Torah Reading
Chol Hamoed Day 1 (E"Y 2): Exodus 13:1-2 God spoke to Moses, saying, “Consecrate every firstborn to me— the first one to come from the womb among the Israelites, whether person or animal, is mine.”
3 Moses said to the people, “Always remember this day. This is the day when you came out of Egypt from a house of slavery. God brought you out of here with a powerful hand. Don’t eat any raised bread.
4-5 “You are leaving in the spring month of Abib. When God brings you into the land of the Canaanite, the Hittite, the Amorite, the Hivite, and the Jebusite, which he promised to your fathers to give you, a land lavish with milk and honey, you are to observe this service during this month:
6 “You are to eat unraised bread for seven days; on the seventh day there is a festival celebration to God.
7 “Only unraised bread is to be eaten for seven days. There is not to be a trace of anything fermented—no yeast anywhere.
8 “Tell your child on that day: ‘This is because of what God did for me when I came out of Egypt.’
9-10 “The day of observance will be like a sign on your hand, a memorial between your eyes, and the teaching of God in your mouth. It was with a powerful hand that God brought you out of Egypt. Follow these instructions at the set time, year after year after year.
11-13 “When God brings you into the land of the Canaanites, as he promised you and your fathers, and turns it over to you, you are to set aside the first birth out of every womb to God. Every first birth from your livestock belongs to God. You can redeem every first birth of a donkey if you want to by substituting a lamb; if you decide not to redeem it, you must break its neck.
13-16 “Redeem every firstborn child among your sons. When the time comes and your son asks you, ‘What does this mean?’ you tell him, ‘God brought us out of Egypt, out of a house of slavery, with a powerful hand. When Pharaoh stubbornly refused to let us go, God killed every firstborn in Egypt, the firstborn of both humans and animals. That’s why I make a sacrifice for every first male birth from the womb to God and redeem every firstborn son.’ The observance functions like a sign on your hands or a symbol on the middle of your forehead: God brought us out of Egypt with a powerful hand.”
Chol Hamoed Day 1 (E"Y 2): Numbers 28:17-22 “For seven days, eat only unraised bread: Begin the first day in holy worship; don’t do any regular work that day. Bring a Fire-Gift to God, a Whole-Burnt-Offering: two young bulls, one ram, and seven male yearling lambs—all healthy. Prepare a Grain-Offering of six quarts of fine flour mixed with oil for each bull, four quarts for the ram, and two quarts for each lamb, plus a goat as an Absolution-Offering to atone for you.
23-24 “Sacrifice these in addition to the regular morning Whole-Burnt-Offering. Prepare the food this way for the Fire-Gift, a pleasing fragrance to God, every day for seven days. Prepare it in addition to the regular Whole-Burnt-Offering and Drink-Offering.
25 “Conclude the seventh day in holy worship; don’t do any regular work on that day.
Today's Laws & Customs:
• Chol Hamoed Of the eight days of Passover, the first two and the last two are "yom tov" (festival days). The middle four days are called chol hamoed--"weekdays of the festival," also called "the intermediate days." (In Israel, where Passover is observed for seven days, the first and last days are yom tov, and the middle five days are chol hamoed).
The yom tov days are days of rest, during which all creative work is forbidden, as it is on the Shabbat, with the exception of certain types of work associated with food preparation (e.g., cooking and "carrying"). On chol hamoed the prohibition of work is less stringent--work whose avoidance would result in "significant loss" is permitted (except when chol hamoed is also Shabbat, when all work is forbidden).
The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel (partial) and Musaf are recited following the Shacharit (morning) prayers. It is the Chabad custom not to put on tefillin during the "intermediate days".
Click here for a more detailed treatment of the laws of Chol Hamoed.
• Passover Torah Readings
Click here for a summary of the Passover Torah readings.
• Count "Three Days to the Omer" Tonight
Tomorrow is the third day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is three days to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Tifferet sheb'Chessed -- "Harmony in Kindness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Passing of the Maharin (1883)
Rabbi Yisrael Noach, son of the third Chabad Rebbe, Rabbi Menachem Mendel of Lubavitch, headed the yeshivah in Lubavitch during his father’s lifetime. He was known for his great humility and the many hours he would spend praying with intense emotions and concentration. Known as the "Maharin from Niezhen," he was one of Rabbi Menachem Mendel’s consultants in matters of Jewish thought, and Rabbi Menachem Mendel would delegate to him many of the questions he would receive.
Following his father's passing in 1866, he relocated to Niezhen where he served as a chassidic master.
He was interred in Niezhen next to his illustrious grandfather, the second Chabad Rebbe,Rabbi DovBer of Lubavitch.
Daily Quote:
When I was five years old I was orphaned from both my father and mother. Before his passing, my holy father told me two things: 1) Fear nothing but G-d alone. 2) Love every single Jew, without exception, with all your heart and all your soul.[Rabbi Israel Baal Shem Tov]
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 (see Num. 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 83 - 87• Hebrew text
• English text• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Likutei Amarim, middle of Chapter 41• Lessons in Tanya• English Text
•Monday, Nissan 17, 5776 · April 25, 2016
• Likutei Amarim, middle of Chapter 41
• והנה בהכנה זו של מסירת נפשו לה׳
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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With this preparedness to surrender his soul to G‑d, i.e., through engaging in Torah and prayer in the same spirit in which a man surrenders his soul to G‑d before his demise,
יתחיל ברכות השחר: ברוך אתה כו׳
one should begin to recite the morning benedictions: “Blessed are You...,” and so on, these benedictions being the beginning of one’s prayers.
וכן בהכנה זו יתחיל ללמוד שיעור קבוע מיד אחר התפלה
Similarly, with this preparedness one should also begin a regular course of study immediately after prayer.
In the words of the Sages, “From the House of Prayer (lit., ‘the House of Assembly’) to the House of Study.” As with prayer, this regular study session should also be preceded by the resolve to surrender one’s soul wholly to G‑d.
וכן באמצע היום קודם שיתחיל ללמוד, צריכה הכנה זו לפחות
So also, in the course of the day, before one begins to study, such preparation at least is necessary,
כנודע שעיקר ההכנה לשמה לעכב, הוא בתחלת הלימוד בבינונים
as is known, that in the case of Beinonim, the essential preparation and intent “for its own sake,” where it is indispensable, is before the beginning of study.
וכמו בגט וספר תורה שצריכים לשמה לעכב
This is the same as in the case of [writing] a bill of divorce or a scroll of the Torah, where “for their own sake” is an indispensable requirement, and should this intention be lacking they are invalid,
ודיו שיאמר בתחלת הכתיבה: הריני כותב לשם קדושת ספר תורה או לשמו ולשמה כו׳
and it is sufficient if at the commencement of writing a Torah scroll [the scribe] says: “I am now about to write for the sacred purpose of the scroll of the Torah,” or in the case of a bill of divorce, “For him and for her,” and so on.
Similarly, it is sufficient for a Beinoni to have the intention of “for its own sake” at the beginning of his study.
וכשלומד שעות הרבה רצופות, יש לו להתבונן בהכנה זו הנ״ל בכל שעה ושעה על כל פנים
And when he studies for a number of consecutive hours he should reflect on the preparedness referred to above, at least at hourly intervals.
כי בכל שעה ושעה היא המשכה אחרת מעולמות עליונים להחיות התחתונים, והמשכת החיות שבשעה שלפניה חוזרת למקורה
For in each hour there is a different flow from the higher worlds to animate those who dwell here below, while the flow of vitality from on high of the previous hour returns to its source,
בסוד רצוא ושוב שבספר יצירה
(in accordance with the esoteric principle of “Advancing and Retreating” expounded in Sefer Yetzirah),
As the divine life-force animates the world, alternately “Advancing and Retreating,” it is first drawn down into this world, and then it returns to its source in the higher spiritual worlds. Each hour, then, the creative life-force of the previous hour returns to its source,
עם כל התורה ומעשים טובים של התחתונים
together with all the Torah and good deeds of those who dwell here below.
כי בכל שעה שולט צירוף אחד מי״ב צירופי שם ה׳ ברוך הוא בי״ב שעות היום, וצרופי שם אדנ״י בלילה, כנודע
For in each of the twelve hours of the day, there rules one of the twelve combinations of [the letters that form] the Four-Letter Name of G‑d,1 while the combinations of [the letters that comprise] the Divine Name A-D-N-Y rule at night, as is known.
| FOOTNOTES | |
| 1. | The Tetragrammaton is composed of the four letters: yud and hei, vav and another hei. Since two of the letters are similar, we are left with three different letters, which can form a total of twelve combinations — or so it would seem. The Rebbe notes, however, that first of all, the Name A-D-N-Y consists of four different letters, providing for a total of twenty-four permutations (while only twelve of them predominate during the twelve hours of the night). Secondly, the two letters hei in the Tetragrammaton have significantly different spiritual connotations. Thus this Divine Name, too, is able to form twenty-four different (spiritual) permutations. The Rebbe therefore explains that the Alter Rebbe is saying here that twelve of the twenty-four possible combinations of the Tetragrammaton rule during the twelve hours of the day (while the other twelve have no connection at all to time). The same principle applies to the twelve stitches in the tefillin of the hand, which according to the Mishnat Chassidimcorrespond to twelve combinations of A-D-N-Y. There, too, twelve of the possible twenty-four combinations are related to these stitches, while the other twelve are not related to the tefillin at all. At any rate, twelve of the permutations of the Tetragrammaton rule during the twelve hours of the day, and twelve combinations of the Name A-D-N-Y rule during the twelve hours of the night. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Nissan 17, 5776 · April 25, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 63
Procedure of the Burnt Offering
"When a man from [among] you brings a sacrifice to G‑d . . . If his sacrifice is a burnt offering from cattle..."—Leviticus 1:2-3.
When offering an Olah (completely burnt) sacrifice – whether it's a communal sacrifice or a personal offering – we are commanded to follow the applicable procedure outlined in the Torah.
Full text of this Mitzvah »• Procedure of the Burnt Offering
Partaking of the Burnt Offering
"You may not eat within your gates...the vows which you vow"—Deuteronomy 12:17.
It is forbidden to partake of the flesh of the Olah (burnt) sacrifice—whether before its blood was sprinkled on the altar or afterward, whether in the Holy Temple or outside of it.
This prohibition includes deriving benefit from any of the holy properties [aside for those which the Torah permits].
Full text of this Mitzvah »• Partaking of the Burnt Offering
Procedure of the Sin Offering
"This is the law of the sin-offering..."—Leviticus 6:1.
When offering a Chatat (sin) offering, we are commanded to follow the applicable procedure outlined in the Torah—regarding its slaughter and the parts of the animal that are burnt on the altar and the parts that are consumed [by the priests].
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 63
Procedure of the Burnt Offering
"When a man from [among] you brings a sacrifice to G‑d . . . If his sacrifice is a burnt offering from cattle..."—Leviticus 1:2-3.
When offering an Olah (completely burnt) sacrifice – whether it's a communal sacrifice or a personal offering – we are commanded to follow the applicable procedure outlined in the Torah.
Full text of this Mitzvah »• Procedure of the Burnt Offering
Positive Commandment 63
Translated by Berel Bell
And the 63rd mitzvah is that we are commanded regarding the act of bringing a burnt-offering, i.e. that every burnt-offering, whether individual or communal, must be brought in a certain way.1
The source of this commandment is G‑d's statement,2 "When one of you brings a mammal as an offering to G‑d...if the sacrifice is a burnt-offering taken from the cattle..."
FOOTNOTES
1.See Hilchos Ma'aseh HaKorbanos, Ch. 6.
2.Lev. 1:2-3.
TRANSLATED BY BEREL BELL
Negative Commandment 146Partaking of the Burnt Offering
"You may not eat within your gates...the vows which you vow"—Deuteronomy 12:17.
It is forbidden to partake of the flesh of the Olah (burnt) sacrifice—whether before its blood was sprinkled on the altar or afterward, whether in the Holy Temple or outside of it.
This prohibition includes deriving benefit from any of the holy properties [aside for those which the Torah permits].
Full text of this Mitzvah »• Partaking of the Burnt Offering
Negative Commandment 146
Translated by Berel Bell
And the 146th prohibition is that we are forbidden from eating any meat from a burnt-offering.
The source of this prohibition is G‑d's statement,1 "In your own settlements you may not eat [the tithes of your grain, wine, and oil, your firstborn cattle and sheep] and any general pledges you make." This means, that you may not eat any general pledges you make. The Oral Tradition2 explains, "The expression 'general pledges' refers to burnt-offerings ... The verse teaches that one who eats from a burnt-offering transgresses a prohibition — whether he does so before or after sprinkling the blood, within the curtains3 or outside the curtains."
This prohibition includes having benefit from any sanctified object [me'ilah]. One who transgresses this prohibition intentionally — whether by eating from a burnt-offering or benefiting from sanctified things that involve the prohibition of me'ilah, as explained in tractate Me'ilah — receives lashes. If he did so unintentionally, he must bring a me'ilah offering, pay back an amount corresponding to the benefit he gained and add an additional fifth,4 as explained in tractate Me'ilah. Our Sages said in the 9th chapter of Sanhedrin,5 "Rabbi Yehudah says, 'One who did me'ilah intentionally receives the death penalty.' The Sages say, 'It is [only] a prohibition.' " The Sages bring a proof from the verse,6 "Because they have desecrated they shall die for it," and explain [that the seemingly extra word "bo," or "for it" teaches you that] "Only 'for it' [i.e. for eating terumah when impure] is there a death penalty — not for me'ilah."
FOOTNOTES
1.Deut. 12:17.
2.Sifri, ibid.
3.The "curtains" surrounded the Tabernacle that accompanied the Jewish people in the desert. In the Beis HaMikdash, the walls of the Temple courtyard corresponded to the curtains.
4.See P118.
5.83a.
6.Lev. 22:9.
Positive Commandment 64Procedure of the Sin Offering
"This is the law of the sin-offering..."—Leviticus 6:1.
When offering a Chatat (sin) offering, we are commanded to follow the applicable procedure outlined in the Torah—regarding its slaughter and the parts of the animal that are burnt on the altar and the parts that are consumed [by the priests].
Full text of this Mitzvah »
• Procedure of the Sin Offering
Positive Commandment 64
Translated by Berel Bell
And the 64th mitzvah is that we are commanded that the act of bringing a sin-offering, regardless of its type, must be performed in the prescribed manner.1
The source of this commandment is G‑d's statement2 (exalted be He), "This is the law of the sin-offering..." There in Leviticus it is explained how it is slaughtered, which parts of the animal are burned and which are eaten.
FOOTNOTES
1.See Hilchos Ma'aseh HaKorbanos, Ch. 7,8.
2.Ibid., 6:18.
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Halacha 1
It is a positive commandment to arrange the showbread on the [golden] table before God in the Sanctuary,1 as [Leviticus 24:5] states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
Halacha 2
It is clearly evident from the Torah that there were twelve loaves. Each loaf required two esronim [of flour]. [The loaves] were arranged in two sets, six loaves in each set, one loaf on the other. There were three rods2 of gold placed between the loaves so that the wind could blow through them.3 Each set was supported by two side-frames. At the side of each set,4 there is placed a vessel containing a handful of frankincense, as [ibid.:7] states: "And you shall place pure frankincense next to5 the arrangement." This vessel is called a bezech (dish).6 Thus there were two handfuls of frankincense in two dishes. These dishes had flat bases so that they could be placed on the table.
Halacha 3
The two sets of showbread are fundamental necessities for each other.7[Similarly,] the two dishes [of frankincense] are fundamental necessities for each other and the sets and the dishes are necessities for each other.8The [golden] table should not be dedicated except by placing the showbread on it on the Sabbath.9
From one Sabbath to another, the bread that was placed on the table on the previous Sabbath is removed and new bread is arranged there. The bread that is removed is the bread that is divided between the two watches - that which enters and that which departs10 - and the High Priest11 and they partake of it.12
Halacha 4
How are the sets of the showbread arranged? Four priests enter [the Sanctuary], two are holding the two sets13 [of bread]14 and two, the two dishes [of frankincense]. Four priests enter before them to remove the two sets of bread and the two dishes [of frankincense] that were on the table. The priests that enter15 stand in the north,16 facing the south and those that depart17 stand in the south, facing the north. These remove [the showbread from the previous week] and these place down [the new breads]. One should be within a handbreadth of another,18 for [Exodus 25:30] states: "[You shall place showbread] before Me continually."19
Halacha 5
Halacha 6
How is the showbread prepared? 24 se'ah23 of wheat that is fit [to be made into flour] for meal-offerings are brought.24 [The kernels] are struck25and tread upon26 like the other kernels of wheat for the meal offerings.27 They are then ground and sifted with eleven sifters to produce 24 esronim of fine flour.28Twelve loaves of unleavened bread are made from it.
If one did not sift [the flour] with eleven sifters or did not use 24 se'ah of grain to produce the flour, [the loaves] are acceptable, since fine flour was produced regardless. These measures were mentioned only as [the optimum manner] for the mitzvah.
Halacha 7
Halacha 8
Halacha 9
All of these loaves were rectangular, as [Exodus 35:13] states: Lechem Hapanim, [literally,] "the bread of faces," i.e., it had many surfaces.35 The length of each loaf was ten handbreadths,36 its width, five handbreadths, and its height, seven fingerbreadths.37 The length of the table was twelve handbreadths and its width, six handbreadths. [The priest] should place the length of the loaf across the width of the table. Thus the loaf would extend an extra two handbreadths at either side. He should fold up the portions that extend [beyond the table] on either side,38 leaving space in the middle [of the loaf] between the two ends.39 Similarly, he should place one loaf on another loaf until he arranged six loaves. Similarly, on the other side, he should make a second arrangement of six loaves.
Halacha 10
Halacha 11
Neither the arrangement of the rods [between the breads], nor their removal supersedes the Sabbath prohibitions.44 Instead, on Friday, [a priest] would enter, remove them, and place them along the table's length. And on Sunday, [another priest] would enter and insert them between the loaves.
Halacha 12
If one arranged the bread as commanded, but did not place with it the bowls of frankincense until the next day45 and on the following Sabbath he offered [the contents of] the bowls [of frankincense] on the pyres,46 the bread is disqualified47 and is not sanctified.48Similarly, if he arranged the bread and the bowls on Sunday and offered [the contents of] the bowls on the pyre after the following Sabbath, the bread is not sanctified and is disqualified.49 If he offered [the contents of] the bowls on the pyre on the Sabbath, the bread is not disqualified.50
Halacha 13
What should be done with the bread and the bowls [of frankincense] that were arranged after the Sabbath? They should be left on the table until the Sabbath day passes while they are arranged.51 Afterwards, he should offer [the contents of] the bowls [of frankincense] on the Sabbath that followed the Sabbath that passed after they were arranged. [This does not present a difficulty,] because even if the showbread and the bowls [of frankincense] were on the table for several weeks, this does not present a problem.
Halacha 14
If one arranged the bread and the bowls [of frankincense] on the Sabbath as required52 and offered [the contents of] the bowls [of frankincense] after the Sabbath53- whether after this Sabbath or the following Sabbath - the bread is disqualified.54 Its status is that of sacred articles that have been disqualified in which instance the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity55 apply, as will be explained.56
Halacha 15
[The following rules apply if] one of the loaves became broken. If it was broken before the bread was removed from the table, the bread is disqualified,57 and the [the contents of] the bowls [of frankincense] should not be offered on the pyre because of it.58 If it was broken after the bread was removed, the bread is disqualified,59 but the [the contents of] the bowls should be offered.60
Halacha 16
If the time to remove the bread61 arrived, it is as if the breads were removed. [Even] if a bread became broken, the [the contents of] the bowls should be offered although the arrangement [of the breads] has not been taken apart.
If one of the arrangements became impure - whether before [the frankincense] was offered or afterwards - or one of the bowls [of frankincense] became impure, the entities that are impure are impure and those that are pure are pure.62
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 27) and Sefer HaChinuch (mitzvah 97) count this as one of the Torah's 613 mitzvot. Significantly, in his listing of the mitzvot at the beginning of the section, the Rambam defines the mitzvah as making the showbread. See also the notes of the Ra'avad to the Rambam's listing of the mitzvot at the beginning of the Mishneh Torah where he questions why placing the incense on the breads and partaking of the breads are not considered as separate mitzvot.
2.
See the description of the table and its utensils in Hilchot Beit HaBechirah 3:13-15.
3.
I.e., in this way, the loaves were lifted up so that air could pass through them. The rods were hollow for this purpose (Menachot97a).
The commentaries note that there was an ongoing miracle with regard to the showbread and it remained fresh from week to week (Yoma 21b). Nevertheless, the Torah advises us to take this precaution, because one should not rely on a miracle.
4.
I.e., a space of two handbreadths was left in the center of the table for this purpose.
5.
The Kessef Mishneh states that although, generally, the word al is translated as "on," it can also mean "next to," as in the term elev, "Next to it" (Numbers 2:20).
6.
In his Commentary to the Mishnah (Menachot 2:2), the Rambam notes thatbezech is Onkelos' translation of the Hebrew kaposav.
7.
I.e., if one had only one set, it should not be offered.
8.
Thus if there is anything lacking in either the breads or the frankincense, nothing should be offered.
9.
One should wait until the Sabbath, because the prooftext cited above states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
10.
See Chapter 4, Halachot 12-13.
11.
See ibid. 14.
12.
In the Rambam's Commentary to the Mishnah (Menachot 2:2), he writes that the showbread may be eaten only on the Sabbath on which it was removed from the table. Nevertheless, when Yom Kippur falls on the Sabbath, they are eaten on Saturday night.
13.
From the Rambam's wording here, it appears that the breads were already folded over (as stated in Halachah 9) and placed one on top of the other. See also Halachah 11.
14.
Each holding one.
15.
I.e., who bring in the new showbread.
16.
The table itself was on the north side of the Sanctuary, extending lengthwise from east to west.
17.
I.e., who remove the showbread from the previous week.
18.
I.e., immediately after removing one, the other should be placed down.
19.
I.e., there should be no time when there is not bread on the table.
20.
See Hilchot Beit HaBechirah 3:16.
21.
On the outer altar. See Hilchot K'lei HaMikdash 2:11.
22.
For the obligation to partake of them does not supersede the mitzvah of fasting on Yom Kippur.
23.
The minimum size the contemporary authorities give for a se'ah is approximately 8.5 liter.
24.
See Hilchot Issurei Mizbeiach 7:4 with regard to the special stringencies taken with regard to the preparation of the grain for such offerings.
25.
In his Commentary to the Mishnah (Menachot 6:5) the Ramban interprets this as striking the wheat powerfully with one's hand so that the dust will be removed from them.
26.
Crushing them with his feet to crack the shells (ibid.).
27.
Which are struck 300 times and tread upon 500 times (Hilchot Issurei Mizbeiach, loc. cit.).
28.
This was of course a far smaller measure than the 24 se'ah. The remainder of the flour had to be redeemed and then it could be used for ordinary purposes. See Hilchot Bikkurim 6:3.
29.
In his Commentary to the Mishnah (Menachot 11:2), the Rambam writes that it is permitted to knead the loaves outside the Temple Courtyard, but that it is not permitted to bake them outside. He states that the rationale for this distinction was not mentioned in the Talmud.
30.
See Hilchot Ma'aseh HaKorbanot 12:21-23. The intent is that the other meal-offerings are baked in the Temple Courtyard. They are, however, also kneaded in the Temple Courtyard. See Kessef Mishneh.
31.
Menachot 94a derives this from the exegesis of Leviticus 24:5: "Each loaf will be two esronim." Implied is that each loaf is treated individually.
32.
This refers to the ka'arot mentioned inHilchot Beit HaBechirah 3:14.
33.
Significantly, Rashi in his gloss to Exodus 25:29 states that the loaves were baked in iron molds.
34.
Since the loaves were thin, it is possible that their shape would be impaired.
35.
In his Commetary to the Mishnah (Menachot11:4), the Rambam writes that each loaf had six surfaces: two on either side, one from the front and one from the bottom. This follows the opinion (Menachot 94b) that the showbread was like an open drawer. See the diagram accompanying Hilchot Beit HaBechirah 3:14.
36.
A handbreadth is 8 centimeters in contemporary measure according to Shiurei Torah.
37.
A fingerbreadth is 2 centimeters in contemporary measure according to Shiurei Torah.
38.
Rashi (Menachot 94a) states that the loaves were baked while folded over. When the breads folded over some of the dough would jut out. That dough was left there as support for the sides. Menachot 96a refers to these as karanot, "corners."
In his Commentary to the Mishnah (Menachot 11:4), the Rambam writes that the height of the bread was four fingerbreadths. In order that there be no contradiction between those statements and the statements here, Minchat Yehudahsuggests that the bread itself was four fingerbreadths high. Together with thesekaranot, the height was seven fingerbreadths. The Kessef Mishneh, however, suggests that the bread was much thinner.
39.
Hence producing the form "like an open drawer."
All of the above follows the popular conception of the form of the showbread as it is usually depicted and as is explained by the Ralbag quoted by the Kessef Mishneh. The Radbaz, however, maintains that this is not the Rambam's intent. Instead, the simple meaning of his words is that the breads were baked as elongated rectangles and folded over only when they were put on the table itself. The folds lay on top of the bread rather than standing perpendicular to it. This form could still be considered "as an open drawer," because of the space between the two folds.
40.
Baking is one of the labors forbidden on the Sabbath. Although the performance of the Temple service generally supersedes the Sabbath prohibitions, an exception is made in this instance, because the bread could be baked before the Sabbath and it would not spoil due to the passage of one day (Menachot 97a).
41.
Although it is permitted to bake on the festivals, that leniency is granted only with regard to bread to be eaten that day and the showbread would not be eaten until more than a week afterwards [the Rambam's Commentary to the Mishnah (Menachot11:9)].
42.
The commentaries question why the showbread was not disqualified even though it remained overnight on Friday, for any article that had been placed in a sacred utensil is disqualified if it remains overnight.Minchat Yehudah explains that just as the bread is not disqualified while it is left on the golden table on the altar, it is similarly not disqualified when it is left on the marble table in the Entrance Hall (see Hilchot Beit HaBechirah 3:16).
43.
We are speaking about the era when the Temple existed and then Rosh HaShanah was observed for only one day. Nevertheless, there was a possibility that there would be no witnesses who saw the new moon. In such a situation, the people would regard the 30th of Elul as holy regardless and not perform any work on it. If witnesses came, it was declared as Rosh HaShanah. If they would not come, the following day was declared as Rosh HaShanah, as explained in Hilchot Kiddush HaChodesh 5:8. Taking that possibility into mind, the priests would bake the showbread on Wednesday.
44.
Rashi (Menachot 97a) explains that by placing the rods between the breads, one looks like he is building. Tosafot explains that the problem is that the rods are muktzeh, articles forbidden to be moved on the Sabbath.
45.
Instead of placing them on the table together with the bread, as stated in Halachah 4.
46.
The key to the understanding of this and the following halachah is that for the breads to be acceptable, they and the frankincense must have been placed on the table before the conclusion of the Sabbath, remain there for an entire week, and thus be on the table from the beginning of the next Sabbath.
47.
Because the bread is not acceptable until the frankincense was offered properly and in this instance, it was not, because it was never on the table at the conclusion of the Sabbath.
The Radbaz (see also Rashi, Menachot100a) explains that in this instance, it is not acceptable to leave the bread and the frankincense on the altar for another week, for the bread was arranged in the proper manner and hence, becomes disqualified if left on the table beyond the following Sabbath. In this instance, it is not possible to leave the bread on the table, because it was not arranged together with the frankincense (Radbaz to Halachah 14).
48.
Therefore the prohibitions of notar, pigguland consuming the bread in a state of ritual impurity are not relevant to it [the Rambam's Commentary to the Mishnah (Menachot11:8)].
49.
For the frankincense should be offered on the Sabbath. Since it was offered improperly, the bread is not consecrated.
50.
Our translation is based on authentic manuscripts and early printings of theMishneh Torah. The standard published text has a different - and somewhat difficult to understand - version. See the glosses of theKessef Mishneh and Lechem Mishneh which discuss this point. According to our version, the intent is that since the frankincense should not have been offered on this Sabbath (but on the next, as stated in the following halachah), the bread is disqualified.
51.
I.e., if they were placed on the table on Sunday, new showbread should not be prepared that week. Instead, the bread and the frankincense should be left on the table over the next Sabbath and should not be removed until the next Sabbath.
The Radbaz questions: Seemingly, since they were not arranged in the proper manner, the arrangement should be not be acceptable. He explains that since they were placed down properly, when the time comes, retroactively, their having been arranged is considered effective.
52.
They became sanctified, because they were arranged in the proper manner (Radbaz).
53.
I.e., during the week; thus doing so in an improper manner.
54.
Because the frankincense which enables it to be permitted to be eaten was offered in an improper manner.
55.
See Hilchot Pesulei HaMukdashim 17:1; 18:9-10, 13, for an explanation of these prohibitions.
56.
The Chazon Ish states that the text should be amended to read "is not liable for" and cites as support Hilchot Pesulei HaMukdashim 18:16 which states: "Whenever sacrificial food is permitted because [of the performance of] a particular act, one is not liable for the violation any of the prohibitions against partaking of piggul, notar, or impure sacrificial food unless the act which permits partaking of the food was performed according to law." This approach is not, however, accepted by all authorities.
57.
Menachot 12b derives this concept from the fact that, with regard to all twelve loaves,Leviticus 24:9 states: "It is of the most sacred order of holiness." By referring to all twelve loaves as a single collective, the Torah implies that they are granted this status only when they are all whole.
58.
Because that offering is made only when the breads are fit. The Radbaz explains that the situation is comparable to that of a meal offering whose substance was reduced before a handful of flour was offered on the altar. In such a situation, the entire offering is disqualified.
59.
And should not be eaten. See also Hilchot Pesulei HaMukdashim 12:4.
60.
Being on the table for the required time is sufficient to warrant that the breads be offered.
If the bread breaks after the frankincense is offered, it may be eaten, for all the mitzvot associated with it have been fulfilled (ibid.).
61.
The beginning of the seventh hour on the Sabbath afternoon.
62.
I.e., the frankincense should be offered and the priests should partake of the loaves.
• 3 Chapters: Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 1, Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 2, Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 3 • English Text | Hebrew Text | Audio: Listen | Download• Maaseh Hakorbanot - Chapter 1
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• English Text | Video Class• Monday, Nissan 17, 5776 · April 25, 2016 • "Today's Day"
Audio: Listen | Download• Maaseh Hakorbanot - Chapter 1
Halacha 1
All of the sacrifices of living animals comes from five species alone: a) cattle, b) sheep, c) goats, d) turtle doves, and e) small doves.1
Halacha 2
All of the sacrifices - whether those brought by the community or by individuals - are of four types: a) burnt-offerings, b) sin-offerings, c) guilt-offerings, and d) peace-offerings.
Halacha 3
Halacha 4
All of the communal offerings are burnt-offerings or sin-offerings. There are no communal peace-offerings except the two sheep offered with the bread that is waved on Shavuot.5 They are called "the sacrifices of communal peace offerings." The community never offers a guilt offering, nor a fowl.
Halacha 5
The communal offerings are the two temidim6 offered every day,7 the additional offerings of the Sabbaths,8 Rashei Chodashim, and the festivals,9and the sin-offering of a goat brought on Yom Kippur.10 Similarly, if [the High] Court11 inadvertently gave an erroneous ruling with regard to the worship of false deities, every tribe is required to bring a bull and a goat. The bull is brought as a burnt-offering and the goat as a sin-offering. These goats are called "the goats of false deities." If they inadvertently gave an erroneous ruling with regard to other mitzvot, they bring a bull as a sin-offering. It is called "the bull associated with the overlooking of a matter by the community."12
Halacha 6
The sacrifices [brought by] individuals include: a) the firstborn offerings,13
b) the tithe offerings,14
c) the Paschal offerings,15
d) the chagigah offerings, i.e., the peace offerings [brought in association with the pilgrimage festivals],
e) the pilgrimage offering which is a burnt-offering,16
f) the sacrifice brought by a convert, that involves a burnt-offering from a domesticated animal, two small doves or two turtle doves; both of them are burnt-offerings, or two domesticated animals, one as a burnt-offering and one as a peace-offering,17
h) peace-offerings that are accompanied by bread; they are called thanksgiving offerings,21
i) the sacrifices of a nazirite,22 which are a burnt-offering, a sin-offering, and a peace-offering,23
j) the sacrifices of a metzora,24 which are a sin-offering, and a guilt-offering, and a burnt-offering,25
k) the sacrifices of a zav26 a zavah,27 and a women after childbirth; they are a sin-offering and a burnt-offering,28
l) the sacrifice brought by a person who inadvertently violated a negative commandment punishable by karet;29 it is a sin-offering,30
m) if a person was unsure of whether he transgressed or not, that transgressor brings a guilt-offering; it is called a conditional guilt-offering,31
n) there are certain sins32 for which one brings a guilt-offering [to atone for their transgression]; this is called a definite guilt-offering,33
o) similarly, the ram brought as a burnt-offering and the bull the High Priest brings from his own resources as a sin-offering on Yom Kippur,34 are individual offerings; the bull is called "the bull of Yom Kippur."
All of these sacrifices are explicitly mentioned in the Torah and the laws governing each of them are explained in the appropriate places.
Halacha 7
[The person bringing] any of the individual offerings is responsible for them and for their accompanying offerings35 with the exception of an animal pledged as sacrifice.36 [The community at large] is not responsible for sacrifices or their accompanying offerings.37 If a sacrifice was offered, they are responsible for its additional offerings.38 When an individual's sacrifice was required to be offered at a fixed time,39 it is like a communal offering and the person is not responsible for it.40
Halacha 8
Halacha 9
A sin-offering may be brought these five species, from both males and females, from small ones and large ones.
Halacha 10
Halacha 11
Peace offerings may be brought from sheep, goats, or cattle, from males and females, whether large or small. A fowl may not be brought as a peace offering.
[When describing an animal as] small, [the intent] is one between the eighth day46 and a full year, from day to day. If the year was declared a leap year, [the extra month is included]. "Large" implies until three full years from day to day for cattle, for flocks,47 until two full years from day to day. From this age onward, [the animal] is considered as "old" and it should not be brought as an offering.
Halacha 12
Although all of the sacrifices are acceptable if they are brought from the eighth day onward, as an initial preference, we do not bring [an animal] as a sacrifice until it is 30 days old or older48 with the exception of a firstborn offering,49 a Paschal offering, and a tithe offering.50 If one desires to offer these sacrifices from the eighth day onward, he may.
Halacha 13
Hours are counted with regard to consecrated animals,51 i.e., if their [lives] were an hour longer52 or an hour was subtracted from their [lives],53 they are unacceptable.
What is implied? When it is required that a sacrifice be less than a year old, if an hour was added to its year, it is invalidated. Even if it was merely a year old when it was slaughtered and additional time was added before its blood was sprinkled [on the altar], it is invalidated. It must be less than a year until the time the blood is sprinkled [on the altar]. Similar [laws] apply with regard to all the sacrifices.
Halacha 14
Whenever the Torah uses the expressions, "a male sheep," "a female sheep," "sheep," the intent is [an animal] in its first year [of life]. "A ram" or "rams"54implies males in their second year [of life]. When is an animal called a ram? When 31 days of its second year of life pass. On the thirtieth day, however, it is not acceptable, neither as a sheep, nor as a ram. [At this stage,] it is called a pilgas.55
Whenever the expression "a calf" is used, the intent is [an animal] in its first year [of life]. The term "bull" implies that the animal is in its second year of life. The term "a goat kid" implies that it is in its first year, "a goat," that it is in its second year. Throughout the second year, it is called a goat.56
Halacha 15
All of the communal offerings are male. All57 of the communal sin offerings58come from goats or from cattle, none are brought from sheep. All of the communal burnt offerings are from sheep or cattle; there are no burnt-offerings brought from goats.
All of the sin-offerings brought by individuals are female. They may be eaten by the priests and they do not come from cattle except three: a) the sin-offering of a nasi59 which is a goat60 and is eaten, b) the sin-offering of the anointed priest which is a bull,61 which is burnt;62 it is call "the bull that comes because of [the violation of] any mitzvah;" c) the bull brought by the High Priest on Yom Kippur;63 it is a sin-offering that is burnt.
Halacha 16
All of the communal sin-offerings are eaten with the exception of the goat offered on Yom Kippur whose partner is sent [to Azazel],64 the goats brought [because of the violation65 of the prohibition against] idol worship,66 and the bull [brought because of the violation] a law forgotten [by the High Court].67"The bull that comes because of [the violation of] any mitzvah"68 and the bull [brought because of] a law forgotten [by the High Court] are called "the bulls that are burnt." The goats brought [because of the violation of the prohibition against] idol worship are called "the goats that are burnt."
Halacha 17
All of these offerings are called zevachim.71 All of the burnt-offerings, sin-offerings, guilt-offerings, and the two sheep brought as peace-offerings on Shavuos are called "sacrifices of the highest order of sanctity."72 Peace offerings brought by an individual, the firstborn offerings, the tithe offerings, and the Paschal offerings, are called "sacrifices of a lesser degree of sanctity."73
Halacha 18
The limbs and organs that are burnt on the altar from the sin-offerings that are eaten, from the guilt-offerings, and from the peace-offerings74 are calledeimorim.75 These are the eimorim of an ox or a goat: the fat that is on the inner organs,76 included with that is the fat that is on the maw,77 the two kidneys and the fat that is on them, together with the fat that is on the flanks, the lobe of the liver, and a small portion of the liver should also be taken with its lobe.78If the sacrifice is from sheep, he should add to these the fat tail79 in its entirety80together with the vertebrae from the spine until the place of the kidneys, as [Levitcus 3:9] states: "he shall remove it opposite the kidneys." All of the eimorim are burnt on the outer altar.81
Halacha 19
If a [sacrificial] animal was pregnant, even though the fetus had been carried for a full term, and even if it was discovered to be alive [after the mother was slaughtered],82 its fat should not be offered together with the fat of its mother. Instead, only the fat of the mother is offered. The fetus is considered as one of its limbs.83
FOOTNOTES
1.
See Hilchot Issurei Mizbeiach 3:2 with regard to the differences between these species. In this chapter, the Rambam outlines the different types of animal sacrifices and which animals are offered for each one.
2.
The sacrifice of the firstborn of one's cattle or flocks.
3.
I.e., the tithing of one's cattle or flocks.
4.
In his Commentary to the Mishnah, in the introduction to the order of Kodshim, the Rambam speaks of "peace-offerings and [offerings] that resemble peace-offerings." He later explains that the term "[offerings] that resemble peace-offerings" refers to the three types of sacrifices mentioned here, because they resemble peace-offerings." He elaborates on that theme in his commentary to Zevachim 5:5, explaining that the procedure in which these three sacrifices are offered resembles that of the peace-offerings with only minor differences. For that reason and because they are offerings which a person is required to bring only on specific and infrequent occasions, he does not consider them as a separate category of sacrifices.
5.
I.e., the two loaves offered that day. The Rambam is borrowing the wording ofLeviticus 23:17.
6.
Literally "continuous offerings."
7.
See Hilchot Temidim UMusafim 1:1-3.
8.
See Hilchot Temidim UMusafim 4:9.
9.
See Hilchot Temidim UMusafim, chs. 7-10.
10.
See Hilchot Temidim UMusafim 10:2.
11.
The Sanhedrin of 71 judges who would hold their sessions in the Chamber of Hewn Stone.
12.
Both of these sacrifices are described inHilchot Shegagot 12:1.
13.
See Hilchot Bechorot, ch. 1.
14.
See Hilchot Bechorot, ch. 6.
15.
See Hilchot Korban Pesach, ch. 1.
16.
Both of these sacrifices are described inHilchot Chagigah, ch. 1.
17.
See Hilchot Mechusrei Kapparah, ch. 1.
18.
A person vows to bring either a burnt-offering or a peace-offering.
19.
A person pledges to bring a particular animal as a burnt-offering or a peace-offering.
20.
See Chapter 14 of these halachot (Hilchot Ma'aseh HaKorbanot) which describes these sacrifices.
21.
See Chapter 9, Halachah 5, and onward which describe this sacrifice.
22.
One who took a vow not to drink wine.
23.
See Hilchot Nizirut, ch. 8.
24.
A person afflicted with tzara'at a skin ailment, similar, but not identical, to leprosy.
25.
See Hilchot Mechusrei Kaparah, ch. 4.
26.
A male who has emissions from his sexual organ similar to those resulting from a gonorrheal infection.
27.
A woman who experiences vaginal bleeding outside her menstrual cycle.
28.
See Hilchot Mechusrei Kaparah 1:3.
29.
Premature death at the hand of heaven and the soul being cut off in the World to Come.
30.
See Hilchot Shegagot, ch. 1.
31.
See Chapter 9 which describes both these types of sacrifices.
32.
When he engaged in relations with a maid-servant who was married, robbed, made mundane use of consecrated property. Similarly, a nazirite who became impure and a person afflicted with tzara'at must bring this offering.
33.
See Chapter 9 which describes both these types of sacrifices.
34.
See Hilchot Avodat Yom HaKippurim, ch. 4, which describes the offering of these sacrifices.
35.
I.e., if the animal he designated as a sacrifice dies or the meal or wine offering designated for the sacrifices was spoiled, he must bring another one in its place.
36.
As will be explained in ch. 14, in that instance, the person is not vowing to bring a sacrifice, he is designated a particular animal as a sacrifice. Hence if that animal is lost, he is not obligated to replace it.
37.
We are speaking about sacrifices that are required to be brought at a specific time. If for some reason, the community was unable to bring them at that time, they are not required to bring them afterwards. AsBerachot 26a states: "If the time passes, the sacrifice is nullified."
38.
For these additional offerings may be brought even at a later date, as will be explained in Chapter 2, Halachah 12.
39.
Like the Paschal or festive offerings.
40.
In this instance as well, since the time passed, the sacrifice cannot be brought. In truth, the matter is not at all dependent on whether an individual's sacrifice or a communal offering is involved. The determining factor is whether there is a specific time associated with the sacrifice or not (Radbaz).
41.
Leviticus 22:18-19 speaks of bringing the three species mentioned as burnt offerings and specifies that they must be male.
42.
Provided they are eight days old, as explained in Halachah 11.
43.
The Torah does not make any specification with regard to fowl.
44.
Those brought for the sins mentioned in note 32.
45.
The guilt offering brought by a nazirite.
46.
Before eight days, it is forbidden to bring an animal as a sacrifice, as stated in Hilchot Isssurei Mizbeiach 3:4.
47.
Both sheep and goats.
48.
If it was brought earlier, it is acceptable after the fact (Radbaz).
49.
Since Exodus 22:29 explicitly states that a firstborn animal may be offered on its eighth day of life, our Sages did not desire to place any restrictions on the offering. It may be offered on the eighth day even as an initial preference.
50.
The tithe offering and the Paschal sacrifice are, like the firstborn offering, sacrifices of lesser sanctity and the laws governing the pouring of their blood on the altar are the same. Hence, our Sages considered them the same in this instance as well [the Rambam's Commentary to the Mishnah (Parah 1:4)].
The Radbaz and the Kessef Mishneh note that the mishnah cited also states that the same laws apply to offerings that were vowed or pledged and question why the Rambam does not mention them in this halachah. The Radbaz notes that the Rambam does not mention pledges and vows in his Commentary to the Mishnah and maintains that he possessed a different version of the mishnah.
51.
Generally, years are counted from day to day and not from hour to hour. For example, with regard to a child becoming Bar Mitzvah at age 13, if he was born at 3 PM on the sixteenth of Elul, he reaches Bar Mitzvah at nightfall on the sixteenth of Elul. He need not wait until 3 in the afternoon. With regard to sacrifices, however, Zevachim 18b uses Biblical exegesis to teach that we count from the hour of an animal's birth.
52.
As the Rambam describes in the following clause.
53.
This refers to an animal like a ram that is not acceptable for sacrifice until it is a year and 30 days old. It is not acceptable until the hour of its birth passes on the thirty-first day.
54.
The term, ayil, Hebrew for ram, is identified with strength. Implied is that the animal must reach a stage of maturity that endows it with strength and power.
55.
This is a Greek term. In his Commentary to the Mishnah (Parah 1:3), the Rambam explains that the term carries an allusion to the Hebrew phrase peleg gas, implying that it has passed its limits exceedingly. Similarly, this animal is in an intermediate state, having left one category, but not entered another.
56.
Perhaps the Rambam's intent is that there is no concept of a pilgas with regard to goats.
57.
Our translation is based on early printing and authoritative manuscripts of theMishneh Torah. The standard printed text has a slightly different version.
58.
Brought on Rosh Chodesh or the festivals and those mentioned in the following halachot.
59.
I.e., a king as stated in Hilchot Shegagot15:6.
60.
I.e., as opposed to ordinary sin-offerings which can be either a goat or a sheep, the prince's offering must be a goat and it must be male in contrast to those offerings which are female.
61.
I.e. the High Priest, but only one who was anointed. If he assumed his office through wearing the garments of the High Priest (as did the High Priests of the Second Temple), he is not required to bring this sacrifice (Hilchot Shegagot, loc. cit.).
62.
I.e., and not eaten.
63.
See Hilchot Avodat Yom HaKippurim 1:1; 4:1.
64.
See Hilchot Avodat Yom HaKippurim 1:1; 4:1.
65.
By people at large due to a erroneous ruling by the High Court.
66.
See Hilchot Shegagot 12:1.
67.
By people at large due to a erroneous ruling by the High Court.
68.
I.e. the High Priest, but only one who was anointed. If he assumed his office through wearing the garments of the High Priest (as did the High Priests of the Second Temple), he is not required to bring this sacrifice (Hilchot Shegagot, loc. cit.).
69.
The two bulls brought by the High Priest mentioned in the previous halachah.
70.
The bulls and the goats brought because of transgressions performed due to a erroneous ruling by the High Court and the goat offered as a sin offered on Yom Kippur [the Rambam's Commentary to the Mishnah (Zevachim 12:5)]. Significantly, in his Commentary to Parah 8:3, the Rambam does not mention the goat offered on Yom Kippur among the goats that are burnt.
71.
The Radbaz notes that this appellation is found in Zevachim 47a. He questions the reason for the Rambam's inclusion of this point and explains that it can resolve a question that might arise if a person made a particular pledge.
72.
See Chapter 5, Halachot 2-3.
73.
See Chapter 5, Halachah 4.
74.
The Rambam does not mention the burnt offering, because then the entire animal is burnt.
75.
In his Commentary to the Mishnah (Introduction to the Order of Kodshim), the Rambam explains that this term is derived from the term emar, "spoke," i.e., these are the organs spoken about, i.e., specified by God to be burnt.
76.
The Biblical term kerev (Leviticus 3:3, et al) refers to the inner digestive organs. That verse speaks of "the fat that covers the inner organs" and "all the fat on the inner organs." The first term refers to a large membrane that covers all of these organs like a sack. The second term refers to the fat on the organs themselves.
77.
I.e., one of the animals four stomachs. Since the verse uses the term kol, "all," our Sages understood that additional fat was to be brought.
78.
These are also mentioned explicitly inLeviticus 3:10, et al.
79.
The tails of goat and cattle do not collect fat. Hence the term alyah, "fat tail" is not appropriate with regard to them and their tails are not offered (Radbaz).
80.
Leviticus 3:9 speaks of haalyah temimah. In this context, temimah means "entire."
81.
The inner altar is used only for incense and the blood sprinkled on it on Yom Kippur. SeeHilchot K'lei HaMikdash 2:11.
82.
In which instance, its fat is forbidden to be eaten, as stated in Hilchot Ma'achalot Assurot 7:3.
83.
We do not consider it as if two animals were offered as this sacrifice and the eimorimfrom each must be offered on the altar. Instead, only the mother is considered as the sacrifice and the fetus is considered as an appendage to it. If the sacrifice is a sin offering, it is given to the priests to partake of. If it is a peace offering, it is given to the owner. Females are not sacrificed as guilt offerings.
Maaseh Hakorbanot - Chapter 2
Halacha 1
The wine and the fine flour that are brought together with an offering are called accompanying offerings.1 The fine flour alone is called the accompanying meal-offering. The accompanying meal-offering need not be waved, brought [to the corner of the altar], nor [offered with] frankincense.2 It requires salt3and it is burnt on the outer altar in its entirety.4
Halacha 2
Accompanying offerings are required only for an animal brought as a burnt-offering or as a peace-offering. Whether it was a communal sacrifice, an individual sacrifice, a sheep brought by a woman who gave birth, or the ram brought by the High Priest,8 since it was a burnt-offering, it requires the accompanying offerings. Accompanying offerings are not brought for [sacrifices of] fowl,9guilt-offerings, sin-offerings, with the exception of the sin-offering and guilt-offering of a person who had been afflicted with tzara'at, for those accompanying offerings are explicitly mentioned in the Torah.10
Halacha 3
What is the source that teaches that accompanying offerings should not be brought together with sin-offerings and guilt-offerings? [When speaking about the accompanying offerings, Numbers 15:3] states: "to utter a vow or pledge," [implying that these offerings are necessary only for sacrifices] brought because of a vow or pledge. [This] excludes a sin-offering, guilt-offering, firstborn offering, tithe offering, and Paschal sacrifice. Since [these offerings] are not brought because of a vow or a pledge, they do not require accompanying offerings.
Which is the source that teaches to include the festive peace-offerings and the pilgrimage burnt-offerings?11 [The above verse] states: "Or on your festivals."
Halacha 4
What is the measure of the accompanying offerings? The accompanying offering for a male or female sheep is an isaron12 of fine flour mixed with a quarter of a hin13 of oil and a quarter of a hin of wine as a wine libation. These are also [the accompanying offerings] for a goat whether small14or large15 and whether male or female and for a ewe, even if she is large. The accompanying offerings of a ram, however, are two esronim mixed with a third of a hin of oil and a third of a hin of wine as a libation. The accompanying offerings of a cow or a calf, whether male or female, are three esronim mixed with a half of a hinof oil and a half of a hin of wine as a libation.
Halacha 5
These measures are applicable for the accompanying offerings for burnt-offerings and peace-offerings for each animal offered,16 as [implied byibid.:12]: "According to the number that you offer, so shall you do for [each] one according to their number." We may not increase these measures, nor may we decrease them. [Indeed,] if one increases or decreases [the measure by] even the slightest amount, one disqualifies [the accompanying offering]. The only exception is the sheep offered as a burnt offering on the day of the waving of the omer.17 The accompanying offering for it is two esronim mixed with a third of a hin of oil.18 Although the measure of flour was doubled,19 the measure of wine was not and [only] a quarter of a hin is brought as a libation.
Halacha 6
A person who had been afflicted with tzara'at must bring three esronim of flour [as accompanying offerings] for the three sheep which he brings as a sin-offering, a guilt-offering, and a burnt-offering.20 According to the Oral Tradition, we learned that they come because of the sacrifices he brings,21 an isaron for each sheep mixed with a quarter of a hin of oil. A revi'it of wine should be brought with each of the esronim as is the rule for the accompanying offering for all sheep. When one brings a pilgas,22 he should bring with it the accompanying offerings for a ram, [nevertheless,] it is not considered as if he brought [the appropriate] sacrifice.23
Halacha 7
Halacha 8
When the accompanying offerings or the meal offerings are measured, whether for an individual offering or a communal offering, they should not be measured in a measure of three esronim for a bull or two esronim for a ram. Instead, everything should be measured with the measure of one isaron that existed in the Temple.26 Similarly, the oil for the accompanying offerings should be measured with the appropriate measure in the Temple.27 The oil for a meal offering brought by an individual is measured in the measure of a logthat existed in the Temple;28 the number of lugim [of oil] is determined by the number of esronim [of flour].29
Halacha 9
The overflow of the measures of flour are considered to be ordinary flour,30because the outer side of the isaron measure is not consecrated.31The overflow of the wine and oil, by contrast, is consecrated, because it flows down the back of the utensil and both the inside and the outside of the liquid measures were anointed.
Halacha 10
Halacha 11
What is implied? Burnt offerings are purchased [with the proceeds of] their [sale]. The meat is offered to God and the hides are given to the priests.
Halacha 12
The flour mixed with oil38 of the accompanying offerings are not indispensable requirements preventing [the offering of] the wine libation, nor is the wine libation an indispensable requirement preventing their offering, nor are the accompanying offerings an indispensable requirement preventing the offering of the sacrifices.39 Instead, a person may bring his sacrifice one day and his accompanying offerings after ten days. [This applies to] both individual offerings and communal sacrifices, provided the accompanying offerings were not consecrated in a sacred utensil. If, however, they were consecrated in a sacred utensil, they are disqualified if they remain overnight.
Halacha 13
The accompanying offerings may only be brought from ordinary produce. They may not be brought from terumah, the second tithes, or the first fruits.40Even for the thanksgiving offering whose bread may be brought from the [second] tithe, its accompanying offerings should only be brought from ordinary produce.41
Halacha 14
All of the measures of the accompanying offerings mentioned in the Book of Ezekiel,42 the listing of the sacrifices, and the order of service written there are all inauguration offerings and will not be practiced in generations to follow.43 Instead, the prophet commanded and outlined how the inauguration offerings will be brought at the time of the dedication of the altar at the time of the coming of the King Mashiach when the Third Temple will be built.44
Halacha 15
Just as the princes45 offered sacrifices at the dedication of the altar [of the Sanctuary in the desert], bringing offerings that were not brought in coming generations, and they brought them on the Sabbath, so too, a prince will bring a dedication offering on the Sabbath in the Ultimate Future, as stated explicitly there.46 Similarly, the sacrifices which the people who returned [to Zion] from the [Babylonian] captivity in the days of Ezra,47 were inaugural offerings and will not be practiced in generations to come. The practices to be followed in generations to come are the words of the Torah that we have explained as they were copied from Moses our teacher.48We may not add to them49 or subtract from them.50
FOOTNOTES
1.
The term nesachim is used continually throughout the Torah, e.g., Numbers, ch. 15. Literally, it means "libations." We have not used that term, because it is not appropriate with regard to the meal offerings. In his introduction to the tractate of Menachot, the Rambam states that the Torah uses the term in a general sense without attention to its particular meaning.
Since every sacrifice is accompanied by such offerings, before delineating the details of the sacrifices, the Rambam describes these accompanying offerings.
2.
As stated in Chapter 12, Halachot 6-7, all of the meal offerings brought independently must be brought to the corner of the altar and frankincense must be offered with them. Some also must be waved.
3.
For Leviticus 2:13 states that salt must be brought on all sacrifices.
4.
In contrast, there are other meal offerings which are fit to be eaten.
5.
The Kessef Mishneh notes that Sukkah 48b gives that instruction with regard to the water libation brought on Sukkot. Nevertheless, that text questions why this instruction is mentioned here with regard to the wine libation, for seemingly, there would be no reason to do so.
6.
The Ra'avad notes that Sukkah 48a,b speaks of two cups on the southwest corner of the altar, i.e., on the upper level around which the priests would walk. The wine and water libations would be poured into these cups and they would extend to the shittin. The Radbaz notes that the Rambam himself (Hilchot Temidim UMusafim 6:5; see also Chapter 7, Halachah 11) speaks of bringing the wine to the top of the altar. Hence, he maintains that the Rambam agrees with the Ra'avad concerning this issue. The Kessef Mishneh differs and maintains that these cups were only used during Sukkot. Otherwise, the wine was poured on the altar's base and from there, it flowed into theshittin.
7.
See Hilchot Beit HaBechirah 2:11 which explains that these were two cavities in the southwest corner of the altar.
8.
These two offerings are singled out because they are individual burnt-offerings that are not dependent on an individual's pledge or vow. Menachot 91b cites an explicit verse that teaches that accompanying offerings are required for these sacrifices.
9.
Even those brought as burnt offerings.
10.
Menachot 91a derives the need for such accompanying offerings from a juxtaposingLeviticus 14:10 and Numbers 15:5. In his Commentary to the Mishnah, the Rambam explains that accompanying offerings are brought for these sacrifices, because they do not come because of a sin.
11.
Which are obligations and not dependent on a person's volition.
12.
An isaron is equivalent to the size of 43.2 eggs. In modern measure, the size of an egg is 57.6 cc according to Shiurei Torah, and 99.5 cc according to Chazon Ish.
13.
As stated in Halachah 7, a hin is equivalent to twelve log. Each log comprises fourrevi'iot. In modern measure, a revi'it is 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount.
14.
In its first year of life, as stated in Chapter 1, Halachah 11.
15.
In its second year of life (ibid.).
16.
I.e., even if a person pledged to bring several sacrifices of a given type, he must bring the required accompanying offerings for each animal.
17.
See Hilchot Temidim UMusafim 7:3 where this sacrifice is mentioned.
18.
The Ra'avad differs with the Rambam and maintains that only a quarter of a hin of oil should be used. The Radbaz notes thatMenachot 89b appears to support the Ra'avad's position. Although he explains that the Rambam's position could be justified, he admits that it is somewhat difficult. TheKessef Mishneh also suggests that a printing error crept into the text of theMishneh Torah.
19.
Usually, only one isaron of flour was brought for a burnt-offering of a sheep, as stated in the previous halachah.
20.
See Hilchot Mechusrei Kapparah 1:3. Bringing accompanying offerings for these sacrifices is an exception to the general rule, as stated in Halachah 2. The obligation to bring these three esronim is explicitly stated in Leviticus 14:10. The Oral Tradition (Menachot91a) teaches that each one is designated for a different sacrifice.
21.
This version is found in some of the authoritative manuscripts of the Mishneh Torah and is also suggested by the Or Sameach. The standard published text follows a slightly different version.
22.
A ram that is between one year and one year and a month old (Chapter 1, Halachah 14).
23.
I.e., regardless of whether he pledged a ram or a male sheep, he is not considered to have fulfilled his obligation by bringing apilgas, for it is too old for the latter type sacrifice and not old enough for the former.
24.
Hilchot Eruvin 1:13.
25.
Hilchot Bikkurim 6:15.
26.
See Hilchot Klei HaMikdash 1:16 which describes the various measures that existed in the Temple.
27.
As stated (ibid.:17), there were measures of a half a hin, a third of a hin, and a quarter of a hin in the Temple.
28.
I.e., a person should not measure out the flour in a private measure he has outside the Temple. Instead, the measurement should be made with the Temple's measure (Radbaz).
29.
See Chapter 12, Halachah 7 and Chapter 13, Halachah 5.
30.
I.e., they are not consecrated.
31.
Flour, wine, and oil that come in contact with sacred utensils become consecrated. Nevertheless, only the inside of the dry measures were consecrated. The outside remained unconsecrated. Hence, the fact that the flour came in contact with it does not change its status. See Hilchot Klei HaMikdash 1:19.
32.
As stated in Hilchot Pesulei HaMukdashim3:20, an object placed in a sacred utensil does not become consecrated unless the person placing it there did so intentionally. Hence, even though the overflows came in contact with a sacred utensil, seemingly, there was no intent for them to become consecrated.
33.
I.e., a safeguard instituted by our Sages lest a mistaken impression be created.
The Kessef Mishneh notes that even though this rationale is advanced by Menachot 90a in support of a minority opinion, it would still be accepted by the majority.
34.
I.e., there was another offering and it was thought they would be offered with it, but for some reason they were not and remained overnight.
35.
For once they were placed in sacred utensil, remaining overnight would disqualify them, as stated in Halachah 12.
36.
It is permitted to redeem them, because when consecrating them, there was the intent that they would be redeemed in such an eventuality (Radbaz).
37.
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.
38.
The flour and the oil are, however, absolute requirements. One cannot be offered without the other (Radbaz).
39.
I.e., the person is required to bring both of these elements of the accompanying offering. Nevertheless, the offering of one is not dependent on the other as the Rambam continues to explain.
40.
All of these have a certain dimension of holiness and are not considered as ordinary property. It is forbidden to use them for any purpose other than partaking of them in the ordinary manner. Hence they may not be used for these offerings.
41.
The bread from the thanksgiving offering may be eaten by an ordinary person. Hence, it is permitted for it to be brought from the second tithes. The accompanying offerings, as states above, are offered on the altar entirely. Hence, they may not be brought from the second tithes (Radbaz).
42.
These differ greatly for the measures usually employed.
43.
The Radbaz explains that since we are speaking about a directive for a specific time and not an ongoing practice, as a prophet, Ezekiel had the right to speak of offerings not prescribed by the Torah. This does not constitute a violation of the prohibition to add to the Torah's commandments. See Hilchot Yesodei HaTorah, ch. 9.
44.
All authorities agree that Ezekiel's prophecy referred to special sacrifices and was not to be followed continuously. Rashi (Menachot45b) interprets it as referring to the Second Temple, while the Rambam understands it as applying to the era of Mashiach.
45.
The leaders of the tribes as related in Numbers, ch. 7.
48.
I.e., from the Torah scrolls which he wrote.
49.
Sefer HaMitzvot (negative commandment 313) and Sefer HaChinuch (mitzvah 454) count the prohibition against adding to the Torah as one of its 613 mitzvot.
50.
Sefer HaMitzvot (negative commandment 314) and Sefer HaChinuch (mitzvah 455) count the prohibition against adding to the Torah as one of its 613 mitzvot.
The above is not merely a point of law, but a fundamental issue of Jewish faith. As the Rambam states in the ninth of his Thirteen Principles of Faith (Commentary to the Mishnah, Sanhedrin, ch. 10) declaring:
The ninth principle is that the Torah of Moses will never be nullified.... There can be no additions to it, nor any deletions from it - neither in its text nor in its explanation. And thus we are commanded: "Do not add to it and do not detract it from it."
(Our translation is taken from the original manuscript versions of the Rambam's Commentary to the Mishnah. The standard published text varies slightly.)
Maaseh Hakorbanot - Chapter 3
Halacha 1
Halacha 2
Men, women, and, servants may bring all of these types of sacrifices.4 From gentiles, by contrast, we accept only burnt offerings, as [derived fromLeviticus 22:28]: "From the hand of an alien, you shall not offer the food of your God [from all of these]."5 Even a burnt offering of fowl may be accepted from a gentile,6 even if he worships false deities.7
We do not, however, accept peace-offerings,8 meal-offerings, sin-offerings, or guilt-offerings9 from a gentile. Similarly, burnt-offerings that do not come as vows or pledges are not accepted from gentiles, e.g., a burnt-offering from a women who gave birth or the like or other burnt-offerings that do not come as vows or pledges.
Halacha 3
When a gentile brings peace-offerings, they should be sacrificed as burnt-offerings, for [the intention of] a gentile's heart is [for the sake] of heaven.10 If he gives them to a Jew with the intent that a Jew receive atonement,11 the Jew may partake of them like the peace-offerings of the Jewish people. Similarly, if he gives them to a priest, the priest may partake of them.
Halacha 4
When a Jew is an apostate who worships false deities or who desecrates the Sabbath in public,12 we do not accept any sacrifices from him at all. Even a burnt-offering that is accepted from a gentile is not accepted from this apostate. [This is derived from Leviticus 1:2 which] states: "A man from you who will sacrifice." According to the Oral Tradition,13 we learned: "From you," i.e., not all of you, excluding an apostate.
If, however, one was a heretic with regard to other transgressions, any sacrifice [he brings] is accepted so that he will repent. If, however, he was a heretic with regard to a transgression and it is public knowledge that he commits it and he has become accustomed to doing so, a sacrifice [that he brings atoning for] that transgression - whether committed to anger [God]14 or out of desire15 -is not accepted.16 What is implied? If a person was accustomed to eat fat - whether committed to anger [God] or out of desire - and then he inadvertently partook of fat and brought a sin-offering [for this transgression], it is not accepted.
Halacha 5
Gentiles do not bring accompanying offerings17 for the burnt-offerings they bring, as [can be inferred from Numbers 15:13]: "Every native among you shall do this."18 The accompanying offerings for their sacrifices are, however, brought from communal funds,19 as [ibid.:12] states: "So shall you do for each one according to their number."20 [These burnt offerings] do not requiresemichah,21 for semichah is performed only by a Jew, and by a male and not a female.22
Halacha 6
All of the offerings from domesticated animals that an individual brings23- whether those in which he is obligated or those promised through a vow - [require] semichah while they are alive with the exception of the firstborn offering, the tithe offering, and the Paschal sacrifice. [This is derived fromLeviticus 3:2]: "And he shall lean his hand on the head of his offering." According to the Oral Tradition,24 we learned that this refers to all the sacrifices with the exception of the firstborn offering, the tithe offering, and the Paschal sacrifice.
Halacha 7
[A sacrifice of] a fowl does not require semichah.25
We already explained in Hilchot Shekalim26 that the law is that all the money concerning which it was decided that it should be given to the chest for freewill offerings27 should be used to purchase burnt-offerings. The person to which this money belonged does not perform semichah on that animal, nor does he bring the accompanying offerings.28 Instead, the accompanying offerings are brought from communal funds.29 Even if he was a priest, the service [of offering the sacrifice] and its hide belong to the men of the watch.30
Halacha 8
All people may perform semichah with the exception of a deafmute, a mentally and/or emotionally unstable individual, a minor,31 a servant, a woman,32 a blind man, and a gentile.33 An agent does not perform semichah, for semichahis performed only by the owners, as [implied by the prooftext]: "And he shall lean his hand." "His hand" and not the hand of his wife, his servant, or his agent.
Halacha 9
When five individuals bring a sacrifice [in partnership], they all performsemichah, one after the other. They should not perform semichah at the same time. 34
When a person died and left a sacrifice of a burnt offering or a peace offering, his heir should have it offered, perform semichah on it, and bring its accompanying offerings.35
Halacha 10
Semichah is not performed with regard to communal offerings except with regard to two sacrifices: the goat sent to Azazel36 and the bull brought because of a law being forgotten.37 Three members of the Sanhedrin performsemichah on it. This is a law conveyed by Moses our teacher that semichahis not performed on communal offerings other than these two.38
Halacha 11
Semichah is performed only in the Temple Courtyard.39 If one performedsemichah outside the Temple Courtyard, he should perform it again inside. If the one bringing the sacrifice was standing outside [the Temple Courtyard] and he extended his hands into [the Courtyard] and performed semichah, hissemichah is valid,40 provided he performed semichah with all his strength.41
Only a person who is ritually pure may perform semichah. If a person who is ritually impure performed semichah, the semichah [is acceptable].42
Halacha 12
The animal should be slaughtered in the place where semichah is performed.43 The animal must be slaughtered directly after semichah. If one slaughtered it in a different place or waited [before slaughtering it], the slaughter is acceptable.
Semichah is an incremental aspect of the mitzvah. Accordingly, if one did not perform semichah, the sacrifice [still] brings atonement; [the semichah] is not an indispensable requirement. Nevertheless, it is considered as if the sacrifice did not bring atonement.44
Halacha 13
The person performing semichah must do so with all his power, [placing] both hands45 on the head of the animal, as [Leviticus 1:4] states: "on the head of the burnt-offering." [Implied is his hands must be placed on the head] and not on the [animal's] neck or the side of its face,46 and that should not be any intervening substance between his hands and the animal.
Halacha 14
How is semichah performed? If the sacrifice was one of the offerings of the most sacred order, he should have the animal stand in the northern portion of the Temple Courtyard,47 facing the west. The person performing semichahstands to the east with his face to the west. He should place both his hands between its two horns and recite [the appropriate] confession, for a sin-offering, the sin which warrants a sin-offering and for a guilt-offering, the sin which warrants a guilt offering. For a burnt offering, he confesses the sin of [negating the observance of] a positive commandment or of a negative commandment that can be corrected by the observance of] a positive commandment.
FOOTNOTES
1.
See Halachah 9.
2.
See Chapter 1, Halachah 6, with regard to the distinction between these types of offerings.
3.
I.e., an entity of seemingly little value. One might think that bringing such an offering in partnership is not becoming to the altar. Even so, if one's intent is desirable, the offering is accepted (Radbaz, based onMenachot 110a).
4.
In this chapter, the Rambam outlines the types of individuals who may bring a sacrifice and the rite of semichah because that is an obligation on the person bringing the sacrifice.
5.
The Jerusalem Talmud (Avodah Zarah 2:1) notes that the prooftext states that it is forbidden to accept an offering from a gentile from a blemished animal. One can infer that if the animal is unblemished, the offering may be accepted.
The verse uses the term lechem, "food." That term is understood as referring only to a burnt-offering, as Numbers 28:2 states: "My food for my fires."And the burnt-offering is the only type of offering, consumed entirely by the fire of the altar (Radbaz).
6.
Although the prooftext speaks only of animals, our Sages understood that the leniency applies to fowl as well (Radbaz).
7.
As mentioned in Halachah 4, burnt offerings are not accepted from a Jew who worships false deities. Nevertheless, such restrictions are not placed upon gentiles.
8.
To offer them as peace-offerings. They are, however, brought as burnt-offerings, as stated in the following halachah.
9.
For the concept of atonement applies only with regard to the Jews' relationship with God.
10.
Rashi (Menachot 73b) interprets this as meaning that the gentile desires that his sacrifices be offered entirely to God and not have mortals partake of them.
11.
The Radbaz notes that peace-offerings are not intended to bring atonement and explains that this is referring to an instance where a Jew vowed to bring a peace offering and the gentile offered to bring it for him. One might think that since the gentile is bringing them they would be offered as burnt-offerings. Hence it is necessary to explain that they are peace offerings.
12.
See the conclusion of Hilchot Shabbat where the Rambam explains that the public desecration of the Sabbath is equivalent to idol worship, because they are both cornerstones of the Jewish faith. "Public" refers to a matter known about by ten people.
The Radbaz adds that we do not accept the sacrifices of a Jew who has abandoned Judaism and accepted a faith like Islam which does not involve idol worship. Such a person is included in the category (Hilchot Teshuvah 3:9) of an apostate with regard to the entire Torah.
13.
Chulin 5a-b.
14.
I.e., he had two cuts of meat before him of equal quality, one kosher and one non-kosher and he ate the non-kosher one solely for the intent of angering God (Gittin47a).
15.
Similarly, in Hilchot Edut 10:3, a distinction is not made with regard to the motivations for the transgression. There are other instances - see Hilchot Teshuvah, loc. cit.,Hilchot Matanot Aniyim 8;14, Hilchot Gezeilah ViAveidah 11:2, and Hilchot Rotzeach 4:10 - where the Rambam does make such a distinction.
16.
Since he frequently violates this transgression, we assume that he is not sincere in his desire for atonement for it, because a request for atonement must be accompanied by sincere regret. Sacrifices brought for other transgressions are, however, accepted from him. See Hilchot Shegagot 3:7.
17.
A meal offering and a wine libation.
18.
This verse concludes the passage commanding the offering of the accompanying offers, implying that it is only a native - i.e., a member of the Jewish people - who is required to bring them.
19.
I.e., the Temple treasury.
20.
Implying that the sacrifices themselves require that the accompanying offerings be brought.
21.
Leaning on the animal with all one's strength, as the Rambam proceeds to explain in the concluding halachot of the chapter.
22.
The prooftext for the obligation to performsemichah speaks of "the children of Israel," and uses the male form. Menachot 93b understands this to exclude gentiles andChagigah 16b understands it as excluding women. See also Halachah 8.
23.
This also includes offerings brought in partnership. The exclusion is only of communal offerings. See Halachah 10.
24.
Sifra to the verse; Menachot 92b.
25.
The Sifra derives this concept from the exegesis of Leviticus 1:4: "And he will lean his hand on the head of the burnt-offering." "The" implies that there are some burnt-offerings to which this does not apply.
26.
Hilchot Shekalim 2:3; 3:14.
27.
Money that was found between the chest of the freewill offerings and the chest of theshekalim that was closer to the chest of the freewill offerings.
28.
Since the money was placed in the chest for the freewill offering, it is no longer considered as his personal property, but as the property of the community. Hence, he is not the owner of the sacrifices and may not perform semichah on them. For that same reason, the community brings the accompanying offerings.
29.
A meal offering and a wine libation.
30.
The priests designated to serve in the Temple that week. Even though the person whose money was used is a priest and he has the right to offer sacrifices that he brings (Hilchot K'lei HaMikdash 4:7), in this instance, he cannot demand the right to offer the sacrifice.
31.
These three individuals are not considered as responsible for their actions and are free of the responsibility for all mitzvot.
32.
See Halachah 5.
33.
Gentiles are not obligated in any of the mitzvot. Hence the obligation of semichahdoes not apply to them.
34.
The Radbaz states that this concept is derived from the fact that the prooftext uses the term "his hand" in the singular.
35.
For he is acting in the place of the original owner.
36.
During the Yom Kippur services. The High Priest performs semichah on it.
37.
In both these instances, there is an explicit verse (Leviticus 16:21; 4:15) requiringsemichah for the sacrifice.
38.
I.e., were it not for that tradition, we might have derived the need for semichah for communal offerings from these two instances using Biblical exegesis [the Rambam's Commentary to the Mishnah (Menachot 9:7)].
39.
Zevachim 32b explains that just as the slaughter of the animal must be performed "before God," in the Temple Courtyard, so too, semichah must be performed "before God," in that same place.
40.
This is indeed what is done when the atonement process of the people bringing the sacrifice has not been completed and they are not allowed to enter the Temple Courtyard until the sacrifice is offered.
41.
As required by Halachah 13.
42.
After the fact.
43.
Menachot 93b derives this concept from the subsequent law: that slaughter must be performed directly after semichah. It thus follows that one must slaughter the animal in the same place where semichah was performed, for otherwise, this is not considered as directly afterwards.
44.
Tosafot Yesheinim, Yoma 5a, explains that the intent is that although the person is not obligated to bring another sacrifice, in G‑d's eyes, his atonement is lacking.
45.
This is derived from Leviticus 16:21 which states such a requirement with regard to the goat sent to Azazel.
46.
Its cheeks (Rashi, Menachot 93b).
47.
The sacrifices of the most sacred order must be slaughtered in this portion of the Temple Courtyard, as stated in Chapter 5, Halachot 2-3. See also Hilchot Beit HaBechirah 5:16.
48.
See Hilchot Teshuvah 2:5 which states that a person seeking to repent must mention the particular sins that he violated.
49.
This is necessary, for without teshuvah, a sacrifice will not bring the person atonement (Hilchot Shegagot 3:10).
50.
For as stated in Chapter 5, Halachot 2-3, sacrifices of lesser sanctity (of which the peace offering is one) may be slaughtered anywhere in the Temple Courtyard.
51.
For a peace-offering is not offered to atone for a sin.
52.
As an example, the Or Sameach cites Psalm 100. The popular translation of II Chronicles 30:22 speaks of the people reciting confessions on their peace-offerings. Rashi and Metzudot, however, render the verb as meaning "offer thanks."
• English Text | Video Class• Monday, Nissan 17, 5776 · April 25, 2016 • "Today's Day"
Thursday Nissan 17, 2nd day of the omer 5703
Torah lessons: Chumash: Acharei Mot, Chamishi with Rashi.
Tehillim: 83-87.
Tanya: With this preparedness (p. 215)...as is known. (p. 215).
"Whoever expands on the narrative of the exodus from Egypt, this person (harei zeh) is to be praised" (Haggada). The Hebrew word zeh ("this") indicates a state of holiness, as in the phrase, "Here, this (zeh) is our G-d" (p. 336). Whoever expands on the narrative of the exodus, his zeh, his element of holiness, is enriched.
• Daily Thought:
A New Wonder
What was the wonder of the Exodus?
That an infinite, unbounded light broke its way into a dark, tightly-bounded world.
What will be the wonder of the future, when that light will shine in every corner, perceived by every eye?
That there is a world.
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