Torah Reading
Acharei: Leviticus 16:1 Adonai spoke with Moshe after the death of Aharon’s two sons, when they tried to sacrifice before Adonai and died; 2 Adonai said to Moshe, “Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the ark-cover which is on the ark, so that he will not die; because I appear in the cloud over the ark-cover.
3 “Here is how Aharon is to enter the Holy Place: with a young bull as a sin offering and a ram as a burnt offering. 4 He is to put on the holy linen tunic, have the linen shorts next to his bare flesh, have the linen sash wrapped around him, and be wearing the linen turban — they are the holy garments. He is to bathe his body in water and put them on.
5 “He is to take from the community of the people of Isra’el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before Adonai at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for Adonai and the other for ‘Az’azel. 9 Aharon is to present the goat whose lot fell to Adonai and offer it as a sin offering. 10 But the goat whose lot fell to ‘Az’azel is to be presented alive to Adonai to be used for making atonement over it by sending it away into the desert for ‘Az’azel.
11 “Aharon is to present the bull of the sin offering for himself; he will make atonement for himself and his household; he is to slaughter the bull of the sin offering which is for himself. 12 He is to take a censer full of burning coals from the altar before Adonai and, with his hands full of ground, fragrant incense, bring it inside the curtain. 13 He is to put the incense on the fire before Adonai, so that the cloud from the incense will cover the ark-cover which is over the testimony, in order that he not die. 14 He is to take some of the bull’s blood and sprinkle it with his finger on the ark-cover toward the east; and in front of the ark-cover he is to sprinkle some of the blood with his finger seven times.
15 “Next, he is to slaughter the goat of the sin offering which is for the people, bring its blood inside the curtain and do with its blood as he did with the bull’s blood, sprinkling it on the ark-cover and in front of the ark-cover. 16 He will make atonement for the Holy Place because of the uncleannesses of the people of Isra’el and because of their transgressions — all their sins; and he is to do the same for the tent of meeting which is there with them right in the middle of their uncleannesses. 17 No one is to be present in the tent of meeting from the time he enters the Holy Place to make atonement until the time he comes out, having made atonement for himself, for his household and for the entire community of Isra’el.
Today's Laws & Customs:
• Today's 'Nasi': Dan
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by thenasi of the tribe of Dan, Achiezer ben Amishadai, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
Today in Jewish History:
• Miriam's Passing (1274 BCE)
Miriam, the sister of Moses, passed away at the age of 126 on the 10th of Nissan of the year 2487 from creation (1274 BCE) -- 39 years after the Exodus and exactly one year before the Children of Israel entered the Holy Land. It is in deference to her passing that the "Great Shabbat" is commemorated on the Shabbat before Passover rather than the calendar date of the miracle's occurence, Nissan 10.
Link: About Miriam.
• Israelites Cross Jordan (1273 BCE)
Three days after the two spies dispatched by Joshua scouted the city of Jericho (see entry for "Nissan 7" above), the children of Israel were ready to enter the land promised by G-d to their ancestors as their eternal heritage. As they approached the Jordan with the Holy Ark carried by the Kohanim (priests) in their lead, the river parted for them, as the waters of the Red Sea had split when their fathers and mothers marched out of Egypt 40 years earlier. (Joshua 4)
Daily Quote:
Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another, the other person will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.[Rabbi Yosef Yitzchak of Lubavitch]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 2nd Portion Leviticus 16:18-16:24 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
18And he shall then go out to the altar that is before the Lord and effect atonement upon it: He shall take some of the bull's blood and some of the he goat's blood, and place it on the horns of the altar, around. יחוְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָֹ֖ה וְכִפֶּ֣ר עָלָ֑יו וְלָקַ֞ח מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר וְנָתַ֛ן עַל־קַרְנ֥וֹת הַמִּזְבֵּ֖חַ סָבִֽיב:
to the altar that is before the Lord: This is the golden altar, which is “before the Lord” in the heichal [i.e., in the Temple, it was in the heichal , was the equivalent of the Holy in the Mishkan]. And [since the Kohen Gadol was to remain inside the Holy for the next procedure,] what does Scripture mean when it says, “And he shall then go out?” Since he had just performed the blood sprinklings on the dividing curtain, standing on the inner side of the altar to sprinkle [i.e., between the altar and the dividing curtain], for the applications on the altar, [Scripture] required him to “go out” to the outer side of the altar and to begin with the north-eastern corner. — [Torath Kohanim 16:45; Yoma 58b. See Mizrachi , Gur Aryeh. Also Chavel, who asserts that, according to the Reggio edition of Rashi, the Kohen Gadol did not stand beyond the altar, but alongside it, from where he commenced to apply the blood from the north-eastern corner.] אל המזבח אשר לפני ה': זה מזבח הזהב שהוא לפני ה' בהיכל. ומה תלמוד לומר ויצא, לפי שהזה ההזאות על הפרוכת ועמד מן המזבח ולפנים והזה, ובמתנות המזבח הזקיקו לצאת מן המזבח ולחוץ, ויתחיל מקרן מזרחית צפונית:
and effect atonement upon it: And what is the [procedure that effects the] atonement? [As the verse continues:] “He shall take some of the bull’s blood and some of the he-goat’s blood,” one mingled with the other. — [Torath Kohanim 16:46; Yoma 57b] וכפר עליו: ומה היא כפרתו, ולקח מדם הפר ומדם השעיר, מעורבין זה לתוך זה:
19He shall then sprinkle some of the blood upon it with his index finger seven times, and he shall cleanse it and sanctify it of the defilements of the children of Israel. יטוְהִזָּ֨ה עָלָ֧יו מִן־הַדָּ֛ם בְּאֶצְבָּע֖וֹ שֶׁ֣בַע פְּעָמִ֑ים וְטִֽהֲר֣וֹ וְקִדְּשׁ֔וֹ מִטֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
He shall then sprinkle some of the blood upon it: After he has applied the blood with his index finger on its horns, he shall then sprinkle seven sprinklings on its top. והזה עליו מן הדם: אחר שנתן מתנות באצבעו על קרנותיו, מזה שבע הזאות על גגו:
and he shall cleanse it: from any [defilements] that had occurred in the past, וטהרו: ממה שעבר:
and sanctify it: for the future. — [Torath Kohanim 16:48] [According to Mizrachi, this means that now that the altar had been purified from past defilements, care would be taken not to defile this now pure altar. Maskil LeDavid explains that, after the altar was cleansed of its previous defilements, it had to be resanctified for future use. This the Kohen Gadol would effect. Raavad explains that, by cleansing it of its defilements, he would sanctify it for future use.] וקדשו: לעתיד לבא:
20And he shall finish effecting atonement for the Holy, the Tent of Meeting, and the altar, and then he shall bring the live he goat. כוְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי:
21And Aaron shall lean both of his hands [forcefully] upon the live he goat's head and confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins, and he shall place them on the he goat's head, and send it off to the desert with a timely man. כאוְסָמַ֨ךְ אַֽהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗יו (כתיב ידו) עַל־רֹ֣אשׁ הַשָּׂעִיר֘ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֹנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה:
with a timely man: Heb. אִישׁ עִתִּי, one who had been prepared for this from the day before. — [Torath Kohanim 16:60; Yoma 32a] איש עתי: המוכן לכך מיום אתמול:
22The he goat shall thus carry upon itself all their sins to a precipitous land, and he shall send off the he goat into the desert. כבוְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כָּל־עֲוֹנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר:
23And Aaron shall enter the Tent of Meeting and remove the linen garments that he had worn when he came into the Holy, and there, he shall store them away. כגוּבָ֤א אַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם:
And Aaron shall come into the Tent of Meeting: Our Rabbis stated (Torath Kohanim 16:60; Yoma 32a) that this is not the [correct chronological] place for this verse, and they gave a reason for this in Tractate Yoma (32a). And they said: “This whole passage is in correct chronological order, except for this entry, for this followed the performance of his burnt offering and the people’s burnt offering, and the burning of the sacrificial parts of the bull and the he-goat, which were performed outside [the Holy of Holies, with the Kohen Gadol attired] in golden garments. Then he would immerse himself, sanctify [his hands and feet with water from the washstand], remove them [his golden garments], don his white garments”- ובא אהרן אל אהל מועד: אמרו רבותינו, שאין זה מקומו של מקרא זה, ונתנו טעם לדבריהם במסכת יומא (דף לב א) ואמרו כל הפרשה כולה אמורה על הסדר, חוץ מביאה זו, שהיא אחר עשיית עולתו ועולת העם והקטרת אימורי פר ושעיר שנעשים בחוץ בבגדי זהב, וטובל ומקדש ופושטן ולובש בגדי לבן:
and…shall come into the Tent of Meeting: to take out the spoon and the pan, with which he had caused the incense to go up in smoke in the inner Holy. [Then,] ובא אל אהל מועד: להוציא את הכף ואת המחתה שהקטיר בה הקטרת לפני ולפנים:
[Aaron shall…] remove the linen garments: After he took them [the spoon and the pan] out, and then he would don his golden garments the afternoon תָּמִיד [i.e., the daily burnt offering sacrificed twice every day]. The following, [therefore,] is the order of the services: 1) The morning תָּמִיד in golden garments; 2) the service involving the bull and he-goat whose blood was sprinkled inside [the Holy] and the incense procedure [with the burning coals] in the pan, in white garments. 3) Then, his ram, the people’s ram and some of the additional sacrifices [of the day (seeNum. 29:7-11)] in golden garments; 4) then, the removal of the spoon and the pan in white garments; 5) the remainder of the additional sacrifices, the afternoon תָּמִיד, and the incense procedure in the heichal upon the inner altar in golden garments. Hence, the [chronological] sequence of the verses, corresponding to [the chronological order of] the services is as follows: (Verse 22), “and he shall send off the he-goat into the desert”; then (verse 24),“And he shall immerse his flesh…He shall then go out and sacrifice his burnt offering…”; then (verse 25),“the fat of the sin-offering…”; then the remainder of this passage, up till (verse 26),“And after this, he may come into the camp”; only then [comes our verse 23 into the chronological sequence,] “And Aaron shall enter [the Tent of Meeting, and remove the linen garments],” ופשט את בגדי הבד: אחר שהוציאם ולובש בגדי זהב לתמיד של בין הערבים. וזהו סדר העבודות תמיד של שחר בבגדי זהב, ועבודת פר ושעיר הפנימים וקטרת של מחתה בבגדי לבן, ואילו ואיל העם ומקצת המוספין בבגדי זהב, והוצאת כף ומחתה בבגדי לבן, ושעירי [ושיירי] המוספין ותמיד של בין הערבים וקטורת ההיכל שעל מזבח הפנימי בבגדי זהב. וסדר המקראות לפי סדר העבודות כך הוא ושלח את השעיר במדבר, ורחץ את בשרו במים וגו' ויצא ועשה את עולתו וגו' ואת חלב החטאת וגו'. וכל הפרשה עד ואחרי כן יבא אל המחנה, ואחר כך ובא אהרן:
and there, he shall store them away: This teaches [us] that they require being stored away [forever], and he shall not use those four garments for any other Yom Kippur. — [Torath Kohanim 16:61; Yoma 12b] והניחם שם: מלמד שטעונין גניזה, ולא ישתמש באותן ארבעה בגדים ליום כפורים אחר:
24And he shall immerse his flesh in a holy place and don his garments. He shall then go out and sacrifice his burnt offering and the people's burnt offering, and he shall effect atonement for himself and for the people. כדוְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֨יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד הָעָֽם:
And he shall immerse his flesh…: Above (see Rashi verse 4), we learned from “he shall immerse in water and then don them,” that when he changes from golden garments to white garments, he is required to immerse himself, for with that immersion, he removed the golden garments, with which he had performed the service of the morning תָּמִיד, and subsequently changed into white garments, to perform the service of the day (see verse 4). Here, we learn that when he changes from white garments to golden garments, he [also] is required to immerse [in a mikvah]. — [Torath Kohanim 16:60; Yoma 32a] ורחץ את בשרו וגו': למעלה למדנו מורחץ את בשרו ולבשם (פסוק ד), שכשהוא משנה מבגדי זהב לבגדי לבן טעון טבילה, שבאותה טבילה פשט בגדי זהב שעבד בהן עבודת תמיד של שחר ולבש בגדי לבן לעבודת היום, וכאן למדנו שכשהוא משנה מבגדי לבן לבגדי זהב טעון טבילה:
in a holy place: sanctified with the [degree of] holiness of the Courtyard [of the Holy Temple], and it was on the roof of [a chamber in the Holy Temple, called] Beth HaParvah. And so were [all] four immersions which were obligatory for the day, except for the very first immersion, which was performed in an unsanctified [place because this immersion, in preparation to sacrifice the morning תָּמִיד, took place every day and was not, therefore, specific to the Yom Kippur service]. — [Torath Kohanim 16:62; Yoma 30a] במקום קדוש: המקודש בקדושת עזרה והיא היתה בגג בית הפרוה, וכן ארבע טבילות הבאות חובה ליום, אבל הראשונה היתה בחול:
and don his garments: [meaning “his” regular] eight garments, in which he officiates all the days of the year. ולבש את בגדיו: שמנה בגדים שהוא עובד בהן כל ימות השנה:
He shall then go out: of the heichal, to the Courtyard in which the altar for burnt offerings was located. ויצא: מן ההיכל אל החצר שמזבח העולה שם:
and sacrifice his burnt offering: namely, the ram for a burnt offering, stated above (verse 3), [when Scripture says there,] “Aaron shall come with this…,” ועשה את עלתו: איל לעולה האמור למעלה (פסוק ג) בזאת יבא אהרון וגו':
and the people’s burnt offering: namely, “and one ram for a burnt offering,” stated above (verse 5), [when Scripture says,] “And from the community of the children of Israel….” ואת עלת העם: ואיל אחד לעולה האמור למעלה (פסוק ה) ומאת עדת בני ישראל וגו':
• Today's 'Nasi': Dan
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by thenasi of the tribe of Dan, Achiezer ben Amishadai, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
Today in Jewish History:
• Miriam's Passing (1274 BCE)
Miriam, the sister of Moses, passed away at the age of 126 on the 10th of Nissan of the year 2487 from creation (1274 BCE) -- 39 years after the Exodus and exactly one year before the Children of Israel entered the Holy Land. It is in deference to her passing that the "Great Shabbat" is commemorated on the Shabbat before Passover rather than the calendar date of the miracle's occurence, Nissan 10.
Link: About Miriam.
• Israelites Cross Jordan (1273 BCE)
Three days after the two spies dispatched by Joshua scouted the city of Jericho (see entry for "Nissan 7" above), the children of Israel were ready to enter the land promised by G-d to their ancestors as their eternal heritage. As they approached the Jordan with the Holy Ark carried by the Kohanim (priests) in their lead, the river parted for them, as the waters of the Red Sea had split when their fathers and mothers marched out of Egypt 40 years earlier. (Joshua 4)
Daily Quote:
Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another, the other person will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.[Rabbi Yosef Yitzchak of Lubavitch]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 2nd Portion Leviticus 16:18-16:24 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
18And he shall then go out to the altar that is before the Lord and effect atonement upon it: He shall take some of the bull's blood and some of the he goat's blood, and place it on the horns of the altar, around. יחוְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָֹ֖ה וְכִפֶּ֣ר עָלָ֑יו וְלָקַ֞ח מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר וְנָתַ֛ן עַל־קַרְנ֥וֹת הַמִּזְבֵּ֖חַ סָבִֽיב:
to the altar that is before the Lord: This is the golden altar, which is “before the Lord” in the heichal [i.e., in the Temple, it was in the heichal , was the equivalent of the Holy in the Mishkan]. And [since the Kohen Gadol was to remain inside the Holy for the next procedure,] what does Scripture mean when it says, “And he shall then go out?” Since he had just performed the blood sprinklings on the dividing curtain, standing on the inner side of the altar to sprinkle [i.e., between the altar and the dividing curtain], for the applications on the altar, [Scripture] required him to “go out” to the outer side of the altar and to begin with the north-eastern corner. — [Torath Kohanim 16:45; Yoma 58b. See Mizrachi , Gur Aryeh. Also Chavel, who asserts that, according to the Reggio edition of Rashi, the Kohen Gadol did not stand beyond the altar, but alongside it, from where he commenced to apply the blood from the north-eastern corner.] אל המזבח אשר לפני ה': זה מזבח הזהב שהוא לפני ה' בהיכל. ומה תלמוד לומר ויצא, לפי שהזה ההזאות על הפרוכת ועמד מן המזבח ולפנים והזה, ובמתנות המזבח הזקיקו לצאת מן המזבח ולחוץ, ויתחיל מקרן מזרחית צפונית:
and effect atonement upon it: And what is the [procedure that effects the] atonement? [As the verse continues:] “He shall take some of the bull’s blood and some of the he-goat’s blood,” one mingled with the other. — [Torath Kohanim 16:46; Yoma 57b] וכפר עליו: ומה היא כפרתו, ולקח מדם הפר ומדם השעיר, מעורבין זה לתוך זה:
19He shall then sprinkle some of the blood upon it with his index finger seven times, and he shall cleanse it and sanctify it of the defilements of the children of Israel. יטוְהִזָּ֨ה עָלָ֧יו מִן־הַדָּ֛ם בְּאֶצְבָּע֖וֹ שֶׁ֣בַע פְּעָמִ֑ים וְטִֽהֲר֣וֹ וְקִדְּשׁ֔וֹ מִטֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
He shall then sprinkle some of the blood upon it: After he has applied the blood with his index finger on its horns, he shall then sprinkle seven sprinklings on its top. והזה עליו מן הדם: אחר שנתן מתנות באצבעו על קרנותיו, מזה שבע הזאות על גגו:
and he shall cleanse it: from any [defilements] that had occurred in the past, וטהרו: ממה שעבר:
and sanctify it: for the future. — [Torath Kohanim 16:48] [According to Mizrachi, this means that now that the altar had been purified from past defilements, care would be taken not to defile this now pure altar. Maskil LeDavid explains that, after the altar was cleansed of its previous defilements, it had to be resanctified for future use. This the Kohen Gadol would effect. Raavad explains that, by cleansing it of its defilements, he would sanctify it for future use.] וקדשו: לעתיד לבא:
20And he shall finish effecting atonement for the Holy, the Tent of Meeting, and the altar, and then he shall bring the live he goat. כוְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי:
21And Aaron shall lean both of his hands [forcefully] upon the live he goat's head and confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins, and he shall place them on the he goat's head, and send it off to the desert with a timely man. כאוְסָמַ֨ךְ אַֽהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗יו (כתיב ידו) עַל־רֹ֣אשׁ הַשָּׂעִיר֘ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֹנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה:
with a timely man: Heb. אִישׁ עִתִּי, one who had been prepared for this from the day before. — [Torath Kohanim 16:60; Yoma 32a] איש עתי: המוכן לכך מיום אתמול:
22The he goat shall thus carry upon itself all their sins to a precipitous land, and he shall send off the he goat into the desert. כבוְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כָּל־עֲוֹנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר:
23And Aaron shall enter the Tent of Meeting and remove the linen garments that he had worn when he came into the Holy, and there, he shall store them away. כגוּבָ֤א אַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם:
And Aaron shall come into the Tent of Meeting: Our Rabbis stated (Torath Kohanim 16:60; Yoma 32a) that this is not the [correct chronological] place for this verse, and they gave a reason for this in Tractate Yoma (32a). And they said: “This whole passage is in correct chronological order, except for this entry, for this followed the performance of his burnt offering and the people’s burnt offering, and the burning of the sacrificial parts of the bull and the he-goat, which were performed outside [the Holy of Holies, with the Kohen Gadol attired] in golden garments. Then he would immerse himself, sanctify [his hands and feet with water from the washstand], remove them [his golden garments], don his white garments”- ובא אהרן אל אהל מועד: אמרו רבותינו, שאין זה מקומו של מקרא זה, ונתנו טעם לדבריהם במסכת יומא (דף לב א) ואמרו כל הפרשה כולה אמורה על הסדר, חוץ מביאה זו, שהיא אחר עשיית עולתו ועולת העם והקטרת אימורי פר ושעיר שנעשים בחוץ בבגדי זהב, וטובל ומקדש ופושטן ולובש בגדי לבן:
and…shall come into the Tent of Meeting: to take out the spoon and the pan, with which he had caused the incense to go up in smoke in the inner Holy. [Then,] ובא אל אהל מועד: להוציא את הכף ואת המחתה שהקטיר בה הקטרת לפני ולפנים:
[Aaron shall…] remove the linen garments: After he took them [the spoon and the pan] out, and then he would don his golden garments the afternoon תָּמִיד [i.e., the daily burnt offering sacrificed twice every day]. The following, [therefore,] is the order of the services: 1) The morning תָּמִיד in golden garments; 2) the service involving the bull and he-goat whose blood was sprinkled inside [the Holy] and the incense procedure [with the burning coals] in the pan, in white garments. 3) Then, his ram, the people’s ram and some of the additional sacrifices [of the day (seeNum. 29:7-11)] in golden garments; 4) then, the removal of the spoon and the pan in white garments; 5) the remainder of the additional sacrifices, the afternoon תָּמִיד, and the incense procedure in the heichal upon the inner altar in golden garments. Hence, the [chronological] sequence of the verses, corresponding to [the chronological order of] the services is as follows: (Verse 22), “and he shall send off the he-goat into the desert”; then (verse 24),“And he shall immerse his flesh…He shall then go out and sacrifice his burnt offering…”; then (verse 25),“the fat of the sin-offering…”; then the remainder of this passage, up till (verse 26),“And after this, he may come into the camp”; only then [comes our verse 23 into the chronological sequence,] “And Aaron shall enter [the Tent of Meeting, and remove the linen garments],” ופשט את בגדי הבד: אחר שהוציאם ולובש בגדי זהב לתמיד של בין הערבים. וזהו סדר העבודות תמיד של שחר בבגדי זהב, ועבודת פר ושעיר הפנימים וקטרת של מחתה בבגדי לבן, ואילו ואיל העם ומקצת המוספין בבגדי זהב, והוצאת כף ומחתה בבגדי לבן, ושעירי [ושיירי] המוספין ותמיד של בין הערבים וקטורת ההיכל שעל מזבח הפנימי בבגדי זהב. וסדר המקראות לפי סדר העבודות כך הוא ושלח את השעיר במדבר, ורחץ את בשרו במים וגו' ויצא ועשה את עולתו וגו' ואת חלב החטאת וגו'. וכל הפרשה עד ואחרי כן יבא אל המחנה, ואחר כך ובא אהרן:
and there, he shall store them away: This teaches [us] that they require being stored away [forever], and he shall not use those four garments for any other Yom Kippur. — [Torath Kohanim 16:61; Yoma 12b] והניחם שם: מלמד שטעונין גניזה, ולא ישתמש באותן ארבעה בגדים ליום כפורים אחר:
24And he shall immerse his flesh in a holy place and don his garments. He shall then go out and sacrifice his burnt offering and the people's burnt offering, and he shall effect atonement for himself and for the people. כדוְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֨יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד הָעָֽם:
And he shall immerse his flesh…: Above (see Rashi verse 4), we learned from “he shall immerse in water and then don them,” that when he changes from golden garments to white garments, he is required to immerse himself, for with that immersion, he removed the golden garments, with which he had performed the service of the morning תָּמִיד, and subsequently changed into white garments, to perform the service of the day (see verse 4). Here, we learn that when he changes from white garments to golden garments, he [also] is required to immerse [in a mikvah]. — [Torath Kohanim 16:60; Yoma 32a] ורחץ את בשרו וגו': למעלה למדנו מורחץ את בשרו ולבשם (פסוק ד), שכשהוא משנה מבגדי זהב לבגדי לבן טעון טבילה, שבאותה טבילה פשט בגדי זהב שעבד בהן עבודת תמיד של שחר ולבש בגדי לבן לעבודת היום, וכאן למדנו שכשהוא משנה מבגדי לבן לבגדי זהב טעון טבילה:
in a holy place: sanctified with the [degree of] holiness of the Courtyard [of the Holy Temple], and it was on the roof of [a chamber in the Holy Temple, called] Beth HaParvah. And so were [all] four immersions which were obligatory for the day, except for the very first immersion, which was performed in an unsanctified [place because this immersion, in preparation to sacrifice the morning תָּמִיד, took place every day and was not, therefore, specific to the Yom Kippur service]. — [Torath Kohanim 16:62; Yoma 30a] במקום קדוש: המקודש בקדושת עזרה והיא היתה בגג בית הפרוה, וכן ארבע טבילות הבאות חובה ליום, אבל הראשונה היתה בחול:
and don his garments: [meaning “his” regular] eight garments, in which he officiates all the days of the year. ולבש את בגדיו: שמנה בגדים שהוא עובד בהן כל ימות השנה:
He shall then go out: of the heichal, to the Courtyard in which the altar for burnt offerings was located. ויצא: מן ההיכל אל החצר שמזבח העולה שם:
and sacrifice his burnt offering: namely, the ram for a burnt offering, stated above (verse 3), [when Scripture says there,] “Aaron shall come with this…,” ועשה את עלתו: איל לעולה האמור למעלה (פסוק ג) בזאת יבא אהרון וגו':
and the people’s burnt offering: namely, “and one ram for a burnt offering,” stated above (verse 5), [when Scripture says,] “And from the community of the children of Israel….” ואת עלת העם: ואיל אחד לעולה האמור למעלה (פסוק ה) ומאת עדת בני ישראל וגו':
Daily Tehillim: Chapters 55 - 59
• Hebrew text
• English text• Chapter 55
• Lessons in Tanya• English Text
• English text• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Likutei Amarim, beginning of Chapter 41• Lessons in Tanya• English Text
• Monday, Nissan 10, 5776 · April 18, 2016
• Likutei Amarim, beginning of Chapter 41
• The Alter Rebbe previously compared love and fear of G‑d to the wings of a bird; the wings are not the essential part of the bird, but merely serve it, enabling it to fly; likewise, love and fear merely serve the mitzvot, which are the essential objective, by elevating them to a level where the union effected by them can be revealed.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Nissan 10, 5776 · April 18, 2016
He now raises a question: Love and fear of G‑d are themselves enumerated among the 613 mitzvot; why, then, are they assigned a secondary status?
והנה אף דדחילו ורחימו הם גם כן מתרי״ג מצות
Although fear and love are also among the 613 mitzvot,
אף על פי כן נקראין גדפין
they are nevertheless described as [mere] wings for other mitzvot,
להיות כי תכלית האהבה היא העבודה מאהבה
because the goal of love is the service of G‑d resulting from this love.
Its purpose lies, not in itself, but in its role as motivation for serving G‑d via the mitzvot. For this reason it is likened to “wings”, which are secondary to the bird itself.
ואהבה בלי עבודה היא אהבה בתענוגים, להתענג על ה׳
Love without “service” i.e., a love that is not a means to an end, but an end in itself is a “love of delights,” a supremely high level of love, in which one delights in G‑dliness.
מעין עולם הבא, וקבלת שכר
This is in the nature of the World to Come, and thus constitutes reward.
I.e., such love for G‑d is actually a foretaste and part of the reward to be given in the World to Come; it does not in itself represent service of G‑d.
והיום לעשותם כתיב, ולמחר לקבל שכרם
But it is written,1 “Today — to do them (i.e., ‘today’, this life in the time of action and service), and tomorrow (in the World to Come) to receive their reward.” Thus, in this life, the time of service, the love that leads to service is the love most prized.
ומי שלא הגיע למדה זו, לטעום מעין עולם הבא
He, however, who has not attained to this level of savoring a foretaste of the World to Come, and has not reached the level of “a love of delights,”
אלא עדיין נפשו שוקקה וצמאה לה׳ וכלתה אליו כל היום
but whose soul yet yearns and thirsts for G‑d and goes out to Him all day long,
ואינו מרוה צמאונו במי התורה שלפניו, הרי זה כמי שעומד בנהר וצועק: מים מים לשתות
and he does not quench his thirst for G‑dliness with the “water” of Torah that is in from of him, — such a person is comparable to one who stands in a river and cries: “Water, water to drink!”
כמו שקובל עליו הנביא: הוי כל צמא לכו למים
Thus the Prophet laments over him:2 “Ho, all of you who thirst, go to the waters!”, on which our Sages comment3 that “water” refers to Torah.
Surely the Prophet is not addressing (as the simple meaning of the words would indicate) one who thirsts for Torah, for such a person will surely quench his thirst and study Torah without the Prophet’s exhortation. Clearly, then, these words are addressed to one who thirsts for G‑d; and the Prophet tells him that he must quench the thirst of his love by studying and practicing the Torah.
In the Alter Rebbe’s words:
כי לפי פשוטו אינו מובן
For in its simple meaning the verse is incomprehensible:
דמי שהוא צמא ומתאווה ללמוד, פשיטא שילמוד מעצמו
he who is thirsty and desires to study [Torah], will surely do so of his own accord.
ולמה לו לנביא לצעוק עליו: הוי
Why must the Prophet cry over him, “Ho”? Clearly, then, the verse refers to one who loves G‑d and thirsts for Him.
Now if love of G‑d were an end in itself, the service of prayer could suffice, for it creates a love and thirst for G‑d. But because the purpose of love is that it lead one to serve G‑d, the Prophet exhorts us not to rest content with love itself, but to study Torah — and thereby quench the thirst for G‑dliness, and also realize the purpose of love.
וכמו שכתוב במקום אחר באריכות
This matter is discussed elsewhere at length.
| FOOTNOTES | |
| 1. | Eruvin 22a. |
| 2. | Yeshayahu 55:1. |
| 3. | Bava Kama 17a. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Nissan 10, 5776 · April 18, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 23
The Service of the Levites
"And the Levite shall do the service of the Tent of Meeting"—Numbers 18:23.
The Levites – and only the Levites – are commanded to discharge the Levite duties in the Holy Temple. These duties include serving as gatemen and accompanying with song the offering of the sacrifices.
Full text of this Mitzvah »• The Service of the Levites
Priests and Levites Exchanging Duties
"Each man individually to his task and his load"—Numbers 4:19.
The kohanim (priests) and Levites each have their unique tasks in the Holy Temple. As such, Levites are forbidden to discharge any of the duties that are the domain of the kohanim, and vice versa.
Indeed, it is also forbidden for a priest or Levite to get involved in a task that was assigned to a fellow priest or Levite. The Talmud relates that Rabbi Joshua ben Chananiah once wished to aid his fellow Levite Rabbi Yochanan ben Gurgoda. "Desist from this," Rabbi Yochanan told him, "for you are already liable to pay with your life. For I am of the gatemen and you are of the singers..."
Full text of this Mitzvah »• Priests and Levites Exchanging Duties
Honoring the Priests
"You shall sanctify him, for he offers up the food offering of your G‑d; he shall be holy to you"—Leviticus 21:8.
We are commanded to honor and exalt the seed of Aaron, the kohanim (priests), and to acknowledge their holiness.
This mitzvah applies whether or not the specific priest desires such honor. This mitzvah applies also to maimed kohanim,though they are not eligible to serve in the Holy Temple.
We fulfill this mitzvah by honoring the priest with the first aliyah to the Torah and leading the Grace after Meals, and by allowing him to take the first choice portion of food.
Honoring the kohanim is, in effect, honoring G‑d, who chose them to serve Him [in the Holy Temple] and offer the sacrifices.
Full text of this Mitzvah »• Honoring the Priests
The Priestly Shifts
"And if a Levite comes . . . he may come whenever his soul desires . . . and he may serve in the name of G‑d, his G‑d, just like all his Levite brothers, who stand there before G‑d. They shall eat equal portions..."—Deuteronomy 18:6-8.
We are commanded to divide the kohanim (priests) into shifts, so that each week another shift should serve in the Holy Temple. Only during the festivals shall all the kohanim serve together.
The prophet Samuel and King David divided the kohanim into 24 shifts.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 23
The Service of the Levites
"And the Levite shall do the service of the Tent of Meeting"—Numbers 18:23.
The Levites – and only the Levites – are commanded to discharge the Levite duties in the Holy Temple. These duties include serving as gatemen and accompanying with song the offering of the sacrifices.
Full text of this Mitzvah »• The Service of the Levites
Positive Commandment 23
Translated by Berel Bell
The 23rd mitzvah is the commandment to the Levites to carry out certain types of service in the Holy Temple, such as closing the gates, and singing at the time when the sacrifices were offered.
The source of this mitzvah is G‑d's statement,1 "This is the service of the Levites."
The Sifri2 says, "We might think that the Levite can serve if he wants to, but that if he doesn't want to, he is not obligated. The Torah therefore says, 'This is the service of the Levites' — even against their will." This means that it is obligatory upon him and that the mitzvah is forced upon him.
What the service of the Levites consists of is explained in many places in tractates Tamid3 and Middos.4 It is also explained in the second chapter of tractate Erachin5 that only the Levites can perform the service of singing. This commandment is repeated in another verse,6 "He can serve in the name of G‑d, his G‑d just the same as any of his fellow Levites." Our Sages explained in the second chapter of Erachin, "What is meant by service 'in the name of G‑d'? It refers to the singing."
FOOTNOTES
1.Num. 18:23.
2.Ibid.
3.5:6. 6:7.
4.1:1.
5.11a.
6.Deut. 18:7.
Negative Commandment 72Priests and Levites Exchanging Duties
"Each man individually to his task and his load"—Numbers 4:19.
The kohanim (priests) and Levites each have their unique tasks in the Holy Temple. As such, Levites are forbidden to discharge any of the duties that are the domain of the kohanim, and vice versa.
Indeed, it is also forbidden for a priest or Levite to get involved in a task that was assigned to a fellow priest or Levite. The Talmud relates that Rabbi Joshua ben Chananiah once wished to aid his fellow Levite Rabbi Yochanan ben Gurgoda. "Desist from this," Rabbi Yochanan told him, "for you are already liable to pay with your life. For I am of the gatemen and you are of the singers..."
Full text of this Mitzvah »• Priests and Levites Exchanging Duties
Negative Commandment 72
Translated by Berel Bell
The 72nd prohibition is that the Levites are prohibited from performing any Temple service which belongs to the kohanim, and the kohanim from performing any Temple service which belongs to the Levites. The reason for this is that each of these two families, i.e. the kohanim and the Levites, have their own specific types of service in the Holy Temple. Therefore G‑d (exalted be He), addressed a prohibition to both simultaneously, that each group should perform its own type of service, not the other's. This was told to them in the verse,1 "Each one shall be placed on his service and carry his load."
The prohibition is conveyed in G‑d's statement2 (exalted be He), to the Levites, "But they shall not approach the sacred vessels or the altar, so that they not die." He then continued by saying to the kohanim,3 "[so that they not die,] not they and also not you." The phrase, "and also not you," means "you [i.e. the kohanim] are included in this prohibition. Just as you are commanded to perform your service, i.e. with the sacred vessels and the altar, so too you are forbidden from performing their service."
The Sifri4 says, "The words, 'They shall not approach the sacred vessels or the altar,' constitutes a prohibition. The words, "so that they not die,' is the punishment. This teaches only that the Levites have a prohibition and punishment for performing the kohanim's service. How do we know that same applies for the kohanim performing that of the Levites? From the words, 'not they.' [How do I know further than a Levite of] one group [is forbidden to do the work of] the other group? From the words, 'and also not you.' It once occurred that R. Yehoshua ben Chananya tried to help R. Yochanan ben Gudgada [to close the gates of the Sanctuary; whereupon the latter] said to him: 'Go back! You are already guilty of the death penalty since I am from those who take care of the gates5 and you are from those that sing.' " This explains clearly that anyone who serves in a way not meant for him receives a heavenly death penalty.
Similarly, the kohanim may not perform the service of the Levites; but the punishment for doing so is lashes, not death. The Mechilta6 says, "[The verse says,] 'But they shall not approach the sacred vessels or the altar.' One might think that one is punished even for touching them. The verse therefore says 'but' — one is punished only for performing a type of service. This verse only teaches about Levites who perform the service of the kohanim. From where do we derive the prohibition of kohanim performing the service of the Levites? From the words, 'not they and also not you.' " There it also says, "Levites who perform the service of the kohanim are punished by death, but kohanim who perform the service of the Levites only transgress a regular prohibition."
FOOTNOTES
1.Num. 4:19.
2.Ibid., 18:3.
3.Ibid.
4.Ibid.
5.Although both were Levites and were performing Levitical service, they still had to keep to their assigned task.
6.See Kapach, 5731, footnote 75.
Positive Commandment 32Honoring the Priests
"You shall sanctify him, for he offers up the food offering of your G‑d; he shall be holy to you"—Leviticus 21:8.
We are commanded to honor and exalt the seed of Aaron, the kohanim (priests), and to acknowledge their holiness.
This mitzvah applies whether or not the specific priest desires such honor. This mitzvah applies also to maimed kohanim,though they are not eligible to serve in the Holy Temple.
We fulfill this mitzvah by honoring the priest with the first aliyah to the Torah and leading the Grace after Meals, and by allowing him to take the first choice portion of food.
Honoring the kohanim is, in effect, honoring G‑d, who chose them to serve Him [in the Holy Temple] and offer the sacrifices.
Full text of this Mitzvah »• Honoring the Priests
Positive Commandment 32
Translated by Berel Bell
The 32nd mitzvah is that we are commanded to exalt, honor, and elevate the descendants of Aaron [i.e. kohanim]; to treat them in a way of holiness and respect. Even if they refuse to accept it, one should not listen to them. All this is to honor G‑d (exalted be He), since He singled them out to serve Him and offer His sacrifices.
The source of this mitzvah is G‑d's statement,1 "You must keep him holy, since he presents the food-offering to G‑d."
Our Sages explained,2 "The word 'vikidashto' ('keep him holy') refers to every matter of holiness: he should be the first to read in the Torah; first to recite the blessing [after meals]; first to take the choicest portion."
The Sifra3 also says, "The word 'vikidashto' ('keep him holy') implies 'even against his will.' " This means that this commandment is given to us, and does not depend on the desire of the kohen.
The Sages also said,4 "The phrase,5 'they shall be holy unto their G‑d,' means even against their will. 'They must remain holy,' comes to include even those kohanim who have a blemish." We should not say, "Since he is not fit6 to 'present the food-offering to G‑d,' why should we give him special treatment and show him honor and respect?" The Torah therefore said [the apparently redundant phrase], "they must remain holy" — to teach you that it applies to all from this distinguished lineage, whether blemished or blemish-free.
The proper conditions7 under which they must be honored are explained in various Talmudic passages: Makkos,8 Chullin,9 Bechoros,10 Shabbos,11 and others.
FOOTNOTES
1.Lev. 21:8.
2.Gittin 59b.
3.Parshas Emor, Ch. 1, Halachah 14.
4.Sifra, ibid., Halachah 6.
5.Lev. 21:6.
6.Because of his blemish. See N70.
7.I.e. to exclude when a kohen forfeits his sanctity.
8.See Kapach, 5718, footnote 130; 5731, footnote 71.
9.132b.
10.45b.
11.55b. See Kapach, 5731, footnote 74.
Positive Commandment 36The Priestly Shifts
"And if a Levite comes . . . he may come whenever his soul desires . . . and he may serve in the name of G‑d, his G‑d, just like all his Levite brothers, who stand there before G‑d. They shall eat equal portions..."—Deuteronomy 18:6-8.
We are commanded to divide the kohanim (priests) into shifts, so that each week another shift should serve in the Holy Temple. Only during the festivals shall all the kohanim serve together.
The prophet Samuel and King David divided the kohanim into 24 shifts.
Full text of this Mitzvah »
• The Priestly Shifts
Positive Commandment 36
Translated by Berel Bell
The 36th mitzvah is that we are commanded that the kohanim shall serve in watches, i.e. that each watch shall serve for one week's time. They shall not be mixed together except for the festivals, when all watches shall serve together and anyone who comes may perform the service. It is explained in Chronicles1 that Dovid and Shmuel divided them and assigned them to 24 watches.2 In tractate Sukkah3 it is explained that during the festivals, all are treated equally.
The verse which refers to this mitzvah is G‑d's statement,4 "A Levite5 can come [from one of your gates]...whenever he wishes...and may serve before G‑d, his G‑d, just the same as any of his fellow Levites whose turn it is to serve before G‑d. He shall receive the same portion to eat."
The Sifri6 says, "From the phrase, 'whenever he wishes' one could think that it means any time whatsoever. The Torah therefore says, 'from one of your gates,' i.e. when all the Jewish people are gathered at one gate7 — during the three festivals. One could think that all watches share equally during the festival even in offerings that are not specifically festival offerings.8 The Torah therefore says, 'The only exception is that which was sold by the ancestors.' What did the ancestors 'sell' to each other? They said, 'You [will serve] in your Shabbos and I in my Shabbos.' " This means that they agreed to setting up a system of watches with a different watch each week. The Targum also explains the verse in this way: "Except for the watch of that week, because that is how the ancestors established it."
The details of this mitzvah are explained in the end of tractate Sukkah.9
FOOTNOTES
1.Chronicles I, 9:22.
2.In Hilchos Klei HaMikdash 4:3, the Rambam writes that Moses originally split them into 8 groups.
3.55a.
4.Deut. 18:6-8.
5.In Hilchos Klei HaMikdash 4:6, the Rambam explains that here the word "Levite" refers to kohanim. This is obvious from the end of the verse, which says, "He shall receive the same portion to eat," and only kohanim receive "portions" in the Holy Temple.
6.Deut., ibid.
7.I.e. Jerusalem.
8.Such as the offerings of Shabbos, when the festival falls on Shabbos. Although it is brought during the festival, such an offering is treated as a regular offering and the service is performed by the kohanim of that week's watch.
9.55a.
• 1 Chapter: Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 17 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Maaseh Hakorbanot - Chapter 17
Audio: Listen | Download | Video Class• Maaseh Hakorbanot - Chapter 17
Halacha 1
Halacha 2
When one says: "I promise to bring a meal offering [baked] on a flat frying-pan," and he brings one [baked] in a deep frying-pan4 or he promised to bring one [baked] in a deep frying-pan and brought one [baked] on a flat frying-pan, [the sacrifice] he brought is acceptable, but he did not fulfill his obligation.5
If he said: "I will bring these6 [baked] in a deep frying-pan and brings them [baked] on a flat frying-pan or promised to bring it [baked] on a flat frying-pan and brought it [baked] in a deep frying-pan," [the sacrifice] is unacceptable.7Similar laws apply in all analogous situations.
Similarly, if a person says: "I promise to bring two esronim in one vessel and he brings them in two vessels" or "...in two vessels" and he brings them in one vessel, [the sacrifice] he brought is acceptable, but he did not fulfill his obligation. [The rationale8is that Deuteronomy 23:24] states: "As you vowed to G‑d."9
Halacha 3
If he said: "I will bring these cakes in one vessel" and he brought them in two or [promised] to bring them in two and brought them in one, they are unacceptable.10If he did not specify what he would bring when he took the vow, but [merely] said: "I promise to bring two esronim and when he designated [the meal for the offering], he set [the flour] aside in two vessels and afterwards, brought it in one vessel, it is acceptable. For the verse states "as you vowed" and not "as you set aside."
Halacha 4
When he said: "I promise to bring two esronim in two vessels," but he brought them in one, if after being told that he vowed to bring them in two vessel, he offered them in two, they are acceptable. If he brought them in one vessel, they are like two meal-offerings that became mixed together.13
Halacha 5
If one says: "I promise to bring a meal-offering," he should bring one of the five types of meal-offerings that can be either vowed or pledged.14 If he says: "I promise to bring meal-offerings," he should bring two15 of the five types of meal-offerings.16 If he says: "I promise to bring a type of meal-offerings," he should bring two17 meal-offerings of one type.18 If he says: "I promise to bring types of meal-offerings," he should bring two meal-offerings [coming] from two types.19 Similarly if he says: "...types of a meal-offering," he should bring two types of meal-offerings.20 If he specified that he would bring one type [of meal-offering] and forgot [which type he specified], he should bring all five types.21
Halacha 6
A private individual22 should not bring more than sixty esronim [of flour] in one vessel as a meal offering. If he vowed more than sixty, he should bring sixty in one vessel and the remainder in a second vessel.23
[The rationale is that] no more than sixty [esronim of flour] can be mixed together [with oil as one].24 It is not an absolute requirement for [the flour and the oil] to be mixed together as we explained.25 Nevertheless, our Sages said:26 "Whenever a [meal-offering] is fit to be mixed [with oil], it is not an absolute requirement for it to be mixed. Whenever it is not fit to be mixed [with oil],27 mixing it is an absolute requirement."28
Halacha 7
If one says: "I promise to bring 121 esronim [as a meal offering]." He should bring 120 [esronim] in two vessels - 60 in each vessel - and one isaron in a third vessel.29
If he said: "I promise to bring an isaron," he should bring one isaron. "I promise to bring isaronim," he should bring two. If he specified [the number of esronim] he vowed and then forgot how many he specified, he should bring 60 esronimin one vessel.30 If he forgot how many esronim he specified and which type [of meal-offering] he specified, he should bring 60 esronim of each of the five types [of meal-offerings].
Halacha 8
If he specified his vow and forgot both how many esronim he vowed and the number of vessels in which he vowed to bring them, he should bring [the full range of] one to sixty esronim in sixty different vessels.31
What is implied? He should bring one isaron in the first vessel, two esronim in the second vessel, three in the third, until he brings 60 esronim in the last vessel. If he also forgot what type [of meal-offering] he designated, he should also brings [60 offerings] according to this pattern in 60 vessels of each type. Thus he will be bringing 1830 esronim from each type.
Halacha 9
When a person says: "I promise to bring a meal-offering of barley,"32"...a meal-offering of a half an isaron,"33 or "...a meal-offering without oil or frankincense,"34 he is exempt, because he did not vow an entity that is sacrificed.
If he said: "I promise to bring a meal-offering35 of barley," "...of lentils,"36 "...a meal-offering without oil or frankincense," or "...a meal-offering of a half anisaron," we ask him [what his intent was]. If he says: "I only took the vow because I thought it was permissible to offer such [sacrifices]. Had I known that one could only offer a complete isaron of fine [wheat] flour together with oil and frankincense, I would not have taken a vow," he is exempt. If, [however,] he said: "Had I known [that such offerings were unacceptable], I would have taken a vow to bring [an offering] like those that are offered," he is obligated to bring an offering like those that are offered.
Halacha 10
If he vowed to bring an isaron and a half37 and he said: "Had I known [that such offerings were unacceptable], I would have taken a vow to bring [an offering] like those that are offered," he must bring two [esronim].38 If he said: "I promise to bring coarse flour"39 or "I promise to bring a half an isaron" without mentioning the term "meal-offering," he is exempt.40 It as if he never took a vow at all.
Similarly, if one said: "I promise to bring a thanksgiving-offering without bread,"41or "...a sacrifice without its accompanying offerings,"42 he is exempt. If he said:43 "Were I to have known that such offerings are not sacrificed, I would have taken a vow to bring [an offering] like those that are offered," he is obligated to bring [an offering] like those that are offered.
Halacha 11
When a person says: "I promise to bring the bread of a thanksgiving-offering," He must bring a thanksgiving offering and its bread. [The rationale is that] it is known that the bread is never offered without the thanksgiving-offering and he mentioned merely the conclusion of the sacrifice.44 If he said: 'I promise to bring the bread to fulfill the obligation for so-and-so's thanksgiving offering," he should bring the bread for a thanksgiving offering together with the offering of his friend.
Halacha 12
A person may vow or pledge to bring wine independently.45 One should not vow to bring a log of wine or two lugim,46 for there are no libations that are [only] a log or two lugim.47 Nor should one vow five lugim, for five lugim are not fit for the libations of one animal or for those of two animals.48 One may, however, vow three, four, six, or more lugim,49 because they are fit for the wine libations for sacrificial animals.
Halacha 13
What is implied? If a person vows seven [lugim], they are considered as the libations for a sheep and for a ram.50 If he vowed eight, they are the libations for two rams; nine are the libations for an ox51 and a sheep or those of three sheep. If he vowed ten, they are the libations for an ox and a ram or two sheep and a ram. Similarly, all numbers [can be seen as such combinations].
Halacha 14
If he vowed to bring five lugim, we tell him: "Make it a complete six."52 [The rationale is that] he already established it as fit for a sacrifice.53If, by contrast, he vowed one log or two, he is exempt, for this amount or their components are not fit to be used as a libation.54
Less than a log of oil should not be vowed or pledged, for there is no meal-offering smaller than an isaron and it requires a log of oil.55
Halacha 15
When a person says: "I promise to bring wine," he should not bring less than three lugim.56 "I promise to bring oil," he should not bring less than a log.57 If he specified a given amount in his vow and forgot how many lugim of wine or oil he specified, he should bring 140 lugim. For there is no day on which there are more communal offerings sacrificed than on the first day of Sukkot that falls on the Sabbath. On that day, the accompanying offerings included 140lugim of oil and an equal amount of wine as will be explained in Hilchot Temidim UMusafim.58
FOOTNOTES
1.
A range with an opening for one pot [the Rambam's Commentary to the Mishnah (Menachot 5:9)].
2.
I.e., one of the common ways to bake in the Talmudic period was to heat rafters and stones until they were glowing hot and place dough upon them. Afterwards, the stones and rafters were covered and thus the dough would bake (ibid.).
3.
A pit covered with mud into which wood was placed and kindled. The dough was placed within and it was covered so that it would bake like an oven (ibid.). These are not acceptable, because the person took a vow that he would bring a meal offering cooked in an oven and these devices do not fit that description.
4.
See Chapter 13, Halachah 6, with regard to the difference between the two.
5.
Because he did not bring the sacrifice he vowed to bring.
6.
Pointing to cakes that he prepared to bake.
7.
For he specified that the cakes be prepared in one way and they were not.
8.
For all the above.
9.
Implying that the vow must be fulfilled in all its particulars.
10.
If he can take a handful from each one separately, they are acceptable as indicated by the conclusion of Halachah 4.
11.
Because he did not fulfill his vow. It is, however, necessary to ask him and have him respond as the Rambam states. Otherwise, we assume that he is not bringing this offering in fulfillment of his vow, but rather as a separate sacrifice. In that instance, although he would not have fulfilled his vow, the sacrifice would be acceptable.
12.
Since he offered them as he vowed, the fact that he originally brought them in two vessels is not significant.
13.
In that instance, as stated in Hilchot Pesulei HaMukdashim 11:29, the law is that if one can take handfuls of each individually, they are acceptable. If not, they are not.
14.
See Chapter 12, Halachah 4, for a description of these meal-offerings.
15.
Since he used the plural, at least two offerings are required.
16.
The Kessef Mishneh suggests that the word "types" is a printing error, because even if he brought two of the same type of meal-offering, he fulfilled his obligation. The Radbaz, however, initially explains that the Rambam's wording could be interpreted as being precise. Since the person said two meal-offerings, we can assume that he meant of two different types. Otherwise, he would have just vowed to bring one large meal-offering. Nevertheless, ultimately, the Radbaz rejects this interpretation and states that the Rambam's intent is "even of two types," i.e., he may bring two offerings either of one type or of two types.
17.
Here also, since he spoke of "meal-offerings," using the plural, he is required to bring two.
18.
For he said "a type," limiting him to only one type.
19.
Since he used the plural for both offerings and types, he should bring two offerings and they should be of two different types.
20.
One offering from each type, as in the previous clause. Hebrew grammar occasionally allows for a singular term to be used in a plural sense. The Kessef Mishnehnotes that this matter is debated byMenachot 105a and a ruling is not reached. Hence he questions how the Rambam can require him to bring a second offering: If it is not required, he will be bringing ordinary flour into the Temple Courtyard (which is forbidden). Hence he maintains that the person must make a stipulation when bringing this offering: "If I am obligated to bring it, this is to fulfill my vow. And if I am not obligated, it is a freewill offering."
21.
For in this way, he will certainly fulfill his vow.
22.
I.e., in contrast to the community at large. For there is no concept of a voluntary communal meal-offering and all the required communal meal-offerings have specific measures.
23.
As indicated by the following halachah, it appears to be preferable that he bring sixty in one vessel and the remainder in the other, rather than dividing the sum evenly between the two.
24.
Even though oil is always mixed with the flour at a ratio of one log to every isaron(Chapter 12, Halachah 7), nevertheless, if there is a very large quantity of flour, it will be difficult to get a proper mixture.
25.
Chapter 13, Halachah 11.
26.
Menachot 18b; 103b.
27.
Because there is too large a quantity of flour.
28.
As long as the meal and the oil could be mixed together, the fact that they were not mixed together is not significant, because there is nothing inherently lacking in the mixture. If, however, they could not be mixed together, there is an inherent difficulty with the mixture, therefore it is disqualified. Note the parallels to the declaration made with regard to the firsts fruits mentioned inBava Batra 82a.
29.
I.e., he does not divide them into three equal portions.
30.
For an individual meal-offering is never more than 60 esronim and if he had promised a lesser amount, bringing more will not disqualify his offering (Radbaz).
31.
This is necessary, because as stated in Halachah 3, if a person vowed to bring twoesronim in two vessels and he brought them in one, the offering is unacceptable. By bringing the full range of vessels from one to sixty, the person will certainly have included the entire number he vowed to bring. Any extra are considered as voluntary offerings.
The Radbaz notes that there is a difference of opinion concerning this matter inMenachot 13:2 and the opinion the Rambam quotes here is that of Rabbi Yehudah HaNasi. The Sages, however, differ and maintain that it is sufficient to bring one meal offering of 60 esronim. The Radbaz questions why the Rambam chooses to follow Rabbi Yehudah HaNasi's view, for it is a minority opinion. Moreover, he notes that in the Rambam's Commentary to the Mishnah, he explicitly states that the halachah does not follow this view. The Radbaz explains that since the Talmud (Menachot 106a) tries to justify other teachings according to Rabbi Yehudah HaNasi's view, we can assume that it is accepted as halachah.
32.
Which is unacceptable, because as stated in Chapter 12, Halachah 2, all the meal-offerings are brought from wheat except the meal-offering of a sotah and the omeroffering. Those are obligatory offerings and cannot be vowed by a person.
33.
Which is also unacceptable, because a meal-offering may not be less than an isaron(Chapter 12, Halachah 5).
34.
Such an offering is also unacceptable, for oil and frankincense are absolute requirements (Chapter 12, Halachah 7).
35.
The difference between this and the previous clause depends on the precise Hebrew term used. If he said minchat("meal-offering of"), as in the first clause he is not obligated at all, for the grammatical structure of the term is that of an adjective and the emphasis is on the words that follow. If, however, he used the termminchah ("meal-offering"), we assume that the fundamental intent of his vow was to bring a meal-offering. Since the specifics he mentioned were unacceptable, we ask him to clarify his intent. The Ra'avad does not accept this distinction, but the Radbaz and the Kessef Mishneh explain the Rambam's position.
36.
Which is also unacceptable. AlthoughMenachot103a debates whether a person could possibly err and think that a meal-offering from lentils is acceptable, from the resolution of that passage, it appears that such an error is plausible.
37.
Based on the conclusion of the clause and the explanations in the previous halachah, the Radbaz and the Kessef Mishnehmaintain that this law applies only when the person said: "a meal-offering (minchah) of an isaron and a half."
38.
For he obviously desired to bring more than one isaron.
39.
As stated in Chapter 12, Halachah 2, all of the meal-offerings are brought from solet, "fine flour," and not kemach, "coarse flour." This he is vowing to bring an entity that is never offered.
40.
The Ra'avad differs concerning this point and states that in this instance as well, he should be asked to clarify his intent, as mentioned in the previous halachah.
41.
See Chapter 9, Halachah 5, which includes the bread as an integral part of the thanksgiving-offering.
42.
See Chapter 2 which explains that every sacrifice is offered together with wine, meal, and oil.
43.
I.e., as in the previous halachah, he is asked about his intent (Kessef Mishneh).
44.
We assume that this was intent when making the vow. The Radbaz explains that it is not even necessary to ask him to clarify his intent, since he mentioned the thanksgiving-offering when making his vow, we take for granted that this was what he meant to say.
45.
See Chapter 14, Halachah 1; Chapter 16, Halachah 14.
46.
See Halachah 14.
47.
As mentioned in Chapter 2, Halachah 4, the wine libations are 3, 4, or 6 log, depending on the animal offered.
48.
For no two offerings will reach a total of five. See also Halachah 14.
49.
For any number over six will be able to be broken up into multiples of 3,4, or 5, as stated in the following halachah [see the Rambam's Commentary to the Mishnah (Menachot 12:4)].
50.
The libations for a sheep are three lugim and those for a ram are four. We assume that the person that the person desired to bring them both.
51.
Six lugim.
52.
Which are the libations for an ox.
53.
Since libations of three and four lugim are brought, we assume that he did not want to make an empty statement. Hence, we ask him to increase the amount so that he will also be able to bring a valid offering. We do not reduce the amount, because there is an unresolved discussion in Menachot 104a if that is acceptable.
54.
Based on the ruling in Halachah 9 with regard to a meal-offering of a half an isaron, the Radbaz states that if one says: "a wine libation of one log," he should be asked to clarify his intent.
55.
See Chapter 12, Halachot 5 and 7.
56.
See Halachah 12.
57.
See the previous halachah.
58.
See Chapter 10, Halachot 3, 14, for the details of the number and types of animals sacrificed on that day. The wine and oil brought as accompanying offerings for these sacrifices totaled 140 lugim. We assume that a person would not vow or pledge a larger amount. The Radbaz clarifies that this ruling applies to a very wealthy person who can be assumed to have made a generous vow. A person of ordinary means, by contrast, should be required to pay the largest amount he could conceive of having pledged (see Hilchot Arachin 2:8-10).
• 3 Chapters: Klei Hamikdash Klei Hamikdash - Chapter 6, Klei Hamikdash Klei Hamikdash - Chapter 7, Klei Hamikdash Klei Hamikdash - Chapter 8 • English Text | Hebrew Text | Audio: Listen | Download• Klei Hamikdash - Chapter 6
Hayom Yom:
• English Text | Video Class• "Today's Day"
Audio: Listen | Download• Klei Hamikdash - Chapter 6
Halacha 1
It is impossible for the sacrifice of a person to be offered without him standing in attendance. [Now,] the communal offerings are the sacrifices of the entire Jewish people, but it is impossible for the entire Jewish people to stand in the Temple Courtyard at the time they are being offered. Therefore, the prophets of the first era1 ordained that there be selective upright and sin-fearing Jews who should serve as the agents of the entire Jewish people2 to stand [and observe the offering of] the sacrifices. They were called "the men of themaamad."3
They divided them into 24 ma'amadot, equaling the number of watches of the priests and Levites. Over each of the watches was one who was appointed as [the supervisor] of them all. He was called the head of the ma'amad.
Halacha 2
Each week, the members of the ma'amad of that week would gather together. Those [living] in Jerusalem or close to it would enter the Temple with the priestly and Levitical watch of that week. When [the week of] their ma'amadarrived, those members of the ma'amad who [lived] in distant places would gather in the synagogues of their locale.
Halacha 3
What would those who gather together - both in Jerusalem and in the synagogues - do? They would fast on the Monday, Tuesday, Wednesday, and Thursday of their week. They would not fast on Friday out of respect for the Sabbath4 and not on Sunday, so they would not make a transition from the pleasure of the Sabbath to a fast.5
Halacha 4
On every day of the week that was their ma'amad, they would recite four prayer services: the morning service, the afternoon service, the neilahservice,6 and another prayer service between the morning service and the afternoon service which was additional [and unique] for them.7 In thema'amad, the priests bless the people three times, in the morning service, in this additional service, and in the neilah service.8
They would have three men read from the Torah twice a day: in the morning service and in the second service that they would add.9 In the afternoon service, they would not read the Torah. Instead, they would recite the Shemaby heart. They would not gather for the afternoon service on Friday, for they were busy [with their preparations] for the Sabbath.
Halacha 5
Their gathering together for each of these prayers of these four services and their standing in prayer, supplication, and petition and reading the Torah is called a ma'amad.
Halacha 6
What would they read [from the Torah]? The narrative of creation.10 On the first day, they would read: "In the beginning," "Let there be a firmament;"11On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
Halacha 7
A large passage12 would be read by two men, a small passage, by one. The two passages that were read in the morning would be read during this second service from a scroll. They would then be read again during the afternoon service by heart.
Halacha 8
During the eight days of Chanukah, the men of the ma'amad would not carry out a ma'amad13 in the morning service.14 On any day when there was aMusaf sacrifice,15 there was not a ma'amad during their second service, nor in the afternoon service,16 only during the morning and neilah services. On any day when there was a sacrifice of wood,17 there was not a ma'amadduring the neilah service, only during the morning, second, and afternoon services.
Halacha 9
What was a sacrifice of wood? Certain families had a fixed time on which they would go out to the forests and bring wood for the arrangement [on the altar].18On the day designated for this family to bring their sacrifices, they would bring voluntary burnt offerings. This was called the sacrifice of the wood. It was like a festival for these families and they were forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 10
Even a private individual who gave wood or logs for the arrangement [of the altar]19 is forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 11
The men of the ma'amad are forbidden to have their hair cut and to launder [their clothes] throughout the week [they serve in the Temple]. On Thursday,20they were permitted in honor of the Sabbath. Why were they forbidden to have their hair cut and to launder [their clothes]? So that they would not enter theirma'amad while they were unkept. Instead, they would have their hair cut and launder [their clothes] beforehand.21
FOOTNOTES
1.
Samuel and David (Ta'anit 27a).
2.
In his Commentary to the Mishnah (Ta'anit4:2), the Rambam writes: " Their intent and their goal was involvement in Divine service and prayer. They were not occupied with their own concerns. Their minds and their thought were on the sacrifices."
3.
Ma'amad literally means "standing," because they would stand over the sacrifice or stand in prayer, as stated in Halachah 5. The term also has the connotation of "status" and "dignified position."
4.
So that they would have the energy to make their Sabbath preparations.
5.
This would weaken them exceedingly (ibid.).
6.
Neilah means "closing." Hilchot Tefilah 1:7 states that the Men of the Great Assembly ordained "a prayer after the afternoon service [to be recited] close to sunset on fast days only to increase supplication and pleading due to the fast. This is called theneilah service, as if to say the gates of heaven are being closed." Since the men of the ma'amad were observing an ordained fast, they would recite this service as well.
7.
The Ra'avad differs and maintains that there was not an extra service ordained especially for the men of the ma'amad. If the Mishnah spoke of Musaf, the additional service, in this context, the intent was a day like Rosh Chodesh when Musaf would be recited by the entire Jewish people.
The Radbaz supports the Rambam's opinion, explaining that during this prayer service they would pray that the sacrifices be accepted and that Jews in situations of danger be saved.
8.
They would not bless the people in the afternoon service, because generally, it was suspected that a priest might be intoxicated in the afternoon and it is improper to bless the people in such a state. Hence, our Sages forbade the recitation of the priestly blessing in the afternoon service at all times. They allowed it to be recited in the Neilahservice, because the neilah service is only recited on a fast day. In later generations, it became customary to recite the priestly blessing (or in the Ashkenazic community, the passage Eloheinu V'Elohei Avoseinu) in the afternoon service, because at present, it is customary to recite the afternoon service late on a fast day. Hence, it resembles theneilah service and will not be confused with an ordinary afternoon service. See the Rambam's Commentary to the Mishnah (Taanit 4:1), Hilchot Nesiat Kapayim 14:1-2.
9.
The Ra'avad differs here as well and states that there is no extra service and, hence, no extra Torah reading, except on a day whenMusaf is recited.
10.
In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained."
11.
On each day, they would read the passage associated with that and the following day of creation.
12.
I.e., three aliyot were given out for each reading. If the passage was large - i.e., it contained eight verses - two aliyot were given in it and the third aliyah was given for the second passage that accompanied it.
13.
I.e., read from the Torah or recite the readings by heart [the Rambam's Commentary to the Mishnah (loc. cit.:4)].
14.
Since they would recite the Hallel prayers that day. As Taanit 4:4 states: WheneverHallel was recited [and the Musaf service was not recited (the Rambam's Commentary to the Mishnah)], there was noma'amad. The rationale is that since the recitation of Hallel took time, no further obligations were imposed on the men of thema'amad.
15.
I.e., on the intermediate days of the festivals and on Rosh Chodesh.
16.
For they were occupied with the sacrifice of the Musaf service.
17.
See the following halachah.
18.
In his Commentary to the Mishnah (loc. cit.:5), the Rambam refers to Nechemiah 10:35 which speaks of casting lots for the wood offering. Implied is that different families were allotted the responsibility for bringing wood for the altar and were given different days to bring that wood. On that day, in addition to the wood, they would bring other sacrifices, as the Rambam continues to explain.
19.
For bringing wood is considered equivalent to bringing a sacrifice and the day on which a person brings a sacrifice is considered as his private festival.
20.
And certainly on Friday (Rambam LeAm).
21.
See Hilchot Bi'at HaMikdash 1:17,12.
Klei Hamikdash - Chapter 7
Halacha 1
There were fifteen officers in the Temple and similarly, an officer would always be appointed over these fifteen matters.1 They are [responsible for]:
a) the time [for the offering of the sacrifices],2
b) the locking of the gates,3
c) the guards,4
d) the singers,5
e) the cymbals and the other musical instruments,6
f) the lotteries,7
g) the pairs [of doves],8
h) the seals,9
i) the wine libations,10
j) the sick,11
k) the water,12
l) the preparation of the showbread,13
m) the preparation of the incense offering,14
n) the preparation of the curtains,15
o) the preparation of the priestly garments.16
Halacha 2
Each one of these officers has many men under his command in order to arrange the task over which he is appointed.
The one [appointed] to supervise the times: He and his men watch the times. When the time comes for a sacrifice to be offered,17 he or one of the men under his charge announce: "Priests arise to the [Temple] service. Levites [go] to the platform,18 Israelites, to the ma'amad." When his voice was heard, everyone would proceed to his task.
Halacha 3
The one [appointed] to supervise the locking of the gates: At his command, the gates would be locked19 and opened.20 Those who sound [the trumpets] every day for the opening of the gates sound them only by his instruction. Every day, [the trumpets] were sound three times at the opening of the gates [in the following manner]: a tekiah,21 a teruah,22 and a tekiah.
Halacha 4
Halacha 5
The one [appointed] to supervise the singers: Each day, he would chose singers to stand on the duchan to sing melodies. At his command, [the trumpets] would be sounded for the sacrifices. There were never less than 21 trumpet blasts sounded each day in the Temple: three at the opening of the gates [of the Temple Courtyard],25 nine for the daily offering of the morning,26and nine for the daily offering of the afternoon. On a day when a Musafoffering is brought, nine trumpet blasts are added for the Musaf offering. If Rosh Chodesh or a festival falls on the Sabbath27 or Rosh HaShanah falls on the Sabbath - in which instance three Musaf offerings are brought28- we do not sound the trumpets for each Musaf offering individually. Instead, nine trumpet blasts are sounded for all the Musaf offerings.
Halacha 6
One Friday, six trumpet blasts are added: three29 to [notify] the people [when] to cease work30 and three to make a distinction between the holy and the mundane. On the pilgrimage festivals, three are added [to announce] the opening of the lower gate, i.e., the gate to the Women's Courtyard,31 and three [to announce] the opening of the upper gate, i.e., the Gate of Nicanor.32
Why is it called the upper gate? Because it is higher than the Women's Courtyard.33On Sukkot, three trumpet blasts are added [to announce] the filling of [a vessel with] water which is used for a libation on that holiday.34 The trumpets are not sounded for the filling of the water on the Sabbath. Three trumpet blasts are added upon the altar while the water libation is being offered.
All of these trumpet blasts were sounded under the direction of the officer in charge of the singers and at his command. All of these blasts were sounded with trumpets.35
Halacha 7
The one [appointed] to supervise the cymbal: He would arrange all the musicians who would help the Levites together with their instruments, as we explained.36
Halacha 8
The one [appointed] to supervise the lotteries, he would conduct the lotteries between the priests every day until each one would perform the work that he acquired through the lotteries. There were four lotteries conducted every day. In Hilchot Temidim,37 I will explain how these lotteries were conducted.
Halacha 9
The one [appointed] to supervise [the sale of] the pairs of doves:38 He is the one with whom a price is determined to sell pairs [of doves] for the sacrifices, so-and-so many doves for a sela. Everyone who was obligated to [bring] turtle doves39 or doves40 [as a sacrifice]41 would bring the money for them to the Temple. This officer would give the pairs [of doves] to the people bringing the sacrifices. He would make a reckoning with the treasurers and they would provide him with [the doves].42
Every thirty days, a price was established with him. If the price decreases [during that month], [the Temple treasurers] supply him with them according to the lower price. If it increases, they provide them at the price established [originally], for the Temple is always given the upper hand [in business transactions]. Similarly, if a pair of doves is discovered to be unacceptable or was disqualified before it was offered, [this officer] must provide another in its place.43
Halacha 10
The one [appointed] to supervise [the sale of] the seals: He would receive the money for the wine libations from those obligation to bring libations and give them seals. The one [appointed] to supervise the wine libations would sell the wine libations.44
Halacha 11
Halacha 12
Whoever would bring his sacrifices to the Temple would give the money for the wine libations to the officer in charge of the seals. He would give him seals according to the number of sacrifices he brought. If a person afflicted withtzara'at was wealthy, he should give him one seal with "sinner" written upon it.49 The recipient then takes the seals to the officer in charge of the wine libations and he gives him wine libations according to the number of seals he has and what is written upon them. In the evening, [the two officers] meet and one gives the other seals and receives money in exchange for them.
If there is extra money, it is given to the Temple treasury.50 If there is less money, the officer in charge of the seals must pay from his own resources. When a person loses a seal, he should wait until the evening. If there is found an extra amount of money equivalent to the seal that he claims, it is given to him. If not, it is not given to him.
The date of each day is written on the seal [to protect against] deceivers [to prevent] one from keeping a seal in his possession until the price of the libations increases.51
Halacha 13
Every thirty days, a price for the wine and the flour is established with the officer in charge of the wine libations. If the price of the wine libations increases, he must supply them according to the price established beforehand. If their price decreases, he must supply them according to the lower price.52
Halacha 14
Since the priests stand on the floor at all times,55 eat much meat,56 and during their Temple service, they are not covered by any garments other than one cloak, they [often] suffer digestive ailments.57 Therefore an officer is appointed to check them and heal all their illnesses. He and the people in his charge are involved with them at all times.58
Halacha 15
Halacha 16
The one [appointed] to supervise [the making of] the curtains would be in charge of all those who wove the curtains and embroidered [designs]63 on them so that they would be prepared for the Temple and the gates.
Each year, they would make two curtains64 to separate between the Sanctuary and the Holy of Holies.65 The strands of these curtains were all six-fold. They were of four types of fabric: linen, sky-blue dyed wool, purple dyed wool, and crimson dyed wool. Each one was six fold. Thus there were 24 strings.66 The curtains were a hand-breadth67thick. They were woven with 72 heddles.68 Its length was forty cubits and its width was 20 cubits.69
Halacha 17
There were thirteen curtains in the Second Temple: Seven over the seven gates to the Temple Courtyard,70 one over the opening of the Entrance Porch,71one over the entrance to the Sanctuary, two72 to serve as thed'vir73between it and the [most] holy chamber, and two corresponding to them in the upper storey.74
Halacha 18
When a curtain becomes impure [due to contact] with a derivative of impurity,75 it should be immersed within [the Temple Courtyard].76 It was brought into [the Temple] immediately, because there is no need to wait until the evening.77 If it became impure because of contact with a substance that is a source of impurity, it should be immersed [in a mikveh] outside [the Temple Courtyard]78 and it is spread out in the chayl,79 because it must wait until sunset [for its impurity] to depart. If it was new, it would be spread over the colonnade80 so that the people could see its embroidery for it was attractive.
Halacha 19
All of the utensils in the Temple had copies and copies of the copies so that if the original contracted impurity, the second could be used in its place.
Halacha 20
The one [appointed] to supervise [the making of] the priestly garments: He is occupied with the preparation of the garments of the ordinary priests and the garments of the High Priests and their being woven.81 Everything [necessary for them] is done under his authority. He had a chamber in the Sanctuary.82
FOOTNOTES
1.
Shekalim 5:1 mentions officers for these fifteen positions. The Rambam explains that this was not merely the situation at one specific time, but represented the ongoing division of responsibilities in the Temple. The officers
2.
See Halachah 2.
3.
See Halachah 3.
4.
See Halachah 4. The Ra'avad offers a different interpretation of this officer's function. The Kessef Mishneh explains that the Ra'avad's view is based on the Jerusalem Talmud (Shekalim 5:1), while the Rambam's opinion is based on the Babylonian Talmud. He questions why the Ra'vad favors the Jerusalem Talmud when generally, if there is a difference of opinion between the two, the halachah follows the Babylonian Talmud.
5.
See Halachah 5.
6.
See Halachah 7.
7.
See Halachah 8.
8.
See Halachah 9.
9.
See Halachah 10.
10.
See Halachah 12. The Radbaz notes that the Mishnah (loc. cit.) refers to this person as being appointed over the flour. He explains that since flour would accompany the wine libation, the same person was appointed over both.
11.
See Halachah 14.
12.
See Halachah 15.
13.
See Halachah 15.
14.
See Halachah 15.
15.
See Halachah 16.
16.
See Halachah 15.
17.
Actually, the announcement would be made slightly before the time for the sacrifice. For example, in his Commentary to the Mishnah (Tamid 1:2; 3:8), the Rambam writes that this announcement was made at (or before) dawn.
18.
Where they would stand to sing. Although they would not sing until the wine offering was brought and that was after the limbs of the sacrifice were offered (see Hilchot Temidim UMusafim 6:5), they would proceed to their posts at the same time as the priests.
19.
At sunset.
20.
At dawn.
21.
A prolonged and drawn out blast.
22.
A series of staccato blasts.
23.
The priests would also stand watch in three places. The commentaries discuss why they are not mentioned.
24.
See Hilchot Beit HaBechirah 8:10 where the function of this officer is also mentioned.
25.
As mentioned in Halachah 3.
26.
See Hilchot Temidim UMusafim 6:5, 7.
27.
And thus two different Musaf offerings are brought: one for the Sabbath and one for the festival or for Rosh Chodesh.
28.
One for the Sabbath, one for Rosh HaShanah, and one for Rosh Chodesh.
29.
I.e., a tekiah, teruah, tekiah series.
30.
As explained in Hilchot Shabbat 5:18-20, these trumpet blasts were sounded beginning one and a quarter seasonal hours before sunset. The first three were not sounded together. On the contrary, each represented a further stage in the imminent approach of the Sabbath. The second set of three were sounded close to sunset as a unit of three.
31.
See Hilchot Beit HaBechirah 5:7 for a description of this courtyard.
32.
See ibid. 5:5 for a description of this gate.
33.
22 ½ cubits higher, as indicated by ibid. 6:2.
34.
The water libation and these trumpet blasts are described in Hilchot Temidim UMusafim10:6-7.
35.
This represents a reversal in the Rambam's thinking from his earlier views in his Commentary to the Mishnah (Tamid 3:8) where he states that it was the shofar that was sounded.
36.
See Chapter 3, Halachah 3.
37.
Hilchot Temidim UMusafim 4:1, 3.
38.
The Rambam in his Commentary to the Mishnah (Shekalim 5:1) notes that the most renown figure to fill this post was Mordechai, the hero of the Purim Megilah. The Radbaz, in his gloss to Halachah 13, feels it necessary to emphasize the extent to which our Sages cherished the service in the Temple. For Mordechai abandoned all the wealth and leisure of the of the Persian court to provide doves for pilgrims to the Temple.
39.
A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach 3:2 for more particulars.
40.
Ordinary domesticated doves.
41.
Many different people would have to bring doves as a sacrifice (see examples inHilchot Mechusrei Kapparah 1:3). Hence, it was necessary that the Temple provide a source for them.
42.
Note the explanation given by the Rambam with regard to the wine libations and meal offerings. In a similar manner, the Temple treasury would purchase doves and sell them to this officer. He would then sell them to those people required to bring them.
43.
And suffer the loss from his own funds.
44.
And the accompanying flour and oil offerings, as explained in the notes to the following halachah.
45.
This referred to the wine libations brought when offering a bull, a half of a hin of wine. Together with the wine were brought threeesronim of flour and half a hin of oil.
46.
This referred to the wine libations brought when offering a male ram, a third of a hin of wine. Together with the wine were brought two esronim of flour and third of a hin of oil.
47.
This referred to the wine libations brought when offering a ewe, a fourth of a hin of wine. Together with the wine were brought one isaron of flour and fourth of a hin of oil.
48.
This refers to the wine libations brought by a wealthy person afflicted by tzara'at (a mystic affliction similar to leprosy). He is called a sinner because the affliction was brought about by his sins [the Rambam's Commentary to the Mishnah (Shekalim 5:3), i.e., because tzara'at is brought about by gossip. (See the conclusion of Hilchot Tuma'at Tzara'at.)
Such a person would bring three animals as a sacrifice, accompanied by three revi'ot of wine, together with three esronim of flour and three revi'ot of oil (Hilchot Ma'aseh HaKorbanot 2:6).
49.
If, however, a person afflicted with tzara'at is poor, he is only required to bring a ewe as an offering. Hence, he only purchases a "kid" seal.
50.
We do not accept the claim that the officer's own money became mixed together with the money he received.
51.
I.e., the prices of agricultural commodities fluctuate seasonally. Were it not for this safeguard, a person could purchase a seal in the summer (when the prices are relatively cheap, because it is the time of the harvest) and use it in the winter, when the prices had increased.
In his Commentary to the Mishnah (Shekalim 5:4), the Rambam added another reason. Perhaps, the seal was lost and found by another person. The Radbaz states that the latter is an inferior rationale, because we do not usually take safeguards against such occurrences.
52.
For as stated above, the Temple treasury is given the upper hand in all financial transactions.
53.
Our translation is based on the Rambam's Commentary to the Mishnah (Shekalim 4:4), where he explains that the term kayitz refers to the time of the fig and grape harvest. These fruits are served as desert, after a person has eaten his major meal. Similarly, these offerings do not represent the fundamental "food" of the altar, but instead, are offered only when the altar is free.
54.
See Hilchot Ma'aseh HaKorbanot 1:4.
55.
While barefoot, so nothing would separate between their feet and the Temple's floor (Radbaz; see Hilchot Bi'at HaMikdash 5:17).
56.
See the Rambam's statements in Hilchot De'ot 4:9, where he lists certain types of meat as unhealthy food.
57.
As the Rambam mentions, this officer was in charge of healing all the priests' medical ailments. He singles out their digestive ailments here, because they were the most prevalent (Radbaz).
58.
The Radbaz continues explaining that their health situation would have been far more serious except that they were watched over by unique Divine providence.
59.
The Jerusalem Talmud (Shekalim 5:1) explains that these officers had intimate knowledge of the earth and knew how to determine under which rocks there was a spring of cold water and where a spring of hot water could be found.
60.
As the Rambam explains in his Commentary to the Mishnah (Shekalim 5:1), this person's activity was not confined to Jerusalem. Instead, he would dig wells throughout Eretz Yisrael so that water would be available to the pilgrims.
61.
These were the elders of the House of Garmu. The Jerusalem Talmud (loc. cit.) criticizes these priests, because they were unwilling to teach others their unique craft.
62.
These were the elders of the House of Avtinas. The Jerusalem Talmud (loc. cit.) explains that they also would not teach their craft to others. At first, the Sages considered this to be undesirable. Later, they discovered that the House of Avtinas refused to do so in order that the information not be used to prepare incense offerings for idols. The Sages then deemed their conduct praiseworthy.
63.
The Kessef Mishneh understands the Rambam's wording as implying that the embroidery was not part of the original weave of the curtain, but needle work done afterwards. Nevertheless, he quotes other sources that indicate that the designs were made within the pattern of the weave itself.
64.
Each year, new curtains were made, because the smoke from the incense offerings would discolor the old ones (Rabbenu Asher to Tamid 29b). See alsoHilchot Shekalim 4:2 which describes additional points concerning these curtains.
65.
See Hilchot Beit HaBechirah 4:2 for an explanation regarding the use of these two curtains.
66.
I.e., each string had four strands and each strand had six threads. The Kessef Mishnehexplains that the term sheish, the word the Torah uses for linen implies a strand of six threads. See Chapter 8, Halachah 14. From this, we learn that the strings of the other three fabrics were made in a similar manner.
67.
3.5 centimeters in contemporary measure thick.
68.
For there were 72 strings used to weave it.
69.
For the Holy of Holies was 20 cubits wide and 40 cubits high.
70.
See Hilchot Beit HaBechirah 5:4 for an explanation regarding the gates to the Temple Courtyard.
71.
The Entrance Porch did not have a gate (ibid. 4:8).
72.
The two mentioned in the previous halachah.
73.
See the notes to Hilchot Beit HaBechirah 4:2 for an explanation of this term.
74.
For it was necessary to make a distinction between the place of the Sanctuary and that of the Holy of Holies on the second storey as well (Rashi, Yoma 54a; see Hilchot Beit HaBechirah 4:13, 7:23).
75.
I.e., an entity that is not inherently impure, but rather contracted impurity because of contact with another impure entity. More specifically, the commentaries explain that the curtain came into contact with liquids that contracted impurity which render utensils impure (see Hilchot Sha'ar Avot HaTuma'ah7:1-2). Also, it is speaking about a time when the curtain was not hanging in its place. For if it is hanging in its place, it is considered as part of the structure and it does not contract ritual impurity.
76.
It was immersed in "the Sea of Solomon," a large copper receptacle in the Temple Courtyard. That immersion was acceptable, because that receptacle received its water directly from underground springs.
77.
This type of impurity was instituted by Rabbinic decree and they did not imposed the stringency of waiting until sunset (seeHilchot Sha'ar Avot HaTuma'ah 9:1; 12:6).
78.
For an article that is ritually impure may not be brought within the Temple Courtyard (Hilchot Bi'at HaMikdash 3:17).
79.
The rampart surrounding the wall of the Temple Courtyard (Hilchot Beit HaBechirah5:3).
80.
See Hilchot Beit HaBechirah 5:1.
81.
The Ra'avad maintains that this officer was in charge of dressing the priests (and not necessarily preparing their garments). In his Commentary to the Mishnah (Shekalim 5:1), the Rambam writes that this officer would perform both functions.
82.
In the Temple Courtyard, next to the Gate of Nicanor. See Midot 1:4.
Klei Hamikdash - Chapter 8
Halacha 1
There are three types of priestly garments: the garments of an ordinary priest, [the High Priest's] golden garments and his white garments. An ordinary priest has four garments: a tunic, leggings, a hat, and a sash. They are all made from white linen with six-fold threads.1The sash2 alone was embroidered with wool.3
Halacha 2
The golden garments are the garments of the High Priest.4 There were eight garments: The four of an ordinary priest, the cloak, the ephod, the breastplate, and the forehead plate. The sash of the High Priest was embroidered5 and was made in a similar manner as that of the ordinary priest. Similarly, the turban [the Torah] mentions with regard to Aaron6 corresponds to the hat mentioned with regard to his sons.7 [The difference is that the] turban of the High Priest is worn like fabric swathed around a hernia. The hat of the ordinary priest, by contrast, is worn like an ordinary hat;8 hence, its name.9
Halacha 3
The white garments are the four garments that the High Priests would wear on Yom Kippur.10 They are: a tunic, leggings, a sash, and a turban. They are all white, their threads are six-fold, and they are made from linen alone.11 The High Priests had two other tunics for Yom Kippur: one he would wear in the morning12 and one he would wear in the evening.13 Both of them cost 30maneh.14They were purchased with communal funds.15 If he wished to add to their value, he must add from his own funds. He would consecrate the additional money and then use it to have the tunic made.
Halacha 4
It is a mitzvah for the priestly garments to be new, attractive, and to hang low like the garments of the men of stature, as [implied by Exodus 28:2 which states that they must be made]: "for honor and for beauty." If they were soiled,16 torn,17 longer than his appropriate measure,18 shorter than his appropriate measure, hoisted up by the sash,19 and a priest performed service while wearing them, his service is invalid.20If they were worn-out or they were too long and he hoisted them with the sash so that they would be appropriate to his measure, his service is valid.
Halacha 5
Whenever any of the priestly garments become soiled, they are not bleached or laundered. Instead, they are left to be used for wicks and he should wear new ones.21When the garments of the High Priest22 become worn out, they should be entombed.23 The white garments which the High Priest wears on the day of the fast should not be worn a second time at all. Instead, they are entombed in the place where he removes them, as [Leviticus 16:23] states: "And he shall leave them there." It is forbidden to benefit from them.
Halacha 6
They would make wicks from the leggings and the sashes of the ordinary priests that wore out.24 They were used to kindle lamps in the Temple for the rejoicing that accompanied the water libation.25 The tunics of the ordinary priests26 that wore out were used to make wicks for the Menorah lit continually.27
Halacha 7
All of the priestly garments come from communal funds. When one individual donates one of the priestly garments, he may donate it to the community and then it is permitted to be used. Similarly, the sacrificial vessels and the wood for the altar arrangement that an individual donated to the community are acceptable.28 Even all the communal sacrifices which an individual donates from his own resources to the community are acceptable, provided he gives them to the community.
Halacha 8
They would make many sets29 of clothes for ordinary priests. There were 96 lockers in the Temple30 in which to place the clothes, four lockers for each watch. The name of each watch was written on the lockers and they were all closed. When the men of the watch began their priestly service on the Sabbath, they would open their lockers throughout their week and take their garments. When they departed, they would return the clothes to their lockers and close them.
Halacha 9
Why did they make four lockers for each watch? So that the garments would not be intermingled.31 Instead, all of the leggings were [stored] in one locker on which was written: Leggings. Similarly, the sashes were [stored] in one locker on which was written: Sash. Similarly, the hats and the tunics each had their own locker.
Halacha 10
The High Priest would leave his golden garments in his chamber32 at night or when he left the Temple.
Halacha 11
Halacha 12
It is, however, forbidden for an ordinary priest to wear it except during his service. The [clothes] the priests wear for their service are of wool and linen alone.
Halacha 13
Whenever the Torah uses the word sheish or bad, it is referring to flax, i.e., linen. Whenever the term techeilet is used, it refers to wool which is dyed sky-blue, i.e., lighter35 than dark blue. The term argaman refers to wool that is dyed red.36 And tola'at sheni refers to wool dyed with a gnat.37
Halacha 14
Whenever the Torah uses the term sheish or "spun sheish," it is necessary that the strand be sixfold.38 Where the term bad is used, it is valid, if one strand alone is used. [Even in such situations,] the most desirable manner of performing the mitzvah is that it be sixfold. Whenever the term meshizar39 is used alone, the intent is a thread that is eightfold.
Halacha 15
Whenever the Torah uses the term "a work of embroidery," the intent is that the design which is woven will be seen on one side of the fabric. When it uses the term "a work of craft," the intent is that the design will be seen on both sides of the fabric, front and back.
Halacha 16
How are the clothes made? The tunic - whether of the High Priest or an ordinary priest - was made with a boxlike knit. The knit had sequences of squares as is the structure of an animal's maw,40 in the manner which weavers make firm garments. Its sleeve was woven separately and then sown to the body of the tunic.
Halacha 17
The length of the tunic extended until slightly above the heel.41 The length of the sleeve extended until his wrist and its width was the width of his hand.
Halacha 18
The leggings - whether of the High Priest or an ordinary priest - extend from the loins until the thighs, i.e., from above the navel, close to the heart, until the end of the thigh, i.e., until the knee. They had straps.42 They did not have a special feature for the anus, nor for the male organ. Instead, they would surround the body like a pouch.
Halacha 19
The turban - whether of an ordinary priest or a High Priest - was sixteen cubits long.43 The sash was about three fingerbreadths44 wide and 32 cubits long. [The priest would] wrap it around himself, winding after winding. The priestly garments were not sown, rather they woven, as [Exodus 39:22] states: "weavers' craft."
FOOTNOTES
1.
As mentioned in the notes to the previous chapter, the Radbaz explains that this is implied by the very Hebrew term used for linen sheish, for that term also means "six." See Halachah 14.
2.
The Torah (Exodus 39:29) mentions the use of woolen fabrics only with regard to the sash of the High Priest, but through the process of Biblical exegesis, our Sages (Yoma 12b) also derived that the sash of an ordinary priest also contains these fabrics.
3.
Although the combination of these fabrics violates the prohibition against shaatnez(see Hilchot Kilayim, ch. 12), the positive commandment of wearing the Priestly Garments overrides the negative commandment of shaatnez. Nevertheless, this applies only when it is a mitzvah to wear them, i.e., when involved in the Temple service. Otherwise, it is forbidden to wear them (Hilchot Kilayim 10:3).
4.
As the Rambam continues to explain, these garments were not all golden. Nevertheless, they are called golden because certain garments were golden.
7.
Ibid.:40.
8.
The Kessef Mishneh cites the Ramban who states that the headgear of both the ordinary priests and the High Priests were turbans. This is also indicated by Halachah 18 which speaks of their length. The turban of the High Priest, however, was round, while those of the ordinary priests were cone-shaped like hats. Other authorities (Rashi and the Ra'avad) differ and maintain that the ordinary priests wore hats and not turbans.
9.
With regard to this point as well, the Kessef Mishneh cites the Ramban who states that the letters kuf and gimmel can be interchanged. Thus migba'at parallelsmikva'at that relates to the word kova, hat.
10.
More particularly, they are the garments that he would wear when he performed the service unique to Yom Kippur. For he would also wear his golden garments on that day and carry out the service that was also peformed on other days while wearing them. See Hilchot Avodat Yom HaKippurim 2:1.
11.
I.e., even the sash was made from linen alone. On this day, it was not of sha'tnez.
12.
To perform the sacrificial service of Yom Kippur.
13.
To remove from the Holy of Holies the ladle that had carried the incense.
14.
A maneh is 100 silver pieces. Thus these were very expensive garments, made of fine fabric. The commentaries note that Yoma35a states that the garments the High Priest would wear in the morning were more valuable than those he would wear in the evening and question why the Rambam does not mention this point. See also the Rambam's Commentary to the Mishnah (Yoma 3:7) which states that the only difference between the two was their cut.
15.
I.e., funds from terumat halishkah, the Temple treasury collected to purchase the communal sacrifices and all their needs. See Halachah 7 and Hilchot Shekalim 4:2.
16.
Our translation is based on Rashi's commentary to Zevachim 18b.
17.
The commentaries have drawn attention to an apparent contradiction in the Rambam's words, for in Hilchot Bi'at HaMikdash 1:14, he rules that, after the fact, when a priest performs service in torn garments, although he is liable to die at the hand of heaven, his service is acceptable. Among the resolutions offered is that here, the Rambam is speaking about clothes that remain torn. Hence, it is as if he is no longer wearing that garment. In Hilchot Bi'at Hamikdash, by contrast, he is speaking about torn garments that were mended. As the Radbaz explains (in his gloss there), the Rambam is speaking about a tear like the tear made when one rends his garments in mourning which can be mended. Here, he is speaking about a garment that was torn in many places.
18.
I.e., they should reach slightly above the ground, extending until above the priest's heel (Halachah 17). If they drag along the ground, they are disqualified. That is the intent of the phrase "too long" mentioned later (Kessef Mishneh).
19.
It is as if the material hoisted up by the sash was cut off (Zevachim 18b).
20.
It is as if he performed the service without wearing priestly garments at all.
21.
For there should be no expressions of poverty in a place of wealth (Zevachim 88b).
22.
I.e., the golden garments.
23.
Although this is not stated explicitly, it is deduced from a comparison to the white garments (Yoma 12b).
24.
These were not used for the Menorah. The rationale is that since the sash contains wool, it will not serve as an effective wick (see Shabbat 20b-21a). And it is improper to use the leggings for that purpose since the priest wore them on his lower body (Tifferet Yisrael, Sukkah 5:3).
25.
See the conclusion of Hilchot Lulav where this rejoicing is described. Significantly, however, there the Rambam does not connect the rejoining with the water libation.
26.
The Kessef Mishneh asks why the Rambam does not mention the hats of the ordinary priests. He offers two possible resolutions: a) their fabric was thin and not suitable for wicks at all;
b) they were in fact used for the Menorah.
27.
In contrast to the lamps for the water libation rejoicing which took place only during the Sukkot holiday.
28.
I.e., generally, we think of the community purchasing these items by using funds from the Temple treasury. If, however, an individual donates these substances to the Temple treasury they also become communal property and then can be used for whatever purpose the community desires.
29.
I.e., a set with four garments: leggings, a tunic, a sash, and a hat.
30.
In his Commentary to the Mishnah (Sukkah5:6), the Rambam speaks of 24 lockers.Rambam LeAm suggests that each watch had one large locker which in turn had four compartments.
31.
Having the garments sorted individually made it easier for the priests to put on the garments in the proper order: first, the leggings, then, the tunic, the sash, and the hat [see Chapter 10, Halachah 1; see also the Rambam's Commentary to the Mishnah (Tamid 5:3)].
32.
The Chamber of the High Priest. See Chapter 5, Halachah 7.
Har Hamoriah writes that since the Talmud does not mention that there was a locker for the High Priest's garments, we can assume there was none and that he would leave them in his chamber.
33.
Tosafot, Yoma 69a, suggests that as an initial preference, a priest should not benefit from them. In practice, however, that is not possible, because "the Torah was not given to the ministering angels" and it is impossible for the priests to remove the priestly garments immediately after their Temple service was completed (Kiddushin 54b). Hence they were consecrated with the stipulation that the priests would derive personal benefit from them.
34.
A prohibited mixture of fabrics. During the Temple service, however, it may be worn, because then it is a mitzvah to do so and the observance of a positive mitzvah supersedes the observance of a prohibition. The Ra'avad differs with the Rambam and maintains that the sash may be worn throughout the day, as long as the priest is in the Temple.
Rav Yosef Corcus mentions that the ephodand the breastplate of the High Priest also involved a forbidden mixture of fabrics. He explains, however, that according to the Rambam, the prohibition against mixed fabrics does not apply to them, because they are not worn to provide the body with warmth, and if a garment is worn for a purpose other than that, this prohibition does not apply (Hilchot Kilayim 10:19).
35.
See Hilchot Tuma'at Tzara'at 1:4 where the Rambam defines patuch as a color mixed with white. See also Hilchot Tzitzit 2:1.
36.
There are some who interpret the term as referring to a purplish dye. Others explain that it is mixture of several dyes of thread. See Ra'avad and Kessef Mishneh.
37.
See Hilchot Parah Adumah 3:2 where the Rambam writes that this dye is produced from a seed that has a small gnat in it that produces a scarlet color.
38.
I.e., one strand made up of six thinner threads.
39.
Often translated as twisted.
40.
See the Rambam's Commentary to the Mishnah (Chulin 3:1). The boxes were indented slightly, like small pockets.
41.
For as mentioned in Halachah 4, the priests' garments should be fit to their measure, neither too long or too short. Compare to the description of the clothes of Torah scholars in Hilchot De'ot 5:9.
42.
To tighten them around the priest's waist.
43.
As explained in Halachah 2, according to the Rambam, the difference was the manner in which they wrapped the turbans. The actual cloth was the same.
44.
A fingerbreadth is about 2 cm according toShiurei Torah.
• English Text | Video Class• "Today's Day"
• Monday, Nissan 10, 5776 · April 18, 2016
Thursday Nissan 10 5703
Torah lessons: Chumash: Metzora, Chamishi with Rashi.
Tehillim: 55-59.
Tanya: Ch. 41. One must, (p. 205)...of servile work. (p. 205).
On the subject of the campaign to popularize the observance of taharat hamishpacha1 in your community, ponder this deeply: Let us imagine that G-d were to give you the opportunity to save a Jewish community from extinction (G-d forbid), you would certainly be willing to risk your life for this and you would thank and praise him for His great kindness in offering you an opportunity of such enormous merit. The same then holds true to an even greater degree with regard to the campaign for taharat hamishpacha; it is an endeavor which literally saves lives.
FOOTNOTES
1."Family purity"; see Kislev 27; Sh'vat 21.
• Daily Thought:
Between Matzah and Chametz
There’s really only one difference between matzah and chametz.
They’re both made from flour and water, both baked in an oven, and both provide nourishment.
But one stays flat and humble, while the other fills itself with hot air.
That’s why matzah is a key ingredient for leaving your personal Egypt: As long as we are full of delusions of self-importance, there’s no way to break out and grow to a new level. Once we make ourselves small, we can fit through any bars and fly past any cloud.
---------------------
No comments:
Post a Comment