Torah Reading
Metzora: Leviticus 14:1 Adonai said to Moshe, 2 “This is to be the law concerning the person afflicted with tzara‘at on the day of his purification. He is to be brought to the cohen, 3 and the cohen is to go outside the camp and examine him there. If he sees that the tzara‘at sores have been healed in the afflicted person, 4 then the cohen will order that two living clean birds be taken for the one to be purified, along with cedar-wood, scarlet yarn and hyssop leaves. 5 The cohen is to order one of the birds slaughtered in a clay pot over running water. 6 As for the live bird, he is to take it with the cedar-wood, scarlet yarn and hyssop and dip them and the living bird in the blood of the bird slaughtered over running water, 7 and sprinkle the person to be purified from the tzara‘at seven times. Next he is to set the live bird free in an open field. 8 He who is to be purified must wash his clothes, shave off all his hair and bathe himself in water. Then he will be clean; and after that, he may enter the camp; but he must live outside his tent for seven days. 9 On the seventh day he is to shave all the hair off his head, also his beard and eyebrows — he must shave off all his hair; and he is to wash his clothes and bathe his body in water; and he will be clean.
10 “On the eighth day he is to take two male lambs without defect, one female lamb in its first year without defect and six-and-a-half quarts of fine flour for a grain offering, mixed with olive oil, and two-thirds of a pint of olive oil. 11 The cohen purifying him is to place the person being purified with these items before Adonai at the entrance to the tent of meeting. 12 The cohen is to take one of the male lambs and offer it as a guilt offering with the two-thirds-pint of olive oil, then wave them as a wave offering before Adonai. (LY: ii) 13 He is to slaughter the male lamb at the place in the sanctuary for slaughtering sin offerings and burnt offerings, because the guilt offering belongs to the cohen, just like the sin offering; it is especially holy. 14 The cohen is to take some of the blood of the guilt offering and put it on the tip of the right ear of the person being purified, on the thumb of his right hand and on the big toe of his right foot. 15 Next, the cohen is to take some of the two-thirds-pint of olive oil and pour it into the palm of his own left hand, 16 dip his right finger in the oil that is in his left hand and sprinkle from the oil with his finger seven times before Adonai. 17 Then the cohen is to put some of the remaining oil in his hand on the tip of the right ear of the person being purified, on the thumb of his right hand, on the big toe of his right foot and on the blood of the guilt offering. 18 Finally, the cohen is to put the rest of the oil in his hand on the head of the person being purified; and the cohen will make atonement for him before Adonai. 19 The cohen is to offer the sin offering and make atonement for the person being purified because of his uncleanness; afterwards, he is to slaughter the burnt offering. 20 The cohen is to offer the burnt offering and the grain offering on the altar; thus the cohen will make atonement for him; and he will be clean.
(RY: v, LY: iii) 21 “If he is poor, so that he can’t afford to do otherwise, he is to take one male lamb as a guilt offering to be waved, to make atonement for him; two quarts of fine flour mixed with olive oil for a grain offering; two-thirds of a pint of olive oil; 22 and two doves or two young pigeons, such as he can afford, the one for a sin offering and the other for a burnt offering. 23 On the eighth day, he will bring them to the cohen for his purification, to the entrance of the tent of meeting before Adonai. 24 The cohen is to take the lamb of the guilt offering and the two-thirds of a pint of olive oil and wave them as a wave offering before Adonai. 25 He is to slaughter the lamb of the guilt offering; and the cohen is to take some of the blood of the guilt offering and put it on the tip of the right ear of the person being purified, on the thumb of his right hand and on the big toe of his right foot. 26 The cohen is to take some of the olive oil and pour it into the palm of his own left hand, 27 and sprinkle with his right hand some of the oil that is in his left hand seven times before Adonai. 28 The cohen is to put some of the oil in his hand on the tip of the right ear of the person being purified, on the thumb of his right hand, on the big toe of his right foot — in the same place as the blood of the guilt offering. 29 Finally, the cohen is to put the rest of the oil in his hand on the head of the person being purified, to make atonement for him before Adonai. 30 He is to offer one of the doves or young pigeons, such as the person can afford, 31 whatever his means suffice for — the one as a sin offering and the other as a burnt offering — with the grain offering; thus the cohen will make atonement before Adonai for the person being purified. 32 Such is the law for the person who has tzara‘at sores if he cannot afford the usual elements used for his purification.”
(RY: vi, LY: iv) 33 Adonai said to Moshe and Aharon, 34 “When you have entered the land of Kena‘an which I am giving you as a possession, and I put an infection of tzara‘at in a house in the land that you possess, 35 then the owner of the house is to come and tell the cohen, ‘It seems to me that there may be an infection in the house.’ 36 The cohen is to order the house emptied before he goes in to inspect the infection, so that everything in the house won’t be made unclean; afterwards, the cohen is to enter and inspect the house. 37 He will examine the infection; and if he sees that the infection is in the walls of the house, with greenish or reddish depressions that seem to go in deeper than the surface of the wall, 38 he is to go out of the house to its door and seal up the house for seven days. 39 The cohen will come again on the seventh day and examine the house; if he sees that the infection has spread over its walls, 40 he is to order them to remove the infected stones and throw them into some unclean place outside the city. 41 Next, he is to have the inside of the house thoroughly scraped, and the scraped-off plaster is to be discarded outside the city in an unclean place. 42 Finally, other stones must be set in the place of the first stones and other plaster used to replaster the house. 43 If the infection returns and breaks out in the house after the stones have been removed and the house scraped and plastered; 44 then the cohen is to enter and examine it. If he sees that the infection has spread in the house, it is a contagious tzara‘at in the house; it is unclean. 45 He must break down the house and take its stones, timber and plaster out of the city to an unclean place. 46 Moreover, whoever enters the house at any time while it is sealed up will be unclean until evening. 47 Whoever lies down or eats in the house must wash his clothes. 48 If the cohen enters, examines and sees that the infection has not spread in the house since it was plastered; then he is to declare the house clean; because the infection is cured.
49 “To purify the house, he is to take two birds, cedar-wood, scarlet yarn and hyssop leaves. 50 He is to slaughter one of the birds in a clay pot over running water. 51 He is to take the cedar-wood, the hyssop, the scarlet yarn and the live bird and dip them in the blood of the slaughtered bird and in the running water, and sprinkle the house seven times. 52 He will purify the house with the blood of the bird, the running water, the live bird, the cedar-wood, the hyssop and the scarlet yarn. 53 But he is to set the live bird free outside the city in an open field; thus will he make atonement for the house; and it will be clean.
(LY: v) 54 “Such is the law for all kinds of tzara‘at sores, for a crusted area, 55 for tzara‘at in a garment, for a house, 56 for a swelling, for a scab and for a bright spot, 57 to determine when it is clean and when it is unclean. This is the law concerning tzara‘at.”
15:1 Adonai said to Moshe and Aharon, 2 “Tell the people of Isra’el, ‘When any man has a discharge from his body, the discharge is unclean. 3 The discharge is unclean no matter whether it continues flowing or has stopped; it is still his uncleanness. 4 Every bed which the person with the discharge lies on is unclean, and everything he sits on is unclean. 5 Whoever touches his bed is to wash his clothes and bathe himself in water; he will be unclean until evening. 6 Whoever sits on anything the person with the discharge sat on is to wash his clothes and bathe himself in water; he will be unclean until evening. 7 Anyone who touches the body of the person with the discharge is to wash his clothes and bathe himself in water; he will be unclean until evening. 8 If the person with the discharge spits on someone who is clean, the latter is to wash his clothes and bathe himself in water; he will be unclean until evening. 9 Any saddle that the person with the discharge rides on will be unclean. 10 Whoever touches anything that was under him will be unclean until evening; he who carries those things is to wash his clothes and bathe himself in water; he will be unclean until evening. 11 If the person with the discharge fails to rinse his hands in water before touching someone, that person is to wash his clothes and bathe himself in water; he will be unclean until evening. 12 If the person with the discharge touches a clay pot, it must be broken; if he touches a wooden utensil, it must be rinsed in water.
13 “‘When a person with a discharge has become free of it, he is to count seven days for his purification. Then he is to wash his clothes and bathe his body in running water; after that, he will be clean. 14 On the eighth day, he is to take for himself two doves or two young pigeons, come before Adonai to the entrance of the tent of meeting and give them to the cohen. 15 The cohen is to offer them, the one as a sin offering and the other as a burnt offering; thus the cohen will make atonement for him on account of his discharge before Adonai.
(RY: vii, LY: vi) 16 “‘If a man has a seminal emission, he is to bathe his entire body in water; he will be unclean until evening. 17 Any clothing or leather on which there is any semen is to be washed with water; it will be unclean until evening. 18 If a man goes to bed with a woman and has sexual relations, both are to bathe themselves in water; they will be unclean until evening.
19 “‘If a woman has a discharge, and the discharge from her body is blood, she will be in her state of niddah for seven days. Whoever touches her will be unclean until evening. 20 Everything she lies on or sits on in her state of niddah will be unclean. 21 Whoever touches her bed is to wash his clothes and bathe himself in water; he will be unclean until evening. 22 Whoever touches anything she sits on is to wash his clothes and bathe himself in water; he will be unclean until evening. 23 Whether he is on the bed or on something she sits on, when he touches it, he will be unclean until evening. 24 If a man goes to bed with her, and her menstrual flow touches him, he will be unclean seven days; and every bed he lies on will be unclean.
25 “‘If a woman has a discharge of blood for many days not during her period, or if her discharge lasts beyond the normal end of her period, then throughout the time she is having an unclean discharge she will be as when she is in niddah — she is unclean. 26 Every bed she lies on at any time while she is having her discharge will be for her like the bed she uses during her time of niddah; and everything she sits on will be unclean with uncleanness like that of her time of niddah. 27 Whoever touches those things will be unclean; he is to wash his clothes and bathe himself in water; he will be unclean until evening.
28 “‘If she has become free of her discharge, she is to count seven days; after that, she will be clean. (LY: vii) 29 On the eighth day, she is to take for herself two doves or two young pigeons and bring them to the cohen at the entrance to the tent of meeting. 30 The cohen is to offer the one as a sin offering and the other as a burnt offering; thus the cohen will make atonement for her before Adonai on account of her unclean discharge.
(Maftir) 31 “‘In this way you will separate the people of Isra’el from their uncleanness, so that they will not die in a state of uncleanness for defiling my tabernacle which is there with them.
32 “‘Such is the law for the person who has a discharge; for the man who has a seminal emission that makes him unclean; 33 for the woman in niddah during her menstrual period; for the person, man or woman, with a discharge; and for the man who has sexual relations with a woman who is unclean.
II Kings 7:3 Now there were four men with tzara‘at at the entrance to the city gate, and they said to each other, “Why should we sit here till we die? 4 If we say, ‘We’ll enter the city, then the city has been struck by the famine, so we’ll die there. And if we sit still here, we’ll also die. So let’s go and surrender to the army of Aram; if they spare our lives, we will live; and if they kill us, we’ll only die.” 5 They got up during the twilight to go to the camp of Aram. But when they reached the outskirts of the camp of Aram, they saw no one! 6 For Adonai had caused the army of Aram to hear the sound of chariots and horses; it sounded like a huge army; and they said to each other, “The king of Isra’el must have hired the kings of the Hitti and the kings of the Egyptians to attack us.” 7 So they jumped up and fled in the twilight, leaving their tents, horses, donkeys and the whole camp just as it was, and ran for their lives. 8 When these men with tzara‘at reached the outskirts of the camp, they entered one of the tents, ate and drank; then took some silver, gold and clothing; and went and hid it. Next they returned and entered another tent, took stuff from there, and went and hid it. 9 But finally they said to each other, “What we are doing is wrong. At a time of good news like this, we shouldn’t keep it to ourselves. If we wait even till morning, we will earn only punishment; so come on, let’s go and tell the king’s household.” 10 So they came and shouted to the gatekeepers of the city and told them the news: “We went to the camp of Aram, and no one was there, no human voice — just the horses and donkeys tied up, and the tents left in place.” 11 The gatekeepers called and told it to the king’s household inside. 12 Then the king got up in the night; he said to his servants, “I’ll tell you what Aram has done to us. They know that we’re hungry, so they’ve gone outside the camp and hidden in the countryside, saying, ‘When they come out of the city, we’ll take them alive and then get inside the city.’” 13 One of his servants answered, “I suggest letting some men take five of the remaining horses that are left in the city — they’re like everything else in Isra’el that remains, like everything else in Isra’el, practically finished — and we’ll send and see.” 14 So they took two chariots with horses, and the king sent after the army of Aram, saying, “Go, and see.” 15 They went after them all the way to the Yarden, and found the entire distance strewn with clothing and other articles Aram had thrown away in their haste. The messengers returned and told the king. 16 Then the people went out and ransacked the camp of Aram — with the result that six quarts of fine flour was sold for only a shekel and half a bushel of barley for a shekel, in keeping with what Adonai had said.
17 The king put the servant on whose arm he had leaned in charge of the gate, and the people trampled him down in the gateway, so that he died, as the man of God had said he would, who spoke when the king came to him. 18 For the man of God had said to the king, “Tomorrow by this time six quarts of barley will sell for only a shekel and half a bushel of fine flour for a shekel [in the market] at the gate of Shomron”; 19 the servant had answered the man of God, “Why, this couldn’t happen even if Adonai made windows in heaven!” and Elisha had said, “All right, you yourself will see it with your own eyes; but you won’t eat any of it!” 20 That is exactly what happened to him, because the people trampled him down in the gateway, so that he died.
Today's Laws & Customs:• Today's 'Nasi': Menasseh
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by thenasi of the tribe of Menasseh, Gamliel ben Pedahtzur, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
• Recite from Haggadah; Study Passover Laws
The Shabbat before Passover is termed Shabbat HaGadol ("The Great Shabbat") in commemoration of the "great miracle" that happened in Egypt on this day, heralding the Exodus from Egypt five days later (see "Today in Jewish Hstory"). Shabbat HaGadol customs include reading a portion of the Haggadah (from "Avadim hayinu..." to "...al kol avonotainu"), which tells the story of the Exodus; it is also customary that the rabbi of the community delivers a lecture in which he elaborates on the laws of Passover and their significance, in preparation for the festival.
Today in Jewish History:
• War of Egyptian Firstborn (1313 BCE)
On the Shabbat before the Exodus--Nissan 10th on that year--the first-born of Egypt, who occupied the senior positions in the priesthood and government, fought a bloody battle with Pharaoh's troops, in an effort to secure the release of the Israelites and prevent the Plague of the Firstborn. This "great miracle" is commemorated each year on the Shabbat before Passover, which is therefore called Shabbat HaGadol, "The Great Shabbat." (This is one of the rare instances in which a commemorative date in the Jewish calendar is set by the day of the week rather than the day of the month.)
For more on the war of the Firstborn, see here.
• Grand Feast Ended in Shushan (366 BCE)
The grand 180-day feast hosted by King Achashverosh came to an end on this day.
Achasverosh miscalculated the start date of Jeremiah's prophecy which promised the rebuilding of the Holy Temple after 70 years of Babylonian exile. When, according to his calculations, the seventy years had passed and the Jews were not redeemed, he orchestrated this grand party to celebrate the "demise" of the Chosen Nation. During the course of the party he brazenly displayed many of the vessels looted from the Holy Temple by the Babylonian armies.
Links:
Esther 1 (For a vivid description of the feast.)
The Royal Feast
Daily Study:
Chitas and Rambam for today:
Chumash: Metzora, 7th Portion Leviticus 15:29-15:33 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 15
29And on the eighth day, she shall take for herself two turtle doves or two young doves, and bring them to the kohen, to the entrance of the Tent of Meeting. כט וּבַיּ֣וֹם הַשְּׁמִינִ֗י תִּקַּח־לָהּ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וְהֵֽבִיאָ֤ה אוֹתָם֙ אֶל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
30And the kohen shall make one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for her, before the Lord, from the uncleanness of her discharge. לוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הָֽאֶחָ֣ד חַטָּ֔את וְאֶת־הָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלֶ֤יהָ הַכֹּהֵן֙ לִפְנֵ֣י יְהֹוָ֔ה מִזּ֖וֹב טֻמְאָתָֽהּ:
31And you shall separate the children of Israel from their uncleanness, so that they will not die on account of their uncleanness, if they defile My Sanctuary which is in their midst. לאוְהִזַּרְתֶּ֥ם אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֨תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם:
And you shall separate: Heb. וְהִזַּרְתֶּם. The term נְזִירָה always denotes separation (Torath Kohanim 15:196); similarly, “they drew (נָזרוּ) backwards” (Isa. 1:4); and similarly, “the one separated (נְזִיר) from his brothers” (Gen. 49:26). והזרתם: אין נזירה אלא פרישה, וכן (ישעיה א ד) נזורו אחור, וכן (בראשית מט כו) נזיר אחיו:
so that they will not die on account of their uncleanness: [The punishment כָּרֵת the death of the perpetrator and his offspring-is attached to an unclean person who enters the sanctuary, thus defiling it. See Num. 19:13.] We see [from here] that this כָּרֵת incurred by someone [unclean] who defiles the sanctuary is also referred to as מִיתָה [meaning “the death penalty from Heaven,” although in other contexts, מִיתָה refers to the death of the perpetrator but not his offspring.]. — [Sifrei Bamidbar 19:45] ולא ימתו בטמאתם: הרי הכרת של מטמא מקדש קרוי מיתה:
32This is the law for one who has a discharge, and one from whom semen issues, through which he becomes unclean, לבזֹ֥את תּוֹרַ֖ת הַזָּ֑ב וַֽאֲשֶׁ֨ר תֵּצֵ֥א מִמֶּ֛נּוּ שִׁכְבַת־זֶ֖רַע לְטָמְאָה־בָֽהּ:
This is the law for one who has a discharge: [I.e.,] a person who sees one discharge. And what is the law governing him? [As the Torah continues:] זאת תורת הזב: בעל ראיה אחת, ומהו תורתו ואשר תצא ממנו שכבת זרע - הרי הוא כבעל קרי טמא טומאת ערב:
and one from whom semen issues: He is like one who has experienced a seminal emission, that he becomes unclean until evening. — [Torath Kohanim 15:194] :
33And for a woman who has her menstrual flow, and for one who has a discharge, whether male or female, and a man who cohabits with an unclean woman. לגוְהַדָּוָה֙ בְּנִדָּתָ֔הּ וְהַזָּב֙ אֶת־זוֹב֔וֹ לַזָּכָ֖ר וְלַנְּקֵבָ֑ה וּלְאִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־טְמֵאָֽה:
and for one who has a discharge: [This expression refers to] someone who has seen two discharges and someone who has seen three discharges, whose law is specified above [in this whole passage, beginning with verse 3]. — [Torath Kohanim 15:194] והזב את זובו: בעל שתי ראיות ובעל שלש ראיות, שתורתן מפורשת למעלה:
Daily Tehillim: Chapters 44 - 48
• Hebrew text
• English text• Chapter 44
• Lessons in Tanya• English Text
• Hebrew text
• English text• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Likutei Amarim, middle of Chapter 40• Lessons in Tanya• English Text
• Shabbat, Nissan 8, 5776 · April 16, 2016
• Likutei Amarim, middle of Chapter 40
• We see, at any rate, that love and fear of G‑d are described as “wings”. According to what has been said above concerning the role of love and fear in elevating one’s Torah and mitzvot, the analogy is clearly understood, as follows:
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Nissan 8, 5776 · April 16, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 22
Guarding the Temple
"And you [Aaron] and your sons with you, before the Tent of Testimony"—Numbers 18:2.
We are commanded to station guards in and around the Temple, and that these guards patrol the Temple all night. This honor guard is a way of demonstrating respect for the Temple, exalting and glorifying it. As the Midrash says, "One can not compare a palace that has guards to a palace that does not."
The priests guard the Temple from within and the Levites guard and patrol it from the outside.
Full text of this Mitzvah »• Guarding the Temple
Neglecting to Guard the Temple
"And you shall keep the charge of the Sanctuary"—Numbers 18:5.
We are forbidden to neglect supplying the Temple with an honor guard that watches and patrols the Temple at night.
Full text of this Mitzvah »• Neglecting to Guard the Temple
The Oil of Anointment
"And the high priest, upon whose head the anointing oil was poured"—Leviticus 21:10.
We are commanded to have an anointing oil, made of a special recipe [detailed in the Torah], ready to be used for anointing newly appointed high priests. Some kings are also anointed with this oil.
This oil was also used to anoint the Tabernacle and its utensils—but that was a one time occurrence.
Full text of this Mitzvah »• The Oil of Anointment
Recreating the Oil of Anointment
"You shall not make any like it, according to its composition"—Exodus 30:32.
It is forbidden to make anointing oil using the same formula as the anointing oil described in the Torah.
Full text of this Mitzvah »• Recreating the Oil of Anointment
Anointing a Foreigner with the Oil of Anointment
"Upon the flesh of a man it shall not be daubed"—Exodus 30:32.
It is forbidden to anoint any individual – other than high priests and kings – with the anointing oil manufactured by Moses.
Full text of this Mitzvah »
כי כמו שכנפי העוף אינם עיקר העוף, ואין חיותו תלוי בהם כלל
The wings of a bird are not its main components; its life does not depend on them at all,
כדתנן: ניטלו אגפיה כשרה
for as the Mishnah implies,1 a bird whose wings were removed is kosher.
והעיקר הוא ראשו וכל גופו, והכנפיים אינם רק משמשים לראשו וגופו לפרחא בהון
Rather, the main parts are its head and the rest of its body; the wings merely serve the head and body, enabling them to fly.
וכך, דרך משל, התורה ומצות הן עיקר היחוד העליון, על ידי גילוי רצון העליון המתגלה על ידיהן
Likewise with Torah and mitzvot: They constitute the essential Supernal union by the revelation of Supernal Will which they cause;
והדחילו ורחימו הם המעלים אותן למקום שיתגלה בו הרצון, אור אין סוף ברוך הוא, והיחוד, שהן יצירה ובריאה
fear and love, like wings, [merely] elevate the Torah and mitzvot to a place where this Will — the blessedEin Sof-light — and this unity can be revealed, namely, Yetzirah and Beriah.*
*NOTE
To his statement that Beriah and Yetzirah are the place to which Torah and mitzvot are elevated, and where the union caused by them is revealed, the Alter Rebbe adds:
הגהה
או אפילו בעשיה, בי׳ ספירות דקדושה, מקום מצות מעשיות
Or even in Asiyah, in the ten holy Sefirot [of that World], the abode of the mitzvot consisting of action.
Performing these mitzvot out of “submission to the heavenly yoke” elevates the mitzvot to the Sefirot of Asiyah and reveals the Supernal union there. For such submission is related to G‑d’s attribute of Sovereignty (Malchut), which pervadesAsiyah; moreover, these mitzvot are performed at the level of action, which corresponds to Asiyah.
וכן מקרא
Likewise with [the study of] Scripture.
This, too, is related to Asiyah, for the mitzvah of studying Scripture requires one to recite the holy words, and speech is considered a minor form of action.
אבל במשנה, מתגלה היחוד ואור אין סוף ברוך הוא ביצירה
But in the case of Mishnah, the union and the blessed Ein Sof-light are revealed in Yetzirah.
For the halachic rulings contained in the Mishnah are derived from the middot: the attribute of Chesed dictates that a particular object be deemed kosher, or a litigant judged innocent, while Gevurah dictates that it be ruled unkosher, and the litigant pronounced guilty, and so on. The Mishnah is therefore on the level of Yetzirah, the World of middot.
ובתלמוד בבריאה
In the case of Talmud [the union and Ein Sof-light are revealed] in Beriah2 — for the Talmud seeks out the logic underlying the Mishnaic laws; it is thus related to ChaBaD, which are manifest in Beriah.
This does not mean, however, that the union effected by the study of Mishnah, for example, takes place only in Yetzirah,and that effected by study of Scripture only in Asiyah, etc. Were this the intention, an obvious difficulty would arise: Scriptureis holier than Mishnah (as indicated by the law that one may place the Scriptures on top of a book of Mishnah, but not vice versa), and Mishnah holier than Talmud. Why then should the revelation of Ein Sof-light created by their (respective) study be in reverse order, with Talmud, the least holy of the three, effecting a revelation in Beriah, the highest of the three Worlds?
We must, perforce, say that —
דהיינו שבלימוד מקרא מתפשט היחוד ואור אין סוף ברוך הוא מאצילות עד העשיה
This means that by the study of Scripture the union and [revelation of] the blessed Ein Sof-light extends fromAtzilut downward till the World of Asiyah;
ובמשנה עד היצירה לבדה ובתלמוד עד הבריאה לבדה
through study of Mishnah, only till Yetzirah; and through Talmud, only till Beriah;
כי כולן באצילות
for all of them (Scripture, Mishnah and Talmud) are in Atzilut, and effect the union and revelation there. The difference between them lies only in how “far” from Atzilut the impact of the study reaches.
אבל קבלה אינה מתפשטת כלל מאצילות לבי"ע כמ"ש בפרע"ח
Kabbalah, however, effects a union and revelation in Atzilut that does not extend at all to the lower Worlds —Beriah, Yetzirah or Asiyah, as is written in Pri Etz Chayim.
END OF NOTE
| FOOTNOTES | |
| 1. | The Rebbe notes: “The actual wording of the Mishnah is, ‘if they were broken’ (Chullin 3:4). However, we learn from this that the same law applies to a case where the wings have been removed. (See Taz, beginning of ch. 53.)” |
| 2. | Note of the Rebbe: “At first glance this is difficult to understand, for Scripture is more sacred than Mishnah (which is why aChumash may be placed on a Mishnah, but not the other way around); so too, Mishnah [is more sacred] than Talmud.Nonetheless, with regard to their revelation we find the opposite to be the case, as just mentioned [in Tanya]. Namely, Scripture is revealed within the lowest of all worlds, the World of Asiyah, Mishnah [is revealed in Yetzirah], and so on. ”However, the answer is: ‘When one studies...’ [i.e., there is a difference between the actual text and the study of that text]; see Torah Or 17a.“ |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Nissan 8, 5776 · April 16, 2016Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 22
Guarding the Temple
"And you [Aaron] and your sons with you, before the Tent of Testimony"—Numbers 18:2.
We are commanded to station guards in and around the Temple, and that these guards patrol the Temple all night. This honor guard is a way of demonstrating respect for the Temple, exalting and glorifying it. As the Midrash says, "One can not compare a palace that has guards to a palace that does not."
The priests guard the Temple from within and the Levites guard and patrol it from the outside.
Full text of this Mitzvah »• Guarding the Temple
Positive Commandment 22
Translated by Berel Bell
The 22nd mitzvah is that we are commanded to guard the Holy Temple and patrol it each night, for the entire night. This is done in order to honor it, exalt it and show its greatness.1
The source of this mitzvah is G‑d's statement (exalted be He) to Aaron,2 "You shall be with your sons before the Testimony Tent," i.e. "You shall be before it constantly." This commandment is repeated in another verse,3 "They shall guard the Ohel Moed."
The Sifri4 states, "The verse, 'You shall be with your sons before the Testimony Tent,' indicates that the kohanim shall be inside and the levi'im outside," i.e. to guard it and patrol it. The Mechilta5 says it thusly: "The verse 'They shall guard the Ohel Moed,' is only a positive commandment. What verse provides the prohibition? The [next] verse,6 'They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites.]' " From this it is clear that this guarding is a positive commandment.
There,7 our Sages also said, "Part of the greatness of the Holy Temple is that it has guards. A paltorin that has guards is much different than a paltorin that has no guards." It is known that paltorin refers to a palace. The meaning of this statement is that having guards standing watch is part of the palace's greatness and splendor.
The details of this mitzvah are explained in the first chapter of tractate Tamid and in [the first chapter of8] tractate Middos.
FOOTNOTES
1.It is not for protection against thieves, etc.
2.Num. 18:2.
3.Ibid., 18:4.
4.Ibid.
5.See Kapach, 5718, footnote 89, quoting Midrash HaGadol. Kapach, 5731, footnote 28, quoting Sifri Zuta, Horowitz edition.
6.Ibid., 18:5.
7.See Kapach 5718, footnote 91.
8.See Kapach, 5731, footnote 32.
Negative Commandment 67Neglecting to Guard the Temple
"And you shall keep the charge of the Sanctuary"—Numbers 18:5.
We are forbidden to neglect supplying the Temple with an honor guard that watches and patrols the Temple at night.
Full text of this Mitzvah »• Neglecting to Guard the Temple
Negative Commandment 67
Translated by Berel Bell
The 67th prohibition is that we are forbidden from omitting the guarding of the Holy Temple and patrolling it constantly each night.
The source of this mitzvah is G‑d's statement,1 "They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites.]"
We have already explained in Positive Commandment 22 that guarding and patrolling the Holy Temple is a positive mitzvah. Similarly here we explain that its omission constitutes a prohibition.
The Mechilta says, "The verse2 'They shall guard the Ohel Moed,' is only a positive commandment. What verse provides the prohibition? The verse 'They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites].' "
The details of this mitzvah are explained in the beginning of tractates Tamid and Middos.
FOOTNOTES
1.Num. 18:5.
2.Ibid., 18:4.
Positive Commandment 35The Oil of Anointment
"And the high priest, upon whose head the anointing oil was poured"—Leviticus 21:10.
We are commanded to have an anointing oil, made of a special recipe [detailed in the Torah], ready to be used for anointing newly appointed high priests. Some kings are also anointed with this oil.
This oil was also used to anoint the Tabernacle and its utensils—but that was a one time occurrence.
Full text of this Mitzvah »• The Oil of Anointment
Positive Commandment 35
Translated by Berel Bell
The 35th mitzvah is that we are commanded to have ready1 specially prepared oil in order to anoint a kohen gadol who is being appointed, as it is written,2 "The kohen who is greater than his brothers, upon whose head the anointing oil has been poured...." It is also used to anoint some kings [i.e. those from the House of Dovid], as explained in the laws regarding this mitzvah.3
The Tabernacle and all its vessels have already been anointed, but the anointing of vessels is not a commandment for subsequent generations. This is because of the specific statement of our Sages in Sifri,4 that the act of anointing the vessels of the Tabernacle sanctified all future vessels.
The source of this mitzvah is G‑d's statement5 (exalted be He), "This shall be the holy anointing oil to Me for all generations."
The details of this mitzvah are explained in the beginning of tractate Kerisus.6
FOOTNOTES
1.See Kapach, 5731, footnote 4, regarding whether the main mitzvah is making the oil or the actual anointing.
2.Lev. 21:10.
3.See beginning of Hilchos Klei HaMikdosh.
4.Num. 7:1.
5.Ex. 30:31.
6.5a.
TRANSLATED BY BEREL BELL
Negative Commandment 83Recreating the Oil of Anointment
"You shall not make any like it, according to its composition"—Exodus 30:32.
It is forbidden to make anointing oil using the same formula as the anointing oil described in the Torah.
Full text of this Mitzvah »• Recreating the Oil of Anointment
Negative Commandment 83
Translated by Berel Bell
The 83rd prohibition is that we are forbidden from making oil similar to the anointing oil.1
The source of this mitzvah is G‑d's statement2 (exalted be He), "Do not duplicate it with a similar formula."
The punishment for intentionally transgressing this prohibition is kares, as stated in the verse,3 "If a person blends a similar formula [or places it on an unauthorized person, he shall be cut off from his people.]" If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the first chapter of tractate Kerisus.4
FOOTNOTES
1.See P35.
2.Ex. 30:32.
3.Ibid., 30:33.
4.5a
Negative Commandment 84Anointing a Foreigner with the Oil of Anointment
"Upon the flesh of a man it shall not be daubed"—Exodus 30:32.
It is forbidden to anoint any individual – other than high priests and kings – with the anointing oil manufactured by Moses.
Full text of this Mitzvah »
• Anointing a Foreigner with the Oil of Anointment
Negative Commandment 84
Translated by Berel Bell
The 84th prohibition is that we are forbidden from using the anointing oil which was made by Moshe to anoint anyone other than kohanim gedolim or kings.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Do not pour it on the skin of any [unauthorized] person."
It is clear that the one who anoints himself2 is punished by kares, "[If a person blends a similar formula] or places it on an unauthorized person, he shall be cut off [from his people]." If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the beginning of tractate Kerisus.3
FOOTNOTES
1.Ex. 30:32.
2.See Kapach, 5731, footnote 25.
3.5a.
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Halacha 1
When a person says: "The offspring of this [animal]1 is [consecrated] as a burnt-offering2 and it is [consecrated] as a peace-offering,"3 his words are binding. [Should he say:] "It is [consecrated] as a peace-offering and its offspring as a burnt-offering," if that was his intent, his words are binding.4
If, after he made a resolve in his heart and expressed verbally that [the offspring] should be a peace-offering, he retracted and said: "Its offspring is a burnt-offering," even though he retracted immediately,5 the offspring are [designated] as peace-offerings. For one cannot retract [pledges of] consecration even when one does so immediately.6
Halacha 2
When one says: "The right forefoot of this animal is a burnt-offering," or "The leg of this animal is a burnt offering," it should be sold to those obligated to bring burnt-offerings.7 The proceeds of the sale are considered as ordinary funds with the exception of the worth of that limb.8 [The above applies] provided the person obligated to bring a burnt-offering who purchased [the animal] vowed [to bring] a burnt-offering for a specific price.9
If one says: "The heart [of this animal]..." or "The head of this [animal] is a burnt-offering," the entire animal is a burnt-offering, for he consecrated an organ upon which [the animal's] life depends. If one consecrated a limb from a fowl, there is an unresolved doubt whether or not the entire fowl becomes consecrated.10
Halacha 3
When one says: "Half of this animal is a burnt-offering and half is a peace-offering," it is consecrated, but it should not be offered.11 Instead, it should be allowed to pasture until it contracts a disqualifying physical blemish and then be sold. Half of the proceeds should be used to bring a burnt offering and half, a peace-offering.12
If he was obligated to bring a sin-offering13 and he said: "Half of this animal is a sin-offering and half is a burnt-offering," or "...a peace-offering," or he said: "Half of this animal is a burnt-offering..." or "...a peace-offering and half is a sin-offering," [the animal] should be left to die, as will be explained with regard to the sin-offerings that are left to die.14
Halacha 4
When one of the partners who owned half an animal consecrated his portion and then purchased the other half and consecrated it, it is consecrated and offered on the altar. Even though originally, when he consecrated half of it, it was unacceptable,15 the fact that it was originally unacceptable does not cause it to be unacceptable forever.16 Even though originally only its worth was consecrated,17 since it is a live animal, [we follow the principle:]18 "Living animals are never permanently disqualified." Since it is [ultimately] fit to be sacrificed, it should be sacrificed. [Moreover,] if one sought to transfer its holiness to another animal,19 the transfer is binding.
Halacha 5
[Whether] one says: "The worth of this animal is a burnt-offering,"20 or "This animal is a burnt-offering," if it is fit to be sacrificed as a burnt-offering,21its body itself is consecrated and it should be sacrificed as a burnt-offering.22 If it is not fit [to be sacrificed], it should be sold23 and a burnt-offering brought with the proceeds of the sale.
Halacha 6
If a person said with regard to an impure animal24 or another similar animal that is forbidden [to be offered] as a sacrifice that can never be consecrated: "Behold this is consecrated as a burnt-offering,"25 his words are of no consequence.26 As we explained in Hilchot Issurei Mizbeiach,27if he says: "These are [consecrated] for the sake of a burnt-offering," they should be sold and a burnt-offering brought with the proceeds of the sale.28
Halacha 7
If a person said:29 "The worth of this cow30 is [consecrated] for the sake of a burnt-offering for an entire 30 day period. After 30 days, [it is consecrated for the sake of a peace-offering," or he said: "The worth of this cow is [consecrated] for the sake of a peace-offering31 for an entire 30 day period. After 30 days, [it is consecrated] for the sake of a burnt-offering," his words are binding.32 [Thus] if he [comes to] offer [a sacrifice from] the proceeds of its sale within 30 days, he should bring the type of sacrifice that he vowed. If he offers it after 30 days, he should bring the type of sacrifice that he vowed.
Halacha 8
If a person possessed a pregnant animal33 and said: "Should it give birth to a male, it is a burnt-offering. Should it give birth to a female, it is a peace-offering," if the animal gives birth to a male, it should be sacrificed as a burnt-offering. If it gives birth to a female, it should be sacrificed as a peace-offering. If it gives birth to a male and a female, the male should be sacrificed as a burnt-offering and the female, as a peace-offering.
If it gives birth to two males, one should be sacrificed as a burnt-offering34 and the other sold for the sake of a burnt-offering,35 but the proceeds of the sale are ordinary money.36If it gives birth to two females, one should be sacrificed as a peace-offering and the other sold for the sake of a peace-offering, but the proceeds of the sale are ordinary money. If it gave birth to a tumtum37 or anandrogynus,38 they are not consecrated and they are like ordinary animals,39as we explained.40 When a person consecrates a fetus that has a disqualifying blemish or the like41 while it is in its mother's womb, it is consecrated.
FOOTNOTES
1.
This is speaking about an animal that is not consecrated. If an animal that is consecrated becomes pregnant, its status is automatically transferred to its offspring [the Rambam's Commentary to the Mishnah (Temurah 5:1)].
2.
In which instance, the offspring should be sacrificed as a burnt-offering.
3.
In the discussion to follow, it is important to note that burnt-offerings are only male. Peace-offerings can be both male and female. Sin-offerings may also be female (Chapter 1, Halachot 8-11). Nevertheless, as stated in Hilchot Temurah 4:2, the offspring of a sin-offering is not sacrificed, but instead, set aside to die. Hence the Rambam speaks only of the offspring of peace-offerings.
4.
The difference between the first clause and the second clause is that the first clause speaks about the offspring first. Consecrating the offspring certainly does not determine the mother's status. In the second clause, by contrast, the person consecrated the mother first. Now consecrating the mother determines the status of the offspring, for the offspring is considered as "the thigh of its mother." Hence ordinarily if an animal is consecrated as a peace-offering, its offspring also has that status and should be offered as such a sacrifice (Hilchot Temurah 4:1). Nevertheless, in this instance, if the person originally had the intent of consecrating the offspring as a burnt-offering, the offspring is given that status, because it was never meant to be a peace-offering. The person could only make one statement at a time and the fact that he chose to speak about the mother first does not affect the offspring's status.
5.
The phrase translated as "immediately,"toch kedai dibbur, has a very specific halachic meaning: "Within the time it takes to say Shalom Elecha, Rebbi" ("Greetings my master"; Hilchot Sh'vuot 2:17).
6.
In his Commentary to the Mishnah (Temurah5:3), the Rambam explains that generally if one seeks to retract his statements immediately, the retraction is effective. There are, however, several instances marriage and divorce, the acceptance of a false divinity, blasphemy, the consecration of sacrifices, and the transfer of holiness from one animal to another where retraction is not possible.
Nevertheless, the Rambam's perspective is not accepted by all authorities. Siftei Cohen(Choshen Mishpat 255:5) takes issue with him and argues that one may retract the consecration of an animal. Other sages, however, support the Rambam's position.
7.
So that it will be sacrificed for that purpose and hence, the portion of the animal consecrated as a burnt-offering will have been offered as such.
8.
For that limb was consecrated.
9.
There is a difficulty because the person bringing the burnt-offering will be bringing a sacrifice that does not belong to him entirely. The Jerusalem Talmud (Temurah 1:5) resolves this difficulty, explaining that we are speaking of an instance where the person vowed to spend a specific amount to bring a burnt-offering. Since the animal is worth that amount, he has fulfilled his vow.
10.
This concept is debated without resolution by our Sages in Temurah 11b. The argument centers on the fact that the concept that one can consecrate a limb from an animal as a sacrifice was derived from the exegesis of a verse (Leviticus 27:9). Now that verse is referring to an animal sacrifice and hence, our Sages question whether the concept applies to all sacrifices or only those involving animals.
11.
Because there is no way that one animal can be offered for two purposes.
12.
For in this way, his vow will be kept to the fullest extent of his capacity.
13.
Here he must be obligated, because as stated above, a sin-offering may not be brought on one's own initiative.
14.
See Hilchot Pesulei HaMukdashim 4:1 regarding what is done with the animal. There the Rambam speaks about an animal separated as a sin-offering that was lost and discovered after its owner had brought another sin-offering in its stead. Since this animal was consecrated for a specific purpose and cannot be sacrificed for that purpose, it cannot be used for any other purpose and is hence caused to die. Similarly, in the instance at hand, since the animal cannot be sacrificed for the purpose for which it was consecrated, it is caused to die.
15.
For half an animal cannot be sacrificed.
16.
This is a concept that applies in many different contexts of the laws concerning the consecration of animals. See Hilchot Pesulei HaMukdashim 3:24.
17.
Since only its worth was consecrated (for originally, it could not be sacrificed), there is more reason to think that it would not become acceptable afterwards.
18.
Zevachim 59a. This is also a concept that applies in many different contexts of the laws concerning the consecration of animals. See Hilchot Pesulei HaMukdashim3:23; Hilchot Shegagot 3:8, et al.
19.
Violating the prohibition of temurah.
20.
And thus from his statements, there is room to say that it could be sold and the proceeds used to purchase an offering rather than it having to be sacrificed itself.
21.
It is male and unblemished.
22.
For any animal that is consecrated and fit to be offered as a sacrifice should be offered (Radbaz).
23.
The Kessef Mishneh elaborates, proving that here also, the Rambam's intent is that it should be left to pasture until it becomes blemished and then sold.
24.
I.e., an animal from a non-kosher species.
25.
Or any other type of sacrifice.
26.
The animal is not consecrated at all. Not only is it considered as ordinary property, the person who took the vow is under no obligation and need not sell the animal and purchase a sacrifice with the proceeds.
We have punctuated the Rambam's words in this manner so that there is a direct correlation between the law stated in Hilchot Issurei Mizbeiach 3:10 and the one stated here. Others maintain that the source refers to the first clause. In Hilchot Issurei Mizbeiach (see below), the Rambam speaks of consecrating an animal "for the altar." If he states: "This animal is a sacrifice," no holiness is attached to it at all (see the gloss of the Ra'avad there). Similarly, in this instance, since he wished to designate the animals as a sacrifice, his words are of no consequence at all.
27.
The commentaries explain that this reference is to Hilchot Issurei Mizbeiach3:10 where the Rambam states:
One who consecrates an animal which is a tumtum, androgynus, tereifah... to the altar is like one who consecrated stones or wood.... The holiness does not take effect with regard to its physical substance. It is considered as ordinary property in all contexts. It should be sold and the proceeds of the sale used to purchase any sacrifice one desires. It is not considered like a blemished animal, for a sacrifice may be brought from the species of a blemished animal.
Similarly, in the case at hand, since a sacrifice cannot be brought from such animals, they should be sold and the proceeds used to purchase the appropriate sacrifice.
28.
For we assume that he made his promise in a manner that it would be of consequence (Radbaz).
29.
The Rambam is referring to a difference of opinion among our Sages, Nedarim 29a, whether or not the consecration of the value (but not the physical substance) of an object for a limited time expires if nothing is done within that time. As will be stated, his ruling is that it does expire.
30.
The Rambam is speaking of a situation where the cow's worth was consecrated, because all authorities agree that if the physical substance of the cow was consecrated, it would have to be redeemed for the first consecration to be nullified (ibid.).
31.
This point is added, because it possesses an added dimension of severity beyond the first instance. For a cow may not be offered as a burnt-offering, but it may be offered as a peace-offering. Thus it is fit to be sacrificed for the sake of the offering.
32.
The Ra'avad objects to the Rambam's ruling and maintains that the animal must be redeemed for the initial consecration to be nullified. The issue is debated by the subsequent commentaries.
33.
In his gloss to Hilchot Nedarim 12:10, theLechem Mishneh states that this applies only when the animal is pregnant and thus the fetus exists. If, however, the animal is not pregnant, the person's words are not binding.
34.
The Radbaz states that the animal of higher quality should be offered as the sacrifice.
35.
For the person's initial vow encompassed both of them.
36.
Since he is only obligated to bring one sacrifice, he is allowed to sell the second animal and use the proceeds for whatever purpose he desires.
37.
An animal whose gender cannot be determined, because it is masked by a piece of flesh.
38.
An animal that has both male and female organs.
39.
I.e., they are not consecrated at all and they may be used for ordinary purposes. Since the person specified that he was consecrating the offspring as a sacrifice and these animals are unfit for sacrifice, his words are of no consequence whatsoever.
40.
Hilchot Issurei Mizbeiach 3:10 (cited above). See the second interpretation given in the notes to Halachah 6.
41.
I.e., animals that are of a type able to be sacrificed, but disqualified for a particular reason. See Hilchot Issurei Mizbeiach, op. cit.
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Halacha 1
Halacha 2
The mitzvah of guarding [the Temple] applies throughout the night.3
The priests and Levites shall serve as guards,4 as [Numbers 18:2] states: "And you and your sons [shall be] before the tent of the testimony,"5 i.e., you shall keep watch over it. Also, [ibid. 18:4] states: "And they [the Levites] shall watch over the Tent of Meeting,"6 and [ibid. 3:38] states: "And Moses,7Aharon, and his sons8 shall camp before the Sanctuary towards the east, and they will be the guardians of the holy watch."9
Halacha 3
Anyone who nullifies this watch transgress a negative commandment,10 as [Numbers 18:5] states: "And you shall take care to keep the Holy Watch." Any form of the verb, shemar, "take care," implies a warning against transgressing a negative command.11
Thus, guarding [the Temple fulfills] a positive command and nullifying its watch [represents the violation of] a negative command.
Halacha 4
Halacha 5
Where did they keep watch? The priests kept watch in the Chamber of Avtinas, the Chamber of the Spark, and the Chamber of the Hearth.16
Halacha 6
Halacha 7
Halacha 8
Where would the Levites stand watch?35
Inside the five gates to the Temple Mount;36
At its four corners [of the wall surrounding the Temple Mount] from the inside;
At the outside of four corners of the Temple Courtyard, for it is forbidden to sit in the Temple Courtyard;37
At the outside of five [of the seven] gates to the Temple Courtyard, for the priests stood watch at [the remaining two gates], the Chamber of the Hearth and the Gate of the Spark;38
a total of eighteen locations.
Halacha 9
Halacha 10
An overseer was appointed over all the watches of guards. He was called: "The officer of the Temple Mount."42
Throughout the night, he checked on all the watches. Torches were lit before him.43 If a guard did not stand before him and greet him: "Peace be unto you, officer of the Temple Mount," he would assume that he was sleeping, and would strike him with his staff.44 He was even granted permission to burn [a sleeping guard's] clothing.45
Thus, it was commonly said in Jerusalem: "What is the noise in the Temple Courtyard [at night]? It must be the voice of a Levite being beaten and his clothes burned because he slept on his watch."46
Halacha 11
In the morning, shortly before dawn,47 the overseer of the Sanctuary48 came49and tapped50 to awaken the priests sleeping in the Chamber of the Hearth.51[When] they opened [the gate] for him, he took the keys52 and opened the small gate leading from the Chamber of the Hearth to the Temple Courtyard.53
[Then] he entered the Courtyard, and the priests followed him. They held two torches of fire in their hands and divided into two groups. One proceeded eastward and the other, westward.54
They walked on, checking the entire Temple Courtyard.55 Both groups [met when they] reached the Chamber of the Bakers of the Chavitin.56 When both groups reached [that point], they declared: "Peace be unto you. Everything is at peace."57 [Afterwards,] they prompted the bakers of the Chavitin to begin their work.58
FOOTNOTES
1.
The Rambam (Sefer HaMitzvot, positive commandment 22) and the Sefer HaChinuch(mitzvah 388) list this as one of the 613 commandments.
2.
The Kessef Mishneh mentions another reason for guarding the Temple: to prevent those who are forbidden to enter from entering.
The place where both the Mishnah and the Rambam describe the watch which the priests and the Levites kept over the Temple has aroused the attention of the commentaries: The Mishnah repeats its description of the watch in two places: at the beginning of the tractate of Tamid, which relates the order of the priests' service, and the beginning of the tractate of Middot, which defines the structure of the Temple. The Rambam describes this mitzvah in Hilchot Beit HaBechirah, which describes the construction of the Temple, but not the details of the priests' service.
On this basis, the commentaries explain, we can understand two dimensions implicit in this mitzvah:
a) The priests' responsibility to prevent those forbidden to enter from entering; and
b) The responsibility incumbent on the entire Jewish people to construct and maintain the Temple in the most fitting manner.
Since the presence of guards enhances the glory of the Sanctuary, the mitzvah of guarding the Sanctuary can be seen as an aspect of its very structure. See Likkutei Sichot, Vol. 13, p. 56-65.
3.
In his commentary to Tamid, the Ra'avad states that the priests and Levites also stood watch during the day. The Minchat Chinuch mentions that view, explaining that the Rambam explained that the reason for the priestly watch was to show deference to the Temple during the day as well. Just as a palace of an earthly king is guarded both at day and at night, so too, it is proper to keep watch over the Temple in this manner.
Nevertheless, the Tifferet Yisrael (Middot1:1) explains that since the priests were involved in the Temple service throughout the entire day, that in itself is a clear sign of honor and respect to the Temple, and no further measures were necessary.
This view is supported by the commentary of the Rabbenu Asher at the beginning of the tractate of Tamid. He explains that the reason for keeping watch over the Temple was to have our attention focused on it at all times. That purpose is surely accomplished by the Temple service, and hence, watchmen are not required then.
Accordingly, it appears that the watch would be maintained until the service in the Temple began, with the removal of the Altar's ashes at dawn. Thus, we can understand the last halachah of this chapter, which deals with the preparation of the Sanctuary for the service of the following day, as describing the final aspects of the nightly watch. SeeLikkutei Sichot, loc. cit.
4.
The places where the priests and Levites kept watch are described in Halachot 4-9.
5.
This verse begins: "And the Lord said to Aaron," thus, indicating the responsibility of Aaron and his sons, the priests, to keep watch over the Sanctuary.
6.
Indicating that the Levites were also charged with that responsibility.
7.
A Levite.
8.
Priests.
9.
Thus, this verse indicates that the task was shared by the Priests and Levites together (Tamid 26a).
16It must be noted that, in order to emphasize the concept he wishes to communicate, the Rambam does not quote the latter verse exactly.
10.
T(Sefer HaMitzvot (negattive commandment 67) and the Sefer HaChinuch (mitzvah 331) list this as one of the 613 commandments.
11.
See Menachot 36b.
12.
According to the simple meaning "inside" and "outside" refer to the Temple Courtyard. The Levites stood guard outside the Courtyard and the priests, inside. However, the Minchat Chinuch renders "inside" as within a building, and "outside" as in the open.
13.
Tamid 27a explains the derivation of this practice as I Chronicles (26:17-18), which states:
To the east there were six Levites, to the north, four..., to the south, four..., towards Assupin, two and two. At Parber to the west, there were four at the winding stairway and two at the Parber.
Thus, there were a total of twenty-four guard positions. Even though this verse describes the watch over the Sanctuary constructed in David's time, and not the Temple itself, the same basic pattern was followed in the later structure.
14.
As described in the following three Halachot.
Although the above verse specifically mentions Levites, the priests are sometimes (e.g., Ezekiel 44:15) referred to as Levites (Tamid, loc. cit.).
Tamid 26a offers two different explanations why the priests would be placed in three different positions. The first explains that the command to keep watch over the Sanctuary was originally given to Aharon and his sons, a total of three individuals. The second notes that the command to guard the Temple mentions the words "keep watch," three times in the same verse.
15.
As described in Halachot 8 and 9.
16.
See Tamid 1:1, Middot 1:1.
17.
This structure was located on the south side of the Temple Courtyard, adjacent to the Water Gate.
18.
This was the westernmost gate on the northern side of the Temple Courtyard. See Chapter 5, Halachah 4.
19.
The reason why these were two-floor structures can be explained in terms of the Rambam's words above, Chapter 6, Halachah 7. There, the Rambam writes that the roofs and upper floors of the structures in the Temple Courtyard were not consecrated. This is very significant, for were they to have been consecrated, it would have been forbidden for the priests to sit or lie there, as stated in Chapter 7, Halachah 6.
20.
According to Tamid 27a, the term, "young priests," refers to youth who were too young to participate in the Temple services. According to the Ra'avad, these youth were not even thirteen years of age.
The Mishneh LiMelech rejects that opinion, declaring that this Mitzvah would not be entrusted to children that young. He explains that until the age of twenty, priests were not granted the opportunity to take part in the Temple services. Thus, the "young priests" were youth below that age, but past majority. See also the Minchat Chinuch.
21.
13See Chapter 5, Halachot 10 and 11.
22.
As mentioned above, half of the Chamber of the Hearth was considered consecrated, while half was not. According to the principle that one could not lie or sit in the consecrated areas of the Courtyard, it would appear that only half of the chamber was surrounded by these projections.
23.
13As mentioned in the commentary to Chapter 7, Halachah 4, there were 24 priestly watches. Each served in the Temple for a week, and then another watch was given a chance to serve. There was a set pattern of rotation.
Within these watches, there were further subdivisions. Each weekly watch was broken down into six daily watches for each day of the week. On the Sabbath, all the priests of that watch served together.
24.
Tamid 26b explains that they slept on these protrusions, because it was disrespectful to bring beds into the Temple complex.
25.
The gates to the Temple Courtyard were locked at night.
26.
The Vilna Gaon renders this expression as "in their possession." This change is made on the basis of Middot 1:9, which states that the keys to the Temple Courtyard were kept on a special ring in the Chamber of the Hearth.
27.
From the Rambam's statements, it appears that the priests would be permitted to sleep while on guard duty. This is difficult to accept, for the following reasons:
a) The purpose for posting guards around the Temple was to show respect. That objective is not fulfilled by sleeping.
b) Halachah 10, which quotes Middot 1:2, states that the guards would be punished for sleeping while on duty. Although the Rambam and the Mishnah specifically mention "Levites," it is reasonable to assume that term was used because the majority of the guards were Levites.
For these reasons, the Mishneh LiMelechexplains that all of the guards were not required to remain awake the entire night. Rather, at any particular time, there would be one or two guards awake at each station and the others were permitted to sleep.
28.
This refers to the four priestly garments which an ordinary priest was required to wear while serving in the Temple.
29.
The priests could not place their priestly garments under their heads to serve as pillows, for they were forbidden to derive benefit from them. See Yoma 69a.
In his commentary to Tamid, Chapter 1, Mishnah 1, the Rambam explains that this prohibition was instituted because the priestly garments contained Sha'atnez, a mixture of linen and wool. Hence, though a priest was permitted to use them during the Temple service, once that service was concluded, he was forbidden to do so. See also the Kessef Mishneh.
30.
Leviticus 15:16 explains that a man who has a seminal emission becomes ritually impure. To purify himself, he must immerse his entire body in a mikveh and wait until the end of the day.
31.
Which lead to a natural mikveh positioned under the Temple Courtyard.
32.
As explained in Chapter 6, Halachah 7. This passageway passed below the Courtyard. However, since it opened up to the portion of the Chamber of the Hearth that was not consecrated, there was no prohibition in entering while ritually impure.
33.
There was no prohibition against remaining in the non-consecrated portion of the Chamber of the Hearth. As stated in Chapter 6, Halachah 17, a person who has already immersed himself in the mikveh, but must wait for the day to pass before becoming ritually pure, may remain on the Temple Mount and proceed until the Women's Courtyard.
34.
Though there was no prohibition against him remaining in the Chamber of the Hearth, it was proper for him to leave so that no one would think that he was prepared to participate in the Temple services (Tifferet Yisrael, Tamid 1:1).
35.
This halachah is based on Middot 1:1.
36.
See Chapter 5, Halachah 2, for a description of the gates to the Temple Mount.
37.
See the commentary to Halachah 4.
38.
See the commentary to Chapter 5, Halachah 4.
39.
Tifferet Yisrael (Middot 1:1) explains that this refers to the Chamber of the Lambs, one of the four smaller chambers in the Chamber of the Hearth. See Chapter 5, Halachah 10.
40.
This chamber is not mentioned in Chapter 5, Halachah 17, as one of the chambers within the Temple Courtyard. Similarly, Tifferet Yisrael (op. cit.) states: "I do not know where it was located."
41.
As a sign of respect for the Shechinah.
42.
He was given the keys to all the gates of the Temple complex.
43.
Tifferet Yisrael (Middot 1:2) explains that the torches were not carried before him, but positioned as lights at the guard stations. Although there is no evidence that the Rambam accepts this view, a comparison with the following halachah indicates this possibility.
44.
Chapter 7, Halachah 2, states that it was forbidden to enter the Temple Mount with a staff. Nevertheless, an exception was made to allow "the officer of the Temple Mount" to perform his task (Yeriot Shlomo).
45.
Although generally, one may not destroy things of value (bal tashchit), an exception is made in this case to allow the Temple to be guarded properly.
The "officer of the Temple Mount" could be authorized to destroy private property on the basis of the principle: Hefker Beit Din, Hefker, i.e., a Jewish court may forfeit a person's ownership over an article (Rabbenu Asher, Commentary to Middot1:1).
The Ezrat Kohanim does not accept this explanation because the prohibition against destroying things of value applies even in regard to ownerless articles.
Another possible explanation is that this step is taken for the watchmen's own good. A father or a teacher is allowed to hit a student to shape his character. Similarly, in this instance, "the officer of the Temple Mount" was entitled to burn a watchman's clothing so that he will perform his task more effectively (Likkutei Sichot, Vol. 18, p.465).
46.
As mentioned in the commentary to Halachah 6, there is a debate among the Rabbis if the priests were allowed to sleep on their watch or not. Rav Ovadiah of Bartinura (Shekalim 5:1) states that both priests and Levites would be beaten for sleeping. However, the Tosafot Yom Tovargues that this punishment was only administered to Levites.
It would appear that the Rambam subscribes to the latter view. In Hilchot Klei HaMikdash (7:4), he writes: "The officer of the Temple Mount walked around, [checking on] the Levites..."
47.
The Temple services began with the removal of the ashes from the Altar. Generally, this was done at dawn.
The term dawn, alot hashachar, refers to the time before sunrise when the first rays of the sun begin to illuminate the horizon. This is more than an hour before sunrise.
48.
This does not refer to the "officer of the Temple Mount" mentioned above. In Hilchot Temidim U'Musafim 6:1, the Rambam describes this entire procedure a second time. There, he ascribes the waking of the priests to the priest responsible for delegating different sacrificial functions. See also Tamid 26a.
49.
From the chayl.
50.
On the external gate of the Chamber of the Hearth,
51.
As explained in Halachot 5 and 6.
52.
Middot 1:7 mentions that the keys to the Courtyard were hung on a ring in the Chamber of the Hearth. See also the notes to Halachah 5.
53.
Tamid 28a relates that there was a small wicket next to the large gate leading from the Chamber of the Hearth to the Temple Courtyard. The large gate would not be opened until dawn. Therefore, the priests entered through the wicket to prepare the Courtyard for the service of the coming day.
54.
As explained in Chapter 5, the Chamber of the Hearth was positioned on the north side of the Temple Courtyard, slightly beyond the entrance of the Temple building. From this point, one group would proceed westward, towards the western end of the Courtyard. The other group walked towards the east, in the direction of the Gate of Nicanor, the major entrance to the Courtyard. Both groups walked near the walls, so that they would make a complete circuit around the Courtyard.
55.
To make sure all of the sacred utensils were in their proper places.
56.
See Chapter 5, Halachah 17, where this chamber is described.
The Chamber of the Bakers of the Chavitin was located on the southern side of the Courtyard's eastern wall. Thus, the group of priests who turned westward had a much longer route than those who proceeded to the east.
57.
The Ra'avad in his commentary to Tamid28a explains that each group would greet the other in this manner.
58.
The Chavitin was offered each day by the High Priest shortly after the morning sacrifice.
A general question may be asked concerning this and the following halachah: Why did the Rambam include them in Hilchot Beit HaBechirah which describes the construction of the Temple? It would appear more appropriate to mention them in Hilchot Temidim UMusafim, where the laws governing the daily service in the Temple are described. Indeed, we find that these laws are repeated there.
The reason is based on the explanation of Halachah 1. There, the Rambam states that the watch kept over the Temple was an act of deference, enhancing the glory of the Temple. Thus, maintaining that watch is part of the responsibility of the entire Jewish people to construct and maintain the Temple in the most fitting manner.
16A similar principle can be explained in regard to this inspection of the Courtyard. Over and above the need for checking to see that all the sacred utensils were in there appropriate positions, this inspection was an act of deference and honor which enhanced the importance of the Temple (Likkutei Sichot, Vol. 18, p. 244-249).
59.
This is the final halachah of Hilchot Beit HaBechirah. There are a total of 7 halachot in the text. The latter figure matches the age of Levi when he passed away. Levi was the ancestor of the priests and the Levites who served in the Temple.
60.
Because it is forbidden to carry a flame on the Sabbath.
61.
The Kessef Mishnah, Tosafot Yom Tov, and other commentaries, question why they were not permitted to carry the torches with them. Although carrying fire is prohibited on the Sabbath, the prohibition is only Rabbinic in origin in the category of shvut. The Rambam states (Hilchot Shabbat 21:27) that all Rabbinic prohibitions of this nature were suspended in the Temple.
Among the explanations offered are: Since it was possible to use candles which were lit before the Sabbath, there is no need to violate even a Rabbinic prohibition. Alternatively, this inspection was carried out in preparation for the service of the entire day to follow and, as above, it was an act of deference to the Temple. Therefore, to emphasize the holiness of the Temple, it was proper that it be carried out without violating any prohibition whatsoever.
The structure of the final chapter of Hilchot Beit HaBechirah can be explained homiletically: It begins with the obligation to guard the Temple at night, and concludes with the preparations for the Temple services at dawn.
As mentioned above (Halachah 2), the commentaries explain that the mitzvah of guarding the Temple was instituted so that the Temple would be prominent in our minds at all times. Thus, during the day, there was no necessity to stand guard, for that purpose was accomplished by the Temple service. However, at night, when there was no service, we were required to keep a watch around the Temple.
The period of exile is often described as night and the advent of the Messianic era, as dawn. By guarding the Temple at night, and studying the laws of its construction during the exile, we will merit the coming of the dawn, the coming of Mashiach.
A similar idea can be seen in the last halachah, which deals with the priests' procedure on the Sabbath. The Sabbath is described as me'ein olam haba'ah, a microcosm of the world to come, and the time of the coming of the Mashiach. On the Sabbath, in the Messianic age, the preparations for the Temple service will be carried out with the light kindled on the Sabbath eve, representing the present age - and before the coming of the Mashiach. Our service at present generates spiritual light. We will use that light to prepare for the sacrifices to be offered in the Third Temple.
May we merit the Messianic redemption and the rebuilding of the Temple speedily, and in our days. 47Then, shall the offering of Judah and Jerusalem be pleasing to God, as in days of old and former years 48 (Malachi 3:4).
Klei Hamikdash - Chapter 1
Halacha 1
It is a positive commandment to prepare1 the anointing oil so that it will be ready [to use] for those articles that require anointing,2 as [Exodus 30:25] states: "And you shall make it3 as the oil of sacred anointment."
Halacha 2
While in the desert, Moses our teacher [had]4 it prepared. He took the equivalent of 500 shekel5 of the holy shekalim of musk, cinnamon, and costus6 and the equivalent of 250 shekel of fragrant cane. The Torah's statement [ibid.:23]: "And fragrant cinnamon, half its measure, 250," implies that [the entire quantity] should be weighed out in two measures, 250 each time. Each one should be ground separately, mixed together7 and then soaked in pure, sweet water until all of its power was extracted into the water. A hin - which is equivalent to twelve log with each log comprising four revi'iot8- of oil was placed above the water.9 The entire mixture was then cooked over fire until the water boiled off and only the oil remained.10 It was then set aside for [future] generations.
Halacha 3
Musk refers to the blood contained with a wild beast from India that is of universal renown which people everywhere use as a fragrance.11 Cinnamon is a tree that comes from the Indian islands which has a pleasant fragrance and which people use as incense. The term kidah refers to costus.12 Fragrant cane, this refers to thin canes13 like red straw that come from the Indian islands and have a pleasant fragrance. They are types of herbs which doctors place in balsam.
Halacha 4
One who willfully prepares anointing oil in this manner and with these measurements without adding or reducing [the quantity of the herbs] is liable for karet.14 If he prepares it unknowingly, he must bring a fixed sin-offering,15[as ibid.:34] states: "One who makes such a compound shall be cut off from his nation." [The above applies] provided he prepared it for anointment. If, however, he prepared it for practice or to give to other people,16 he is exempt.17
Halacha 5
Halacha 6
[One is liable] whether he anoints himself or others,22 as [the prooftext] states: "And one who applies it to an unauthorized person." One who spreads it on utensils, an animal, a gentile - who is [halachicly equivalent] to an animal23 - or who spreads it on a corpse, is exempt, as [implied by ibid.:32]: "It should not be spread on the flesh of a man."24
Halacha 7
For all time,25 we do not [use this oil] except to anoint the High Priest, the priest who leads the nation in war,26 and kings from the House of David.27Even a High Priest who is the son of a High Priest should be anointed,28 as [Leviticus 6:15] states: "The priest from his sons anointed in place of him...."
Halacha 8
Since there was no anointing oil [during] the Second Temple [era],29the High Priest was installed in his office by putting on the garments of the High Priest alone.
Halacha 9
How was the High Priest anointed? The oil should be poured on his head and applied between his eyes in the form of the Greek letter chi,30 like this C as [Leviticus 8:12] states: "And he poured the anointing oil on Aaron's head and anointed him to sanctify him." The kings of the Davidic dynasty are anointed [with the oil] spread as a crown on their foreheads.31 They should not be anointed on other places [on their bodies], nor should one use an excessive amount of oil.
Halacha 10
A person who places the anointing oil on a king or High Priest who had been anointed previously is exempt, for [the prooftext] speaks of "one who applies it to an unauthorized person." And these individuals are not unauthorized with regard to this oil.32
If, however, one - even a king or a High Priest - spreads it [on his flesh], he is liable, for [the prooftext] states: "It should not be spread on the flesh of a man." This implies all men.33 When a High Priest takes the anointment oil from his head and spreads it on his belly, he is liable for karet,34 provided he spreads an olive-sized portion.35
Halacha 11
A king should only be anointed next to a spring.36 We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time,37 as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu.38 Yoash was anointed because of Atal'ya,39 and Yehoachaz was anointed because of his brother Yehoyakim.40 When Elisha had Yehu anointed,41 he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.
Halacha 12
All of the vessels of the Sanctuary that were fashioned [at the command] of Moses were sanctified only by being anointed with the anointing oil,42 as [Numbers 7:1] states: "And he anointed them and sanctified them." This practiced was not followed in the coming generations. Instead, all of the utensils became sanctified when they were used for their purpose in the Temple, as [implied by Numbers 4:12] "...that they will serve with them in the Sanctuary," i.e., through service, they are sanctified.
Halacha 13
The spoons and the bowls used to contain the meal offerings and similarly, the basins used to receive the blood, and the other vessels used [in the Sanctuary] were all made of silver and gold. It was permitted to make them from other metals, as we explained.43 They receive their holiness by being used for the [desired] tasks. If they were broken, they should be smelted down and another utensil made from them,44 for their holiness never departs from them.
Halacha 14
If the sacred utensils became perforated or cracked, the cracks are not plugged close. Instead, the utensils should be smelted down and new utensils made.45
Halacha 15
When a knife has become dislodged from its shaft or blemished, it is not returned to its shaft, nor is it sharpened. Instead, it should be entombed on the side of the Temple, between the Sanctuary and the Entrance Hall on the south46 and new ones should be made. For [conduct bespeaking] poverty is not [appropriate] in a place where wealth [is in place].
Halacha 16
Halacha 17
There were seven containers of liquid measure: a hin,50 a half a hin, a third of a hin, a fourth of a hin, a log, a half a log, and a fourth of a log. 51
Why were there measures of a half a hin, a third of a hin, a fourth of a hin? To measure out the wine libations for the sacrifices.52 A log was necessary to measure the oil for the meal offerings.53 A half a log was necessary to measure out the oil for every lamp of the lamps of the Menorah.54 And a fourth [of a log] to divide the oil for [the High Priest's] chavitan offering.55
Halacha 18
There is nothing that is measured with a hin. Why [then] was it there? [It remained, because] it had been in the Sanctuary from the time of Moses who used it to measure the oil for the anointing oil.56 With the measure of a half alog that was in the Temple, water was measured for the Sotah water57 and oil for the thanksgiving offerings.58 With the measure of a fourth [of a log], oil was measured for the bread brought by a nazirite59 and water for the purification of a metzora.60 It is not that through these deeds the measures became sanctified,61 but rather because of the tasks [performed] in the Sanctuary that were mentioned [in the preceding halachah].
Halacha 19
All of these measures are consecrated and are considered as sacred utensils. [There is, however a difference between them.] The liquid measures were anointed on both the inside and the outside, while the dry measures were anointed only on the inside. Therefore the overflow of the liquid measures was consecrated,62 and the overflow of the dry measures was not consecrated.63
FOOTNOTES
1.
The Rambam's wording here represents a change from his wording in Sefer HaMitzvot(positive commandment 35) where he describes the mitzvah in passive terms: "having the oil made in a unique fashion available for anointing." Perhaps he chose that wording for, as explained in Halachah 5, after the oil was made at Moses' command, no other such oil was ever made and the mitzvah was merely "to have it."
2.
Sefer HaMitzvot (ibid.) and Sefer HaChinuch(mitzvah 107) includes this commandment among the 613 mitzvot of the Torah. See the gloss of the Radbaz who explains that anointing the kings and the High Priest is not considered one of the mitzvot, for there were times when this anointment was not practiced.
3.
The mixture of spices mentioned in the previous verses.
4.
This addition is necessary, for as indicated by Exodus 37:29, Moses himself did not prepare the anointment oil. It was prepared by Betzalel and the other craftsmen working with him.
5.
According to Scriptural Law, based on the Rambam's Commentary to the Mishnah (Bechorot 8:8), in modern measure a shekelof the Torah is equivalent to 16 grams of pure silver. Nevertheless, as the Rambam states in Hilchot Shekalim 1:2, in the era of the Second Temple, our Sages increased its measure by almost a fourth. Accordingly, the measure of silver required for the redemption of the firstborn and other obligations were a shekel is required is significantly larger.
6.
The Rambam describes these spices in the following halachah.
7.
The Kessef Mishneh states that the obligation to grind the herbs is derived from a comparison to the incense offering. The order in which they are ground and then mixed is a logical deduction. If they are ground first, they will be mixed more thoroughly and more effectively.
8.
A common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount.
9.
For the oil will float above the water.
10.
Otherwise, the amount of oil used would not be sufficient to soak all the herbs (Rashi, in his commentary to Exodus 30:24).
11.
The Rambam is referring to a secretion of the abdominal gland of the male musk deer, a large animal that roams the mountains of Nepal and Tibet. The secretion is reddish-brown, with a honeylike consistency and a strong fragrance. After the gland is cut open, the secretion hardens, assumes a blackish-brown color, and when dry becomes granular.
The Ra'avad objects to the Rambam's definition, stating that it is improper that the blood of a beast - and certainly, a non-kosher beast - be used in the Sanctuary. He interprets the term mor as referring to the fragrant herb, myrrh. The Kessef Mishnehsupports the Rambam's view, explaining that the loathsome quality one would associate with the blood of a beast departs from it when the secretion dries and becomes granular. See also the Ramban's commentary to Exodus 30:23, where he discusses both positions.
12.
It is the root of a tall herb, whose botanical name is Saussurea lappa, which even today grows only in the highlands of Kashmir.
13.
In his notes to his translation of the Rambam's Commentary to the Mishnah (Keritot 1:1), Rav Kapach identifies this as the acorus calamus plant. In his Living Torah, Rav Aryeh Kaplan identifies this as the cymbopogon martini or palmarosa plant.
14.
Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).
Sefer HaMitzvot (negative commandment 83) and Sefer HaChinuch (mitzvah 109) includes the prohibition against making such oil among the 613 mitzvot of the Torah.
15.
The term "fixed sin-offering" is used to differentiate between this offering and "an adjustable guilt offering" in which instance, the offering the person brings changes according to his financial capacity. SeeHilchot Shegagot 1:4.
16.
Even if those people desire to use it for anointment. As long as he personally does not intend to use it for anointment, he is not liable (Radbaz).
17.
I.e., the act is forbidden, but he is not liable.
18.
For to be liable, one must benefit from a minimum measure and that minimum measure is, as is true with regard to partaking of forbidden substances, an olive-sized portion.
19.
I.e., someone other than a High Priest, a king, and the priest who lead the people in war, as stated in Halachah 7.
20.
And not a copy, even if it was made in the exact same manner.
21.
That oil remained throughout the majority of the First Temple period until it was entombed by King Josiah together with the ark, as the Rambam relates in Hilchot Beit HaBechirah4:1. From that point onward, neither the High Priests or kings were anointed.
On the surface, one might ask: Since no other oil was ever made, why is making the oil considered one of the 613 mitzvot? For as the Rambam clarifies several times inSefer HaMitzvot, if an obligation is not ongoing, it is not appropriate to consider it as a mitzvah. On that basis, a number of commands, for example, the command to wage war against Midian (Numbers 7:2), were excluded from this reckoning.
The Minchat Chinuch (positive mitzvah 107) notes that the prooftext quoted by the Rambam concludes "for your generations," i.e., for all time. The mitzvah was to have the oil made by Moses available at all time. After the oil was entombed by King Josiah, new oil was not made, because the oil which Moses made is still available. At the coming ofMashiach, that oil will surface and again be used.
22.
The Radbaz maintains that if the others willfully allow the oil to be applied to their flesh, they are also liable. The Tosefta, Makkot, ch. 3, also rules in this manner.
23.
See Kiddushin 68a; Hilchot Eruvin 2:9.
24.
And none of the above are halachicly equivalent to a man.
25.
I.e., in contrast to the era of Moses where this oil was also used to anoint the priestly garments and the vessels of the Sanctuary, as stated in Halachah 12.
26.
See Hilchot Melachim, ch. 7, which states that a priest is appointed to speak before the nation and inspire them in war.
27.
The kings of the ten tribes, by contrast, were not anointed with this anointing oil, only balsam oil, as stated in Hilchot Melachim1:10. According to the Rambam (ibid.:7), King Saul was also anointed with this oil. He is not mentioned, because his regal line did not continue for posterity.
28.
In contrast, the kings were anointed only when there is a dispute over the inheritance or during a civil war (ibid.:12 and Halachah 11 of this chapter).
29.
As mentioned above, the anointing oil was entombed toward the conclusion of the First Temple Era.
30.
Our text follows the manuscript versions of the Mishneh Torah and the manuscript versions of the Rambam's Commentary to the Mishnah (Menachot 6:3). Most of the later printings of the Mishneh Torah replace the C with an X, for in fact, this is the form of the Greek letter. Kin'at Eliyahu suggests that although the Rambam speaks about the Greek letter, perhaps his intent was the Roman letter.
31.
The translation of rosho as "forehead" rather than "head," is based on the Rambam's Commentary to the Mishnah (Keritot 1:1).
32.
For we are obligated to apply it to them.
33.
Including a High Priest or king.
34.
Even though the oil was placed on his flesh, since it should not have been applied to this portion of the body, doing so is included in the above prohibition.
35.
The Ra'avad objects to this qualification, maintaining that once he places an olive-sized portion of the oil on his skin, he is liable even if he spreads a smaller measure. The Radbaz and the Kessef Mishneh note that the simple meaning of Keritot 6b appears to support the Ra'avad's position. Nevertheless, they also provide interpretations that support the Rambam's understanding.
36.
Horiot 12a explains that the king was anointed there as an sign that his dynasty should be perpetuated, just as a stream continues in a never-ending flow. This symbolism is only appropriate for kings of the Davidic dynasty, whose dynasty will continue for-ever. In contrast, the dynasties of the kings of Israel will eventually be interrupted [see Hilchot Melachim 1:9 (Kessef Mishneh)].
Accordingly, King David ordered that Solomon be anointed at the Gichon Stream (1 Kings 1:33).
37.
When mentioning this law, Hilchot Melachim1:7 continues: "Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grand-children as inheritances forever." The order of inheritance of the crown follows the order of inheritance of property as explained inHilchot Nachalot, ch. 1. The first in line for the monarchy are the deceased king's sons, in order of age. Should none of his sons be alive, the right is passed to his grandchildren. The children of the elder son are granted preference. If the king has no male descendents, the monarchy is given to his brothers. If they are not alive, it is granted to their sons. From them, the right to the throne passes to the deceased king's nephews (his sister's sons), then to his uncles, to his first cousins.
38.
1 Kings, Chapter l, describes Adoniyahu's abortive attempt to declare himself as David's successor.
39.
II Kings, Chapter 11, describes Atal'ya's murder of the children of King Achazyahu, her assumption of the throne, and the revolt which established Yoash as king.
40.
Yehoachaz was younger than Yehoyakim. Nevertheless, he was given the throne, because he was more capable than his brother, and better suited to serve in his father's position. See the commentaries to II Kings, ch. 23.
41.
See II Kings, ch. 9.
42.
The Radbaz uses this concept to reinforce his thesis that the Rambam does not consider applying the anointing oil as a mitzvah, because it did not apply for all time.
43.
Hilchot Beit HaBechirah 1:18-19. There the Rambam explains that it is preferable to make them from precious metals. Nevertheless, if this is beyond the financial capacity of the community, they can be made from base metals. Indeed, when the Hasmoneans conquered Jerusalem, it is said that they first made a Menorah of iron coated with tin.
44.
Note a similar ruling in Hilchot Ma'aseh HaKorbanot 8:21.
45.
For patchwork is not becoming to the Temple.
46.
This portion of the Temple was called Beit HaChalafot, "the Chamber of the Knives," for this reason (Middot 4:7).
47.
An isaron is the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cc according toShiurei Torah and 99.5 cc according toChazon Ish.
48.
For as stated in Hilchot Ma'aseh HaKorbanot 12:5, the meal offerings were measured out using an isaron as the basic measure.
49.
As stated in ibid. 12:4, 13:2, each day the High Priest would bring a meal offering and he would divide it in half. Half was offered in the morning, and half in the afternoon.
50.
See Halachah 2.
51.
As mentioned above, a revi'it, a fourth of alog, is a common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish.
52.
As Numbers 28:14 states, the wine libation for a bull was half a hin, for a ram, one third of a hin, and for a ewe, one fourth of a hin. See also Hilchot Ma'aseh HaKorbonot 2:4.
53.
As stated in Hilchot Ma'aseh HaKorbonot12:7, a log of oil is poured over all the different meal offerings.
54.
For as stated in Hilchot Temidim UMusafim3:11, this quantity of oil was placed in the lamps every day of the year.
55.
For as indicated by Hilchot Ma'aseh HaKorbanot 13:3, a fourth of a log of oil is poured on each of the cakes the High Priest brings.
56.
As stated in Halachah 2 above.
57.
A sotah, a woman accused of adultery, was forced to drink water in which a scroll containing a curse with God's name had been blotted out. See Hilchot Sotah 3:9.
58.
As stated in Hilchot Ma'aseh HaKorbonot9:20, a log of oil was used in the baking processes of the different types of wafers used for this offering. Kin'at Eliyahu asks: Since there were specific measures employed in making each type of wafer, why weren't smaller measures used to measure out this oil?
59.
As stated in Hilchot Ma'aseh HaKorbanot9:23, a fourth of a log of oil was used in the preparation of this bread.
60.
A person with a physical affliction similar to - but not identical with - leprosy. As related inHilchot Tuma'at Tzara'at 11:1, as part of such a person's purification process, a bird was slaughtered and its blood poured over water.
61.
I.e., receiving the blood of a sacrificial animal is an act of service. Therefore it consecrates the container. Preparing the meal offerings, by contrast, is not an act of service. Therefore it does not sanctify the container.
62.
Because it had touched a sacred utensil, the outside of the measure. These liquids were collected and used as libations or sold and the proceeds used to bring sacrifices for the altar. See Hilchot Ma'aseh HaKorbonot 2:9-11.
See also Hilchot Pesulei HaMukdashim 3:20.
63.
Because it never touched a sacred utensil.
Klei Hamikdash - Chapter 2
Halacha 1
The incense offering was prepared every year. Preparing it fulfills a positive commandment,1 as [Exodus 30:34] states: "And you take spices...." Four of the spices are explicitly mentioned in the Torah. They are balsum,2 onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.
Halacha 2
[The requirement for] eleven spices was communicated to Moses at Sinai.3The would prepare them with an exact weight and add to them - without weighing them: Salt of Sodom,4 Jordanian amber,5 and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halachah from person to person.
Halacha 3
This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 maneh from each one. A maneh is 100 dinarim,6musk, cassia, spikenard, and saffron, 16 maneh, costus, 12 maneh, cinnamon, 9 maneh, Ceylonese cinnamon 3 maneh. The weight of the entire mixture was 368 maneh.
The entire mixture was ground very thin. A fourth of a kab7 of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A maneh of it was burned every day8 on the golden altar. There were 365 maneh, corresponding to the 365 days of the year. The three remaining maneh were ground again on the day before Yom Kippur very finely for [the High Priest] to take a handful to offer on Yom Kippur.9 The remainder is the remainder of the incense that was mentioned in [Hilchot] Shekalim.10
Halacha 4
Nataf mentioned by the Torah are the balsam trees that produce balsam oil.11Onycha is tziporen12 which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece. These are the names of the spices in Arabic: od balasan, atzpar tiv, miyah,13 lican,14 muski,15 ketziyah,16 sanbali alnaturin,17 saffron, kosht,18 od,19 kesser silica,20 and anber.21
Halacha 5
How is the incense offering prepared? Nine kabbin of vetch lye are brought and the onycha is rubbed with it.22 Afterwards, the onycha is soaked in 21kabbin of caper wine23 or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: "Grind thoroughly. Grind thoroughly," for the entire time that he is grinding.24Then he mixes them all together.
Halacha 6
All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, [using ingredients that] have been consecrated.25 When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.
Halacha 7
Twice a year, the incense would be returned to the grinder.26 In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.
Halacha 8
If one included any honey in it, it is disqualified.27 If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half [a maneh] in the morning and half in the afternoon, [it is acceptable].
Halacha 9
When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for karet for its preparation28if he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering. Even if he did not prepare the entire quantity [of 368 maneh], but merely a half or a third, since he prepared it according to the above proportions, he is liable forkaret, as [Exodus 30:38] states: "You shall not make [incense] for yourselves according to its formula. Anyone who prepares [incense] like this to smell its fragrance shall be cut off from his people."
Halacha 10
If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable forkaret. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property.29 The Torah obligated a person for karetonly when he prepared it according to its formula for the sake of smelling it.
Halacha 11
The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it. If one offered any incense other than this or offered this incense, but it was donated by an individual or a group,30 or one offered a sacrifice on it,31 or poured a libation on it, one is liable for lashes,32 as [ibid.:9] states: "You shall not offer upon it foreign incense, a burnt offering, or a meal offering."
Halacha 12
When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one's shoulders.33Since David forgot and had it transported on a wagon, there was an outbreak [of Divine anger] at Uzzah.34 Instead, it is a mitzvah to carry it on one's shoulders, as [Numbers 7:9] states: "For the holy task is their obligation. They shall carry it on their shoulders."
Halacha 13
When [the Levites] carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward.35 They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves36 from the rings is liable for lashes,37 as [Exodus 25:15] states: "The staves shall be in the rings of the ark. They shall not be removed from it."
FOOTNOTES
1.
As the Radbaz states, the Rambam does not consider the preparation of the incense offering as a separate mitzvah. Indeed, in his Sefer HaMitzvos, General Principle 10, he explains that preparing the incense offering should not be considered as a separate mitzvah, for until it is actually offered it is an incomplete act. The mitzvah of bringing the incense offering is mentioned in Hilchot Temidim UMusafim 3:1.
2.
The Rambam defines the terms mentioned here in Halachah 4.
3.
I.e., through the principles of Biblical exegesis, our Sages (Keritot 8b) derived that the incense offering contained this number of spices.
4.
Although a measure of volume was mentioned for Salt of Sodom (see the following halachah), a measure of weight was not.
5.
Amber is the fossilized resin from ancient forests. The resin becomes buried and fossilized through a natural polymerization of the original organic compounds. Heating amber will soften it and eventually it will burn, producing a pleasant fragrance. Others identify kipat hayardein with roses. Living Torah refers to it as cycla men, an attractive flower that grows in the Mediterranean region.
6.
A dinar is 76.8 grams (81.6 grams according to a more stringent view) in modern measure.
7.
A measure of volume equal to 1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish.
8.
Half a maneh in the morning and half in the afternoon.
9.
In the Holy of Holies. See Hilchot Avodat Yom HaKippurim 4:1.
10.
365 portions of incense were prepared although an ordinary lunar year has 353, 354, or 355 days. Hence, at the end of the year, there was a certain amount left over. InHilchot Shekalim 4:12, the Rambam writes that on Rosh Chodesh Nissan, the remainder of the incense was redeemed and then given to the craftsmen who prepared it. Afterwards, it was repurchased from them. Thus when a leap year was declared, there was enough incense.
11.
Balsalm is an evergreen tree whose sap has a very pleasant fragrance.
12.
The claw or nail of the strombus or wing-shell, a shell-fish common in the Red Sea. When burned, they emit a strong fragrance.
13.
These terms refer to balsam, onycha, and storax.
14.
Frankincense is the gum resin of a tree found growing in tropical regions, a member of the Burseraceae family. This resin exudes as a milky liquid and hardens into yellowish droplets, known as frankincense tears. It gives off a warm, slightly citrine perfume.
15.
Musk, see Chapter 1, Halachah 3.
16.
In his Commentary to the Mishnah (Keritot1:1), the Rambam states that this is an herb that he cannot identify. Some have identified it with cassia, an aromatic bark, similar to cinnamon, but differing in strength and quality.
17.
Spikenard is obtained from an Indian plant, found in the Himalaya mountains, the Nardostachys jatamansi.
18.
Costus, see Chapter 1, Halachah 3.
19.
Cinnamon.
20.
Ceylonese cinnamon.
21.
Jordanian amber.
22.
This cleanses it thoroughly and improves its appearance.
23.
Alternatively, wine from Cyprus.
24.
For the chanting improves the spices (Keritot 6b).
25.
Keritot 6b derives this concept from the description of the anointment oil in Exodus 30:32: "It is holy; it shall be holy for you." The repetition of the term "holy" implies that all of the activity to prepare it must be performed with entities that are consecrated. An equation is established between that oil and the incense offering.
26.
To grind it again, lest it have solidified.
27.
Although this would greatly improved its fragrance, there is an explicit Biblical prohibition (Leviticus 2:11; Hilchot Issurei Mizbeiach 5:2) against burning any such incense.
28.
Sefer HaMitzvot (negative commandment 85) and Sefer HaChinuch (mitzvah 110) consider the prohibition against preparing incense for its fragrance as one of the Torah's 613 commandments.
29.
This is speaking about a person who smells the fragrance of the communal incense offering. A person who smells the incense of a private individual who copied the formula of the incense offering is not liable.
See Hilchot Meilah 1:2 for the details of one's liability. See also ibid. 5:16 which states that this applies only when the column of smoke from the incense is rising. Once it has already risen, the prohibition no longer applies.
30.
But not to the community as a whole.
The Radbaz quotes Rashi (Keritot 6a) which states that one is liable for death at the hand of heaven for bringing such an incense offering. (The death of Aaron's sons, Nadav and Avihu, are cited as proof for this thesis.)
31.
The blood of certain sacrifices is, however, sprinkled on it, as stated in Hilchot Ma'aseh HaKorbanot 5:13; Hilchot Avodat Yom HaKippurim 4:2.
32.
Sefer HaMitzvot (negative commandment 82) and Sefer HaChinuch (mitzvah 104) consider the prohibition against making such offerings on this altar as one of the Torah's 613 commandments.
33.
Sefer HaMitzvot (positive commandment 34) and Sefer HaChinuch (mitzvah 379) consider this mitzvah as one of the Torah's 613 commandments.
The prooftext cited by the Rambam refers to the ark being carried by the Levites, the descendants of the family of Kehot. In Sefer HaMitzvot, however, the Rambam writes that the mitzvah for all time was to have the ark carried by the priests and not the Levites. Indeed, the narrative of the ark being carried in Joshua 3:6 and II Samuel 15:25 corroborates this thesis. (The Ramban explains that this does not contradict the Biblical command, because the priests are also descendants of Kehot.) The reason the mitzvah was fulfilled by the Levites while the Jews journeyed through the desert is because there were not enough priests to carry the ark at that time.
34.
As the Bible relates, II Samuel, ch. 6, God vented His anger for the transgression on Uzzah, causing his death.
35.
Thus those in the front will be walking backwards. This is necessary so that they will not be turning their backs to the ark (Bamidbar Rabbah, ch. 5).
36.
Although the prooftext quoted by the Rambam speaks of the staves, using the plural term, he understands the prohibition as applying even to one of them. See theMinchat Chinuch (mitzvah 96) which discusses this issue.
37.
Sefer HaMitzvot (negative commandment 86) and Sefer HaChinuch (mitzvah 96) consider the prohibition against removing the staves as one of the Torah's 613 commandments.
• English Text | Video Class• "Today's Day"
• Shabbat, Nissan 8, 5776 · April 16, 2016
Tuesday Nissan 8 5703
Torah lessons: Chumash: Metzora, Shlishi with Rashi.
Tehillim: 44-48.
Tanya: For just as the (p. 203)...Peri Etz Chayim. (p. 205).
Every soul has its particular avoda, in the areas of intellect and emotions, in accordance with that soul's nature and character. It is written: "From my foes have You given me wisdom";1 from the evil tendencies one detects in his natural traits, he can become wise and know how to handle the correction of these traits, and how to subordinate his powers, in the service of G-d.
FOOTNOTES
1.Tehillim 119:98. The more literal rendering is, "You have made me more wise than my foes."
• Daily Thought:
Greatness Unlimited
To some, G‑d is great because He makes the wind blow.
For others, because He projects space and time out of the void.
The enlightened laugh and say He is far beyond any of this,
for His Oneness remains unaltered even by the event of Creation.
We Jews, this is what we have always said:
G‑d is so great,
He stoops to listen to the prayer of a small child;
He paints the petals of each wildflower
and awaits us there to catch Him doing so;
He plays with the rules of the world He has made
to comfort the oppressed and support those who champion justice.
He transcends the bounds of higher and lower.
He transcends all bounds.
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