Candle Lighting
Light Shabbat / Holiday Candles before sunset ––:––
Torah Reading
Shviee Shel Pesach: Exodus 13:17 After Pharaoh had let the people go, God did not guide them to the highway that goes through the land of the P’lishtim, because it was close by — God thought that the people, upon seeing war, might change their minds and return to Egypt. 18 Rather, God led the people by a roundabout route, through the desert by the Sea of Suf. The people of Isra’el went up from the land of Egypt fully armed.
19 Moshe took the bones of Yosef with him, for Yosef had made the people of Isra’el swear an oath when he said, “God will certainly remember you; and you are to carry my bones up with you, away from here.”
20 They traveled from Sukkot and set up camp in Etam, at the edge of the desert. 21 Adonai went ahead of them in a column of cloud during the daytime to lead them on their way, and at night in a column of fire to give them light; thus they could travel both by day and by night. 22 Neither the column of cloud by day nor the column of fire at night went away from in front of the people.
14:1 Adonai said to Moshe, 2 “Tell the people of Isra’el to turn around and set up camp in front of Pi-Hachirot, between Migdol and the sea, in front of Ba‘al-Tz’fon; camp opposite it, by the sea. 3 Then Pharaoh will say that the people of Isra’el are wandering aimlessly in the countryside, the desert has closed in on them. 4 I will make Pharaoh so hardhearted that he will pursue them; thus I will win glory for myself at the expense of Pharaoh and all his army, and the Egyptians will realize at last that I am Adonai.” The people did as ordered.
5 When the king of Egypt was told that the people had fled, Pharaoh and his servants had a change of heart toward the people. They said, “What have we done, letting Isra’el stop being our slaves?” 6 So he prepared his chariots and took his people with him — 7 he took 600 first-quality chariots, as well as all the other chariots in Egypt, along with their commanders. 8 Adonai made Pharaoh hardhearted, and he pursued the people of Isra’el, as they left boldly. (ii) 9 The Egyptians went after them, all the horses and chariots of Pharaoh, with his cavalry and army, and overtook them as they were encamped by the sea, by Pi-Hachirot, in front of Ba‘al-Tz’fon. 10 As Pharaoh approached, the people of Isra’el looked up and saw the Egyptians right there, coming after them. In great fear the people of Isra’el cried out to Adonai 11 and said to Moshe, “Was it because there weren’t enough graves in Egypt that you brought us out to die in the desert? Why have you done this to us, bringing us out of Egypt? 12 Didn’t we tell you in Egypt to let us alone, we’ll just go on being slaves for the Egyptians? It would be better for us to be the Egyptians’ slaves than to die in the desert!” 13 Moshe answered the people, “Stop being so fearful! Remain steady, and you will see how Adonai is going to save you. He will do it today — today you have seen the Egyptians, but you will never see them again! 14 Adonai will do battle for you. Just calm yourselves down!”
(A: iii) 15 Adonai asked Moshe, “Why are you crying to me? Tell the people of Isra’el to go forward! 16 Lift your staff, reach out with your hand over the sea, and divide it in two. The people of Isra’el will advance into the sea on dry ground. 17 As for me, I will make the Egyptians hardhearted; and they will march in after them; thus I will win glory for myself at the expense of Pharaoh and all his army, chariots and cavalry. 18 Then the Egyptians will realize that I am Adonai, when I have won myself glory at the expense of Pharaoh, his chariots and his cavalry.”
19 Next, the angel of God, who was going ahead of the camp of Isra’el, moved away and went behind them; and the column of cloud moved away from in front of them and stood behind them. 20 It stationed itself between the camp of Egypt and the camp of Isra’el — there was cloud and darkness here, but light by night there; so that the one did not come near the other all night long.
21 Moshe reached his hand out over the sea, and Adonai caused the sea to go back before a strong east wind all night. He made the sea become dry land, and its water was divided in two. 22 Then the people of Isra’el went into the sea on the dry ground, with the water walled up for them on their right and on their left.
23 The Egyptians continued their pursuit, going after them into the sea — all Pharaoh’s horses, chariots and cavalry. 24 Just before dawn, Adonai looked out on the Egyptian army through the column of fire and cloud and threw them into a panic. 25 He caused the wheels of their chariots to break off, so that they could move only with difficulty. The Egyptians said, “Adonai is fighting for Isra’el against the Egyptians! Let’s get away from them!”
(A: iv, S: iii) 26 Adonai said to Moshe, “Reach your hand out over the sea, and the water will return and cover the Egyptians with their chariots and cavalry.” 27 Moshe reached his hand out over the sea, and by dawn the sea had returned to its former depth. The Egyptians tried to flee, but Adonai swept them into the sea. 28 The water came back and covered all the chariots and cavalry of Pharaoh’s army who had followed them into the sea — not even one of them was left. 29 But the people of Isra’el walked on dry ground in the sea, with the water walled up for them on their right and on their left.
30 On that day, Adonai saved Isra’el from the Egyptians; Isra’el saw the Egyptians dead on the shore. 31 When Isra’el saw the mighty deed that Adonai had performed against the Egyptians, the people feared Adonai, and they believed in Adonai and in his servant Moshe.
15:1 Then Moshe and the people of Isra’el sang this song to Adonai:
“I will sing to Adonai, for he is highly exalted:
the horse and its rider he threw in the sea.
2 Yah is my strength and my song,
and he has become my salvation.
This is my God: I will glorify him;
my father’s God: I will exalt him.
3 Adonai is a warrior;
Adonai is his name.
4 Pharaoh’s chariots and his army
he hurled into the sea.
His elite commanders
were drowned in the Sea of Suf.
5 The deep waters covered them;
they sank to the depths like a stone.
6 Your right hand, Adonai, is sublimely powerful;
your right hand, Adonai, shatters the foe.
7 By your great majesty you bring down your enemies;
you send out your wrath to consume them like stubble.
8 With a blast from your nostrils the waters piled up —
the waters stood up like a wall,
the depths of the sea became firm ground.
9 The enemy said, ‘I will pursue and overtake,
divide the spoil and gorge myself on them.
I will draw my sword; my hand will destroy them.’
10 You blew with your wind, the sea covered them,
they sank like lead in the mighty waters.
11 Who is like you, Adonai, among the mighty?
Who is like you, sublime in holiness,
awesome in praises, working wonders?
12 You reached out with your right hand:
the earth swallowed them.
13 In your love, you led the people you redeemed;
in your strength, you guided them to your holy abode.
14 The peoples have heard, and they tremble;
anguish takes hold of those living in P’leshet;
15 then the chiefs of Edom are dismayed;
trepidation seizes the heads of Mo’av;
all those living in Kena‘an are melted away.
16 Terror and dread fall on them;
by the might of your arm they are still as stone
until your people pass over, Adonai,
till the people you purchased pass over.
17 You will bring them in and plant them
on the mountain which is your heritage,
the place, Adonai, that you made your abode,
the sanctuary, Adonai, which your hands established.
18 Adonai will reign forever and ever.
19 For the horses of Pharaoh went with his chariots
and with his cavalry into the sea,
but Adonai brought the sea waters back upon them,
while the people of Isra’el walked on dry land
in the midst of the sea!”
20 Also Miryam the prophet, sister of Aharon, took a tambourine in her hand; and all the women went out after her with tambourines, dancing, 21 as Miryam sang to them:
“Sing to Adonai, for he is highly exalted!
The horse and its rider he threw in the sea!”
22 Moshe led Isra’el onward from the Sea of Suf. They went out into the Shur Desert; but after traveling three days in the desert, they had found no water. 23 They arrived at Marah but couldn’t drink the water there, because it was bitter. This is why they called it Marah [bitterness]. 24 The people grumbled against Moshe and asked, “What are we to drink?” 25 Moshe cried to Adonai; and Adonai showed him a certain piece of wood, which, when he threw it into the water, made the water taste good. There Adonai made laws and rules of life for them, and there he tested them. 26 He said, “If you will listen intently to the voice of Adonai your God, do what he considers right, pay attention to his mitzvot and observe his laws, I will not afflict you with any of the diseases I brought on the Egyptians; because I am Adonai your healer.”
Shviee Shel Pesach: Numbers 28:19 but present an offering made by fire, a burnt offering, to Adonai, consisting of two young bulls, one ram, and seven male lambs in their first year (they are to be without defect for you) 20 with their grain offering, fine flour mixed with olive oil. Offer six quarts for a bull, four quarts for the ram, 21 and two quarts for each of the seven lambs; 22 also a male goat as a sin offering, to make atonement for you. 23 You are to offer these in addition to the morning burnt offering, which is the regular burnt offering. 24 In this fashion you are to offer daily, for seven days, the food of the offering made by fire, making a fragrant aroma for Adonai ; it is to be offered in addition to the regular burnt offering and its drink offering. 25 On the seventh day you are to have a holy convocation; do not do any kind of ordinary work.
Shviee Shel Pesach: II Samuel 22:1 David said the words of this song to Adonai on the day Adonai delivered him from the power of all his enemies and from the power of Sha’ul. 2 He said:
“Adonai is my Rock, my fortress and deliverer,
3 the God who is my Rock, in whom I find shelter,
my shield, the power that saves me,
my stronghold and my refuge.
My savior, you have saved me from violence.
4 I call on Adonai, who is worthy of praise;
and I am saved from my enemies.
5 “For death’s breakers were closing over me,
the floods of B’liya‘al terrified me,
6 the ropes of Sh’ol were wrapped around me,
the snares of death lay there before me.
7 In my distress I called to Adonai;
yes, I called to my God.
Out of his temple he heard my voice,
and my cry entered his ears.
8 “Then the earth quaked and shook,
the foundations of heaven trembled.
They were shaken because he was angry.
9 Smoke arose in his nostrils;
and from his mouth, devouring fire,
with coals blazing from it.
10 He lowered heaven and came down
with thick darkness under his feet.
11 He rode on a keruv and flew,
he was seen on the wings of the wind.
12 He made darkness his canopy around him,
thick clouds in the skies dense with water.
13 From the brightness before him,
fiery coals flamed out.
14 “Adonai thundered from heaven,
Ha‘Elyon sounded his voice.
15 He sent out arrows and scattered them;
with lightning he routed them.
16 The channels of the sea appeared,
the foundations of the world were exposed
at Adonai’s rebuke,
at the blast of breath from his nostrils.
17 “He sent from on high, he took me
and pulled me out of deep water;
18 he rescued me from my powerful enemy,
from those who hated me, for they were stronger than I.
19 They came against me on my day of calamity,
but Adonai was my support.
20 “He brought me out to an open place;
he rescued me, because he took pleasure in me.
21 Adonai rewarded me for my uprightness,
he repaid me because my hands were clean.
22 “For I have kept the ways of Adonai,
I have not done evil by leaving my God;
23 for all his rulings were before me,
I did not depart from his regulations.
24 I was pure-hearted toward him
and kept myself from my sin.
25 “Hence Adonai repaid me for my uprightness,
according to my purity in his view.
26 With the merciful, you are merciful;
with the champion of purity, you are pure;
27 with the honest, you are honest;
but with the crooked you are cunning.
28 People afflicted, you save;
but when your eyes are on the haughty, you humble them.
29 “For you, Adonai, are my lamp;
Adonai lights up my darkness.
30 With you I can run through a whole troop of men,
with my God I can leap a wall.
31 “As for God, his way is perfect,
the word of Adonai has been tested by fire;
he shields all who take refuge in him.
32 For who is God but Adonai,
and who is a Rock but our God?
33 “God is my strength and protection;
he makes my way go straight.
34 He makes me swift and sure-footed as a deer
and enables me to stand on my high places.
35 He trains my hands for war
until my arms can bend a bow of bronze;
36 You give me your shield, which is salvation;
your answers make me great.
37 You lengthen the steps I can take,
yet my ankles do not turn.
38 “I pursued my enemies and wiped them out,
without turning back until they were destroyed.
39 I destroyed them, crushed them; they can’t get up;
they have fallen under my feet.
40 “For you braced me with strength for the battle
and bent down my adversaries beneath me.
41 You made my enemies turn their backs in flight,
so that I could destroy those who hate me.
42 “They looked, but there was no one to help,
even to Adonai, but he didn’t answer.
43 I pulverized them like dust on the ground,
pounded and stamped on them like mud in the streets.
44 “You also freed me from the quarrels of my people.
You kept me to be the head of the nations;
a people I did not know now serve me.
45 Foreigners come cringing to me;
the moment they hear of me, they obey me.
46 Foreigners lose heart as they stagger from their fortresses.
47 “Adonai is alive! Blessed is my Rock!
Exalted be God, the Rock of my salvation,
48 the God who gives me vengeance
and makes peoples submit to me.
49 He brings me out from my enemies.
You raise me over those who rebel against me,
you rescue me from violent men.
50 “So I give thanks to you, Adonai, among the nations;
I sing praises to your name.
51 He is a tower of salvation for his king;
he displays grace to his anointed,
to David and his descendants forever.”
Today's Laws & Customs:• Torah Reading
On the Seventh Day of Passover we read how on this day the sea split for the Children of Israel and drowned the pursuing Egyptians, and the "Song at the Sea" sung by the people upon their deliverance (Exodus 13:17-15:26; full summary with commentary here).
• Partial Hallel
Unlike all the other festivals, only the abridged version of Hallel (Psalms 113-118, recited on special occasions in praise and thanksgiving to G-d) is said on the latter days of Passover. The reason for this is based on the Midrash which relates that when the Egyptians were drowning in the sea, the angels in heaven desired to sing; but G-d said to them: "The work of My handsis drowning in the sea, and you wish to sing?"
• Count "Seven Days to the Omer" Tonight
Tomorrow is the seventh day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is seven days, which are one week, to the Omer." (If you miss the counttonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Malchut sheb'Chessed -- "Receptiveness in Kindness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Moses Departs Midian (1314 BCE)
After seven days of contention with G-d at the burning bush (see entry for "Nissan 15"), Moses assumed the mission of taking the Children of Israel out of Egypt. Taking leave of his father-in-law, Jethro, he placed his wife and children on a donkey and set out for Egypt to demand of Pharaoh, "Let My people go!"
• Red Sea Splits (1313 BCE)
On the eve of the seventh day after the Exodus, the Children of Israel found themselvestrapped between the Egyptian army and cavalry pursuing them from behind and the waters of the Red Sea before them. G-d commanded Moses: "Speak to the Children of Israel, that they should move forward!"
Nachshon ben Aminadav of the tribe of Judah was the first to jump into the sea; the water split, and "the children of Israel walked across on the dry land in the midst of the sea." All that night, a pillar of fire intervened between the Egyptians and the Israelites. When the Egyptians followed, the waters returned to their natural state and place and drowned them. The Children of Israel sang the "Song at the Sea" in praise and gratitude to G-d.
Links:
The Exodus, Part II
Murky Depths
more on the Splitting of the Sea
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 104 - 105• Hebrew text
• English text• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Likutei Amarim, middle of Chapter 42• Lessons in Tanya• English Text
• Hebrew Text
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• Friday, Nissan 21, 5776 · April 29, 2016
• Likutei Amarim, middle of Chapter 42
• והשנית היא יגיעת הנפש, שלא תכבד עליה העבודה ליגע מחשבתה, להעמיק ולהתבונן בגדולת ה׳ שעה גדולה רצופה
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Friday, Nissan 21, 5776 · April 29, 2016
And the second is the exertion of the soul — to reveal the powers of the soul, that the service of exerting one’s thought not be burdensome to it, to delve into and reflect upon the greatness of G‑d for a long and uninterrupted period,
כי שעור שעה זו אינו שוה בכל נפש
for this measure of time necessary to immerse oneself in a G‑dly concept in order to arouse love or fear of G‑d is not the same for every soul. Some people require more time, others less.
יש נפש זכה בטבעה, שמיד שמתבוננת בגדולת ה׳, יגיע אליה היראה ופחד ה׳
There is the naturally refined soul which, immediately upon considering the greatness of G‑d, attains a fear and dread of Him.
כמו שכתוב בשלחן ערוך אורח חיים סימן א׳: כשיתבונן האדם שהמלך הגדול, מלך מלכי המלכים הקדוש ברוך הוא, אשר מלא כל האר׳ כבודו, עומד עליו ורואה במעשיו, מיד יגיע אליו היראה וכו׳
As is written in Shulchan Aruch, Orach Chayim, sec. I, that “When a man reflects that the great King — the Supreme King of kings, the Holy One, blessed be He, with Whose glory the whole world is filled — stands over him and sees his actions, he will immediately be overcome with fear....”
And, as the Shulchan Aruch concludes, “he will be humbled and abashed before G‑d.” This is true of one whose soul is naturally refined; he is “immediately...overcome with fear,” without great effort or time required on his part.
ויש נפש שפלה בטבעה ותולדתה, ממקור חוצבה ממדרגות תחתונות די׳ ספירות דעשיה
Then there is a soul that is of lowly nature and origin, coming from the lower gradations of the Ten Sefirotof Asiyah,
Within the World of Asiyah itself, the lowest of all Worlds, this type of soul comes from the lowest of the Ten Sefirot. It is thus a soul of “lowly nature and origin,” which finds it difficult to conceptualize G‑dly matters.
ולא תוכל למצוא במחשבתה האלקות, כי אם בקושי ובחזקה
and it is unable to discover G‑dliness by contemplation except with difficulty and forceful insistence,1
I.e., only by expending a great amount of effort and contemplating G‑dliness for a long stretch of time will it be able to secure a degree of G‑dly illumination, and conceptualize a notion of G‑dliness. Only then will this contemplation penetrate such a person so that he will be fearful of G‑d.
ובפרט אם הוטמאה בחטאת נעורים, שהעוונות מבדילים כו׳ כמו שכתוב בספר חסידים סימן ל״ה
especially if the soul is not only of a lowly nature, but in addition it had been defiled by the “sin of youth,” for one’s sins interpose [between a Jew and G‑d] (2as is written in Sefer Chassidim, ch. 35).
ומכל מקום, בקושי ובחזקה, שתתחזק מאד מחשבתו באומ׳ ויגיעה רבה ועומק גדול, להעמיק בגדולת ה׳ שעה גדולה
Nevertheless, with difficulty and with forceful effort, when his thought greatly exerts itself with vigor and great toil and intense concentration, immersing [itself] in contemplation of the greatness of G‑d for a long time,
The previous Lubavitcher Rebbe of blessed memory once said in a talk that a “long time” means, “an hour today,... an hour tomorrow,” until ultimately the repetitiveness of intense concentration day after day will ensure that no matter how lowly the soul may be,
בודאי תגיע אליו על כל פנים היראה תתאה הנ״ל
there will certainly come to him at least the “lower-level fear” referred to above, i.e., enough to prevent him from doing something which is opposed to G‑d’s Will.
(With regard to the Alter Rebbe’s above assurance that no matter how lowly the soul and notwithstanding its previous sins, still with intense concentration on G‑d’s greatness it will surely attain the lower level of fear, the Rebbe comments: “We also understand from this that even before [attaining] this [level of fear], the person will surely succeed in undoing his separation [from G‑d] that was brought about through his sins; i.e., he will [regret his sins and] repent.”3)
וכמו שאמרו רז״ל: יגעתי ומצאתי, תאמין
And, as the Rabbis of blessed memory have said:4 “[If a man says,] ‘I have labored and I have found,’ believe him.”
The Rebbe explains: One’s labor not only helps a person achieve something commensurate with the amount of labor, similar to payment received for doing a job, but moreover enables him to say, “I have found.” For in the case of a person whofinds an object, his find is incomparably greater in value than the labor invested in finding it.
וכדכתיב: אם תבקשנה ככסף, וכמטמונים תחפשנה, אז תבין יראת ה׳
It is also written, with regard to the success one achieves when he labors to attain the fear of G‑d:5 “If you seek it like money, and search for it as for hidden treasures, then you will understand the fear of G‑d.”
פירוש: כדרך שמחפש אדם מטמון ואוצר הטמון בתחתיות האר׳, שחופר אחריו ביגיעה עצומה
This means: In the manner of a person seeking a hidden treasure buried in the depths of the earth, for which he digs with tireless toil, for he knows that it is surely buried there,
כך צריך לחפור ביגיעה עצומה לגלות אוצר של יראת שמים הצפון ומוסתר בבינת הלב של כל אדם מישראל
so must one delve with unflagging energy in order to reveal the treasure of the fear of heaven, which lies buried and concealed in the understanding of the heart of every Jewish individual,
Since this treasure is surely concealed within every Jewish heart, all that needs to be done is to dig it out and seek to reveal it.
שהיא בחינה ומדרגה שלמעלה מהזמן
this “understanding of the heart” being of a quality and level transcending the limitations of time,
Hence it cannot be said that during a particular time this treasure is lacking and unattainable.
והיא היראה הטבעית המסותרת הנ״ל
and this is the natural, hidden fear referred to above.
A question now arises. If this fear is “natural” and is always found within a Jew’s heart, why then is it necessary to take measures involving profound contemplation of G‑d’s greatness in order to attain it? The Alter Rebbe therefore goes on to say, that since this fear is found in the recesses of the heart it does not affect one’s actions and enable him to refrain from sinning. It is thus necessary to take steps that will reveal this fear, and ensure that it will affect one’s actual deeds.
רק שכדי שתבא לידי מעשה בבחינת יראת חטא, להיות סור מרע במעשה דבור ומחשבה, צריך לגלותה ממצפוני בינת הלב שלמעלה מהזמן, להביאה לבחינת מחשבה ממש שבמוח
However, in order that it should be translated into action, in the sense of “fear of sin,” so that one will turn away from evil in deed, word and thought, one needs to bring it to light from the hidden depths of the understanding of the heart where it transcends time, and to place it within the realm of actual thought that is in the brain.
להעמיק בה מחשבתו משך זמן מה ממש, עד שתצא פעולתה מהכח אל הפועל ממש
[This means,] immersing his thought in it for a lengthy period of time until its effect will emerge from the potential into the actual, so that it affects the soul and body of man,
להיות סור מרע ועשה טוב במחשבה דבור ומעשה, מפני ה׳ הצופה ומביט ומאזין ומקשיב ומבין אל כל מעשהו, ובוחן כליותיו ולבו
so that he will turn away from evil and do good in thought, speech and action, because of G‑d who looks and sees, hears and listens, and perceives all his deeds, and searches his “kidneys and heart.”
When a man realizes that G‑d scrutinizes his innermost thoughts, he will surely refrain from sinning, and will seek instead to perform mitzvot.
וכמאמר רז״ל: הסתכל בשלשה דברים כו׳, עין רואה ואוזן שומעת כו׳
As the Rabbis, of blessed memory, said:6 “Reflect upon three things [and you will not come to sin: Know what is above you] — an Eye that sees, and an Ear that hears....”
| FOOTNOTES | |
| 1. | The Rebbe notes: “The wording is from Sefer Chassidim, and so too later on.” |
| 2. | Parentheses are in the original text. |
| 3. | The Rebbe notes: In the second edition of the Alter Rebbe’s Shulchan Aruch, in which the subjects are discussed — as can plainly be seen — in more detail and in a more inward manner, the Alter Rebbe adds: “And if the person does not immediately attain fear of G‑d, he should immerse himself deeply.... He should also fully repent for his sins, for it is they that hinder him from attaining fear [of G‑d].” This supplements the statement of the Shulchan Aruch and of the first edition of the Alter Rebbe’s Shulchan Aruch (as quoted above in Tanya), that “when he will contemplate...he will immediately attain this fear....” Thus, in the second edition of his Shulchan Aruch, the Alter Rebbe addresses the issue of what is to be done if fear is not immediately attained. The situation may be remedied by (a) “immersing himself more deeply, etc.,” and by (b) “fully repenting, etc.” |
| 4. | Megillah 6b. |
| 5. | Mishlei 2:4-5. |
| 6. | Avot 2:1. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Friday, Nissan 21, 5776 · April 29, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 124
Baking the Remainder of a Meal Offering as Leaven
"It shall not be baked leavened. It is their portion; I have given it to them of My fire offerings "—Leviticus 6:10.
It is forbidden to bake the remainder of the Meal Offerings [i.e., the part of the offering not offered on the altar, to which the priests are entitled] as leaven.
Full text of this Mitzvah »• Baking the Remainder of a Meal Offering as Leaven
Consumption of the Meal Offerings
"And the remainder of it, Aaron and his sons shall eat as unleavened bread"—Leviticus 6:9.
The kohanim (priests) are commanded to eat the remainder (i.e. the part that has not been offered on the altar) of the meal offerings.
This mitzvah is restricted to male kohanim.
Full text of this Mitzvah »• Consumption of the Meal Offerings
Fulfilling Sacrificial Obligations
"You shall inquire after His dwelling and come there. And there you shall bring your burnt offerings"—Deuteronomy 12:5-6.
We are commanded to satisfy all our pledges on the first festival – of the three biblical festivals: Passover, Shavuot and Sukkot – following the undertaking of the pledge.
This includes all pledged sacrifices, monies, as well as the various mandatory gifts for the poor.
Full text of this Mitzvah »• Fulfilling Sacrificial Obligations
Delaying the Fulfillment of a Pledge
"When you vow a vow to G‑d, your G‑d, do not be late in paying it"—Deuteronomy 23:22
It is forbidden to postpone the fulfillment of a sacrificial pledge. One has not transgressed this prohibition until three festivals have passed after the pledge was made.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 124
Baking the Remainder of a Meal Offering as Leaven
"It shall not be baked leavened. It is their portion; I have given it to them of My fire offerings "—Leviticus 6:10.
It is forbidden to bake the remainder of the Meal Offerings [i.e., the part of the offering not offered on the altar, to which the priests are entitled] as leaven.
Full text of this Mitzvah »• Baking the Remainder of a Meal Offering as Leaven
Negative Commandment 124
Translated by Berel Bell
And the 124th prohibition is that we are forbidden from baking the leftover part of the meal-offerings [remaining after the handful is burned on the altar] as chametz.
The source of this prohibition is G‑d's statement1 (exalted be He), "It shall not be baked as chametz. I have given this to them as their portion of My fire-offerings." It is as if the verse says that their portion [i.e. that of the kohanim] — which is the leftover part of the meal-offering — may not be baked as chametz.
One who does bake it as chametz is punished by lashes, as the Mishneh2 explains, "One is punished for baking it."
The details of this mitzvah are explained in the 5th chapter of tractate Menachos.3
FOOTNOTES
1.Ibid., 6:10.
2.Menachos 5:2.
3.Ibid., 55a.
Positive Commandment 88Consumption of the Meal Offerings
"And the remainder of it, Aaron and his sons shall eat as unleavened bread"—Leviticus 6:9.
The kohanim (priests) are commanded to eat the remainder (i.e. the part that has not been offered on the altar) of the meal offerings.
This mitzvah is restricted to male kohanim.
Full text of this Mitzvah »• Consumption of the Meal Offerings
Positive Commandment 88
Translated by Berel Bell
And the 88th mitzvah is that kohanim are commanded to eat the leftover parts of the meal-offerings.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his descendants shall then eat the rest of [the meal-offering]. It must be eaten as matzah."
In the words of the Sifra: "The verse 'It must be eaten as matzah' constitutes a positive commandment. This is similar to the verse,2 '[When brothers live together and one of them dies childless...] her husband's brother must cohabit with her,' which also constitutes a positive commandment." This means that eating the leftover portion of the meal-offerings is an obligation and not just a statement giving permission, just like the commandment of cohabiting with a yevamah.3
The details of this mitzvah are explained in the relevant place — tractate Menachos.4
Scripture itself states that this commandment is exclusively for male [kohanim], as seen from the verse,5 "Every male among Aaron's descendants may eat it."
FOOTNOTES
1.Lev. 6:9.
2.Deut. 25:5.
3.See P216.
4.72b.
5.Lev. 6:11.
Positive Commandment 83Fulfilling Sacrificial Obligations
"You shall inquire after His dwelling and come there. And there you shall bring your burnt offerings"—Deuteronomy 12:5-6.
We are commanded to satisfy all our pledges on the first festival – of the three biblical festivals: Passover, Shavuot and Sukkot – following the undertaking of the pledge.
This includes all pledged sacrifices, monies, as well as the various mandatory gifts for the poor.
Full text of this Mitzvah »• Fulfilling Sacrificial Obligations
Positive Commandment 83
Translated by Berel Bell
And the 83rd mitzvah is that we are commanded to fulfill all our responsibilities1 on the next of the three festivals.2 In this way not a single festival will pass by without our having offered every sacrifice which was promised.
The source of this commandment is G‑d's statement3 (exalted be He), "You shall seek His presence and you shall go there, and there you must bring your burnt-offerings..."
The idea conveyed by this commandment is that at the time that you go to the Temple — i.e. each of the three festivals — you must bring every offering in which you are obligated. In the words of the Sifri: "Why was the phrase 'you shall go there...you must bring...' written? To make it obligatory to bring [your offering] on the next festival." It also says there, "One transgresses the prohibition 'do not be late'4 only when all the year's festivals have passed." This means that if all three festivals have passed and one still did not bring the offering, one has transgressed a prohibition; but if only one festival has passed, one violates only the positive commandment.
In tractate Rosh Hashanah,5 "Rava said, 'Once one festival has passed, one violates the positive commandment.' " The Talmud6 also says: "What is the source for the opinion of Rabbi Meir [who says that there is also a prohibition, even if only one festival has passed]? It is the phrase, 'you shall go there; and there you must bring' — when you come, you must bring [and if you do not, you transgress the prohibition]. But the Sages say that this phrase is only for the positive commandment."7 It is therefore clearly explained that the phrase "there you must bring" constitutes a positive commandment.
This commandment dictates that one must fulfill all one's obligations on each festival, and includes everything the person donates to G‑d. All sacrifices, damim,8 erachin,9 charamim,10 objects donated to the Temple fund, leket, shikchah, and pe'ah11 are identical as far as this law is concerned. It is a positive commandment to bring all of them on the very next festival, as explained in tractate Rosh Hashanah.
FOOTNOTES
1.I.e. promises to bring sacrifices, agricultural gifts, etc. See Kapach 5731, note 71.
2.I.e. Pesach, Shavuos, and Sukkos.
3.Deut. 12:5-6.
4.See N155 below.
5.6a.
6.Ibid., 4b.
7.Therefore, according to the Sages, once one festival has passed, the positive commandment is violated. Once the third festival has passed, the prohibition is also violated.
8.Such as saying, "I will give the value (damim) of this."
9.See P114-117.
10.See P145.
11.See P120-122.
Negative Commandment 155Delaying the Fulfillment of a Pledge
"When you vow a vow to G‑d, your G‑d, do not be late in paying it"—Deuteronomy 23:22
It is forbidden to postpone the fulfillment of a sacrificial pledge. One has not transgressed this prohibition until three festivals have passed after the pledge was made.
Full text of this Mitzvah »
• Delaying the Fulfillment of a Pledge
Negative Commandment 155
Translated by Berel Bell
And the 155th prohibition is that we are forbidden from delaying nedarim,1 nedavos,2 or any other sacrifices which we are obligated to bring.
The source of this prohibition is G‑d's statement3 (exalted be He), "When you make a pledge to G‑d your L‑rd, do not be late in paying it."
The Oral Tradition teaches us that one does not transgress this prohibition until three festivals have passed.
The details of this mitzvah are explained in the beginning of tractate Rosh Hashanah.4
FOOTNOTES
1.A promise made that "I will bring a sacrifice."
2.A promise made that "This animal will be a sacrifice."
3.Deut. 23:22.
4.4b. See P83 above.
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Halacha 1
On the first day of Tishrei,1 for the additional offering of the day,2 we offer a bull, a ram, seven sheep, all as burnt-offerings and a goat as a sin-offering.3This is the additional offering of the day aside from the additional offering of Rosh Chodesh that is offered on every Rosh Chodesh.4 Therefore [if that date] fell on the Sabbath, three additional offerings were brought: the additional offering of the Sabbath, the additional offering of Rosh Chodesh, and the additional offering of that date.
Halacha 2
What is the order in which they were offered? First they would offer the additional offering of the Sabbath, then the additional offering of the new month, and then the additional offering of the festival.5 [The rationale is that any offering brought] more frequently than another takes precedence over the other one.6 Similarly, if [an offering] is on a higher level of holiness than another one, it takes precedence over it.7If one has a choice of [an offering that] is brought more frequently and one which is on a higher level of holiness, one may award precedence to whichever one desires.8
Halacha 3
If one transgressed and slaughtered [an animal for an offering that was] not [brought] more frequently or one which was on a lower level of holiness first, one should offer it [on the altar]9 and then slaughter the one [brought] more frequently or one which was on a higher level of holiness.
Halacha 4
Halacha 5
The blood of a sin-offering is given precedence12 over the blood of a burnt-offering, because the blood of a sin-offering brings atonement.13 [The offering of] the limbs of a burnt-offering take precedence over offering the fats and organs of a sin-offering, because a burnt-offering is consumed entirely by fire.14
[If one must choose] between the blood of a sin-offering15 or the limbs of a burnt-offering,16 one may give precedence to whichever one desires. Similarly, [if one must choose] between the blood of a burnt-offering and the fat and organs of a sin-offering17 or the blood of a burnt-offering and the blood of a guilt-offering,18 one may give precedence to whichever one desires.
Halacha 6
A sin-offering takes precedence over a burnt-offering.19 Even a sin-offering of a fowl takes precedence over a burnt-offering of an animal, as [Leviticus 5:8which] states: "[who shall offer] the sin offering first." This is a general principal teaching that every sin-offering takes precedence over the burnt-offering that accompanies it. Similarly, when setting aside [animals for sacrifices], one should set aside the animal to be offered as a sin-offering and then the one to be offered as a burnt-offering.
Halacha 7
This does not apply with regard to the sacrifices of the holiday [of Sukkot].20They are sacrificed in the order that they are mentioned in the Torah, for [Numbers 29:33] states: "according to their ordinance."
What is implied? At first the bulls [should be offered], after them the rams, and after them, the goats even though the goats are sin-offerings and those which preceded them are burnt-offerings.
Similarly, with regard to the burnt-offering of a bull and the sin-offering of a goat the community brings to atone for the inadvertent transgression [of the prohibitions] against the worship of false deities,21 the bull is given precedence, because [ibid. 15:24] states: "according to the ordinance."
The bull offered by the anointed priest22 is given precedence over the bull offered [to atone] for an inadvertent transgression by the community.23 The latter sacrifice takes precedence over the bull [offered to atone] for the worship of false deities.24The latter sacrifice takes precedence over the goat offered with it. Even though the bull is a burnt-offering and the goat is a sin-offering,25 [the bull is given precedence], for this is the order of the verses in the Torah.
The goat brought [to atone for] idolatry takes precedence over the goat brought by a king,26 for the king is one individual.27 The goat brought by a king takes precedence over the she-goat brought by an ordinary individual.28 The she-goat brought by a private individual takes precedence over a ewe,29 even though they are both sin-offerings. For a she-goat is fit to be brought [to atone] for [all] sins for which one is liable for karet for which a sin-offering is brought and the ewe may not be brought [to atone] for the inadvertent transgression of the prohibitions of idolatry.
Halacha 8
Even the sin-offering of a fowl brought by a woman after childbirth30 takes precedence over the sheep she brings.31 A sin-offering takes precedence over a guilt-offering, because its blood is applied to the four corners [of the altar] and on its base.32 All of the sin-offerings mentioned in the Torah take precedence over all of the guilt-offerings with the exception of the guilt-offering brought by a person afflicted by tzaraat, because it comes to make a person fit.33
A guilt-offering takes precedence over a thanksgiving-offering and the ram brought by a nazirite, because it is a sacrifice of the most sacred order.34 A thanksgiving-offering and the ram brought by a nazirite take precedence over a peace-offering, because they may be eaten for only one day and require that bread bey brought with them. A thanksgiving-offering takes precedence over the ram of a nazirite, because it must be brought with four types of meal-offerings.35
A peace-offering takes precedence over a firstborn offering, because it requires two presentations of blood which are in fact four,36 leaning on the animal,37 waving the offering,38 and accompanying offerings.39 The firstborn offering takes precedence over the tithe offering, because it is sanctified from the womb and may be eaten only by priests.40
The tithe offering takes precedence over fowl41 because it involves ritual slaughter and it has an element of the most sacred order: its blood and the fats and organs are offered on the altar.42 Sacrifices of fowl take precedence over meal-offerings, for [they involve offering] blood.
If a person has a sin-offering of fowl, a tithe offering, and a burnt-offering of an animal [to sacrifice], since the burnt-offering takes precedence over the tithe offering and the sin-offering of the fowl takes precedence over the burnt-offering,43 he should sacrifice the sin-offering of the fowl first, then the burnt-offering and then the tithe offering.44
Halacha 9
When a person has several types of animals from one type of sacrifice,45in which order should they be offered? Bulls take precedence over rams, for their accompanying offerings are larger.46 Rams take precedence over sheep for the same reason. Sheep take precedence over goats, because they have more fats and organs offered on the altar, because the fat-tail is among the organs of the sheep offered and the goats do not have a fat-tail.47
Halacha 10
A meal-offering brought by a male takes precedence over one brought by a female.50 A meal-offering of wheat51 takes precedence over a meal-offering of barley.52 A meal-offering brought as a sin-offering takes precedence over a meal-offering brought as a free-will offering, because it comes [as atonement] for sin. With regard to a meal-offering brought as a free-will offering and the meal-offering of a sotah, one may give precedence to whichever one desires.53
Halacha 11
Meal-offerings receive precedence over wine libations.54 Wine libations receive precedence over oil.55 Oil receives precedence over frankincense.56Frankincense receives precedence over salt57 and salt receives precedence over wood.58
When does the above apply? When they are all brought at the same time. When, however, a sacrifice is brought first, it is offered first and one which is brought last, is offered last.59
Halacha 12
All [the sacrifices] that receive precedence with regard to being offered also receive precedence with regard to being eaten.
Halacha 13
If a person had before him a peace-offering that had been sacrificed on the previous day60 and one that was offered the present day, the one offered on the previous day is given precedence, because the limit [until when it may be eaten] is closer.61 If one has a peace-offering from the previous day and a sin-offering or a guilt-offering from the present day,62 the sin-offering and the guilt-offering take precedence, because they are sacrifices of the most sacred order, as we explained.63
FOOTNOTES
1.
Which is Rosh HaShanah. Sefer HaMitzvot(positive commandment 47) and Sefer HaChinuch (mitzvah 312) include the offering of these sacrifices as one of the 613 mitzvot of the Torah.
2.
Although at present - and as explained inHilchot Kiddush HaChodesh 5:8, even at times in the Talmudic era - Rosh HaShanah was observed for two days, sacrifices were offered only on the day consecrated as the first of Tishrei.
3.
See Numbers 29:1-5.
4.
See Chapter 7, Halachah 1.
5.
I.e., Rosh HaShanah.
6.
Zevachim 89a derives this from the fact thatNumbers 28:23 refers to the "the morning offering that is the continuous offering." The latter phrase teaches that it is given precedence because it is a continuous offering, brought every day.
7.
For example, as stated in Halachah 5, since it brings about atonement, the blood of a sin-offering is considered as on a higher level of holiness than the blood of a burnt-offering. Hence, it is given precedence.
8.
Zevachim 90b debates which of the two should be given precedence without resolving the matter. Hence, it is left to an individual's choice (Kessef Mishneh).
9.
Lest its blood coagulate before the other animal was offered.
10.
One from a sacrifice offered more frequently and one from a sacrifice offered less frequently or one on a higher level of holiness and one on a lower level.
11.
More precisely, whenever the animal from the more frequent or holier offering was slaughtered before the blood of the other was sprinkled on the altar (see Radbaz).
12.
I.e., this and the following instance exemplify the principle that an offering that is holier than another receives precedence over it.
13.
While a burnt-offering, by contrast, is considered merely as a present to God (Zevachim 7b).
14.
And hence is considered as holier.
15.
As mentioned in the notes to the following halachah, this is speaking about a situation where both animals were already slaughtered.
16.
Since each has a positive quality, neither is considered as holier than the other.
17.
In this situation, neither possesses a distinctive positive quality in and of itself. Instead, the blood of the burnt-offering is secondary to its limbs and the fats and organs of the sin-offering are secondary to its blood.
18.
Zevachim 89b states that the blood of a guilt-offering is not on the same level of holiness as that of a sin-offering. According to the Rambam's version, there is an unresolved question which is holier, its blood or that of a burnt-offering (Radbaz).
19.
Rav Yosef Corcus understands this as referring to the slaughter of the sin-offering. The Radbaz and the Kessef Mishneh ask: Since we know that a sin-offering receives precedence, why was it necessary to state previously that the blood of a sin-offering is given precedence? They explain that the previous halachah is speaking about a situation when both animals were already slaughtered and the question is which blood should be given precedence.
20.
See Chapter 10, Halachot 3-4, where these offerings are described.
21.
See Hilchot Shegagot 12:1 where these offerings are described.
22.
The High Priest. As stated in Hilchot Shegagot 1:4; 15:1-2, when a High Priest inadvertently transgresses and violates a sin other than idol worship.
23.
As stated in Hilchot Shegagot 12:1 if the High Court errs in the issuance of a halachic warning and causes the people at large to sin, each tribe is required to bring a bull as a sin-offering.
Horiot 13a derives the sequence of these offerings from Leviticus 4:21 which describes the bull brought by the High Priest as "the first bull." Our Sages understood that as implying that it is given precedence. Moreover, they maintain that it is logical to assume that the High Priest's offering should be given precedence, for he is the one who offers the bull on behalf of the community. Hence first he should atone for himself and then, offer atonement for the community.
24.
When the community violates a transgression involving the worship of false deities due to an erroneous ruling by the High Court, each tribe must bring a burnt-offering of a bull and a sin-offering of a goat (Hilchot Shegagot, loc. cit.). Since this bull is a burnt-offering, the bull brought to atone for other transgressions is given precedence.
25.
And sin-offerings should be given precedence, as stated in the preceding halachah.
26.
As stated in Hilchot Shegagot 1:4, when a king sins and inadvertently performs a transgression punishable by karet other than idolatry. He must bring a goat as a sin-offering.
27.
While the goat brought to atone for idolatry is brought on behalf of a tribe as a whole.
28.
As a sin-offering. Hilchot Shegagot, loc. cit.,states that an ordinary individual who performs a transgression punishable bykaret must bring either a she-goat or a ewe as a sin-offering. The sin-offering brought by a king receives precedence, for his sacrifice is associated with his elevated position.
29.
A she-goat can be brought to atone for all transgressions, including idolatry, while a ewe may not be brought for idolatry. This indicates that the goat is of greater power.
30.
This offering is singled out, because it is not brought to atone for any particular transgression (Kessef Mishneh).
31.
As related in Hilchot Mechusrei Kapparah1:2, after childbirth, in order to be able to partake of sacrificial foods, a woman must bring a dove or turtle-dove as a sin-offering and a sheep as a burnt-offering. Since the fowl is a sin-offering, it is given precedence.
32.
See the description of the presentation of the blood of a sin-offering in Hilchot Ma'aseh HaKorbanot 5:7. There are, by contrast, only two presentations of the blood of a guilt-offering on the altar (ibid. :6). Hence the sin-offering is given precedence.
33.
As explained in the Rambam's Commentary to the Mishnah (Zevachim 10:5), this sacrifice enables the person to regain his ritual purity. Afterwards, he may enter the Temple Courtyard and partake of sacrificial foods. The order of the sacrifices brought by a person after he being healed from atzara'at affliction is described in Hilchot Mechusrei Kapparah 4:2.
34.
While the latter two are considered as sacrifices of lesser sanctity.
35.
The offering of these three types of sacrifices and the breads that accompany them are described in Hilchot Ma'aseh Korbanot, ch. 9. The fact that the thanksgiving-offering and the nazirite's ram are eaten for only one day and a night indicate a higher level of holiness for those restrictions are also placed on a sin-offering and a guilt-offering which are sacrifices of the most sacred order (Radbaz). The inclusion of breads in these offerings also points to their importance.
36.
The presentation of the blood on the altar for these sacrifices is described in ibid.:6.
37.
See Hilchot Ma'aseh HaKorbanot, ch. 3, which describes this practice.
38.
The waving of the peace-offering is described in ibid. 9:6-8.
39.
The obligation to bring accompanying offerings is mentioned in ibid., ch. 2. None of these rites are associated with the firstborn offering. Its blood is only poured out at the base of the altar (ibid. 5:17); it does not require the owner to lean upon it (ibid. 3:6); nor is it waved; nor are accompanying offerings brought with it (see (ibid. 2:2).
40.
Both of these factors indicate a higher level of holiness.
41.
I.e., sin-offerings and burnt-offerings brought from turtle doves and ordinary doves.
42.
In contrast, when a fowl is brought as an offering, only its blood is offered on the altar.
43.
As stated in Halachah 6.
44.
I.e., were he not to have brought the burnt-offering, the tithe offering would have been sacrificed first, but because he brought it, the entire order is rearranged.
45.
E.g., they are all burnt-offerings or sin-offerings.
46.
As indicated in Hilchot Ma'aseh HaKorbanot2:4.
47.
See ibid. 1:18.
48.
I.e., the omer offering and the two loaves.
49.
The sheep mentioned above.
50.
This also applies to animal offerings brought by males (Radbaz).
51.
Brought as a sin-offering, as evident from the concluding clause of the halachah.
52.
I.e., the sotah offering, for this is the only individual meal-offering brought from barley. Wheat is a more important grain and hence, its offerings are given precedence.
53.
For each have a positive quality lacking in the other. The free-will offering is brought together with frankincense and oil, but thesotah offering comes to clarify whether a transgression was performed (Menachot90a).
54.
For the meal-offering is called a "sacrifice" and the wine libation is not (Radbaz). Alternatively, a handful of meal is sprinkled on the altar's pyre, while the wine is merely poured down the shittin, holes on the base of the altar.
55.
For the wine libations are poured out separately, while oil is always offered with other sacrifices (Radbaz). Alternatively, the majority of the oil is eaten by the priests, while the wine libations are poured on the altar in their entirety.
56.
Because the minimum quantity of oil is larger than the minimum quantity of frankincense (Or Sameach).
57.
The Radbaz questions the Rambam's statements, noting that nowhere does the Rambam mention offering salt as an independent offering.
58.
For salt is associated with the sacrifices by the Torah (Leviticus 2:13), while wood is called a sacrifice only by Scripture (Nechemiah 10:35, see Kiryat Sefer).
59.
This principle applies to all the above situations.
60.
Peace-offerings may be eaten for two days and one night.
61.
For the peace-offering sacrificed on the present day may also be eaten at night and on the following day, while the one offered the previous day must be completed by sunset.
62.
In which instance, one must complete eating both before sunset.
63.
Halachah 8; see also Hilchot Ma'aseh HaKorbanot 1:17.
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Halacha 1
It is a positive commandment to prepare all of the meal-offerings1 according to the commandments prescribed by the Torah.
Halacha 2
How was the chavitin offering of the High Priest prepared? He would bring an entire isaron and sanctify it2 and then divide it in half3 with the half isaronmeasure in the Temple. [This was necessary,] because even though it was offered in half [portions],4 it was not sanctified in half portions. Three lugim of oil are brought with it, as [Leviticus 6:13] states: "You shall prepare it with oil," i.e., [an amount of] oil equivalent to the accompanying offering for a lamb5should be added to it.6 The flour should be mixed with the oil and then scalded7 with boiling [liquid].
Each half isaron should be kneaded into six loaves. Thus there are a total of twelve loaves.8
Halacha 3
[These loaves] were prepared one by one.
How were they prepared? The three lugim of oil would be divided [into twelve] using the measure of a revi'it [of a log] that existed in the Temple,9a revi'it for each loaf. The loaf would be baked some and then fried on the flat frying-pan with the remainder of its oil.10 It should not be cooked very much,11 for [Leviticus 6:14] uses the term tufinei which implies something between cooked and lightly cooked.12
Halacha 4
Afterwards, each loaf should be divided into two13 by approximation,14so that half can be offered in the morning and half in the evening.15 He should take the halves and fold each one of them in half and then divide [the loaves at] the folds so that each flat cake will be folded in half. He then offers the halves with half of a handful of frankincense in the morning and the remaining half with half a handful of frankincense in the evening.16
Halacha 5
How is a meal-offering of fine flour prepared? One brings an isaron19 - or several isaronot or [many,] according to his vow20 - of fine flour and the oil appropriate for it.21 The flour should be measured in the isaron measure22 of the Temple. Oil should be placed in23 a container24 and the flour poured upon it and then other oil should be poured over the flour and the flour mixed in it. Afterwards, it is placed in a sacred vessel and oil is poured into it. The total of the oil placed first, that mixed with the flour, and that poured upon it is a log for a isaron. Frankincense is placed upon it.25
Halacha 6
How are a meal-offering [cooked in] a flat frying-pan and one [cooked in] a deep frying pan prepared? Oil should be placed in a container and the flour poured upon it and then other oil should be poured over the flour and the flour mixed in it. Afterwards, it should be kneaded with warm water26 and baked in a flat frying-pan or a deep frying-pan as he vowed. It is broken into pieces27and placed in a sacred vessel and the remainder of the oil is poured upon it. [Then] its frankincense is placed [upon it].
Halacha 7
What is the difference between a flat frying-pan and a deep frying pan? A deep frying-pan has an edge28 and the dough cooked in it is soft,29 because since it has an edge, [the dough] does not drip off. The flat frying-pan does not have an edge. The dough cooked in it is firm so that it will not drip off to either side.
Halacha 8
How is a meal-offering baked in an oven prepared? If it is of loaves, one should mix the flour with oil,30 knead it with warm water, and bake it. [Afterwards,] it is broken into pieces, placed in a sacred utensil, and its frankincense is placed upon it. Oil is not poured over it, as [indicated byLeviticus 2:4]: "loaves of matzah mixed with oil."31
If it is of wafers, one should need the flour with warm water and smear the wafers with oil, as [ibid.] states "wafers of matzah smeared with oil." It appears to me that they should be smeared after they are baked.32
Halacha 9
How are they smeared? One brings a log of oil for every isaron and smears them and then smears them again until all of the oil in the log is finished.
Halacha 10
All of these four types of baked33 meal-offerings, when they are baked, they are baked when dividing [each] isaron into ten loaves.34 If, however, one added or subtracted loaves, it is acceptable.35
How are they36 broken into pieces? Each loaf should be folded into two and then the double fold into four37 and then [the folds] should be separated. If the meal-offering was brought by males of the priestly family,38 they should not be separated and broken off. All of the pieces should be the size of an olive.39 If, however, one made them larger or smaller, [the offering] is acceptable.
Halacha 11
If one did not mix [the oil into the meal],40 fold [the loaves], bring [the meal-offering to the corner of the altar],41 or smear the wafers [with oil],42 [the offerings] are acceptable.43 All of these matters were mentioned only as a mitzvah,44 for it is a mitzvah [to bring the meal-offerings] in this manner.
Halacha 12
What is the order in which the meal-offering is brought? A person should bring flour from his home in a container of silver, gold, or another type of metal, a container that is fit [to be sanctified] as a sacred vessel.45
If it is a meal-offering of flour, he should place it in a sacred utensil and consecrate it46 in the sacred utensil.47 If it is one of the meal-offerings that are baked48 it should be baked there in the Temple and broken into pieces as we explained.49 The pieces should be placed into a sacred utensil and its oil and frankincense placed upon it. It should then be brought to a priest50 who brings it to the altar. He approaches the southwest corner of the altar with it. That is sufficient.51
He then moves all of its frankincense to one side52 and gathers a handful from the place where the majority of its oil has collected, as [Leviticus 2:2] states: "[He shall take a full handful] from its flour and from its oil." He places the handful in a sacred vessel and consecrates it in the sacred vessel.53 If a handful [from a meal-offering] was divided into two vessels, it is not consecrated. [Instead,] he should go back and consecrate it [in a single vessel].54
He should gather all of its frankincense and place it on the handful of flour in the vessel and take it up to the altar. He should salt it55 and place it on the pyre with a sacred utensil.56 If the meal-offering is brought by [male] priests, he does not take a handful. Instead, he salts the entire offering and tosses everything on the pyre.
Halacha 13
Halacha 14
A handful should not be less than two olive-sized portions.64 [Bringing every] portion of the handful is an absolute requirement in [bringing] the entire handful.65 [Bringing both] the handful [of flour] and the frankincense are absolute requirements for [bringing] either of them.66 [Bringing both] the flour and the oil are absolute requirements for [bringing] either of them.67 [Bringing] even a portion of the oil is an absolute requirement in [bringing] the entire quantity.68 Less than a log [of oil] should not [be brought] for every isaron of flour, as we explained.69
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 67) and Sefer HaChinuch (mitzvah 116) include bringing the meal-offerings as one of the 613 mitzvot of the Torah.
2.
By placing it in the isaron measure found in the Temple Courtyard (see Chapter 2, Halachah 8). Once it was sanctified, it could not be taken out of the Temple Courtyard. Hence all the stages of its preparation had to be completed within the Temple Courtyard (Radbaz). Indeed, one of the chambers in the Temple Courtyard was the Chamber of the Makers of the Chavitin (Hilchot Beit HaBechirah 5:17).
3.
Because half was sacrificed in the morning and half in the afternoon.
4.
See Halachah 4.
5.
See Chapter 2, Halachot 4, 7.
6.
Menachot 51a explains that since thechavitin is cooked on a flat frying pan, it is obvious that oil should be added to it like the other meal offerings cooked on such a frying pan (see Halachah 7). Hence by saying that the chavitin is prepared in oil, the verse implies that additional oil is added. The need for three lugin is then derived from a textual association of the terms used.
7.
In his Commentary to the Mishnah (Challah1:6) the Rambam defines the term cholait, the verb translated as "scalded" here as: "pouring boiling water over the flour."
8.
Menachot 15a derives this point from a comparison to the showbread which also comprised twelve loaves.
9.
I.e., when the quantity of three lugim is divided in twelve (an equal portion for each loaf), we arrive at the figure of a revi'it (a fourth of a log). There was a measure of this size in the Temple. Hence the oil would be poured into this measure for each loaf to provide it with the desired amount of oil.
10.
Thus there were three phases in the cooking process of these loaves. First, the flour was scalded as mentioned in the previous halachah. Then the loaf was made and then baked. Afterwards [see also the Rambam's Commentary to the Mishnah (Menachot 9:3)], the oil was boiled and the loaf fried in it. See also Chapter 9, Halachah 19, which describes all these different stages of the cooking process. The same term, murbechet, is use to describe both that offering and the chavitin offering.
11.
I.e., he should only bake it slightly (Kessef Mishneh). This interpretation is also borne out by Chapter 9, Halachah 19.
12.
Afterwards, it is fried to complete the cooking process (Kessef Mishneh).
13.
The Ra'avad differs with the Rambam and maintains that the cakes should not be divided. Thus instead of offering twelve half-cakes as the Rambam maintains, he maintains that six full cakes should be offered in the morning and six in the afternoon.
14.
I.e., although half should be offered in the morning and half in the afternoon, an exact division is not required. The division is made by hand and not with a utensil. The Kessef Mishneh supports the Rambam's position, noting that the concept of dividing the cakes by hand and not with a utensil is stated inMenachot 87b.
15.
I.e., in the late afternoon.
16.
Further details concerning the bringing of this offering are mentioned in Hilchot Temidim UMusafim 3:18-22.
17.
Both an ordinary priest and a High Priest bring a meal-offering prepared in the same way to mark their initiation into office (Chapter 12, Halachah 4).
18.
For the meal-offering of a priest is never eaten (Chapter 12, Halachah 9).
19.
But no less than an isaron (ibid.:5).
20.
One may bring as many isaronot as he desires, even 1000 (or more).
21.
A log of oil for every isaron of flour, as stated in Chapter 12, Halachah 7.
22.
Even if the offering contained many isaronot, it is measured out, isaron by isaron (Kessef Mishneh).
23.
As stated in Menachot 6:3, oil is added to all of the meal-offerings offered other than those which are baked in the oven three times: it is placed in the container before the flour, it is mixed into the flour and then it is poured over the mixture of flour and oil. This sequence is not explicitly stated with regard to the offering of fine flour. In his Commentary to the Mishnah, the Rambam explains the process through which it is derived that the above concepts apply to this meal-offering as well.
24.
I.e., a trough where the oil and flour are mixed. Both the Radbaz and Kessef Mishneh state that, from the Rambam's wording, it appears that this trough was not a sacred utensil. They question that conclusion, for once the flour had been put in a sacred utensil, it does not appear appropriate to place it in an ordinary utensil again. Indeed, they explain that perhaps the second utensil was also sacred.
25.
A handful of frankincense for every offering regardless of its size (Chapter 12, Halachah 7).
26.
Care was taken so that they do not leaven (Kessef Mishneh).
27.
As required by Leviticus 2:6.
28.
Menachot 63b notes that Leviticus 7:9states of such an offering being cooked "in a deep frying-pan," while the others are describes as being cooked "on a flat frying-pan." Implied is that the deep frying-pan had an edge large enough to contain liquids.
29.
And thin like the dough of pancakes [the Rambam's Commentary to the Mishnah (Menachot 5:8)].
30.
Oil is not, however, placed in the container before the flour is (Menachot 6:3).
31.
I.e., only "mixed with oil." No other oil is used in preparing them.
32.
The Radbaz supports this supposition, explaining that if the wafers were smeared before they were baked, they would not absorb the oil.
33.
I.e., those fried in a deep frying pan and a flat frying-pan or the two types baked in an oven. Excluded is only the flour offering which is presented without being baked or cooked.
34.
Menachot 76a derives this from a comparison to the thanksgiving offering. See Chapter 9, Halachot 17-18.
35.
For even a thanksgiving offering is acceptable if its loaves are less than the required number (ibid.:22).
36.
These four types of meal-offerings. Again, a flour offering is excluded.
37.
Menachot, loc. cit., explains the rationale, stating that Leviticus 2:6 mentions "breaking them (i.e., into two) into pieces" (i.e., that the two are divided again).
38.
For their meal-offerings are consumed entirely by the altar's pyre. Meal-offerings brought by females of the priestly family are broken into pieces.
39.
For making them any smaller would make them appear insignificant.
40.
Note, however, Chapter 17, Halachah 6, which states that the offering must not be so large that it could not be mixed with its oil.
41.
As required by Chapter 12, Halachah 6.
42.
Hilchot Pesulei HaMukdashim 7:8 rules that if the required amount of oil is not added to a meal offering, it is not acceptable. Nevertheless, after the fact, the oil does not have to be applied to the offering in the manner detailed above.
43.
Menachot 3:2, the source for this halachah, mentions the above concepts and adds that the offerings are acceptable if salt and oil were not placed upon them. In his Commentary to the Mishnah, the Rambam explains that the intent is not that the offering is acceptable without salt and oil, but that they need not be added to the offering by a priest.
44.
I.e., as the optimum manner to perform the mitzvah.
45.
As stated in Hilchot Beit HaBechirah 1:18, a sacred utensil may not be made of wood, bone, stone, or glass, only of metal.
46.
Placing it in the sacred vessel with the intent to consecrate it brings about its consecration. See Chapter 2, Halachah 9,Hilchot Pesulei HaMukdashim 3:20.
47.
As described in Halachah 5.
48.
Or fried, i.e., any of the other types of meal offerings.
49.
See Halachot 6-10.
50.
I.e., up until this point, the services could have been performed by a non-priest. From this stage onward, they must be performed by a priest. See Chapter 12, Halachah 23.
51.
I.e., he touches the altar's corner with the utensil. He does not have to have the flour itself touch the corner (Kessef Mishneh).
52.
So that it will not be mixed with the flour taken in the handful (Sotah 14b).
53.
Although the handful of flour was consecrated together with the other flour, it should be consecrated again now that it has become a separate entity. Sotah, loc. cit., draws a comparison to the blood from a sacrificial animal which is consecrated together with the entire animal at the time of its slaughter and is consecrated again when collected in a sacred utensil.
54.
Although placing the handful of flour in two utensils is unacceptable, it does not disqualify it.
55.
As required by Hilchot Issurei Mizbeiach5:23.
56.
I.e., he should empty the flour from the sacred vessel over the pyre.
57.
We have mentioned flour, because taking a full handful - but only a handful, not more and not less - of flour can be easily pictured. In truth, however, an exact handful must also be taken from those meal offerings that were already baked and that is much harder to picture.
58.
On the basis of Menachot 11a and Yoma47b, many commentaries maintain that the handful is taken only with the priest's three middle fingers. The pinky and the thumb are not included. Therefore it is considered as one of the difficult services in the Temple. In his Commentary to the Mishnah (Menachot1:2; see also Yoma 1:5), however, the Rambam rejects this understanding and maintains that all of the priest's fingers should be used in taking the handful.
59.
The Ra'avad (in his gloss to the Sifra) states that he should cup his hand and then insert his fingers into the flour until his palm is covered. He then closes his fingers over his palm.
60.
I.e., closing his fingers over themselves and not over the palm of his hand and thus collected only a small amount of flour (Rav Yosef Corcus).
61.
Instead of from the middle (Radbaz). There are also other interpretations to these concepts.
62.
Menachot 11a and Yoma 47b question whether these two ways to take a handful are acceptable and does not reach a conclusion. Therefore the Rambam rules that as an initial preference, one should not take a handful in this manner, but if one does so, it is acceptable after the fact.
63.
And thus the handful was overflowing.
64.
In modern measure, approximately 28 cc according to Shiurei Torah.
65.
For Leviticus 2:2 states that "a full handful" must be offered. Thus if one cannot bring a portion of the handful, it is disqualified and should not be brought at all (Menachot 27a).
66.
I.e., the offering should not be brought unless both are included.
67.
Both are necessary because Leviticus 2:2mentions the "full handful of flour" and "all of its frankincense." This emphasis is repeated in Leviticus 6:8, indicating that it is an absolute requirement.
68.
I.e., if one does not bring the entire amount, one should not bring the offering at all.
69.
Halachah 5; Chapter 12, Halachah 7.
Maaseh Hakorbanot - Chapter 14
Halacha 1
A person may vow or pledge1 to bring a burnt-offering, a peace-offering, or any of the five types of meal-offerings2 that may be brought as vows or as pledges.3 And he may vow or pledge [to bring] a meal offering from one of the three types of meal-offerings that serve as the accompanying offerings, as we explained.4 One may pledge or vow wine as an independent offering,5frankincense as an independent offering,6 oil as an independent offering,7 or wood for the arrangement [of wood on the altar], for that is like a sacrifice,8 as [Nechemiah 13:31] states: "for the sacrifice of wood."
Halacha 2
Two people may pledge or vow one sacrifice, a burnt-offering or a peace-offering, even one turtle-dove and large ordinary dove in partnership. A meal-offering, by contrast, may not be brought in partnership. These matters were conveyed by the Oral Tradition.
Halacha 3
Halacha 4
What is meant by a vow and what is meant by a pledge? When one says: "I promise to bring a burnt-offering," "I promise to bring a peace-offering," "I promise to bring a meal-offering," or "I promise to bring the value of this animal11 as a burnt-offering" or "...as a peace-offering," this is considered a vow.12 If, however, he said: "This animal..." or "The value of this animal is [designated as] a burnt-offering,"13 or "...a peace-offering," or "This isaron [of flour] as a meal-offering," this is a pledge.14
Halacha 5
What is the difference between vows and pledges? If a person took a vow and separated a sacrifice and then it was lost or stolen, he is obligated to replace it15 until he offers the sacrifice he vowed.16 If a person made a pledge and said: "This [animal] is a sacrifice," he is not obligated to replace it if it died or was stolen.17
Halacha 6
When one says: "I promise to bring the value of this ox as a burnt-offering" or "I promise to bring the value of this house as a sacrifice," if the ox dies and the house falls, he is obligated to pay.18 If one says: "I promise to bring a burnt-offering on the condition that I am not obligated to replace it," he is not obligated to replace it.19
Halacha 7
We already explained20 that one who constructs a temple to offer sacrifices within outside the Temple is not considered as [having built] a temple to a false divinity. If one says: "I promise to bring a burnt-offering to sacrifice in the Temple [in Jerusalem]," and he brings it in [such] a temple, does not fulfill his vow.21 If he vowed to offer it in such a temple and he offers it in the Temple [in Jerusalem], he fulfills his vow.22 If he offers in such a temple, he fulfills his vow. He is like someone who vowed to bring a burnt-offering on the condition that he is not obligated to replace it.23 He is liable for karet for offering [the sacrifice] outside [the Temple Courtyard].
Similarly, if one takes a vow saying that he is a nazirite on the condition that he shave24 in such a temple, he fulfills his obligation if he shaves there. He is considered as one who vowed to abstain from wine and he did so abstain. This is not considered as a nazirite vow.
Halacha 8
A sin-offering and a guilt-offering may be brought only for a sin.25 They may not be brought because of a pledge or a vow. [Hence,] if one26 says: "I promise to bring a sin-offering" or "...a guilt-offering," his statements are of no consequence. [Similarly,] if he said: "This animal is [designated as] a sin-offering" or "...a guilt-offering," his statements are of no consequence.
If he was obligated to bring a sin-offering or a guilt-offering and he said: "This [animal] is for my sin-offering" or "...for my guilt-offering" or "This money is for my sin-offering" or "...my guilt-offering," his statements are binding.
Halacha 9
When a person says: "I promise to bring the sacrifices of this person afflicted by tzara'at" or "...this women who gave birth," if the afflicted person or the women are poor, the one who took the vow should bring the sacrifices of a poor person.27 If they were wealthy, the person who took the vow must bring the sacrifice of a wealthy person even though he is poor.
Halacha 10
[The following laws apply when] one says: "I promise to bring the sin-offering, burnt-offering, guilt-offering, and peace-offering of so-and-so." If that person agrees, he may allow him to bring those sacrifices for him and he receives atonement thereby. If he agreed at the time [the sacrificial animals] were set aside, but reneged and did not agree at the time they were offered,28 with regard to a burnt-offering and a peace-offering, they should be sacrificed and he receives atonement through them even if he does not consent at this time, because he agreed at the time [the sacrificial animals] were set aside. With regard to a sin-offering and a guilt-offering,29 by contrast, he does not receive atonement unless he consented from the beginning until the end.
Halacha 11
One who says: "I promise to bring vows like the vows of the wicked who take upon themselves nazirite vows, sacrifices, and oaths," he is obligated in all [of his statements].30 If he says: "...as the vows of the upright," he is not obligated in anything.31 If he says: "as the pledges of the upright," his vow is binding32with regard to nazirite vows and sacrifices.33 All terms used to refer to sacrifices are considered as sacrifices.34
Halacha 12
Neither one who takes a vow or one who makes a pledge is liable unless his statements match his intent.35
What is implied? If one had the intent of saying: "I promise to bring a burnt-offering," but he said "...a peace-offering" or he had the intent of saying: "I promise to bring a peace-offering," but he said "...a burnt-offering," his words are of no substance. If, [however,] he intended to take a vow to bring a burnt-offering and said: "a sacrifice," or he intended to say devotion offerings36 and he said: "consecrated property," his statements are binding, for a burnt-offering is a sacrifice, and something designated as devotion offerings is consecrated. Similar laws apply in all analogous situations.
With regard to vows and pledges, it is not necessary for him to make any verbal statements. He is obligated even if he made a firm resolve in his heart without saying anything. What is implied? If one made a resolve in his heart that an animal should be designated as a burnt-offering or that he should bring a burnt-offering, he is obligated. [This is derived from Exodus 35:5]: "All those generous of heart shall bring it." Generosity in the heart [alone is sufficient to] establish an obligation to bring. Similar laws apply in all analogous situations involving vows and pledges for the consecration [of sacrifices].
Halacha 13
With regard to vows and pledges and other commitments that a person makes that obligated him, endowment obligations, pledges for worth,37tithes.38 and the presents to the poor,39 it is a positive commandment of Scriptural origin to bring everything on the festival of immediate proximity,40 as [Deuteronomy 12:5-6] states: "And you shall come there and you shall bring your burnt-offerings, your sacrifices, your tithes,... your vows, your pledges..."], as if to say: When you come [to Jerusalem] to celebrate a festival bring there everything that you are obligated and satisfy every obligation upon you.
If the festival arrived and he did not bring [the gifts in which he is obligated], he has negated the observance of a positive commandment. If three festivals pass without him bringing the sacrifices he vowed or pledged to bring or without giving the endowment obligations, devotion offerings, and pledges for worth, he violates a negative commandment,41 as [ibid. 23:22] states: "Do not delay in paying it." He does not violate the negative commandment until all of the three pilgrimage festivals of the year pass. Lashes are not given for the violation of this negative commandment, because it does not involve a deed.42
Halacha 14
If one consecrated an animal [to be offered] on the altar and [after] two festivals passed [without it being offered], it became blemished and it was redeemed for another animal, the person does not violate the negative commandment until three festivals pass without the second [animal being sacrificed].43
Halacha 15
Despite the fact that three festivals passed, no [animal consecrated as] a sacrifice is disqualified. Instead, [such animals should be] sacrificed and they are acceptable. Each and every day that passes after the three pilgrimage festivals involves a violation of [the above] prohibition. The [Jewish] court is commanded to apply physical coercion to the person46 immediately until he offers his sacrifices on the first festival that presents itself.47
Halacha 16
Even though [Leviticus 1:3] states that [a burnt-offering must be sacrificed] "willfully," he may be compelled until he says: "I desire."48 Whether he vowed [to bring a sacrifice] and did not set it aside or set aside, but did not offer it, he may be compelled until he sacrifices it.
Halacha 17
[The court] seizes collateral from all of those obligated to bring burnt-offerings or peace-offerings [to compel them to offer them]. Even though [the sacrifice] will not bring him atonement unless he desires to offer it, as [implied by] the term "willfully," he is compelled until he says: "I desire."49 Collateral is not seized from those obligated to bring sin-offerings and guilt-offerings, by contrast. [The rationale is that] since [the failure to bring these sacrifices] prevents [the people] from receiving atonement,50 we are not concerned that they will be sinful and delay [bringing] their sacrifices. [The only] exception is the sin-offering brought by a nazirite. Since [the failure to bring] it does not prevent him from drinking wine,51 he is compelled [to bring the offering], lest he delay it.
FOOTNOTES
1.
See Halachah 4 for the distinction between the two terms.
2.
See Chapter 12, Halachah 4.
3.
With regard to sin-offerings and guilt-offerings, see Halachah 8.
4.
See Chapter 2, Halachah 1, 4.
5.
See Chapter 16, Halachah 14; Chapter 17, Halachah 12.
6.
See Chapter 16, Halachah 13.
7.
See Chapter 16, Halachah 14.
8.
See Hilchot K'lei HaMikdash 6:9-10.
9.
Before bringing it.
10.
This is not considered as bringing an offering in partnership.
11.
Even though he mentions a specific animal, since his promise focuses on the animal's value and not the animal itself, it is considered as a vow and not a pledge. Moreover, he made a promise incumbent on himself - that he bring the value of the animal as a sacrifice - and did not designate the animal's worth itself. See also Halachah 6.
12.
The obligation is on him; he has made a commitment to bring the sacrifice.
13.
I.e., pledging that the animal would be sold and the money received be designated for the purchase of a sacrifice.
14.
I.e., the animal or its worth is designated as a sacrifice.
15.
For the obligation is incumbent on him and it was not fulfilled.
16.
Moreover, the sacrifice must be offered in an acceptable manner. If it was disqualified, he is still obligated to fulfill his vow.
17.
Because he personally is under no further responsibility. He fulfilled his obligation by designating the animal.
18.
As stated in Halachah 4, this is considered a vow. The rationale is that he said: elai, "I promise to bring." That expression indicated his willingness to accept responsibility.
In his Commentary to the Mishnah (Arachin5:5), the Rambam states that he is obligated to pay only the value of the dead ox, not its value when it was alive.
19.
Since he made an explicit stipulation freeing himself of responsibility, he is not considered as liable.
20.
See Hilchot Bi'at HaMikdash 9:14 and the Rambam's Commentary to the Mishnah (Menachot 13:10) which refers to the temple constructed in Alexandria by Chonio, the son of Shimon the Just.
21.
The Mishnah (Menachot 13:10) states merely "a burnt offering," omitting the words "to sacrifice in the Temple." The commentaries question why the Rambam felt it necessary to add them.
22.
Since he promised to bring a burnt-offering, it is necessary that it be brought to Jerusalem. The fact that he added that he would bring it elsewhere is not significant.
23.
I.e., according to the Rambam, the animal set aside is considered as designated as a burnt-offering and the person is liable for offering a sacrifice outside the Temple. Nevertheless, he is considered to have fulfilled his vow for the reason stated by the Rambam.
24.
As is done at the conclusion of one's nazirite vow.
25.
Thus when Leviticus 5:1 introduces the obligation to bring a sin-offering, it states: "If a person will sin...."
26.
I.e., one who is not obligated to bring such a sacrifice.
27.
The types of sacrifices these individuals are obligated to bring vary dependent on the person's financial standing, as explained inHilchot Mechusrei Kapparah 1:3. Accordingly, one might think that regardless of the financial status of the person who pledged to bring the sacrifice, the type of sacrifice to be brought is determined by the financial status of the person who is obligated to offer it. Nevertheless, as stated in Arachin 13a (and quoted by the Rambam in Hilchot Mechusrei Kapparah 5:11), this is not the case. If a wealthy person vows to bring the sacrifices of a poor person afflicted by tzara'at, he must bring the sacrifices of a wealthy man. Hence, we are forced to say that here the Rambam is speaking of a poor person who took such a vow.
28.
Rashi (Arachin 21a) interprets the passage as referring to an instance where the person obligated to bring the sacrifice did not know it was being offered on his behalf. If he did know, however, he must consent. The Rambam differs and maintains that since he gave his consent originally and the atonement associated with these sacrifices is achieved immediately, it is not necessary that he consent at the time the sacrifice was offered (Rav Yosef Corcus; see Halachah 17).
29.
Since the atonement associated with these sacrifices is more encompassing, it requires not only his initial consent, but also continuous willful activity (ibid.).
30.
The Rambam is referring to the wording of the Mishnah (Nedarim 1:1). The intent of the Mishnah is that the wicked make vows hastily and moreover, obligate themselves for vows which constitute a commitment incumbent on their person that they will not necessarily be able to fulfill. As the Rambam writes in Hilchot Nedarim 13:25 and in his commentary to the above mishnah, it is preferable not to take vows, for it is possible one will not be able to fulfill them. See alsoibid. 1:25.
31.
For the upright do not take vows for the reason stated in the previous note (ibid.:26).
32.
For the upright do make pledges, for a pledge involves the sanctification of an article at hand and if the upright wish to take such action, there is nothing preventing them from fulfilling their vow. In his Commentary to the Mishnah (loc. cit.), the Rambam explains that the upright would bring their sacrificial animals to the Temple Mount and only then, pledge to bring them. In this way, there would be no question of them keeping their word.
33.
The Rambam does not mention oaths, because the upright try to avoid taking oaths entirely.
34.
See Hilchot Nizirut 1:16 which states:
There are places where people are inarticulate and mispronounce words, calling subjects by different names. [In those places,] we follow the meaning of the local term.What is meant by the statement that all the terms used for the word korban, "sacrifice," are equivalent to the term korban? When one says: "[This produce] is considered for me like akonam," "...a konach," or "...a konaz," they are all terms referring to a korban.
35.
This is a general principle applying with regard to oaths (Hilchot Sh'vuot 2:10-12) and vows (Hilchot Nedarim 2:2).
In the continuation of the halachah, the Rambam describes a situation in which one is liable for a sacrifice he intended to give even though he does not say anything. That, however, is not a contradiction to the statements here, because here, the person's statements contradict his intent.
36.
Which is consecrated to the Temple treasury.
37.
Both of these terms refer to commitments to make donations to the Temple treasury. SeeHilchot Arachin, ch. 1, for a more complete description.
38.
I.e. the tithes (including the second tithe and the tithe for the poor) separated from one's crops (see Hilchot Ma'aser and Hilchot Ma'aser Sheni). Also, implied are the tithe offerings. See Hilchot Bechorot, ch. 4.
39.
Leket, pe'ah, ollelot, etc., as described inHilchot Matanot Aniyim.
40.
Sefer HaMitzvot (positive commandment 83) and Sefer HaChinuch (mitzvah 438) include this commandment among the 613 mitzvot of the Torah.
41.
Sefer HaMitzvot (negative commandment 155) and Sefer HaChinuch (mitzvah 574) count this prohibition among the 613 mitzvot of the Torah.
42.
As stated in Hilchot Sanhedrin 18:2, lashes are only given for the violation of a prohibition that involves a deed.
43.
For the calculation begins anew with the consecration of the second animal.
44.
Rosh HaShanah 6b explains that since a woman is not obligated to bring a burnt-offering (olat re'i'ah) for the pilgrimage festival, one might think that the entire concept of a pilgrimage festival - and hence, this commandment - does not apply to her. This supposition is, however, negated, for she is obligated in bringing the peace-offering of rejoicing (shalmei simchah) that are sacrificed on festivals.
45.
The prohibition is not to delay paying one's vow. Since the heir did not make the vow himself, he does not violate this prohibition if he does not carry out the vow at the appropriate time. He is, however, to bring the sacrifice. See Rosh HaShanah 6b.
46.
As Ketubot 86a-b explains, the court is obligated to compel every individual to observe every positive commandment incumbent upon him, even if it requires beating him to the point of death.
47.
The Rambam's wording appears to imply that if the court sees the person acting indolently with regard to the sacrifice, it is obligated to subject him to compulsion even if the first festival has not passed. This point is not, however, accepted by all authorities (Rav Yosef Corcus).
48.
In Hilchot Gerushin 2:20, the Rambam explains why acting under compulsion in such circumstances can be considered willful activity. [For there also, a bill of divorce must be written with the husband's consent and yet he can be compelled to consent.]
The concept of being compelled against one's will applies only when speaking about a person who is being compelled and forced to do something that the Torah does not obligate him to do - e.g., a person who was beaten until he consented to a sale, or to give a present. If, however, a person's evil inclination presses him to negate [the observance of] a mitzvah or to commit a transgression, and he was beaten until he performed the action he was obligated to perform, or he dissociated himself from the forbidden action, he is not considered to have been forced against his will. On the contrary, it is he himself who is forcing [his own conduct to become debased].With regard to this person who [outwardly] refuses to divorce [his wife] - he wants to be part of the Jewish people, and he wants to perform all the mitzvot and eschew all the transgressions; it is only his evil inclination that presses him [to act otherwise]. Therefore, when he is beaten, until his [evil] inclination has been weakened, and he consents [to the divorce], he is considered to have performed the divorce willfully.
The Rambam's statements have implications far beyond their immediate halachic context. The Rambam is saying that the fundamental desire of every Jew is to affirm his Jewishness and observe the Torah and its mitzvot. Even when a person's conscious mind does not necessarily consent to this inner motivation, it is at work, molding his character without his knowledge. And at times, either because of undesirable circumstances - being compelled against his will as above - or because of desirable ones - an expression of Divine favor - this inner drive will surface.
49.
As stated in Hilchot Arachin 3:14:
They take... [from the persons obligated] against their will. They are not required to return the collateral by day or by night. They sell all the landed property and movable property in [those person's] possession including their clothing, household articles, servants, and livestock, taking their payment from everything.
50.
Burnt-offerings also feature in bringing atonement for the failure to fulfill positive commandments. Nevertheless, in that instance the atonement is achieved through the person's repentance and the offering is considered merely as a present. In contrast, a sin-offering is required to bring about the atonement itself.
51.
See Hilchot Nazirut 8:10.
Maaseh Hakorbanot - Chapter 15
Halacha 1
When a person says: "The offspring of this [animal]1 is [consecrated] as a burnt-offering2 and it is [consecrated] as a peace-offering,"3 his words are binding. [Should he say:] "It is [consecrated] as a peace-offering and its offspring as a burnt-offering," if that was his intent, his words are binding.4
If, after he made a resolve in his heart and expressed verbally that [the offspring] should be a peace-offering, he retracted and said: "Its offspring is a burnt-offering," even though he retracted immediately,5 the offspring are [designated] as peace-offerings. For one cannot retract [pledges of] consecration even when one does so immediately.6
Halacha 2
When one says: "The right forefoot of this animal is a burnt-offering," or "The leg of this animal is a burnt offering," it should be sold to those obligated to bring burnt-offerings.7 The proceeds of the sale are considered as ordinary funds with the exception of the worth of that limb.8 [The above applies] provided the person obligated to bring a burnt-offering who purchased [the animal] vowed [to bring] a burnt-offering for a specific price.9
If one says: "The heart [of this animal]..." or "The head of this [animal] is a burnt-offering," the entire animal is a burnt-offering, for he consecrated an organ upon which [the animal's] life depends. If one consecrated a limb from a fowl, there is an unresolved doubt whether or not the entire fowl becomes consecrated.10
Halacha 3
When one says: "Half of this animal is a burnt-offering and half is a peace-offering," it is consecrated, but it should not be offered.11 Instead, it should be allowed to pasture until it contracts a disqualifying physical blemish and then be sold. Half of the proceeds should be used to bring a burnt offering and half, a peace-offering.12
If he was obligated to bring a sin-offering13 and he said: "Half of this animal is a sin-offering and half is a burnt-offering," or "...a peace-offering," or he said: "Half of this animal is a burnt-offering..." or "...a peace-offering and half is a sin-offering," [the animal] should be left to die, as will be explained with regard to the sin-offerings that are left to die.14
Halacha 4
When one of the partners who owned half an animal consecrated his portion and then purchased the other half and consecrated it, it is consecrated and offered on the altar. Even though originally, when he consecrated half of it, it was unacceptable,15 the fact that it was originally unacceptable does not cause it to be unacceptable forever.16 Even though originally only its worth was consecrated,17 since it is a live animal, [we follow the principle:]18 "Living animals are never permanently disqualified." Since it is [ultimately] fit to be sacrificed, it should be sacrificed. [Moreover,] if one sought to transfer its holiness to another animal,19 the transfer is binding.
Halacha 5
[Whether] one says: "The worth of this animal is a burnt-offering,"20 or "This animal is a burnt-offering," if it is fit to be sacrificed as a burnt-offering,21its body itself is consecrated and it should be sacrificed as a burnt-offering.22 If it is not fit [to be sacrificed], it should be sold23 and a burnt-offering brought with the proceeds of the sale.
Halacha 6
If a person said with regard to an impure animal24 or another similar animal that is forbidden [to be offered] as a sacrifice that can never be consecrated: "Behold this is consecrated as a burnt-offering,"25 his words are of no consequence.26 As we explained in Hilchot Issurei Mizbeiach,27if he says: "These are [consecrated] for the sake of a burnt-offering," they should be sold and a burnt-offering brought with the proceeds of the sale.28
Halacha 7
If a person said:29 "The worth of this cow30 is [consecrated] for the sake of a burnt-offering for an entire 30 day period. After 30 days, [it is consecrated for the sake of a peace-offering," or he said: "The worth of this cow is [consecrated] for the sake of a peace-offering31 for an entire 30 day period. After 30 days, [it is consecrated] for the sake of a burnt-offering," his words are binding.32 [Thus] if he [comes to] offer [a sacrifice from] the proceeds of its sale within 30 days, he should bring the type of sacrifice that he vowed. If he offers it after 30 days, he should bring the type of sacrifice that he vowed.
Halacha 8
If a person possessed a pregnant animal33 and said: "Should it give birth to a male, it is a burnt-offering. Should it give birth to a female, it is a peace-offering," if the animal gives birth to a male, it should be sacrificed as a burnt-offering. If it gives birth to a female, it should be sacrificed as a peace-offering. If it gives birth to a male and a female, the male should be sacrificed as a burnt-offering and the female, as a peace-offering.
If it gives birth to two males, one should be sacrificed as a burnt-offering34 and the other sold for the sake of a burnt-offering,35 but the proceeds of the sale are ordinary money.36If it gives birth to two females, one should be sacrificed as a peace-offering and the other sold for the sake of a peace-offering, but the proceeds of the sale are ordinary money. If it gave birth to a tumtum37 or anandrogynus,38 they are not consecrated and they are like ordinary animals,39as we explained.40 When a person consecrates a fetus that has a disqualifying blemish or the like41 while it is in its mother's womb, it is consecrated.
FOOTNOTES
1.
This is speaking about an animal that is not consecrated. If an animal that is consecrated becomes pregnant, its status is automatically transferred to its offspring [the Rambam's Commentary to the Mishnah (Temurah 5:1)].
2.
In which instance, the offspring should be sacrificed as a burnt-offering.
3.
In the discussion to follow, it is important to note that burnt-offerings are only male. Peace-offerings can be both male and female. Sin-offerings may also be female (Chapter 1, Halachot 8-11). Nevertheless, as stated in Hilchot Temurah 4:2, the offspring of a sin-offering is not sacrificed, but instead, set aside to die. Hence the Rambam speaks only of the offspring of peace-offerings.
4.
The difference between the first clause and the second clause is that the first clause speaks about the offspring first. Consecrating the offspring certainly does not determine the mother's status. In the second clause, by contrast, the person consecrated the mother first. Now consecrating the mother determines the status of the offspring, for the offspring is considered as "the thigh of its mother." Hence ordinarily if an animal is consecrated as a peace-offering, its offspring also has that status and should be offered as such a sacrifice (Hilchot Temurah 4:1). Nevertheless, in this instance, if the person originally had the intent of consecrating the offspring as a burnt-offering, the offspring is given that status, because it was never meant to be a peace-offering. The person could only make one statement at a time and the fact that he chose to speak about the mother first does not affect the offspring's status.
5.
The phrase translated as "immediately,"toch kedai dibbur, has a very specific halachic meaning: "Within the time it takes to say Shalom Elecha, Rebbi" ("Greetings my master"; Hilchot Sh'vuot 2:17).
6.
In his Commentary to the Mishnah (Temurah5:3), the Rambam explains that generally if one seeks to retract his statements immediately, the retraction is effective. There are, however, several instances marriage and divorce, the acceptance of a false divinity, blasphemy, the consecration of sacrifices, and the transfer of holiness from one animal to another where retraction is not possible.
Nevertheless, the Rambam's perspective is not accepted by all authorities. Siftei Cohen(Choshen Mishpat 255:5) takes issue with him and argues that one may retract the consecration of an animal. Other sages, however, support the Rambam's position.
7.
So that it will be sacrificed for that purpose and hence, the portion of the animal consecrated as a burnt-offering will have been offered as such.
8.
For that limb was consecrated.
9.
There is a difficulty because the person bringing the burnt-offering will be bringing a sacrifice that does not belong to him entirely. The Jerusalem Talmud (Temurah 1:5) resolves this difficulty, explaining that we are speaking of an instance where the person vowed to spend a specific amount to bring a burnt-offering. Since the animal is worth that amount, he has fulfilled his vow.
10.
This concept is debated without resolution by our Sages in Temurah 11b. The argument centers on the fact that the concept that one can consecrate a limb from an animal as a sacrifice was derived from the exegesis of a verse (Leviticus 27:9). Now that verse is referring to an animal sacrifice and hence, our Sages question whether the concept applies to all sacrifices or only those involving animals.
11.
Because there is no way that one animal can be offered for two purposes.
12.
For in this way, his vow will be kept to the fullest extent of his capacity.
13.
Here he must be obligated, because as stated above, a sin-offering may not be brought on one's own initiative.
14.
See Hilchot Pesulei HaMukdashim 4:1 regarding what is done with the animal. There the Rambam speaks about an animal separated as a sin-offering that was lost and discovered after its owner had brought another sin-offering in its stead. Since this animal was consecrated for a specific purpose and cannot be sacrificed for that purpose, it cannot be used for any other purpose and is hence caused to die. Similarly, in the instance at hand, since the animal cannot be sacrificed for the purpose for which it was consecrated, it is caused to die.
15.
For half an animal cannot be sacrificed.
16.
This is a concept that applies in many different contexts of the laws concerning the consecration of animals. See Hilchot Pesulei HaMukdashim 3:24.
17.
Since only its worth was consecrated (for originally, it could not be sacrificed), there is more reason to think that it would not become acceptable afterwards.
18.
Zevachim 59a. This is also a concept that applies in many different contexts of the laws concerning the consecration of animals. See Hilchot Pesulei HaMukdashim3:23; Hilchot Shegagot 3:8, et al.
19.
Violating the prohibition of temurah.
20.
And thus from his statements, there is room to say that it could be sold and the proceeds used to purchase an offering rather than it having to be sacrificed itself.
21.
It is male and unblemished.
22.
For any animal that is consecrated and fit to be offered as a sacrifice should be offered (Radbaz).
23.
The Kessef Mishneh elaborates, proving that here also, the Rambam's intent is that it should be left to pasture until it becomes blemished and then sold.
24.
I.e., an animal from a non-kosher species.
25.
Or any other type of sacrifice.
26.
The animal is not consecrated at all. Not only is it considered as ordinary property, the person who took the vow is under no obligation and need not sell the animal and purchase a sacrifice with the proceeds.
We have punctuated the Rambam's words in this manner so that there is a direct correlation between the law stated in Hilchot Issurei Mizbeiach 3:10 and the one stated here. Others maintain that the source refers to the first clause. In Hilchot Issurei Mizbeiach (see below), the Rambam speaks of consecrating an animal "for the altar." If he states: "This animal is a sacrifice," no holiness is attached to it at all (see the gloss of the Ra'avad there). Similarly, in this instance, since he wished to designate the animals as a sacrifice, his words are of no consequence at all.
27.
The commentaries explain that this reference is to Hilchot Issurei Mizbeiach3:10 where the Rambam states:
One who consecrates an animal which is a tumtum, androgynus, tereifah... to the altar is like one who consecrated stones or wood.... The holiness does not take effect with regard to its physical substance. It is considered as ordinary property in all contexts. It should be sold and the proceeds of the sale used to purchase any sacrifice one desires. It is not considered like a blemished animal, for a sacrifice may be brought from the species of a blemished animal.
Similarly, in the case at hand, since a sacrifice cannot be brought from such animals, they should be sold and the proceeds used to purchase the appropriate sacrifice.
28.
For we assume that he made his promise in a manner that it would be of consequence (Radbaz).
29.
The Rambam is referring to a difference of opinion among our Sages, Nedarim 29a, whether or not the consecration of the value (but not the physical substance) of an object for a limited time expires if nothing is done within that time. As will be stated, his ruling is that it does expire.
30.
The Rambam is speaking of a situation where the cow's worth was consecrated, because all authorities agree that if the physical substance of the cow was consecrated, it would have to be redeemed for the first consecration to be nullified (ibid.).
31.
This point is added, because it possesses an added dimension of severity beyond the first instance. For a cow may not be offered as a burnt-offering, but it may be offered as a peace-offering. Thus it is fit to be sacrificed for the sake of the offering.
32.
The Ra'avad objects to the Rambam's ruling and maintains that the animal must be redeemed for the initial consecration to be nullified. The issue is debated by the subsequent commentaries.
33.
In his gloss to Hilchot Nedarim 12:10, theLechem Mishneh states that this applies only when the animal is pregnant and thus the fetus exists. If, however, the animal is not pregnant, the person's words are not binding.
34.
The Radbaz states that the animal of higher quality should be offered as the sacrifice.
35.
For the person's initial vow encompassed both of them.
36.
Since he is only obligated to bring one sacrifice, he is allowed to sell the second animal and use the proceeds for whatever purpose he desires.
37.
An animal whose gender cannot be determined, because it is masked by a piece of flesh.
38.
An animal that has both male and female organs.
39.
I.e., they are not consecrated at all and they may be used for ordinary purposes. Since the person specified that he was consecrating the offspring as a sacrifice and these animals are unfit for sacrifice, his words are of no consequence whatsoever.
40.
Hilchot Issurei Mizbeiach 3:10 (cited above). See the second interpretation given in the notes to Halachah 6.
41.
I.e., animals that are of a type able to be sacrificed, but disqualified for a particular reason. See Hilchot Issurei Mizbeiach, op. cit.
• English Text | Video Class• Friday, Nissan 21, 5776 · April 29, 2016• "Today's Day"
Monday Nissan 21, Shvi'i Shel Pesach, 6th day of the omer 5703
One should stand during the Torah reading of the shira (the Song of the Red Sea).
Torah lessons: Chumash: Acharei Mot, Sheini with Rashi.
Tehillim: 104-105.
Tanya: Next is the exertion (p. 219)...and the Ear hears..." (p.221).
It was the custom in Lubavitch to stay awake on the night of the Seventh of Pesach as well as on Shavuot and on Hosha'ana Raba. By the age of nine I did not go to sleep on the Seventh of Pesach. One should study Torah the whole night.
• Daily Thought
Future Miracles
The miracles of Egypt were an Infinite Light breaking into our world.
The miracles of the future will be our world shining an Infinite Light outward.
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