibid., 22:22.
Negative Commandment 93
Sprinkling the Blood of a Blemished Animal on the Altar
"You shall not offer to G‑d"—Leviticus 22:24.
It is forbidden to sprinkle the blood of an animal with a permanent blemish on the altar.
Full text of this Mitzvah »
• Sprinkling the Blood of a Blemished Animal on the Altar
Negative Commandment 93
Translated by Berel Bell
And the 93rd prohibition is that we are forbidden from sprinkling the blood of a blemished animal on the altar.
The source of this prohibition is G‑d's additional statement1 regarding blemished animals, "Do not offer them to G‑d."
The Oral Tradition explains that this prohibition forbids sprinkling the blood of blemished animals. This is the first opinion quoted [in the Talmudic passage], and is the final conclusion. R. Yossi the son of R. Yehudah, however, says that it prohibits receiving the blood [in a pan immediately after slaughter]. This corresponds to the statement of the Sifra, "The verse, 'Do not offer them to G‑d' means that you may not receive the blood."
Our Sages said in tractate Temurah,2 "According to the first opinion quoted, what is the meaning of the verse, 'Do not offer them to G‑d'? [If he holds] it teaches that you may not sprinkle the blood — didn't he derive this from the phrase,3 'on the altar'?!"
The meaning of this objection is that the verse, "Do not place any of them on the altar as a burnt-offering to G‑d," implies that anything that is placed on the altar may not come from [blemished animals].4
The answer is given, "It is normal for Scripture to speak in this way."
This means that the prohibition, "Do not place any of them on the altar as a burnt-offering" comes only to prohibit burning the fats. Nothing additional can be derived from the phrase, "on the altar" because the verse would not make sense without them. How else could it have been written? To write, "Do not place any of them as a burnt-offering" [leaving out "on the altar"] would leave the statement incomplete!
From this discussion it is clear that the verse, "Do not offer th
FOOTNOTES
1.Ibid., 22:24. All three verses (Lev. 22:20,22,24) all use the same phrase "Do not offer" (lo takrivu).
2.7a. The following discussion from tractate Temurah demonstrates that the prohibition involves sprinkling the blood, not receiving the blood.
After an animal is designated as a sacrifice, it is slaughtered, its blood is received in a vessel and then sprinkled on the altar. In addition, certain fats (cheilev) are burned on top of the altar.
If the animal was blemished, there are separate prohibitions for the designation (N91), slaughter (N92), and burning (N94). The question here is what does our verse (Lev. 22:24) come to prohibit, receiving the blood or sprinkling the blood.
The Talmud first tries to say that the verse must refer to both, because if it only meant the fats, it could have omitted the words, "on the altar." This phrase, the Talmud suggests, must come to include something that is placed "on the altar" but not burnt, i.e. the blood. And if this verse prohibits sprinkling blood, then our verse, "Do not offer them to G‑d" is extra — and can therefore serve as a source to prohibit receiving the blood.
The Talmud concludes that the phrase "on the altar" is not extra, and therefore sprinkling the blood must be learned from our verse, "Do not offer them to G‑d." Since it needs a separate verse, sprinkling the blood must be counted as a separate mitzvah.
3.Lev. 22:22. See N94.
4.Without the words, "on the altar," the verse clearly prohibits burning parts of the offering. The attempt here is to portray these words "on the altar" as teaching us something additional, i.e. that the blood may not be sprinkled, since it is also placed "on the altar."
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Halacha 1
It is a positive commandment for there to be fire continuously burning on the altar,1 as [Leviticus 6:6] states: "A continuous fire shall burn on the altar."2Although a fire descended from heaven,3 it is a mitzvah to bring from ordinary fire, as [ibid. 1:7] states: "And the sons of Aaron, the priests, shall place fire on the altar."
Halacha 2
In the morning, the wood was arranged.4 They would prepare a large array of fire at the top of the altar, as [ibid. 6:5] states: "And the priest shall burn on it wood each morning."5 Similarly, it is a mitzvah to bring two logs of wood6 [to the altar] together with the continuous offering of the morning, besides the wood of the arrangement. [This is also intimated by the same verse.]
Similarly, two logs of wood were added together with the continuous offering of the afternoon, as [implied by ibid. 1:7]: "And they shall arrange wood on the fire." According to the Oral Tradition,7 it was taught that the verse is speaking about the continuous offering of the afternoon.
Halacha 3
Halacha 4
Three arrays of fire would be prepared on the top of the altar each day:10The first was the large arrangement upon which were offered the continuous offering and the other sacrifices. The second was a small [arrangement] to its side from which fire was taken in a fire-pan to offer the incense offering each day.11 The third was not associated with any other purpose except to fulfill the mitzvah of burning fire, as [ibid. 6:6] states: "A continuous fire shall burn."12
Halacha 5
According to the Oral Tradition,13 it was derived that [ibid.:2] which states: "On the pyre, on the altar" - refers to the large arrangement. "The fire of the altar shall burn upon it" [ibid.] - refers to the second arrangement for the incense offering. And "The fire of the altar shall burn upon it" [ibid.:5] - refers to the third arrangement for the maintenance of the fire. The limbs and the fats that were not consumed during the evening are placed on the side of the large arrangement.14
Halacha 6
One who extinguished the fire of the altar is liable for lashes,15 as [ibid.:6] states:16 "It shall not be extinguished." Even one coal - even if it was removed from the altar - if one extinguishes it, he is liable for lashes.17 If, however, one extinguishes the fire of a fire-pan18 or the fire designated to kindle theMenorah19 that was kindled on the altar, even if he extinguishes it on the top of the altar, he is exempt. [The rationale is that] this fire has been allocated for another mitzvah and it is no longer called "the fire of the altar."
Halacha 7
When one arrays the wood of the large arrangement, he should arrange it on the eastern portion of the altar. It should be made [in a manner that makes it apparent]20 that he began to arrange it from the east. There should be open space between the logs21 and the ends of the inner logs should touch the ashes that are in the center of the altar. It is called the ash-heap.22
Halacha 8
After the large arrangement is arrayed, logs of high-quality fig wood23are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner,24 four cubits to the north of the corner.25 It would contain five se'ah26 of coals. On the Sabbath, it would contain about eight se'ah of coals, because on every Sabbath, the two bowls of frankincense from the showbread27 would be offered on it.
Halacha 9
The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar.28
The fire should be kindled on [the altar]. One should not kindle the fire on the ground and bring it up to the altar. Instead, it should be kindled on the altar itself, as [implied by] the verse: "The fire of the altar shall burn." This29teaches that the kindling should be on the altar itself.
Halacha 10
It is a positive commandment to remove the ashes from the altar each day,30as [Leviticus 6:3] states: "And he shall remove the ashes." This is one of the services performed by the priests.31
The priestly garments32 [worn] when removing the ashes33 should be less valuable than those [worn] when performing the other aspects of Temple service, as [ibid.] continues: "He shall remove his garments and put on other garments and remove the ashes." The term "other" does not imply ordinary34garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that]35it is not proper conduct to serve a cup [of wine] to one's master in the same clothes as one cooked food for him.36
Halacha 11
Halacha 12
How are [the ashes] removed? [The priest] who merited40 to remove the ashes would immerse [in the mikveh]41 and put on the clothes for the removal of the ashes.42 He would sanctify his hands and feet [from the basin].43 They would tell him:44 "Be careful lest you touch a sacred utensil before sanctify your hands and feet."
Afterwards, he would take a fire-pan - it was silver and would be placed in the corner between the ramp and the altar - to the west of the ramp.45 He would take the fire-pan and ascend to the top of the altar and scattered the coals this way and that. [With the fire-pan,] he would lift up some of the coals46 which were consumed by the heart of the fire and descend to the ground. He would turn his face to the north47 and walk on the ground at the east of the altar48approximately ten cubits to the north.49He would gather the coals that he lifted up [from the altar, placing them] on the floor [of the Temple Courtyard] three handbreadths away from the ramp,50 in the place where they would place the innards of a fowl [brought as an offering],51 the ashes of the inner altar and theMenorah52
Picking up these coals with the fire-pan and bringing them to the floor near the altar is a commandment that must be performed each day.
Halacha 13
After the person who [initially] removed ashes from the altar descended, his priestly brethren53 would run and sanctify their hands and feet quickly.54 They would take rakes and spits55 and ascend to the top of the altar. They would place all of the limbs of the burnt-offerings and the eimorim of the sacrifices that were not consumed [by the pyre] throughout the night on the side of the altar.56 If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp57opposite [the altar's] surrounding ledge.58
Afterwards, they would use the rakes to rake the ashes from all the corners of the altar and make a pile on the ash-heap.59 This pile [of ashes] would be cleared away with a pasachiter.60 This is a large container that contains aletech.61It is taken down [to the floor of the Temple Courtyard]. On the festivals, they would not bring it down, but instead would leave a high pile in the center of the altar, because this beautifies the altar.
Halacha 14
Any one of the priests who desired would collect the ashes that were brought down [from the altar] and take them outside the city to the ash depository.62Taking the ashes outside [the Temple Mount] did not require a lottery. Instead, whoever desired [was allowed to do so]. None of the priests were ever lethargic about removing the ashes.63
Halacha 15
Although removing [the ashes] outside [the Temple Mount] is not considered as service,64 it should not be performed by priests with disqualifying physical blemishes.
When it is removed outside the city, it is deposited in a place where the wind will not blow it powerfully and nor [rivers] would not flow into it.65 It should not be scattered there, as [Leviticus 6:3] states: "And you shall deposit it."66[Implied is] that it should be placed down gently. It is forbidden to benefit from it.67
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 29) and Sefer HaChinuch (mitzvah 132) count this as one of the Torah's 613 mitzvot.
The Radbaz explains that this mitzvah has four components: a) to have a fire continuously burning on the altar; b) to bring ordinary fire with each sacrifice; c) to arrange the array of wood on the altar; and d) to offer two logs with the continuous offering. Although this different actions are each associated with a separate verse, since they all share one objective: to have fire burn on the altar, they are considered as one mitzvah.
2.
There was a special pyre kept burning on the altar for this purpose, as stated in Halachah 4.
3.
As Leviticus 9:24 states: "And fire emerged from before God and it... consumed the burnt-offering." This fire remained on the altar throughout the entire existence of the Sanctuary. Yoma 21b relates that in the First and Second Temples, fire also descended from heaven and burned on the altar.
4.
See Chapter 4, Halachah 5, which states that the priest who would remove the ashes from the altar would prepare the arrangement of wood and he would bring the logs together with the daily offering.
5.
Yoma 26b derives this concept from a different prooftext. It is questionable why the Rambam deviates from that source, since by doing so, he is forced to derive two different concepts from the same verse.
6.
Hilchot Issurei Mizbeiach 7:3 states that the logs used for the offering were "a cubit long and a cubit wide. Their thickness was like that of the leveling rod for an overflowingse'ah."
7.
See Sifra to the above verse; Yoma 26b.
8.
The Radbaz maintains that the priest who would bring the logs in the morning (see note 4) would also bring a log in the afternoon and he would invite a friend to join him and bring the other log.
9.
For the term used in that prooftext is singular.
10.
See Hilchot Avodat Yom Kippurim 4:5.
11.
See Chapter 3, Halachah 5.
12.
As stated in Halachah 1.
13.
Yoma 45a.
14.
I.e., when the altar was arranged in the morning, these limbs and fats were placed there until the large arrangement could be prepared and kindled.
15.
Sefer HaMitzvot (negative commandment 81) and Sefer HaChinuch (mitzvah 133) count this prohibition as one of the Torah's 613 mitzvot.
16.
We have cited this reference because it is the one the Rambam refers to in Sefer HaMitzvot, loc. cit. Others cite Leviticus 6:5. And in his commentary on the Torah, Rashi states that there are two negative commandments involved.
17.
Despite the fact that the fire of the altar as a whole continues to burn.
18.
See Halachah 4.
19.
See Chapter 3, Halachah 13.
20.
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:4).
21.
So that there would be enough air for the fire to burn effectively (Radbaz).
22.
See Halachah 13. From the Rambam's statements here and in his Commentary to the Mishnah (op. cit.:2), it would appear that the top surface of the altar was flat and the name tapuach (literally, "bulging") was given because of the ash-pile made there. The Ra'avad differs and maintains that there was a bulge in the center of the surface of the altar itself. See also the Meiri in his commentary to Tamid who maintains that the term refers to a concave curve on the altar's surface. The Radbaz and the Kessef Mishneh support the Rambam's interpretation.
23.
See Hilchot Issurei Mizbeiach 7:3.
24.
I.e., the corner closest to both the Temple Building and the ramp.
25.
For in this way, he will be fulfilling the directive of Leviticus 16:12: "And he shall take... flaming coals from the altar, before God." Yoma 45b explains that this refers to the outer altar which has a portion that is "before God," opposite the Holy of Holies. The second arrangement of fire was arrayed exactly in this position. Although the above verse speaks about the incense offering of Yom Kippur, our Sages also applied the concept to the incense offering brought each day.
26.
A se'ah is slightly more than 8 liter in contemporary measure according to Shiurei Torah. Other commentaries consider it larger.
27.
See Chapter 4, Halachah 11; Chapter 6, Halachah 11.
28.
Har HaMoriah states that this can be inferred from the fact that our Sages did not mention any specific place for this arrangement.
29.
I.e., its description as "the fire of the altar. The Radbaz notes that Yoma 45b derives this concept from a different verse and explains that this is a characteristic practice of the Rambam in the Mishneh Torah: to interpret the Torah's verses according to their simple meaning even though different interpretations are offered in prior Rabbinic sources.
30.
Sefer HaMitzvot (positive commandment 30) and Sefer HaChinuch (mitzvah 131) count this as one of the Torah's 613 mitzvot.
31.
It may not be performed by an Israelite (seeHilchot Bi'at HaMikdash 9:8).
32.
All four priestly garments, even though only two are mentioned explicitly in the Torah in this context [the Rambam's Commentary to the Mishnah (Tamid 5:3)].
33.
In contrast to other commentaries, according to the Rambam, these clothes are worn when removing the ashes from the altar and not when taking them out of the Temple Courtyard, for, as he states in Halachah 15, taking them out of the Temple Courtyard is not considered as priestly service.
34.
I.e., garments that have not been consecrated.
35.
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that the reason they prepared clothes of lesser value is not because they did not wish to undertake the expense, because in the Temple, no such considerations were made. As our Sages state (Tamid 3:4), "Poverty is inappropriate in a place of wealth."
36.
Removing the ashes is comparable to cooking food, for both are acts of preparation. Serving wine and offering sacrifices are also analogous, for both involving presenting something.
37.
The time when the first rays of the sun become visible on the eastern horizon. According to the various opinions, this is between 72 minutes and two hours before sunrise.
38.
Since there are many sacrifices offered during the festivals, all of the activity in the Temple is begun earlier so that there will be ample opportunity.
39.
On Yom Kippur, all of the elements of the Temple service were performed by the High Priest. Lest he become tired, the different elements of the Temple service were spaced out as far as possible. Hence, this activity was performed earlier in the night.
40.
See Chapter 4, Halachot 1-5, for a description of the process in which this priest was chosen.
41.
From Hilchot Bi'at HaMikdash 5:4 and Tamid26a, it appears that the intent is that a person who enters the lottery for the right to remove the ashes would immerse beforehand. See Hilchot Bi'at HaMikdash5:9.
42.
Chapter 4, Halachah 1, states that the priests would come to the lottery wearing their priestly garments. Thus the one who was chosen would remove his ordinary priestly garments and put on the garments for the removal of the ashes.
43.
As the Rambam writes in his Commentary to the Mishnah (Tamid 1:4), a priest should not approach the altar for any aspect of the Temple service, as implied by Exodus 30:20. See Hilchot Bi'at HaMikdash 5:1.
44.
This warning was administered by the head of the clan that would serve in the Temple that day (Tifferet Yisrael, Tamid 1:4).
45.
I.e., the side near the entrance to the Temple Building.
46.
The Kessef Mishneh quotes authorities who mention that these coals must be from the limbs of the sacrifices that were consumed by the fire.
47.
For when descending the altar, he would be facing the south.
48.
The side closer to the entrance to the courtyard.
49.
Thus he is 20 cubits from the altar, for the ramp was 30 cubits long.
50.
Thus they are placed "near the altar," as stated in Leviticus 6:3.
51.
See Hilchot Ma'aseh HaKorbanot 6:21.
52.
Which are described in Chapter 3, Halachot 4 and 12 respectively.
53.
As opposed to the other services in the Temple, there was no lottery made for this service. In his gloss, the Radbaz first explains that since many priests were required, there was no need to make a selection. Anyone who desired could participate. The Radbaz appreciates the apparent question that arises from the comparison to the following halachah and hence offers another explanation: that the priest who was selected to remove the ashes initially was responsible for gathering several of his priestly brethren to help complete the task.
54.
They would hurry so that they would not remain in the Temple Courtyard without having sanctified their hands and feet (Tifferet Yisrael, Tamid 2:1).
55.
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:1).
56.
If they would be removed from the altar, they would be disqualified for having remained overnight. Nevertheless, while limbs and fats were on the altar themselves, they would never be disqualified.
57.
For the ramp is considered as equivalent to the altar and the limbs are also not disqualified there.
58.
See Hilchot Beit HaBechirah 2:7, 10.
59.
See note 22.
The mishnah (Tamid 2:1) states that this pile would at times reach 300 kor (every korbeing 2 letechim, see below). Although the Rambam states that this is an exaggeration, we can be certain that the size of the ash-heap was significant.
60.
See Chapter 3, Halachah 6, for more details regarding this utensil.
61.
A Talmudic measure equal to 9 kor which is equivalent to approximately 121 liter (approximately 27 gallons) according toShiurei Torah and approximately 211 liter (48 gallons) according to Chazon Ish.
62.
Leviticus 6:4 speaks of taking the ashes "outside the camp." For future generations, that was interpreted as meaning "outside of Jerusalem." In the same place the bull brought by the High Priest as a sin-offering would be burnt as required by Leviticus 4:12. See Hilchot Ma'aseh HaKorbanot 7:4.
63.
Even though it was not considered part of the Temple service, as the Rambam proceeds to state.
64.
And thus does not require immersion or wearing the priestly garments.
65.
Our translation follows the first printings and authoritative manuscripts of the Mishneh Torah and also follows the Rambam's Commentary to the Mishnah (Temurah 7:6).
66.
The Ra'avad questions the Rambam's statements, noting that the prooftext he cites refers to the removal of the ashes from the altar and not depositing them outside of Jerusalem. As the Radbaz explains, the Rambam does not differentiate between the two.
67.
See Hilchot Pesulei HaMukdashim 19:13 which mentions this prohibition. The Radbaz maintains that not only is a prohibition is involved, a person is liable for meilah, unauthorized use of sacred property, as stated in Hilchot Meilah 2:14.
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Halacha 1
There are a total of 90 physical blemishes that [disqualify] humans alone. In particular, they are: There are eight involving the head:
a) one who has the center of his forehead depressed below as if it was pushed down with one's hand;
b) one who has the center of his forehead raised up above, like an egg;1
c) one who has the sides of his head emerge toward his face like a hammer;
d) one whose head projects outward abnormally from his neck;
e) one whose head is abnormally large to the extent that it sits on his neck like a turnip on top of its leaves;2
f) one who is bald and has no hair whatsoever on his head. If, however, he has a row of hair extending across the back of his head from ear to ear, it is acceptable.
g) a person's whose hair extends from ear to ear on the front of his head, but he is bald on the remainder of his head, he is unacceptable;
h) a person whose hair extends around his entire head from the front and the back, but he has no hair on the top of his head. He also is deemed bald and is unacceptable.
Halacha 2
There are two involving the neck. They are:
a) one whose neck is sunk [into his trunk] so much that it appears to be placed on his shoulders;
b) one whose neck is so long that it appears unconnected with his shoulders.
Halacha 3
There are four involving the ears. They are:
a) one whose two ears are very small;
b) one whose two ears are very swollen like sponges;
c) one whose ears hang down low;
d) one who has one ear differ from another in appearance.3
Halacha 4
There are five involving the eyebrows. They are:
a) one who does not have any hair at all on his eyebrows. This is the meaning of the term gibein mentioned in the Torah; 4
b) one whose eyebrows hang low;5
c) one who has only one eyebrow;6
d) one who has more than two eyebrows;
e) one who has one eyebrow that is different in appearance than the other, whether the hair on one is long and on the other, short, or the hair on one is black and, on the other, white or red, since there is a difference in appearance, he is unacceptable.
Halacha 5
There are four involving the eyelids. They are:
a) one who does not have any hair at all on his eyelids;
b) one who has very thick hair on his eyelids;
c) one who has an eyelid whose hair is different from that of the other eyelid, e.g., one is black and the other white, one is thin and the other is thick;
d) one whose eyelids are closed slightly and do not open wide like those of other people.
Halacha 6
There are eleven involving the eyes. They are:
a) one whose two eyes are positioned above their appropriate place, close to his forehead;
b) one whose two eyes are positioned below their appropriate place;
c) one whose two eyes are round and are not extended slightly as other eyes are;
d) one whose eyes pop out like the eyes of a tiger and like the eyes of a person who looks at someone when he is very angry;
e) one whose eyes are very large, like those of a calf;
f) one whose eyes are small, like those of a duck;
g) one who is continuously tearing;
h) one who has fluid [continuously]7 dripping from the tip of his eyes near his nose or the ends of his eyes near his temples;
i) one who contracts his eyelids and squints slightly when he sees light or when he wishes to look at something carefully;
j) a person who is cross-eyed to the extent that he sees two storeys of the same building as one.8 This defect can be noticed when such a person is speaking with one person and it appears that he is speaking with another;
k) one who has one eye that is different than the other, whether in place, in appearance, e.g., one is black and the other is of mixed color, or one is small and one is large. Since there is a difference between them, he is unacceptable.
Halacha 7
There are six involving the nose. They are:
a) one whose bridge of the nose is sunken, even [if it is not sunken] to the extent that he can apply ointment to both of his eyes at once.9 This is the meaning of the term charum mentioned in the Torah;10
b) one whose middle of the nose projects upward;
c) one whose tip of the nose points downward;
d) one whose tip of the nose is crooked;
e) one whose nose is disproportionately large;
f) one whose nose is disproportionately small. How is this measured? With one's pinky. If one's nose is larger or smaller than his pinky, it is considered a blemish.
Halacha 8
There are three involving the lips. They are:
a) one whose upper lip extends beyond his lower lip;
b) one whose lower lip extends beyond his upper lip;
c) one whose mouth [hangs] loosely and [hence,] spittle is continually descending from his mouth.
Halacha 9
There are three involving the belly. They are:
a) one whose belly is swollen;
b) one whose navel projects outward, rather that being concave like that of other people;
c) one whose breasts are extended and lie on his stomach like the breasts of a woman.
Halacha 10
There are three involving the back. They are:
a) one whose spine is crooked;
b) one who has a vertebra that slipped out of the spinal column, regardless of whether it projected outward, penetrated inward, or slipped to the side. This is included in the term baal chatoteret11;
c) a person with a hunchback. Even though a vertebra has not slipped from its place, this is still considered a blemish.
Halacha 11
There are six involving the hands. They are:
a) one who has an extra finger on his hands, even if he has six on each hand.12 If he cuts the extra finger off, he is acceptable. If, however, it had a bone, he is unacceptable, even if he cuts it off;
b) one who is lacking one of the fingers of his hand;
c) one who has two fingers webbed and connected until below the joint.13 If he cut and separated them to the joint, he is acceptable. Which joint is implied? The first joint that is next to the palm of one's hand;
d) one whose fingers are bent over each other;
e) one who has a projection emerging from his thumb;
f) a left-handed person. If he is ambidextrous, he is acceptable.
Halacha 12
There are four involving the reproductive organs. They are:
a) one who has a very large and long scrotum that reaches his knees;
b) one whose organ is so long it reaches his knees;
c) one whose membranes surrounding his testicles were crushed;
d) one whose membranes surrounding his testicles are inflated. This is the meaning of the term miruach ashech mentioned in the Torah;14
Halacha 13
There are fifteen involving the thighs and the legs. They are:
a) one who is bow-legged to the extent that even when he stands with his feet together, his knees will not touch each other;
b) one whose ankle-bone projects outward. The ankle bone is the round bone that is above the heel, toward the inside of the body. It resembles the weaving needle with which women weave;
c) one whose heel juts outward to the extent that his shin appears to be in the center of his foot;
d) some whose feet are wide like a duck's even though they are not webbed like a duck's;
e) one who has a projection emerging from his large toe;15
f) one who has an extra toe on his feet, even if he has six on each foot. If he cuts the extra toe off, he is acceptable, provided it does not have a bone;
g) one who is lacking one of the toes of his foot;
h) one whose toes are bent over each other;
j) one whose are webbed until below the joint. If they were connected and he cut and separated them, he is acceptable;
k) one whose foot is entirely straight; i.e., the width of his forefoot and his toes is the same as the width of his heels, and they appear as one straight unit;
l) one whose foot is curved so that his forefoot and toes and his heel appears as the two ends of a bow;
m) one whose foot is hollow; i.e., his mid-foot is upraised above the earth and it is as if he is standing on his heel and his toes;
n) one whose ankles click with each other when he walks;
o) one whose knees click with each other when he walks;
p) one who is left-footed.
Halacha 14
There are four that involve the entire body:
a) one whose trunk is disproportionately larger than his limbs;
b) one whose trunk is disproportionately smaller than his limbs;
c) one who is extremely tall;16
d) a dwarf, i.e., one who is extremely short, so that they are distinguished from people at large.
Halacha 15
There are eight involving the skin. They are:
a) a Kushite;
b) an albino whose skin is white like cheese;
c) one who is red-skinned like scarlet;
d) one who has pure blotches on his skin,17 i.e., [the appearance of] the skin changed because of an internal factor, like a bohak;18
e) [the appearance of] the skin changed because of an external factor, like the scarring of a burn; this is also one of the distinguishing marks that are pure [with regard to tzara'at];19
f) one who has a facial mole that has hair, even if it is not the size of an isar,20but rather of the smallest size;21
g) one who has a facial mole the size of an isar or more;22h) one afflicted with warts, [when] a person's flesh or skin should distend or the fluids in the skin should distend to any part throughout the body, this is a blemish.
Halacha 16
There are four other blemishes possible for a human:
a) one who is deaf;
b) one who is intellectually or emotionally unstable;
c) an epileptic, even if his seizures come at far intervals;
d) one who suffers from severe depression,23 whether on a consistent basis or from time to time.
Halacha 17
Thus there are a total of 140 blemishes that may disqualify a priest.24 They are: eight involving the head, two involving the neck, nine involving the ears, five involving the eyebrows, seven involving the eyelids, nineteen involving the eyes, nine involving the nose, nine involving the mouth, three involving the belly, three involving the back, seven involving the hands, sixteen involving the reproductive organs, twenty involving the legs, eight involving the entire body, eight involving the skin, seven involving the body's strength and odor. They have all been outlined one by one.
The following disqualify [a priest] because of the impression they may create:25
a) one who has lost the hair of his eyelids even though the roots remain;
b) one whose teeth have been removed.
FOOTNOTES
1.
The Ra'avad (and this is also Rashi's interpretation of Bechorot 43a) differs with the Rambam's interpretation of this disqualifying factor. The Kessef Mishnehmaintains that the Rambam had a different version of that Talmudic passage.
2.
The accompanying drawing is taken from the Rambam's Commentary to the Mishnah (Bechorot 7:1). Similarly, all of the disqualifying factors mentioned here are discussed there and in the following mishnah.
3.
In his Commentary to the Mishnah (Bechorot 7:3), the Rambam explains that when a person has a pair of organs, it is expected that they be identical and a deviation is considered a blemish.
4.
Leviticus 21:20. The Rambam chooses the first interpretation of this term offered byBechorot 7:2. Rashi follows the second interpretation, overly long eyebrows. In his Commentary to the Mishnah, the Rambam states that the two opinions both agree that these two conditions are blemishes, the difference of opinion between them concerns only the definition of the termgibein in the Torah.
5.
Reaching his eyelids [the Rambam's Commentary to the Mishnah (ibid.)].
6.
Some interpret this simply. Others understand it as meaning that the person's two eyebrows are connected above his nose so that they appear as one long eyebrow.
7.
The bracketed addition is made on the basis of the Rambam's Commentary to the Mishnah (Bechorot 7:3).
8.
I.e., while focusing on one storey, he will see the other.
9.
I.e., for most people, the bridge of the nose interposes between one eye and the other and it is impossible to apply ointment to them both in one motion. There are certain individuals whose bridge of the nose is so sunk that they can do so.
Bechorot 7:3 defines charum as having a bridge of the nose sunk to the extent that the above is possible. Nevertheless, in the Talmud, another opinion is cited which states that as long as the bridge is sunken more than what is ordinary, it is considered a blemish even if it does not reach such an extreme state. The Rambam accepts this view, because it appears to be favored by the Talmud (Kessef Mishneh).
11.
This term is used by the Mishnah (Bechorot7: 1). Although the term is generally interpreted as meaning a hunchback in contemporary Hebrew, the implication above is also included in the Talmudic term.
12.
And thus the two hands appear the same.
13.
I.e., to the end of one's fingers.
15.
The Ra'avad differs with the Rambam concerning this point. The Radbaz and theKessef Mishneh justify the Rambam's view.
16.
Bechorot 45b explains that although a tall person is considered attractive, if he is exceptionally tall, people consider it objectionable.
17.
I.e., blotches that are not associated with the impurity resulting from tzara'at.
18.
See Hilchot Tuma'at Tzara'at 1:1 for a definition of this term.
19.
With regard to the impurity of tzara'at. Seeibid. 6:4.
20.
An isar is a Roman coin that the Talmud mentions in various halachic contexts (Kiddushin 2a, Bava Metzia 51b, Mikvaot9:5, et al.). The Shulchan Aruch (Yoreh De'ah 34:2) quotes Rashba as stating that in his (medieval) times the size of an isar was already not known. More recently, Middos VeShiurei Torah, p. 169, gives the diameter of an isar as 23 mm. Thus its area would be slightly more than 3.6 cm.
21.
Since it has hair, it is considered objectionable, regardless of its size.
22.
If it smaller, it is not that noticeable, and hence, it is not considered a blemish.
23.
In his Commentary to the Mishnah (Bechorot 7:5), the Rambam describes this condition as severe melancholia to the extent that the person's physical functioning is impaired.
24.
I.e., the total of those mentioned in this and the previous chapter.
25.
See Chapter 6, Halachot 5-6.
Biat Hamikdash - Chapter 9
Halacha 1
When a non-priest serves in the Temple, his service is invalid and he is liable for death at the hand of heaven, as [Numbers 18:7] states: "A non-priest who draws close will die." According to the Oral Tradition, we have learned that one does not become liable unless he draws close to perform service.1Where is the warning concerning this?2 [Ibid.:4] states: "A non-priest shall not draw close to you."3
What is meant by a non-priest? Anyone who is not a male descendant of Aaron, as [Leviticus 1:8] states: "And the sons of Aaron shall arrange" and [Leviticus 3:8] states: "And the sons of Aaron shall set afire." [These service are performed by] "the sons of Aaron" and not the daughters of Aaron.4
Halacha 2
Although non-priests are warned not to perform any of the services associated with offering sacrifices, they are liable for death [at the hand of Heaven] only for performing "complete service,"5 not on service that is followed by other service.6 [Thus] a non-priest is liable for death only for four services: a) sprinkling;7 b) setting afire [sacrifices on the altar];8 c) pouring water [on the altar] on Sukkot, and d) pouring wine on the altar at all times.
Halacha 3
How is one liable for sprinkling? Whether he dashed [blood] inside [the Temple building]9 or outside, [in the Temple Courtyard],10 performed sprinkle one of the sprinklings of blood or performed one of the sprinklings of the sacrifices brought by a person afflicted with tzara'at,11 he is liable for death.
Halacha 4
How is one liable for setting afire [sacrifices on the altar]? Whether he set afire limbs [of animal sacrifices], a handful of flour, or of frankincense12 on the altar - or even if he turned over limbs that had not been consumed by fire and hastened their being burnt,13 he is liable for death, provided he set afire an olive-sized portion of these entities. Similarly, if one sets afire incense on the golden altar, when he sets afire an olive-sized portion,14 he is liable. In contrast, one who sets fire to incense on Yom Kippur in the Holy of Holies is not liable for death for this until he sets fire to a handful, for that is the measure explicitly [required] by the Torah.15
Halacha 5
[A non-priest] who arranges two logs of wood on the altar's pyre is considered comparable to one who set [sacrificial] limbs afire and he is liable for death [at the hand of heaven for doing so]. For the wood is also considered as a sacrifice.16
In contrast, [a non-priest] who pours [oil onto the flour offerings], one who mixes [the flour offerings with oil],17 one who breaks [the wafers of meal offerings] into pieces, one who salts [the sacrifices], one who waves [the sacrifices], one who brings [a meal offering] close to the altar, one who arranges the showbread or the bowls of incense on the [golden] table, one who prepares the lamps [of the Menorah],18 one who kindles light on the altar, one who takes a fistful [of flour or incense], and one who receives the blood [of a sacrifice], even though he disqualifies his service, he is warned against doing so and is liable for lashes for doing so, he is not liable for death at the hand [of Heaven]. [The rationale is that] all of these services are followed by another service and they do not represent the completion of the offering [of a given sacrifice].
Halacha 6
The slaughter of sacrificial animals is acceptable if performed by non-priests.19 [This applies even to] sacrifices of the most holy order, both individual sacrifices and communal sacrifices, as [Leviticus 1:5] states: "And he shall slaughter the bull before God and the sons of Aaron shall offer it." Implied is that from receiving [the blood], the mitzvah belongs to the priesthood. Similarly, skinning an animal, cutting it up, and bringing wood to the altar are acceptable when performed by non-priests, for with regard to the limbs, [ibid.:9] states: "And the priest shall set afire everything on the altar," this refers to bringing limbs [from sacrificial animals] to the [altar's] ramp. [We may infer that] bringing such limbs requires a priest, but not bringing wood.
Halacha 7
Halacha 8
The removal of the ashes [from the altar] must be performed by a priest,22as [Leviticus 6:3] states: "And the priest will put on his linen fit tunic...." If an Israelite removes [the ash], he is liable for lashes.
He is not liable for death [at the hand of Heaven] even though this is a service that is not followed by another service.23 [This is derived as follows. The verse that speaks of the punishment of death at the hand of Heaven,Numbers 18:7,] speaks of "work of giving."24 [Implied is that] the work of giving must be performed by a priest alone. If a non-priest offered [a sacrifice], he is liable for death. The service of removal25 does not make a non-priest liable for death. Similarly, if a non-priest cleaned the inner altar or the Menorah, he is not liable for death.
Halacha 9
[If a non-priest] arranged the wood on the altar, the arrangement should be taken apart and rearranged by a priest, because the [initial] arrangement is unacceptable.26
Halacha 10
Halacha 11
Halacha 12
When a non-priest performs [Temple] service on the Sabbath, he is liable for violating the Sabbath laws36 and for serving as a non-priest.37 Similarly, when a priest with a physical blemish serves while ritually impure, he is liable [both] for [serving] while impure and for serving with a blemish.38
Halacha 13
Any priest who served a false deity, whether willingly or inadvertently - even if he repented completely - may never serve in the Temple,39 as [Ezekiel 44:13] states: "They40 shall not draw near to Me, to serve Me." [This prohibition applies] whether [a priest] serves the false deity in its rites, e.g., he became a priest to the false deity, he bowed down to it, or acknowledged its [divinity] and accepted it as god. [In all these instances,] he is disqualified [to serve in the Temple] forever.
If [such a priest] transgressed and performed service, his sacrifice is not considered as a pleasing fragrance41 even if he acted inadvertently when he served, bowed down to, or acknowledged [the false deity]. If, by contrast, one slaughtered an animal for a false deity inadvertently and then transgressed and offered a sacrifice [in the Temple], the sacrifice is considered a pleasing fragrance and is accepted, for he did not perform service for the false deity or become its priest; all he did was slaughter an animal for it42 and that was performed inadvertently. Nevertheless, as an initial preference, he should not perform service [in the Temple].
Halacha 14
If one transgressed and built a shrine outside the Temple and offered a sacrifice to God there,43 it is not considered as a Temple to a false deity. Nevertheless, any priest who serves in such a shrine should never serve in the Temple. Similarly, utensils that were used there should never be used in the Temple. Instead, they should be entombed. It appears to me44 that if a priest who served in such [a shrine] performs service in the Temple, it does not invalidate it.45
Halacha 15
Thus there are eighteen factors that disqualify [a person] from serving [in the Temple]. They are: a) one who served a false deity;46 b) a non-priest;47 c) one with a disqualifying physical blemish;48 d) one who is uncircumcised;49e) one who is impure;50 f) one who immersed that day [and must wait until nightfall to become pure];51 g) one who is lacking atonement;52 h) one who is in a state of acute mourning;53 i) one who is intoxicated;54 j) one who is lacking the priestly garments;55 k) one who is wearing extra garments;56 l) one whose garments were torn;57 m) one whose hair has grown long;58 n) one who did not wash his hands and feet;59 o) one who sits;60 p) one who had an entity intervening between his hand and the sacred utensil [he is using];61 q) one who had an entity intervening between his foot and the earth;62 r) one who served with his left hand.63
All of the above are disqualified from serving and if they serve, they invalidate their service with the exception of those with long hair, those with torn garments, and one who slaughtered for a false deity inadvertently. If these individuals serve, their service is acceptable.
Blessed be God who offers assistance.
FOOTNOTES
1.
I.e., and it does not forbid merely entering the Temple or ascending the Altar.
2.
I.e., where is stated the prohibition for which this punishment is given? (Sifri)
3.
Sefer HaMitzvot (negative commandment 74) and Sefer HaChinuch (mitzvah 390) include this prohibition among the 613 mitzvot of the Torah.
4.
Thus restricting the priestly service to males and excluding females. The Radbaz questions why two verses are necessary to exclude the women of the priestly family. He explains that since they are permitted to part of terumah and certain sacrificial foods, they are not entirely similar to Israelites. Hence, a second verse is necessary.
5.
Service which is the final stage in a sacrifice being brought to the altar (Yoma 24a).
6.
E.g., receiving the blood, carrying the blood or the limbs to the altar.
7.
See Halachah 3.
8.
See Halachah 4.
9.
As performed by the High Priest on Yom Kippur and also when offering certain atonement offerings.
10.
The sprinkling or dashing of blood on the external altar.
11.
See Hilchot Mechusrei Kapparah 4:2 where these sprinklings are mentioned. Rav Yosef Corcus questions why the water libations and the wine libations are considered as separate categories and the sprinkling of blood and oil are not. He explains that the two different libations stem from entirely different commandments. The sprinkling of the oil, by contrast, is not a commandment in its own right, but an ancillary element to the offering of a sacrifice and that sacrifice also involves sprinkling blood. Hence, the two are included in the mitzvah.
12.
I.e., entities that are usually set afire on the altar.
13.
As Sh'vuot 17b states, this applies even if the entity would have ultimately been consumed by fire without his activity, but his act hastens its consumption.
14.
For one to be liable, a portion of this minimum size is necessary, for an incense offering may not be smaller, as stated inHilchot Issurei Mizbeiach 5:2. Hence, if he sets afire less, he is not performing service. Even though a larger amount of incense is offered each day, that is a Rabbinic enactment and not a Scriptural requirement (Radbaz).
15.
Leviticus 16:12; Hilchot Avodat Kochavim5:26. If he sets fire to a lesser amount, he is not performing service. Hence, he is not liable.
16.
See Hilchot Ma'aseh HaKorbanot 14:1. Arranging these two logs is the final stage in the arrangement of wood on the altar. Hence a non-priest is liable (Radbaz).
17.
Rabbi Akiva Eiger cites Hilchot Ma'aseh HaKorbanot 12:23 which states that the preliminary stages of the offering of a meal offering may be performed by a non-priest.
18.
See Halachah 7.
19.
Se also Hilchot Ma'aseh HaKorbanot 5:1;Hilchot Pesulei HaMukdashim 1:1.
20.
Even as an initial preference (Radbaz). The Ra'avad differs and maintains that, after the fact, if a non-priest kindled the lamps, it is valid, but as an initial preference, he is not allowed to kindle them. The Radbaz brings support for the Rambam's position fromYoma 24b which states that kindling the lamps of the Menorah is not an act of service. Since it is not an act of service, asks the Radbaz, why should a non-priest be restricted from performing it? How is it different from the slaughter of an animal?
The Minchat Chinuch (mitzvah 98) reinforces the Ra'avad's question, asking how is it possible for the Menorah to be lit outside its proper place? The Rambam LeAm explains that the mitzvah is not lighting the lamps, but rather putting the lamps in their place.
21.
I.e., out from the Temple building to a place in the courtyard where a non-priest is allowed to stand. Note the discussion of the meaning of the term hatavah in Hilchot Temidim UMusafim 3:12 and notes.
22.
See ibid. 2:10.
23.
See Halachah 2.
24.
I.e., the verse has two connotations: a) that the priestly service is a gift to the priests, b) (and this is the focus here), that the priestly service involves giving: offering sacrificial substances on the altar.
25.
I.e., the removal of the ashes.
26.
Because arranging the wood is considered sacrificial service (Radbaz). The Kessef Mishneh points out that from Yoma 27-28a, one might conclude that it is permitted for a non-priest to arrange the wood of the altar. Nevertheless, according to the Rambam that passage only absolves a non-priest from the punishment of death. It does not grant him permission to arrange the wood.
27.
The commentaries question why the Rambam omits a priest who does not wear the priestly garments. Rav Yosef Corcus explains that it is not necessary to mention such a person because in Hilchot K'lei HaMikdash 10:4, the Rambam stated that a priest who does not wear the priestly garments is considered as a non-priest.
28.
I.e., each one is liable according to the punishment appropriate for him. An impure priest and one who did not wash his hands and feet are liable for death and one who is physically blemished is liable for lashes (Kessef Mishneh).
29.
I.e., services that are not followed by other services which involve giving.
30.
And must wait until the evening before performing service.
31.
E.g., a person afflicted with tzara'at who must bring an atonement offering before serving.
32.
With another type of impurity.
33.
Since he violated many prohibitions with one act of service, he is liable for a sacrifice for each violation.
The Ra'avad cites a Tosefta that does not accept the Rambam's ruling on this point and instead, maintains that he is liable for only one sacrifice. The Radbaz and theKessef Mishneh, however, support the Rambam's ruling, explaining that each of the prohibitions expands the scope of the obligation. See Hilchot Issurei Bi'ah 7:2 andHilchot Ma'achalot Assurot 8:6 which discusses the ground rules for these concepts.
34.
Even if he also possessed all the other disqualifying factors.
35.
For all of the other prohibitions were given only to a priest. They do not apply to a non-priest (Kessef Mishneh).
36.
For the Temple services involve performance of forbidden labors. These prohibitions are superseded by the obligation to offer the sacrifices, but since a non-priest's service is not valid, he is considered as liable for these prohibited acts.
37.
Here also although a single act is performed, since two different prohibitions are involved, he is liable for both of them. We do not follow the principle: One prohibition does not fall on another prohibition, because the prohibition against performing the Sabbath labors is greater in scope, encompassing other acts besides the Temple service.
38.
For the ritual impurity increases the scope of his liability, making him liable also for entering the Temple and partaking of sacrifices. Since it is of a greater scope, we do not follow the principle, one prohibition does not fall on another (Radbaz).
39.
A parallel also exists with regard to the recitation of the priestly blessing. See Hilchot Nesiat Kapayim 15:3. There the Rambam also excludes a priest who was compelled to serve idols and he cites a different prooftext,II Kings 23:9.
40.
The priests who "who distanced themselves from Me during Israel's straying, when they strayed after false deities" (Ezekiel 44:10).
41.
I.e., though it is not disqualified, it is not considered as desirable.
42.
Note a parallel in Hilchot Shechitah 2:15.
43.
The Rambam is not speaking about a mere hypothetical situation. As he relates in his Commentary to the Mishnah (Menachot13:10), Chonio, the son of Shimon the Just entered into a power struggle with his brother Shimi to inherit his father's position as High Priest. Chonio incurred the people's wrath, because he brought about a very deprecating situation in the Temple. He fled to Alexandria where he established a following, constructed a temple to God resembling the Temple in Jerusalem, and offered sacrifices there just like those offered in Jerusalem. Needless to say, our Sages shunned Chonio's shrine, because its sacrificial worship violated the prohibition against offering sacrifices outside the Temple. Indeed, the majority of those who worshiped there were non-Jewish Egyptians whom Chonio had attracted to God's service.
44.
This represents a conclusion reached by the Rambam on the basis of deduction without a prior Rabbinic source.
45.
Since they were disqualified by Rabbinic decree, after the fact, their service is acceptable (Kessef Mishneh).
46.
Halachah 13.
47.
Halachah 1.
48.
Chapter 6, Halachot 1-2.
49.
Ibid.:8.
50.
Chapter 4, Halachah 1.
51.
Ibid.:4.
52.
Ibid.:5.
53.
Chapter 2, Halachah 7.
54.
Chapter 1, Halachah 1.
55.
Hilchot K'lei HaMikdash 10:4.
56.
Ibid.:5.
57.
Chapter 1, Halachah 14.
58.
Ibid.:8-9.
59.
Chapter 5, Halachah 1.
60.
Ibid.:17.
61.
Ibid.
62.
Ibid.
63.
Ibid.:18.
Issurei Mizbeiach - Chapter 1
Halacha 1
It is a positive commandment for all the sacrifices to be unblemished and of choice quality,1 as [Leviticus 22:21] states: "unblemished to arouse favor."2This is a positive commandment.3
Halacha 2
[Conversely,] anyone who consecrates a blemished animal for the altar violates a negative commandment4 and is liable for lashes5 for consecrating it, as [ibid.:20] states: "Whatever has a blemish should not be sacrificed." According to the Oral Tradition, we learned that this is a warning against consecrating a blemished animal. Even one who consecrates such an animal for the money to pay for libations6 is liable for lashes, for this represents a disgrace to the sacrifices.7
Halacha 3
[When a person consecrates an animal and] intends to say [that it is consecrated as] a peace offering, but actually says "as a burnt offering," or [intended to consecrate it] as a burnt offering, but said, "a peace offering," his statements are of no consequence unless his mouth and his heart are identical.8 Therefore if one intended to consecrate a blemished animal as a burnt offering, but consecrated it as peace offering or intended to consecrate it as a peace offering, but consecrated it as burnt offering, he is not liable for lashes even though he intended to perform a transgression.
If someone thought that it was permitted to consecrate a blemished animal for the altar and did so, the consecration is effective and he is not liable for lashes.9
Halacha 4
One who slaughters a blemished animal for the sake of a sacrifice10 is liable for lashes,11 for [ibid.:22] states: "Do not offer these12 to God." According to the Oral Tradition, we learned that this is a warning to one who slaughters.
Similarly, one who pours the blood of blemished animals on the altar is liable for lashes,13 for, with regard to them,14 [ibid.:24] states: "Do not offer to God." According to the Oral Tradition, we learned that this is a warning to one who pours the blood of blemished animals on the altar.
And also one who sets afire the selected portions of blemished sacrifices on the altar is liable for lashes,15 for, with regard to them,16 [ibid.:22] states: "Do not place them as a fire offering on the altar." This refers to the fats. Thus we can deduce that one who consecrates a blemished animal, slaughter it, poured its blood [on the altar], and set afire its selected portions is worthy of four sets of lashes.
Halacha 5
One transgresses the above commandments whether the animal has a permanent blemish or a temporary blemish, he violates all of these commandments, as [Deuteronomy 17:1] states: "Do not sacrifice to God your Lord an ox or a sheep that has a blemish." According to the Oral Tradition, we learned that this is a warning [against offering] an animal with a temporary blemish,17 for example, an animal had a moist skin eruption or a boil.18 If he sacrificed, it, he is liable for lashes.
Halacha 6
[The above applies], not only to sacrifices of the Jewish people, but also to the sacrifices brought by gentiles.19 If [a priest] offered [such sacrifices] and the animals were blemished, he is liable for lashes,20 as [Leviticus 22:25] states: "From the hands of foreigners, you may not offer the food of your God from all of these."21
Halacha 7
One who brings about a blemish in a sacrificial animal, e.g., he blinded its eye or cut off its hand,22 is liable for lashes.23 For with regard to a sacrifice, [Leviticus 22:21] states: "It shall not have any blemish." According to the Oral Tradition, we learned that this is a warning not to cause a blemish."
Lashes are given [for the violation of this prohibition] only when the Temple was standing, for then [the animal] was fit to be offered a sacrifice and [the person] disqualified it. In the present age, by contrast, even though one transgressed a negative commandment, he is not liable for lashes.24
Halacha 8
Halacha 9
[This prohibition applies] both with regard to one who causes a blemish in sacrificial animals themselves or in animals to which their holiness was transferred27with the exception of a firstborn or a tithed animal. In those instances, one who causes a blemish in an animal to which their holiness was transferred is not liable for lashes, for they are not fit to be sacrificed, as will be explained in the appropriate place.28 Similarly, one who causes a blemish in the ninth animal which was mistakenly called the tenth,29 is not liable for lashes.
Halacha 10
Although one who consecrates a blemished animal30 [for the sacrifices of] the altar is liable for lashes,31 [the animal] becomes consecrated. It must be redeemed [after] evaluation by a priest.32 It then reverts to the status of an ordinary [animal]33 and its money should be used to purchase [an animal for the same type of] sacrifice. This law also applies when a consecrated animal contracts a disqualifying blemish.34
It is a positive commandment to redeem sacrificial animals that contracted disqualifying blemishes and cause them to revert to the status of an ordinary animals so that one may partake of them,35 as [Deuteronomy 12:15] states: "Nevertheless, whenever your heart desires, you may slaughter and partake of meat." According to the Oral Tradition, we learned that the verse is speaking about consecrated animals that must be redeemed.36We already explained in [Hilchot] Arachin37 that [Leviticus 27:11]: "With regard to any impure animal38 of which a sacrifice should not be brought as an offering to God, [you shall have the animal stand before the priest...]",39 is speaking about blemished animals that have been redeemed.
Halacha 11
What are the differences between [the laws pertaining to an animal] with a permanent blemish and one with a temporary blemish? If an animal with a permanent blemish40 gives birth while it is consecrated,41 the offspring must be redeemed; it then receives the status of an ordinary animal even if it is unblemished.42[The rationale is that] a secondary entity should not be treated with greater severity than the primary entity.43 If it became pregnant before it was redeemed and it gave birth after it was redeemed, the offspring has the status of an ordinary animal.44If [the consecrated animal that was blemished] died before it was redeemed, it should be redeemed after it died.45 [The rationale is that] holiness never encompassed its actual body only on its worth, because it had a permanent blemish.46
If, by contrast, one consecrates an animal that possesses a temporary blemish or he consecrates an unblemished animal and after he consecrated it, it contracted a permanent blemish [different laws apply]. If it died before it was redeemed, it should be buried like other unblemished consecrated animals,47because it must be stood before the court and evaluated,48 as we explained in[Hilchot] Arachin.49 If it was slaughtered before it was redeemed, it may be redeemed as long as it is making convulsive motions.50 Afterwards, one may partake of it. If it gave birth, its offspring may be sacrificed.51 If it became pregnant before it was redeemed52and it gave birth before it was redeemed, the offspring is forbidden.53 It may not be redeemed. What should be done? Before the mother is redeemed, the offspring should be dedicated to the same [type of] sacrifice as its mother,54 because it may not be offered because of [the sanctification of] its mother, because its [holiness] comes from sanctification that was suspended.55
Halacha 12
Whenever a consecrated animal that was disqualified56 is redeemed, it may be slaughtered in a butchers' market and sold there, [after] being weighed with a scale like ordinary meat.57 [The only] exceptions are the firstborn animals and the tithes.58
[The rationale for the distinction is that] selling the animal in the market causes its price to rise. Therefore other sacrifices whose value remains consecrated - for they are sold and the proceeds of the sale are used to bring another animal as a sacrifice - it should be sold in the market like an ordinary animal.59In contrast, with regard to a first born animal and a tithed animal - since the proceeds of their sale do not remain consecrated, instead, the animals may be eaten [as ordinary meat,] because of the blemish, as will be explained60 - they may not be slaughtered in a butchers' market or sold there.61 Even if [the value of] the firstborn animal was consecrated,62 it should not be weighed in a scale and sold in a market.63 [The rationale is that] one may consecrate only an article that he has acquired in a complete and total manner.64
FOOTNOTES
1.
See the conclusion of these halachot (Chapter 7, Halachah 11).
2.
The Sifra explains that the phrase should be understood, not only as a description.
3.
Sefer HaMitzvot (positive commandment 61) and Sefer HaChinuch (mitzvah 286) include this commandment among the 613 mitzvot of the Torah.
4.
Sefer HaMitzvot (negative commandment 91) and Sefer HaChinuch (mitzvah 285) include this commandment among the 613 mitzvot of the Torah. One is liable for merely consecrating such an animal even if it is never actually offered on the altar (Sefer HaChinuch).
5.
The Sefer HaChinuch questions why lashes should be given, because the transgression does not involve a deed, but explains that it can be considered comparable to temurah, exchanging an animal for a sacred animal. There too the exchange/consecration of the animal is considered as significant enough to warrant lashes.
6.
And thus the animal will be sold, rather than offered on the altar itself.
7.
For as above, the sacrifices should be associated only with perfect and unblemished animals. Anything less is an insult to He to Whom they are offered.
8.
See Hilchot Ma'aseh HaKorbanot 14:12;Hilchot Nizirut 9:8. This is a general principle: Whenever a person wants to take a vow, consecrate an article, or set it aside as holy, his statements must reflect the will of his heart.
9.
Since he did not know of the prohibition involved, his act does not minimize the holiness of the sacrifices. Hence the consecration is effective. And since, he did not act intentionally. He is not liable for lashes. The Ra'avad takes issue with the Rambam on this point, based on his understanding of Temurah 17a. The commentaries elaborate on this difference of opinion.
10.
The Kessef Mishnehemphasizes that he must slaughter the animal for the sake of a sacrifice to be liable.
11.
Sefer HaMitzvot (negative commandment 92) and Sefer HaChinuch (mitzvah 288) include this commandment among the 613 mitzvot of the Torah.
12.
The verse speaks of animals with physical blemishes.
13.
Sefer HaMitzvot (negative commandment 93) and Sefer HaChinuch (mitzvah 289) include this commandment among the 613 mitzvot of the Torah.
14.
The verse speaks of animals with physical blemishes.
15.
Sefer HaMitzvot (negative commandment 94) and Sefer HaChinuch (mitzvah 290) include this commandment among the 613 mitzvot of the Torah.
16.
Sefer HaMitzvot (negative commandment 92) and Sefer HaChinuch (mitzvah 288) include this commandment among the 613 mitzvot of the Torah.
17.
Sefer HaMitzvot (negative commandment 95) and Sefer HaChinuch (mitzvah 494) include this commandment among the 613 mitzvot of the Torah. In his hasagot to Sefer HaMitzvot, the Ramban differs and maintains that this should not be considered as a separate commandment, but rather as an element of the above commandments. Even according to the Rambam, this one negative commandment includes all of the three prohibitions mentioned above.
18.
See Chapter 2, Halachah 7, where these blemishes are listed.
19.
See Hilchot Ma'aseh HaKorbanot 3:2-3 for a description of these sacrifices.
20.
Sefer HaMitzvot (negative commandment 96) and Sefer HaChinuch (mitzvah 292) include this commandment among the 613 mitzvot of the Torah.
21.
The verse speaks of animals with physical blemishes.
22.
The examples the Rambam gives are permanent blemishes. Generally, temporary blemishes cannot be brought about by human acts. Moreover, even if a person does cause a temporary blemish, he does not violate this prohibition. There is a logical basis for this conclusion, because as long as the animal is not permanently blemished, it is not disqualified as an offering (Radbaz;Minchat Chinuch, mitzvah 287).
23.
Sefer HaMitzvot (negative commandment 97) and Sefer HaChinuch (mitzvah 287) include this commandment among the 613 mitzvot of the Torah.
24.
The Radbaz explains that this concept can be derived from the prooftext cited in Halachah 1: "unblemished to arouse favor." Implied is that when a sacrificial animal can arouse favor, i.e., when there is a Temple where it can be offered, it must be unblemished. If that is not the case, there is no penalty for causing such a blemish.
The Kessef Mishnehand other commentaries have noted that the Rambam's ruling appears to be in contradiction with Avodah Zarah 13b which implies that there is no prohibition at all in causing a blemish in the present era, because there is no Temple where the sacrifices can be offered. The Minchat Chinuch (loc. cit.) and others explain that the difference can be resolved on the basis of the Rambam's ruling (Hilchot Beit HaBechirah 6:15) that if the altar is constructed on the Temple Mount, sacrifices may be brought even if the entire Temple has not been rebuilt.
25.
From Chapter 2, Halachah 15, it would appear that if the first merely brought about a temporary blemish, the second would be liable.
26.
For the animal was already disqualified due to the actions of the first person. Although the second person is not liable for lashes, he is still considered to have violated a Scriptural prohibition.
27.
Although it is forbidden to transfer the holiness of a sacrificial animal to another animal, once that act has been performed, the second animal is consecrated and the prohibitions associated with a sacrifice apply to it.
28.
Hilchot Temurah 3:1.
29.
As explained in Hilchot Bechorot 8:1-2, when a person is tithing his flocks and he mistakenly calls the ninth animal to emerge, the tenth. In such an instance, a certain measure of holiness is conveyed upon that animal and it cannot be eaten until it becomes blemished. It should not, however, be offered on the altar. Since it is not fit to be offered, causing a blemish in it does not make one liable for lashes.
30.
This is speaking about an animal with a permanent blemish. The laws that apply if it has merely a temporary blemish are mentioned in the following halachah.
31.
As stated in Halachah 1.
32.
As indicated by the sources cited by the Rambam at the conclusion of this halachah, the evaluation of the animal's worth must be made by a priest and not by any other person.
33.
Once such an animal has been redeemed, it may be shorn or used for labor (Hilchot Me'ilah 1:9).
34.
I.e., they should be redeemed and a sacrifice brought with the money, as stated in Hilchot Arachin 5:11.
35.
Sefer HaMitzvot (positive commandment 86) and Sefer HaChinuch (mitzvah 441) include this commandment among the 613 mitzvot of the Torah.
36.
I.e., the new concept taught by the verse is not that one may slaughter ordinary animals and partake of their meat, for there is no need for a verse to teach us that. Instead, the new idea is that consecrated animals can be redeemed and then used as food. It is, however, forbidden to shear them and perform work with them even after they have been redeemed (Hilchot Me'ilah, loc. cit.).
37.
Hilchot Arachin, loc. cit.
38.
Bechorot 37b explains that the intent is not an animal from an impure species, but rather an animal from a kosher species that became disqualified because of a blemish, for there is a second verse (27:27) that speaks about evaluating non-kosher animals.
39.
To be evaluated and then it may be redeemed.
40.
It had a permanent blemish before it was consecrated.
41.
I.e., before it was redeemed.
42.
This represents a departure from the usual practice, because generally, unblemished animals are not redeemed, but are offered as sacrifices; see Teumrah 33b.
43.
I.e., it would not be appropriate for the animal that was consecrated not to be offered as a sacrifice and its offspring, which was never directly consecrated, to be used for that purpose.
44.
For it was redeemed together with its mother.
45.
And then its meat can be used even as food for animals, and certainly for humans. Moreover, a formal process of evaluation by a court is not required before its redemption.
46.
The Rambam is explaining why leniency is granted to redeem it after it died although generally we do not redeem a consecrated animal to feed its meat to the dogs (Chapter 2, Halachah 10; based on Temurah 6:5). In this instance, however, because the animal was blemished permanently, the consecration never affected its actual body, only its worth (i.e., it was not destined to be sacrificed itself, but rather to be sold and the proceeds used to purchase a sacrifice). Hence, after it dies, it can still be sold after it is redeemed.
47.
Rather than redeemed. See Hilchot Pesulei HaMukdashim 19:11.
48.
And this process of evaluation must be performed while the animal is alive.
49.
Hilchot Arachin 5:12.
50.
For as long as it is making convulsive motions, it is considered alive and the process of evaluation can take place (ibid.:13).
51.
See Hilchot Temurah 4:9.
52.
But after it contracted a permanent blemish.
53.
To be used for ordinary purposes by Rabbinic decree. Although according to Scriptural Law, its holiness has departed, our Sages forbade its use, lest many such animals be maintained and flocks of them raised (Bechorot 15b).
54.
It then receives holiness on its own accord, independent of its mother.
55.
Since the mother was unfit to be sacrificed because of its blemish, its holiness is considered to be suspended. Because the holiness of the mother was suspended, the offspring is not considered to be consecrated to the complete extent. Hence it must be consecrated again.
(It must be noted that the commentaries have questioned this ruling, because inHilchot Ma'aseh HaKorbanot 15:4, the Rambam writes that the holiness of consecrated animals is never suspended. It can, however, be explained that a suspension stemming from a permanent blemish is different, because the animal can never be fit for sacrifice again. See a parallel in Hilchot Temurah 3:4.)
56.
Because of a blemish or similar reason.
57.
I.e., we do not say that since the animal was originally consecrated, it is disrespectful to treat it in this manner after it was redeemed. The Radbaz adds that the purchaser need not be notified that the meat came from a sacrifice that was disqualified.
58.
See Hilchot Bechorot 1:18; 6:5-7 which mentions the restrictions against selling such meat.
59.
So that the best price could be received for it.
60.
Hilchot Pesulei HaMukdashim 6:18; Hilchot Bechorot 1:3; 6:4; Hilchot Temurah 3:1-2.
61.
For this represents disdain for consecrated property.
62.
By the priest who received it after it was blemished.
63.
One might think that since its value will be given to the Temple treasury, one would be allowed to sell it like normal meat to increase its price, as explained above.
64.
In this instance, the priest cannot sell this animal in the market as private property. Hence he does not have the right to give this privilege to the Temple treasury (Rashi,Zevachim 75b).
• English Text | Video Class• Friday, Nissan 14, 5776 · April 22, 2016• "Today's Day"
Monday Nissan 14 5703
B'dikat chametz after Maariv.
Torah lessons: Chumash: Acharei Mot, Sheini with Rashi.
Tehillim: 72-76.
Tanya: On the other hand (p. 209)...known to the initiated. (p. 209).
With regard to selling the chametz it is the custom in the Rebbe's family not to designate the rabbi as an agent (empowered to sell the chametz to the non-Jew) but to sell the chametz outright to the rabbi with an areiv kablan, a third party guarantor.
My father would personally supervise the baking of the sh'mura matza on erev Pesach afternoon. He, too, would recite the hallel, but he would interrupt - even in the middle of a chapter - to give instructions regarding the kneading, baking and so forth.
• Daily Thought:
Expect Wonder
On the night of Passover, the Ari taught, you must enter your home for the Seder with great joy.
On this night, all the portals of heaven are opened. On this night, G‑d pours down His deepest love upon every Jew. On this night, we were liberated at midnight.
On this night, expect wonder.
---------------------
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