Today's Laws & Customs:
• Today's 'Nasi': Benjamin
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 Benjamin, Avidan ben Gidoni, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
Today in Jewish History:
• Seven Day Feast Begun (366 BCE)
Following his 180 day feast for all his international subjects, which ended a day earlier, King Achashverosh began a seven-day feast for his subjects living in Shushan, his capital. This feast ended with the death of his queen, Vashti.
Link: Esther ch. 1
Daily Quote:
These are books with souls[The Lubavitcher Rebbe, Tevet 5, 1987]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 1st Portion Leviticus 16:1-16:17 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
1And the Lord spoke to Moses after the death of Aaron's two sons, when they drew near before the Lord, and they died. אוַיְדַבֵּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה אַֽחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַֽהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵֽי־יְהוָֹ֖ה וַיָּמֻֽתוּ:
And the Lord spoke to Moses after the death of Aaron’s two sons:What does this teach us [when it specifies “after the death of Aaron’s two sons”]? Rabbi Eleazar ben Azariah illustrated [the answer] with a parable of a patient, whom a physician came to visit. [The physician] said to him, “Do not eat cold foods, and do not lie down in a cold, damp place.” Then, another [physician] visited him, and advised him, “Do not eat cold foods or lie down in a cold, damp place, so that you will not die the way so-and-so died.” This one warned that patient more effectively than the former. Therefore, Scripture says, “after the death of Aaron’s two sons” [i.e., God effectively said to Aaron, “Do not enter the Holy in a prohibited manner, so that you will not die as your sons died”]- [Torath Kohanim 16:3] וידבר ה' אל משה אחרי מות שני בני אהרן וגו': מה תלמוד לומר, היה רבי אלעזר בן עזריה מושלו משל לחולה שנכנס אצלו רופא. אמר לו אל תאכל צונן ואל תשכב בטחב. בא אחר ואמר לו אל תאכל צונן ואל תשכב בטחב שלא תמות כדרך שמת פלוני. זה זרזו יותר מן הראשון, לכך נאמר אחרי מות שני בני אהרן:
2And the Lord said to Moses: Speak to your brother Aaron, that he should not come at all times into the Holy within the dividing curtain, in front of the cover that is upon the ark, so that he should not die, for I appear over the ark cover in a cloud. בוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה דַּבֵּר֘ אֶל־אַֽהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכָל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָֽאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵֽרָאֶ֖ה עַל־הַכַּפֹּֽרֶת:
And the Lord said to Moses: Speak to your brother Aaron, that he should not come [at all times into the Holy]: so that he should not die the way his sons died. — [Torath Kohanim 16:3] ויאמר ה' אל משה דבר אל אהרן אחיך ואל יבא:שלא ימות כדרך שמתו בניו:
so that he should not die: for if he does enter, he will die. — [Torath Kohanim 16:3] ולא ימות: שאם בא הוא מת:
for I appear…in a cloud: “For I continuously appear there with My pillar of cloud, and therefore, since My Divine Presence is revealed there, he must be careful not to accustom himself to enter.” This is its simple meaning. Our Rabbis, however, interpreted [it as follows]: He shall not come except with the cloud of incense on Yom Kippur. - [Yoma 53a] כי בענן אראה: כי תמיד אני נראה שם עם עמוד ענני. ולפי שגלוי שכינתי שם, יזהר שלא ירגיל לבא, זהו פשוטו. ומדרשו לא יבא כי אם בענן הקטרת ביום הכיפורים:
3With this shall Aaron enter the Holy: with a young bull for a sin offering and a ram for a burnt offering. גבְּזֹ֛את יָבֹ֥א אַֽהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה:
with this: בְּזֹאת. Its gematria [numerical value] is 410, an allusion to [the number of years that] the first Temple [would stand when the kohanim were righteous like Aaron, and it was as if Aaron lived all these years and entered the Holy of Holies]. - [Vayikra Rabbah 21:9] בזאת: גימטריא שלו ארבע מאות ועשר, רמז לבית ראשון:
With this shall Aaron enter [the Holy]: And even [with] this, not at all times, but [only] on Yom Kippur, as is specified at the end of this section (verse 29 below),“in the seventh month, on the tenth of the month…” [i.e., the tenth of Tishri, namely, Yom Kippur]. בזאת יבא אהרן וגו': ואף זו לא בכל עת, כי אם ביום הכיפורים, כמו שמפורש בסוף הפרשה (פסוק כט) בחדש השביעי בעשור לחודש:
4He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself in water and don them. דכְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִכְנְסֵי־בַד֘ יִֽהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם:
[He shall wear a…] linen shirt…: [By enumerating only the four garments of an ordinary kohen, Scripture] informs [us] that [the Kohen Gadol] does not perform the service inside [i.e., in the Holy of Holies] wearing the eight garments with which he performs the service outside [the Holy of Holies (see Exod. Chap. 28)], for those [garments] contain gold, and a prosecutor cannot become a defender. [I.e., since the Kohen Gadol enters the Holy of Holies on Yom Kippur to effect atonement for all Israel, he may not enter wearing gold, reminiscent of the golden calf]. Instead, [he wears] four garments, like an ordinary kohen, all of which are [made] of linen. — [R. H. 26a] כתנת בד וגו': מגיד שאינו משמש לפנים בשמונה בגדים שהוא משמש בהם בחוץ, שיש בהם זהב, לפי שאין קטיגור נעשה סניגור, אלא בארבעה, ככהן הדיוט, וכולן של בוץ:
He shall wear a holy [linen shirt…]: i.e., these garments shall be [purchased] from the Temple treasury. - [Torath Kohanim 16:13] קדש ילבש: שיהיו משל הקדש:
and wear: Heb. יִצְנֹף, as the Targum [Onkelos] renders it: יָחֵית בְּרֵישֵׁיהּ, he shall place on his head. This is similar to “So she placed (וַתַּנַּח) his garment” (Gen. 39:16), [which Onkelos renders:] וְאַחְתְתֵהּ. יצנף: כתרגומו יחית ברישיה, יניח בראשו, כמו (בראשית לט טז) ותנח בגדו ואחתתיה:
he shall immerse in water: On that day he was required to immerse himself every time he changed [his garments]. And [in total, the Kohen Gadol] changed his garments five times [when transferring] from the service inside [the Holy of Holies] to the service outside, and from outside to inside, changing from golden garments to white garments, and from white garments to golden garments. And at every change [of garments], he was required to immerse in a mikvah [once] and to sanctify his hands and feet twice [by washing his hands in the water] from the washstand [i.e., once when removing the garments he wore and a second time when he donned the next set of garments]. — [Yoma 32a] ורחץ במים: אותו היום טעון טבילה בכל חליפותיו. וחמש פעמים היה מחליף מעבודת פנים לעבודת חוץ ומחוץ לפנים, ומשנה מבגדי זהב לבגדי לבן ומבגדי לבן לבגדי זהב, ובכל חליפה טעון טבילה ושני קדושי ידים ורגלים מן הכיור:
5And from the community of the children of Israel, he shall take two he goats as a sin offering, and one ram as a burnt offering. הוּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה:
6And Aaron shall bring his sin offering bull, and initiate atonement for himself and for his household. ווְהִקְרִ֧יב אַֽהֲרֹ֛ן אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ:
his sin-offering bull: That is the one mentioned above (verse 3). And [Scripture’s reference to “his”] teaches you here that [this bull] had to be [purchased] from Aaron’s own money, rather than from public funds. — [Torath Kohanim 16:19; Yoma 3b] את פר החטאת אשר לו: האמור למעלה. ולמדך כאן שמשלו הוא בא, ולא משל צבור:
and initiate atonement…for himself and for his household: [i.e., over this bull,] he confesses his own sins and those of his household. — [Torath Kohanim 16:20; Yoma 36b] וכפר בעדו ובעד ביתו: מתודה עליו עונותיו ועונות ביתו:
7And he shall take the two he goats, and place them before the Lord at the entrance to the Tent of Meeting. זוְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶֽעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
8And Aaron shall place lots upon the two he goats: one lot "For the Lord," and the other lot, "For Azazel." חוְנָתַ֧ן אַֽהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גֹּֽרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַֽיהֹוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַֽעֲזָאזֵֽל:
And Aaron shall place lots upon the two he-goats: He would place one [he-goat] on his right and one on his left. Then, he would insert both his hands into an urn [which contained two lots, one bearing the inscription “to the Lord” and the other “to Azazel.” These lots were mixed up, and Aaron, with both hands inside the urn] took one lot in his right hand and the other in his left hand, and he would place them upon them [the he-goats]: [The one] upon which [he placed the lot] with the inscription “to the Lord,” would be for God, while the one upon which [he placed the lot] with the inscription “to Azazel,” would be sent off to Azazel. — [Yoma 39a] ונתן אהרן על שני השעירים גרלות: מעמיד אחד לימין ואחד לשמאל, ונותן שתי ידיו בקלפי ונוטל גורל בימין וחברו בשמאל, ונותן עליהם, את שכתוב בו לשם הוא לשם, ואת שכתוב בו לעזאזל משתלח לעזאזל:
Azazel: This is a strong and hard mountain, [with] a high cliff, as the Scripture says [in describing Azazel] (verse 22 below),“a precipitous land (אֶרֶץ גְּזֵרָה),” meaning a cut-off land [i.e., a sheer drop]. — [Torath Kohanim 16:28; Yoma 67b] עזאזל: הוא הר עז וקשה, צוק גבוה, שנאמר (פסוק כב) ארץ גזרה, חתוכה:
9And Aaron shall bring the he goat upon which the lot, "For the Lord," came up, and designate it as a sin offering. טוְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַֽיהוָֹ֑ה וְעָשָׂ֖הוּ חַטָּֽאת:
and designate it as a sin-offering: When he places the lot upon it, he designates it by calling it [a sin-offering], saying, “To the Lord-a sin-offering”. — [Yoma 39a] ועשהו חטאת: כשמניח הגורל עליו קורא לו שם ואומר לה' חטאת:
10And the he goat upon which the lot "For Azazel" came up, shall be placed while still alive, before the Lord, to [initiate] atonement upon it, and to send it away to Azazel, into the desert. יוְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַֽעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָֹ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַֽעֲזָאזֵ֖ל הַמִּדְבָּֽרָה:
while still alive: [is to be understood] like יָעֳמַד חַי [i.e., the word יָעֳמַד is in the hof’al conjugation, which is a passive form, meaning that the goat] was “stood up by others.” [Thus,] the Targum translates it as, יִתָּקַם כַּד חַי, “shall be stood up while alive.” And what does the verse teach us when it says “alive?” Since it says: “to send it away to Azazel,” and we do not know whether it was to be sent away to be killed or to remain alive. Therefore, Scripture says, “shall be placed while still alive,” [meaning that] it is to be placed while still alive [and shall remain alive only] until it is sent away. From here, we learn that it was sent away to its death. — [Torath Kohanim 16:26] יעמד חי: כמו יעמד חי על ידי אחרים, ותרגומו יתקם כד חי. מה תלמוד לומר חי, לפי שנאמר לשלח אותו לעזאזל, ואיני יודע שילוחו אם למיתה אם לחיים, לכך נאמר יעמד חי, עמידתו חי עד שישתלח, מכאן ששילוחו למיתה:
to [initiate] atonement: [lit., “to effect atonement upon it,” here meaning] that he is to confess upon it, as Scripture says, “and confess upon it….” (verse 21 below). - [Torath Kohanim 16:27; Yoma 40b] לכפר עליו: שיתודה עליו, כדכתיב (פסוק כא) והתודה עליו וגו':
11And Aaron shall bring his sin offering bull, and shall [initiate] atonement for himself and for his household, and he shall [then] slaughter his sin offering bull. יאוְהִקְרִ֨יב אַֽהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ:
…and shall [initiate] atonement for himself: This is a second confession [i. e., besides that stated in verse 6 above for himself and his household], and is for himself [again] and for his brothers, the kohanim, all of whom are called “his household,” as the verse says, “O house of Aaron, bless the Lord,” (Ps. 135:19). From here, we see that [all] the kohanim receive atonement through this [sin-offering bull of the Kohen Gadol] (Torath Kohanim 16:29; Shev. 13b) And all its atonement is exclusively for defiling the Sanctuary and its holy things, [e.g., if a kohen forgot that he was unclean and entered the Sanctuary or ate sacrifices], as the verse says, “And he shall effect atonement upon the Holy, from the defilements [of the children of Israel]” (verse 16 below). - [Shev. 14a] וכפר בעדו וגו': וידוי שני עליו ועל אחיו הכהנים, שהם כלם קרוים ביתו, שנאמר (תהלים קלה יט) בית אהרן ברכו את ה' וגו', מכאן שהכהנים מתכפרים בו, וכל כפרתן אינה אלא על טומאת מקדש וקדשיו, כמו שנאמר (פסוק טז) וכפר על הקדש מטומאות וגו':
12And he shall take a pan full of burning coals from upon the altar, from before the Lord, and both hands' full of fine incense, and bring [it] within the dividing curtain. יבוְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּ֠ה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וּמְלֹ֣א חָפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת:
from upon the altar: [referring to] the outside altar. — [Yoma 45b] מעל המזבח: החיצון:
from before the Lord: From the side [of the altar] that is before the entrance [to the Holy], namely, the western side [of the altar]. — [Yoma 45b] מלפני ה': מצד שלפני הפתח והוא צד מערבי:
fine: Heb. דַּקָּה. But what does Scripture teach us here, when it says [that the incense had to be] fine? Was not all incense fine, as Scripture says [regarding the spices], “And you shall crush some of it finely” (Exod. 30:36)? Rather, [Scripture is telling us here that this incense] was to be the finest of the fine, for on the eve of Yom Kippur, they would return [already crushed incense] to the mortar [in order to crush it even finer, for use on Yom Kippur]. — [Torath Kohanim 16:34; Keritot 6b] דקה: מה תלמוד לומר דקה, והלא כל הקטורת דקה היא, שנאמר (שמות ל לו) ושחקת ממנה הדק, אלא שתהא דקה מן הדקה, שמערב יום הכפורים היה מחזירה למכתשת:
13And he shall place the incense upon the fire, before the Lord, so that the cloud of the incense shall envelope the ark cover that is over the [tablets of] Testimony, so that he shall not die. יגוְנָתַ֧ן אֶת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהֹוָ֑ה וְכִסָּ֣ה | עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָֽעֵד֖וּת וְלֹ֥א יָמֽוּת:
[And he shall place the incense] upon the fire: that is inside the pan. על האש: שבתוך המחתה:
so that he shall not die: Hence, if [the Kohen Gadol] did not make it according to its formula, he would be liable to death. — [Torath Kohanim 16:35; Yoma 53a] ולא ימות: הא אם לא עשאה כתקנה, חייב מיתה:
14And he shall take some of the bull's blood and sprinkle [it] with his index finger on top of the ark cover on the eastern side; and before the ark cover, he shall sprinkle seven times from the blood, with his index finger. ידוְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ:
and sprinkle [it] with his index finger: One sprinkling is meant. והזה באצבעו: הזאה אחת במשמע:
and before the [ark] cover, he shall sprinkle seven [times]: Thus, once above and seven times below. — [Torath Kohanim 16:41; Yoma 55a] ולפני הכפרת יזה שבע: הרי אחת למעלה ושבע למטה:
15He shall then slaughter the he goat of the people's sin offering and bring its blood within the dividing curtain, and he shall do with its blood as he had done with the bull's blood, and he shall sprinkle it upon the ark cover and before the ark cover. טווְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת:
the people’s [sin-offering he-goat]: For what the bull atones for the kohanim [namely, defilements of the Sanctuary and its holy things], the he-goat atones for the Israelites, and this goat was the one upon which the lot “For the Lord” had fallen. - [Yoma 61a] אשר לעם: מה שהפר מכפר על הכהנים מכפר השעיר על ישראל, והוא השעיר שעלה עליו הגורל לשם:
as he had done with the bull’s blood: [namely, sprinkling it] once above and seven times below. — [Torath Kohanim 16:41; Yoma 55a] כאשר עשה לדם הפר: אחת למעלה ושבע למטה:
16And he shall effect atonement upon the Holy from the defilements of the children of Israel and from their rebellions and all their unintentional sins. He shall do likewise to the Tent of Meeting, which dwells with them amidst their defilements. טזוְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַֽעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם:
from the defilements of the children of Israel-: [i.e., atoning] for those who, while in [a state of] uncleanness, had entered the Sanctuary, and it never became known to them [that they had been unclean], for it says: לְכָלחַטֹּאתָם, חַטָּאַת denotes an unintentional sin. — [Torath Kohanim 16:42; Shev. 17b] מטמאת בני ישראל: על הנכנסין למקדש בטומאה ולא נודע להם בסוף, שנאמר לכל חטאתם, וחטאת היא שוגג:
and from their rebellions: [i.e., atoning] also [for] those who, in a state of uncleanness, willfully entered [the Sanctuary, thereby defiling it]. — [Torath Kohanim 16:42; Shev. 17b] ומפשעיהם: אף הנכנסין מזיד בטומאה:
He shall do likewise to the Tent of Meeting: i.e., just as he had sprinkled from [the blood of] both [the bull and the he-goat] inside [the Holy of Holies, with] one sprinkling above and seven below, so shall he sprinkle from [the blood of] both [the bull and the he-goat] on the dividing curtain from the outside once above and seven times below. — [Torath Kohanim 16:43; Yoma 56b] וכן יעשה לאהל מועד: כשם שהזה משניהם בפנים אחת למעלה ושבע למטה, כך מזה על הפרוכת מבחוץ משניהם אחת למעלה ושבע למטה:
which dwells with them, [even] amidst their defilements: Although they are unclean, the Divine Presence is among them. — [Torath Kohanim 16:43; Yoma 56b] השכן אתם בתוך טמאתם: אף על פי שהם טמאים שכינה ביניהם:
17And no man shall be in the Tent of Meeting when he comes to effect atonement in the Holy, until he comes out. And he shall effect atonement for himself, for his household, and for all the congregation of Israel. יזוְכָל־אָדָ֞ם לֹא־יִֽהְיֶ֣ה | בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּֽעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל:
Daily Tehillim: Chapters 49 - 54
• Hebrew text
• English text• Chapter 49
• Lessons in Tanya• English Text
• English text• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Likutei Amarim, end of Chapter 40• Lessons in Tanya• English Text
• Sunday, Nissan 9, 5776 · April 17, 2016
• Likutei Amarim, end of Chapter 40
• The Alter Rebbe previously compared love and fear of G‑d to the wings of a bird; the wings are not the essential part of the bird, but merely serve it, enabling it to fly; likewise, love and fear merely serve the mitzvot, which are the essential objective, by elevating them to a level where the union effected by them can be revealed.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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He now raises a question: Love and fear of G‑d are themselves enumerated among the 613 mitzvot; why, then, are they assigned a secondary status?
והנה אף דדחילו ורחימו הם גם כן מתרי״ג מצות
Although fear and love are also among the 613 mitzvot,
אף על פי כן נקראין גדפין
they are nevertheless described as [mere] wings for other mitzvot,
להיות כי תכלית האהבה היא העבודה מאהבה
because the goal of love is the service of G‑d resulting from this love.
Its purpose lies, not in itself, but in its role as motivation for serving G‑d via the mitzvot. For this reason it is likened to “wings”, which are secondary to the bird itself.
ואהבה בלי עבודה היא אהבה בתענוגים, להתענג על ה׳
Love without “service” i.e., a love that is not a means to an end, but an end in itself is a “love of delights,” a supremely high level of love, in which one delights in G‑dliness.
מעין עולם הבא, וקבלת שכר
This is in the nature of the World to Come, and thus constitutes reward.
I.e., such love for G‑d is actually a foretaste and part of the reward to be given in the World to Come; it does not in itself represent service of G‑d.
והיום לעשותם כתיב, ולמחר לקבל שכרם
But it is written,1 “Today — to do them (i.e., ‘today’, this life in the time of action and service), and tomorrow (in the World to Come) to receive their reward.” Thus, in this life, the time of service, the love that leads to service is the love most prized.
ומי שלא הגיע למדה זו, לטעום מעין עולם הבא
He, however, who has not attained to this level of savoring a foretaste of the World to Come, and has not reached the level of “a love of delights,”
אלא עדיין נפשו שוקקה וצמאה לה׳ וכלתה אליו כל היום
but whose soul yet yearns and thirsts for G‑d and goes out to Him all day long,
ואינו מרוה צמאונו במי התורה שלפניו, הרי זה כמי שעומד בנהר וצועק: מים מים לשתות
and he does not quench his thirst for G‑dliness with the “water” of Torah that is in from of him, — such a person is comparable to one who stands in a river and cries: “Water, water to drink!”
כמו שקובל עליו הנביא: הוי כל צמא לכו למים
Thus the Prophet laments over him:2 “Ho, all of you who thirst, go to the waters!”, on which our Sages comment3 that “water” refers to Torah.
Surely the Prophet is not addressing (as the simple meaning of the words would indicate) one who thirsts for Torah, for such a person will surely quench his thirst and study Torah without the Prophet’s exhortation. Clearly, then, these words are addressed to one who thirsts for G‑d; and the Prophet tells him that he must quench the thirst of his love by studying and practicing the Torah.
In the Alter Rebbe’s words:
כי לפי פשוטו אינו מובן
For in its simple meaning the verse is incomprehensible:
דמי שהוא צמא ומתאווה ללמוד, פשיטא שילמוד מעצמו
he who is thirsty and desires to study [Torah], will surely do so of his own accord.
ולמה לו לנביא לצעוק עליו: הוי
Why must the Prophet cry over him, “Ho”? Clearly, then, the verse refers to one who loves G‑d and thirsts for Him.
Now if love of G‑d were an end in itself, the service of prayer could suffice, for it creates a love and thirst for G‑d. But because the purpose of love is that it lead one to serve G‑d, the Prophet exhorts us not to rest content with love itself, but to study Torah — and thereby quench the thirst for G‑dliness, and also realize the purpose of love.
וכמו שכתוב במקום אחר באריכות
This matter is discussed elsewhere at length.
| FOOTNOTES | |
| 1. | Eruvin 22a. |
| 2. | Yeshayahu 55:1. |
| 3. | Bava Kama 17a. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Nissan 9, 5776 · April 17, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 85
Replicating the Incense
"You shall not make for yourselves according to its composition"—Exodus 30:37.
We are forbidden to produce incense with the same formula used in the Holy Temple, for the sake of enjoying its fragrance.
Full text of this Mitzvah »• Replicating the Incense
Offering Sacrifices on the Golden Altar
"You shall not offer on it strange incense, nor a burnt or meal-offering; neither shall you pour a libation upon it"—Exodus 30:9.
It is forbidden to offer any sacrifice on the Golden Altar in the Holy Temple's sanctuary.
Full text of this Mitzvah »• Offering Sacrifices on the Golden Altar
Transportation of the Holy Ark
"Because the service of the holy belongs to them, they shall bear upon their shoulders"—Numbers 7:9.
The kohanim (priests) are commanded to carry the Ark [containing the Tablets] on their shoulders—when necessary to transport it from one location to another.
Although the Levites were originally entrusted with this task, this was only in the desert, when the kohanim population was very small. But in all future generations, this is a task reserved for the kohanim.
Full text of this Mitzvah »• Transportation of the Holy Ark
Removing the Ark's Poles
"The poles shall be in the ark's rings; they shall not be removed from them"—Exodus 25:15.
It is forbidden to remove the poles of the ark [which were used in order to transport it from location to location] from their designated rings on the ark's exterior.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 85
Replicating the Incense
"You shall not make for yourselves according to its composition"—Exodus 30:37.
We are forbidden to produce incense with the same formula used in the Holy Temple, for the sake of enjoying its fragrance.
Full text of this Mitzvah »• Replicating the Incense
Negative Commandment 85
Translated by Berel Bell
The 85th prohibition is that we are forbidden from making incense according to the formula used in the ketores, i.e. composed of the same mixture of spices in the same measure, with the intention of using it for incense.
The source of this mitzvah is G‑d's statement1 (exalted be He), "[One who makes incense] shall not make it with this formula."
The Torah explains that one who intentionally transgresses this prohibition by making such a mixture with the intention of smelling its smoke receives kares, as it is written,2 "If a person makes it to enjoy its fragrance, he shall be cut off (nichras) 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. 30:37.
2.Ibid., 30:38.
3.5a
Negative Commandment 82Offering Sacrifices on the Golden Altar
"You shall not offer on it strange incense, nor a burnt or meal-offering; neither shall you pour a libation upon it"—Exodus 30:9.
It is forbidden to offer any sacrifice on the Golden Altar in the Holy Temple's sanctuary.
Full text of this Mitzvah »• Offering Sacrifices on the Golden Altar
Negative Commandment 82
Translated by Berel Bell
Negative Commandment 83
The 82nd prohibition is that we are forbidden from offering any sacrifices [other than those dictated by the Torah] on the Golden Altar in the Sanctuary.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Do not burn on it any unauthorized incense; do not offer any burnt offering, meal offering or libation on it."
Anyone who brings an offering on it or sprinkles on it blood other than that which is designated2 is punished with lashes.
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Negative Commandment 81
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Negative Commandment 83
FOOTNOTES
1.Ex. 30:9.
2.I.e. blood of the Yom Kippur sacrifices and the "burnt cows and goats." See Zevachim 5:1-2.
Positive Commandment 34Transportation of the Holy Ark
"Because the service of the holy belongs to them, they shall bear upon their shoulders"—Numbers 7:9.
The kohanim (priests) are commanded to carry the Ark [containing the Tablets] on their shoulders—when necessary to transport it from one location to another.
Although the Levites were originally entrusted with this task, this was only in the desert, when the kohanim population was very small. But in all future generations, this is a task reserved for the kohanim.
Full text of this Mitzvah »• Transportation of the Holy Ark
Positive Commandment 34
Translated by Berel Bell
The 34th mitzvah is that we are commanded that the kohanim shall carry the ark on their shoulders whenever it is moved from one place to another.
The source of this mitzvah is G‑d's statement1 (exalted be He), "[He did not give any wagons to the descendants of Kehos] since they had responsibility for the most sacred articles, that they had to carry on their shoulders."
And even though the commandment was said at that time to the Levites,2 this was only because Aaron was the first kohen, and therefore the number of kohanim at that time was very small. For future generations, however, this mitzvah in incumbent on the kohanim. They are the ones who are required to carry it, as explained in the Book of Joshua3 and the Book of Samuel.4
When Dovid commanded the transportation of the ark the second time, it is written in Chronicles,5 "The sons of the Levites6 carried the ark of G‑d on their shoulders with poles, as Moshe commanded in the name of G‑d."7 Similarly, when the division of the kohanim into 24 watches is mentioned in Chronicles,8 it is written thereafter, "These have been appointed to serve in the House of G‑d as commanded to their father Aaron, as commanded by G‑d, the G‑d of Israel." Our Sages explained that this hints to the service of the kohanim of carrying the ark on their shoulders — this is what was "commanded by G‑d, the G‑d of Israel." The Sifri9 says, "The verse says, 'as commanded [to their father Aaron,] as commanded by G‑d, the G‑d of Israel.' Where were they commanded? In the verse, 'He did not give [any wagons] to the descendants of Kehos [since they had responsibility for the most sacred articles,] which they had to carry on their shoulders.' " This10 shows that it [carrying the ark on the shoulders] is counted among the mitzvos.
FOOTNOTES
1.Num. 7:9.
2.The descendants of Kehos were Levites, not kohanim.
3.3:6.
4.II, 15:25ff.
5.Chronicles I, 15:15.
6.I.e. the Kohanim. See Kapach, 5731, footnote 99, where he refers to the 24 places that kohanim are referred to as Levites. See Megillas Esther, Principle 3:2. The Ramban, however (ibid.), brings this as a proof that the mitzvah is incumbent upon the Levites.
7.This verse proves that the commandment in Scripture was for all generations, not just for the desert.
8.I, 24:19.
9.Num. 7:9.
10.I.e. the phrase, "where were they commanded?"
Negative Commandment 86Removing the Ark's Poles
"The poles shall be in the ark's rings; they shall not be removed from them"—Exodus 25:15.
It is forbidden to remove the poles of the ark [which were used in order to transport it from location to location] from their designated rings on the ark's exterior.
Full text of this Mitzvah »
• Removing the Ark's Poles
Negative Commandment 86
Translated by Berel Bell
The 86th prohibition is that we are forbidden from removing the poles [used to carry the] ark from its rings.
The source of this mitzvah is G‑d's statement1 (exalted be He), "The poles must remain in the ark's rings and they shall not be removed."
One who transgresses this prohibition is punished with lashes.
When discussing those prohibitions that are punishable by lashes in the end of tractate Makkos,2 our Sages asked, "But the Tanna omitted one who removed the poles from the ark" — i.e. that he is also punished by lashes — "which is prohibited from the verse, 'they shall not be removed.' " This shows that it counts as a prohibition and that it is punishable by lashes.
FOOTNOTES
1.Ex. 25:15.
2.22a.
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Halacha 1
Halacha 2
If he vows to bring a burnt-offering9 either from lambs or from rams and brings a pilgas,10 there is an unresolved doubt whether or not he fulfilled his obligation.11 Similarly, if one vowed to bring a burnt-offering12of fowl from either turtle-doves or ordinary doves13 and brought a fowl that began to sprout yellow feathers14 of both species, there is an unresolved doubt [whether or not he fulfilled his obligation].15
If one vowed to bring a black[-colored animal] and brought one that was white, [vowed to bring] a white one and brought a black one, [vowed] a male and brought a female or vowed a female and brought a male, he did not fulfill his obligation.16
Halacha 3
When one takes a vow without specifying [the type of animal he is bringing], he should bring from the developed animals in the species he vowed to bring. If in his place [of residence], people commonly identify one of [the type of sacrifices] with a specific species [of animals], he should bring [the type of animal brought by] the people of that locale.17
What is implied? If a person vowed to bring a burnt-offering from cattle," he should bring an ox.18 Should he say: "I promise to bring a burnt-offering," if the practice of the people of that locale is to use the term "burnt-offering" without any description to refer even to a fowl offered as a burnt-offering, he may bring even one fowl, a turtle dove or an ordinary dove. If their practice is to use that term only when referring to a burnt-offering of cattle, he should bring an ox. Similar laws apply in all analogous situations.
Halacha 4
A person who vowed to bring an ox, a ram, a lamb, a calf, or the like should not bring the frailest specimen of that species, because their value is minimal.19 Nor is he obligated to bring the nicest, stockiest specimen of which there is no better.20Instead, he should bring an average animal.21 If he brought a frail animal, he fulfilled his vow.22
Halacha 5
Halacha 6
[The following rules apply when] a person says: "This ox is a burnt-offering" and it becomes blemished. If he desires to bring two for the price he receives for it.25If he brings even one ram26 for the price it receives, he fulfills his vow.
If he says: "These two oxen are burnt-offerings," and they become blemished, should he desire, he may bring one with the money he receives for their sale.27 "This ram is a burnt-offering" and it becomes blemished, if he desires he may bring a lamb with the money he receives for its sale. Similarly, if he vows a lamb and it becomes disqualified, he may bring a ram with the money he receives for its sale.
Halacha 7
If he says: "I promise to bring a burnt-offering" and he set aside an ox and it was stolen, he may fulfill his obligation with a sheep.28 If he says: "I promise to bring this ox or its value as a burnt-offering," [his commitment] is established as binding.29 If [the ox] is disqualified, he may bring only an ox with the money he receives for its sale.
Halacha 8
Halacha 9
If he designated one of [three animals as a sacrifice] and forgot [which one he designated] or his father told him "One of these animals was consecrated,"34he should designate the largest one as consecrated35 and, afterwards, he fulfills his obligation [with its sacrifice]. Similarly, if one vowed to bring a burnt-offering from cattle and designated [an animal as a sacrifice to fulfill] his vow and [later] forgot whether he had designated an ox or a calf, he should bring an ox.36 Similarly, if he designated a sheep and forgot what he designated,37he should bring a ram. If he designated a goat and forgot what he designated,38 he should bring a grown goat. If he forgot the species from which he designated the burnt-offering, he should bring an ox, a ram, and a grown goat.39 If he was in doubt that perhaps he designated the burnt-offering from fowl, he should also add a turtle-dove and an ordinary dove.40
Halacha 10
When a person vowed to bring a thanksgiving-offering or a peace offering, specifying that it would be brought from cattle, but forgot what he designated to bring, he should bring an ox and a cow.41 Similarly, if he is unsure with regard to sheep, he should bring a ram and a ewe. If he is unsure with regard to goats, he must bring a he-goat and a she-goat.
If he forgot the species from which he designated the sacrifice, he should bring an ox, a cow, a ram, a ewe, a he-goat, and a she-goat.42 If he said: "I promise to bring a burnt-offering of fowl," he should bring a turtle-dove or an ordinary dove.43 If he designated one particular species in his vow and forgot which one, he should bring both a turtle-dove and an ordinary dove.
Halacha 11
Halacha 12
When a person says: "I promise to bring [an offering] worth a sela48to the altar," he should bring a sheep,49 for there is nothing offered on the altar worth [exactly] a sela except a sheep. If he specified [a particular entity], but forgot what he specified, he should bring a sela's worth of everything that is offered on the altar.50
Halacha 13
When a person says: "I promise to bring frankincense," he should not bring less than a handful.51 If one says: "I promise to bring wood," he should not bring less than two52 logs as thick as a leveling rod that are a cubit long.53 "I promise to bring a piece of wood," he should bring one long a cubit long. If he desires to bring the worth of the logs, he may.54
Halacha 14
Halacha 15
Halacha 16
If a person states: "I promise to bring a thanksgiving-offering from ordinary funds and its bread from the [second] tithe," he should bring its bread only from ordinary funds. [The rationale is that] he vowed to bring a thanksgiving-offering and that offering comes only when accompanied by bread which is from ordinary property.65
Halacha 17
If he explicitly said: "I promise to bring a thanksgiving offering from money from the second tithes and its bread from ordinary property," he may bring [the sacrifice] as he vowed.66 If he brought it all from ordinary property, he fulfilled his obligation.67 Similarly, if he explicitly said: "I promise to bring a thanksgiving-offering and its bread from the second tithe," he may bring it [as vowed].68 He should not bring the bread from wheat that is the second tithe, but from [flour purchased with] money [for which] the second tithe was redeemed like the animal which was [purchased with] such money.
Even though he explicitly stated that he would bring the bread from [the money of] the second] tithe, he should not bring its libations from the money of the second tithe, for at all times, libations must be brought solely from ordinary funds, as explained.69 [The rationale is] that concerning [the libations],70[Numbers 15:4] states: "The one who offers them shall offer his sacrifice." Implied is that the sacrifice must be his without having any dimension that belongs to the Most High.
FOOTNOTES
1.
For he has not fulfilled his vow.
2.
For it is as if the promise to bring the smaller animal included the possibility of bringing the larger one.
3.
An animal in the first year of its life (Chapter 1, Halachah 14).
4.
One that is more than one year and one month old (ibid.).
5.
An animal in the first year of its life (Chapter 1, Halachah 14).
6.
An animal in the second year of its life (ibid.).
7.
An animal in the first year of its life (Chapter 1, Halachah 14).
8.
An animal in the second year of its life (ibid.).
9.
The laws to follow also apply with regard to a peace-offering. They do not apply with regard to a guilt-offering or a sin-offering, for those sacrifices may not be brought voluntarily.
10.
A sheep that is between the age of one year and one year and one month. Thus it is no longer a lamb, but it is not yet considered as a ram (ibid.).
11.
There is an unresolved doubt regarding the status of a pilgas. Hence, the person cannot be considered as having fulfilled his obligation. Nevertheless, since its status is unresolved, we are not definitely certain that he did not fulfill his obligation.
The Kessef Mishneh questions why is he not considered to have fulfilled his obligation if he vowed to bring a lamb. As stated in the previous halachah, if one vows to bring a small animal and instead, brings a large animal, he is considered to have fulfilled his obligation. Thus in the case at hand, if apilgas is considered a lamb, he will have fulfilled his obligation and if it is considered as a ram, he would have fulfilled his obligation, based on the principle stated in Halachah 1. The Kessef Mishneh answers that the animal's status is considered one of doubt, an intermediate state between the two. Hence it is not considered as acceptable as either type.
12.
This law applies only with regard to burnt-offerings, for peace-offerings may not be brought from fowl.
13.
Turtle doves may only be brought as sacrifices when they are small and under-developed. Ordinary doves, by contrast, may be brought as sacrifices only when they have developed and reached a mature state (Hilchot Issurei Mizbeiach 3:2).
14.
An intermediate stage in which the fowl is unacceptable, because it is too mature for a turtle-dove and not mature enough for an ordinary dove (ibid.).
15.
Since there is an unresolved doubt concerning a fowl that reached this state of development, a person who brings one such dove would certainly not fulfill his obligation. In this instance, however, since he brought one for each species, one might think that it is considered as if he fulfilled his vow. For if this is considered as a stage of development, he will have fulfilled the vow for he brought an acceptable ordinary dove. And if it is not considered acceptable, he would have fulfilled the vow for he brought an acceptable turtle dove. Nevertheless, since a priest is not permitted to offer such a fowl as an initial preference, he is not considered to have fulfilled his vow.
16.
For he did not bring the animal that he vowed to bring as a sacrifice.
17.
This follows a general principle stated by the Rambam, that with regard to the interpretation of the wording used in vows, everything is determined by local custom.
18.
I.e., and not a calf.
19.
As Malachi 1:14 asks rhetorically: "You bring the stolen and the lame and the sick and offer it as a sacrifice. Shall I accept it from you." See Hilchot Issurei Mizbeiach 7:1.
20.
Although ibid.:11 states: "One who desires to gain merit for himself, subjugate his evil inclination, and amplify his generosity should bring his sacrifice from the most desirable and superior type of the item he is bringing," this is a desirable ethical standard, but not a halachic imperative.
21.
Menachot 13:8 mentions prices to be paid for animals offered as sacrifices. In the Rambam's Commentary to the Mishnah, he explains that the prices mentioned were the average prices for animals at that time.
22.
As long as the animal is unblemished.
23.
100 silver pieces.
24.
The wine, meal, and oil brought together with the offering, as stated in Chapter 2.
25.
In this instance, since the ox was consecrated as a burnt-offering and was no longer fit to be offered as such, the proceeds of its sale must be used for that purpose. It does not matter, however, which animal(s) is purchased for that purpose.
In the previous halachah, it was not acceptable for him to bring two oxen that have a combined worth of 100, for he made an explicit vow to bring one ox worth 100 and until he does so, he does not fulfill his obligation. In this halachah, once the consecrated animal is disqualified, there are no qualifications regarding which animals may be brought as burnt-offerings. SeeMenachot 108a.
26.
I.e., the sacrifice he brings need not even be of the same species as the animal he originally designated for sacrifice.
27.
The new point this clause is teaching is that even if two animals were originally consecrated, one may be brought with the proceeds of their sale.
28.
For when taking the vow, he did not specify what animal he would bring. This applies provided people of this locale also refer to a sheep as a burnt-offering (see Halachah 3). Moreover, if he had pledged to bring that particular ox as a burnt-offering, he is not obligated to bring any sacrifice at all (Radbaz).
29.
Even if the animal is disqualified, he is obligated to bring another one like it as a sacrifice.
30.
For we assume that anyone who consecrates his property does so generously (Menachot 108b).
31.
For it is also possible that this was his intent, since consecrating the middle one is still acting generously, because there is a smaller one.
32.
The Kessef Mishneh interprets the Rambam's words as implying that once the second one becomes blemished, the holiness automatically falls on the third. This runs contrary to Rashi's approach (Menachot, loc. cit.) which requires the person to make a stipulation conditionally transferring the holiness that might have fallen on the middle ox.
33.
For by saying "An ox," we assume he meant the choicest one (Menachot, loc. cit.). The commentaries note that the Rambam's ruling in Hilchot Meilah 7:7 appears to run contrary to this explanation.
34.
And then his father died without informing him which one was consecrated (Rashi,Menachot, loc. cit.).
35.
For we assume that he intended to offer the most choice one as a sacrifice. The Radbaz explains that this case is different from the one in the previous halachah where concern is also given to the middle one, because since he already designated the animal, we assume that he chose the best one.
36.
For even if he originally designated a small animal as a sacrifice, we follow the principle stated in Halachah 1 that a person who vows to bring a small animal, but instead brings a large one fulfills his obligation [the Rambam's Commentary to the Mishnah (Menachot 13:6); see also Ra'avad].
37.
Whether a ram or a lamb.
38.
Whether a grown goat or a kid.
39.
I.e., he must allow for the possibility that he designated any of the three types of animals that could be offered as burnt-offerings and he must offer a large animal from each species for the reason mentioned above.
40.
He must bring both, because they are considered as two separate species and not as developed and underdeveloped specimens of the same species.
41.
As stated above with regard to burnt-offerings, he is obligated to bring a developed specimen. Unlike a burnt-offering, these sacrifices may be brought from females as well as males. Hence, although bringing a large animal fulfills his obligation even if he originally vowed to bring a small one, he is still required to bring both a male or a female, for he is unsure of the gender of the animal he originally designated.
42.
Peace-offerings may not be brought from fowl, so there is no need to bring doves.
43.
Bringing either will enable him to fulfill his vow.
44.
As stated in Halachah 13, when one brings frankincense, he must bring at least a handful.
45.
Since he said: "For the altar," we assume he meant something that is only for the altar. As mentioned below, there are other entities which are also offered on the altar, but unlike frankincense, they are not offered on the altar in their entirety. (The hide of an animal offered as a burnt-offering and the feathers of a fowl offered as a burnt-offering are withheld. With regard to the wine, it is not consumed by the altar's pyre, put poured upon it. And with regard to an offering of flour, since there are types of meal-offerings which are given to the priests to eat, we assume that his intent was not to bring such an offering.)
46.
Since the primary elements of the burnt-offering are burnt on the altar and the wine is poured over the altar, it is possible that this was his intent.
47.
I.e., aside from the wine brought as part of the accompanying offering of flour (Kessef Mishneh).
48.
A large silver coin used in the Talmudic era.
49.
As a burnt-offering. The Radbaz states that this word should be included in the statement of the person's promise.
50.
In addition to the burnt-offering, this could include wine, frankincense, and flour.
51.
Menachot 106b derives this concept from a comparison to the flour offered from a meal offering, just as there a handful is offered, so too, a handful of frankincense should be offered.
52.
The Hebrew term is written in the plural. Hence at least two logs are required.
53.
See Hilchot Issurei Mizbeiach 7:3.
54.
He would place the money in a container designated for that purpose and the priests would take the money and purchase the wood (Tosefta, Shekalim 3:3).
55.
Kin'at Eliyahu questions how one takes a handful of oil.
56.
As required of all the sacrifices (Hilchot Issurei Mizbeiach 5:11).
57.
See Chapter 12, Halachah 9.
58.
Although Hilchot Issurei Mizbeiach, loc. cit., states that salt is not required for wine that is offered on the altar, that refers to wine offered as a libation accompanying other sacrifices. When, however, wine is offered alone, salt is required (Kessef Mishneh).
59.
None is given to the priests to partake of.
60.
See Hilchot Beit HaBechirah 2:11 which states: "There were two cavities in the southwest corner [of the Altar], resembling two thin nostrils.... The blood [which was poured onto the Altar] would run off through them and... [ultimately,] go out to the Kidron River."
61.
It is not poured over the fire, because it would - at least partially - quench the fire and that is forbidden (Kessef Mishneh).
62.
As mentioned in Hilchot Ma'asaer Sheni, ch. 4, when a person lives far from Jerusalem and cannot easily take produce from the second tithe to the holy city, he should redeem it for money. That money must be used to purchase food which must be eaten in Jerusalem according to the strictures that apply to the second tithe.
63.
Because of his vow.
64.
And the second tithe is considered as holy, "consecrated unto God."
This is a general principle. The rationale is that since the person is obligated to bring the offering, it must be brought from resources that belong to him entirely (see the conclusion of Halachah 17).
65.
I.e., the bread is considered as an integral part of that offering and not an additional element. Thus when he vows to bring a thanks-giving offering, that vow also requires him to bring bread. Hence the bread must come from ordinary property (Radbaz).
66.
As stated below, if he specifies, he is allowed to bring a thanksgiving-offering using the money from the second tithes, for he will partake of the meat of that sacrifice in Jerusalem. What is unique here is the fact that the sacrifice will be from the second tithes and the bread from ordinary funds. Even so, the sacrifice is acceptable.
67.
In his Commentary to the Mishnah (Menachot 7:5; based on Menachot 81b), the Rambam writes that it is indeed more desirable for him to bring the sacrifice from ordinary funds.
68.
In this instance as well, in his Commentary to the Mishnah, the Rambam states that it is desirable for him to bring everything from ordinary property.
69.
Chapter 3, Halachah 13.
70.
This refers not only to the wine libations, but to all vows for sacrifices.
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Halacha 1
The descendants of Levi were singled out for service in the Sanctuary, as [Deuteronomy 10:8] states: "At that time, God separated the tribe of Levi."1 It is a positive commandment2 for the Levites to be free and prepared for the service of the Sanctuary, whether they desire to do so or not,3 as [Numbers 18:23] states: "And the Levite shall perform the service of the tent of meeting." When a Levite accepts all the mitzvot of the Levites with the exception of one matter, he is not accepted unless he accepts them all.
Halacha 2
Their service was to guard the Temple.4 Among [the Levities], there were gate-keepers5 who would open the gates of the Temple and close its doors. And there were singers who would accompany the sacrifices with song each day. [The latter concept is derived from the exegesis of Deuteronomy 18:7]: "And he shall serve in the name of God, his Lord, as all of his Levite brethren." Which service involves [invoking] the name of God? I would say: song.
When were songs recited? At the time all the communal burnt offerings,6 the peace offerings brought on Shavuous,7 and the wine libations8 were brought. Song was not recited over the freewill burnt offerings that the community would bring for "the dessert of the altar,"9 nor on the wine libations that are brought independently.10
Halacha 3
A Levite who is in an acute state of mourning11 is permitted to perform his service and sing.12 There should never be less than twelve Levites13 standing on the duchan14 each day to recite the songs over the sacrifices and the additional offerings. The songs were song vocally without musical instruments, for the fundamental dimension of the song is vocalization. Others would stand on [the duchan] and play melodies with musical instruments: some of them were Levites and some of them were Israelites of distinguished lineage, fit to marry into the priesthood. For only a person of distinguished lineage was allowed to ascend to the duchan.15 The people who play musical instruments are not included in the number of the twelve singers [required].
Halacha 4
On what instruments would they play? On lyres, flutes, harps, trumpets, and a cymbal.16 There should not be less than two lyres, nor more than six. There should not be less than two flutes, nor more than twelve. There should not be less than two trumpets, nor more than one hundred and twenty.17 There should not be more less than nine harps and there is no upper limit. There should only be one cymbal.
Halacha 5
On all the days of the festivals and on the Rashei Chadashim, the priests would sound the trumpets while the sacrifice was being offered and the Levites would recite songs, as [Numbers 10:10] states: "On the day of your celebration, on your festivals, and at the beginning of your months, you shall sound the trumpets."18
Each trumpet was made from a block of silver.19 If it was made from scraps of silver, it is acceptable. If it is made from other metals, it is unacceptable.
The flutes on which they would play would have cane reeds, because they produce a sweet sound. The melody would always be played by a single flute, because it produces a pleasant sound.20
Halacha 6
Twelve days a year, the flute would be sounded before the altar:21 During the slaughter of the first Paschal sacrifice,22 and during the second Paschal sacrifice,23 on the first day of Pesach, on the first day of Shavuot, and on the eight days of Sukkot. [The sounding of] the flute on these occasions24supersedes the Sabbath [prohibitions],25 because it is associated with a sacrifice and the sounding of a flute associated with a sacrifice is an act of Temple service and supersedes the Sabbath prohibitions.
Halacha 7
A Levite may not enter the Temple Courtyard to perform his service until he studied for five years beforehand. [This concept is derived as follows.Numbers 8:24] states: "This is [the edict] with regard to the Levites: From the age of 25..." and [ibid. 4:30] states: "From the age of 30...." How can [this apparent contradiction be resolved]? They study for five years and they do not enter the service until they fully mature and attain manhood [as ibid.:19] states: "Each man to his service."26
Halacha 8
The Torah's statement [Numbers 8:25]: "At the age of 50, he will turn back from the ranks of the workers [of the Sanctuary]," applied only in the era when the Sanctuary was carried from place to place. It is not an [ongoing] mitzvah for future generations.27 For future generations, a Levite is not disqualified because of age or because of physical blemishes,28 only due to a change in voice,29 i.e., if his voice spoils because of his advance age, he is disqualified from serving in the Temple. It appears to me that he is disqualified only from serving as a singer, but he could become one of the doorkeepers.30
Halacha 9
Samuel the Seer and King David divided the Levites into 24 watches.31Each week, a different watch would serve [in the Temple]. The head of the watch would divide all the men of the watch into different "clans." On each day of the week, designated men would serve.32 The heads of the clans would assign the workers on the day that they were designated to work, [allotting each] one appropriate tasks.
All of the Levites are warned [not to participate in] the service of the altar,33 as [ibid. 18:3] states: "But to the holy utensils and to the altar they should not draw close so they do not die." [This prohibition implies] that they should not draw close to the service [of the Sanctuary], but they may touch [the sacred utensils].34
Halacha 10
Just as the Levites were warned not to perform the service of the priests,35so too, the priests are warned not to perform the work of the Levites, as [the above verse] states: "Also they,36 also you [shall not die]."37 Similarly, the Levites themselves were warned that each one should not perform the task incumbent on a colleague.38 Thus a singer should not assist39 a door-keeper, nor a door-keeper a singer, as [ibid. 4:49] states: "Every men, according to his service and his burden."
Halacha 11
When Levites perform the service of the priests or one Levi assisted in a task that is not his, they are liable for death at the hand of heaven, for [ibid. 18:3] states: "shall not die."40 When, by contrast, a priest performs the service of a Levite, he is not liable for death. Instead, he violates merely a negative commandment.41
FOOTNOTES
1.
See also Hilchot Shemitah VeYovel 13:12 which states:
Why did the Levites not receive a portion in the inheritance of Eretz Yisraeland in the spoils of war like their brethren? Because they were set aside to serve God and minister unto Him and to instruct people at large in His just paths and righteous judgments, as [Deuteronomy 33:10] states: "They will teach Your judgments to Jacob and Your Torah to Israel." Therefore they were set apart from the ways of the world.
2.
Sefer HaMitzvot (positive mitzvah 23) andSefer HaChinuch (mitzvah 394) include this mitzvah in their reckoning of the 613 mitzvot of the Torah.
3.
The Sifri to the prooftext quoted states that they can be compelled to do so against their will.
4.
See Hilchot Beit HaBechirah, ch. 8, which describes the guarding of the Temple.
5.
See I Chronicles 9:17-26 which lists the Levites who served this function. The guards would serve as watchmen and not perform any physical work. The gatekeepers performed physical activities, opening the gates, closing them, and locking them.
6.
I.e., the daily offerings and the special offerings brought on Sabbaths, Rashei Chadashim, and holidays.
7.
As a prooftext for this concept, Arachin 11b cites Numbers 10:10: "And you shall sound the trumpets over your burnt offerings and over peace offerings." The plural term implies offerings that are brought for the entire Jewish people.
8.
Arachin, loc. cit., associates the wine libations with song, stating: "Song is recited only over wine." See Hilchot Temidim UMusafim 6:5.
9.
See Hilchot Shekalim 4:9 for a description of these sacrifices.
10.
With this phrase, Rambam is referring to both wine libations brought by individuals and those brought by the community but were not brought on the same day as the sacrifice with which they were associated. See Hilchot Temidim UMusafim 6:8.
11.
I.e., a close relative died that day (Hilchot Bi'at HaMikdash 2:9).
12.
In contrast to a priest who may not offer a sacrifice while in such a state (Ibid.:6).
13.
Arachin 13b explains that there were at least twelve musical instruments playing each day. And there was one singer corresponding to every one of these instruments.
14.
The platform of three steps that divided between the Courtyard of the Israelites and the Courtyard of the Priests (Hilchot Beit HaBechirah 6:3).
15.
Indeed, the fact that a person had served on the duchan is a sign of his lineage.
16.
In his Commentary to the Mishnah (Arachin2:3), the Rambam describes these instruments at length.
17.
Indeed, II Chronicles 5:12 speaks of 120 trumpeters.
18.
The preceding verse speaks of sounding the trumpets as an outcry of distress. This mitzvah is described in Hilchot Ta'aniot, ch. 1. In his Sefer HaMitzvot (positive commandment 59), the Rambam writes that the two soundings of the shofar are considered as a single mitzvah.
19.
Numbers 10:2 speaks of beating out the silver and forming trumpets in that manner.
20.
Our translation follows the Rambam's Commentary to the Mishnah (Arachin 2:3). Rashi, Arachin 10a, offers a different interpretation, explaining that all melodies were concluded by a long note from a lone flute.
21.
I.e., on these days, the Levites would sing the Hallel and be accompanied by the flutes alone. On the other days of the year, they would be accompanied by the other instruments (ibid.).
22.
On the 14th of Nissan.
23.
I.e., on Pesach Sheni, on the 14th of Iyar. Those who did not bring a sacrifice on the first Pesach had the opportunity to compensate by bringing the sacrifice a month later (Hilchot Korban Pesach,, ch. 5).
24.
This also applies with regard to the sounding of the other musical instruments. A flute is mentioned, because a flute was also sounded in association with the water libation (see Hilchot Lulav 8:13) and the sounding of the flute at that time did not supersede the Sabbath prohibitions (Rashi,Sukkah 50b).
25.
For it is forbidden to sound musical instruments on the Sabbath.
26.
As evident from Chapter 5, Halachah 15, the attainment of manhood mentioned here apparently refers to reaching the age of Bar Mitzvah. Hence the commentaries question the Rambam's statements, for they apparently contradict his statement made previously, that a Levite must be 30 to begin his service. The Radbaz and Rav Yosef Corcus explain that the obligation to be 30 applied only when the Sanctuary was being transported. (Just as the disqualification at age 50 applied only in the era when the Sanctuary was transported [see the following halachah], so too, it is reasonable to postulate that the obligation to be 30 applied only then.) In other eras, all that was necessary was that the Levite study the necessary laws for five years.
27.
See Sefer HaMitzvot,, General Principle 3, which mentions this issue.
28.
As a priest is (see Hilchot Bi'at HaMikdash, ch. 6).
29.
Chullin 24a states that the Levites on theduchan must sing in a manner that their voices sound like one voice. If the voice of a particular Levite becomes spoiled and he is no longer capable of singing in this manner, he is unfit to perform this service.
30.
Indeed, even in the era when the Sanctuary was transported, an elderly person was disqualified only from carrying it. He could serve as a watchman or a singer even then (Har HaMoriah).
31.
Ta'anit 27a derives this concept from I Chronicles 9:22.
32.
The designation of the clans and thus the determination of who would be serving in the Temple on a particular day was the responsibility of the head of the watch (Kessef Mishneh).
33.
This is part of the prohibition mentioned in the following halachah.
34.
This is derived from the law mentioned inHilchot Mitamei Mishkav UMoshav 11:11 that when the table for the Showbread was displayed to the people, they were warned not to touch it lest it become impure. One can infer that there is no difficulty in touching it per se, only in making it impure (Har HaMoriah).
The commentaries have noted thatNumbers 4:15 specifically mentions that the Levites should not touch the sacred utensils and that doing so was punishable by death. It is, however, possible to explain that this stringency only applied during the time the Sanctuary was transported through the desert and not in subsequent generations.
35.
As stated in the previous halachah.
36.
The Levites.
37.
The priests.
38.
Sefer HaMitzvot (negative mitzvah 72) andSefer HaChinuch (mitzvah 389) include the prohibition against performing service designated for someone else in their reckoning of the 613 mitzvot of the Torah.
39.
The Kessef Mishneh questions the Rambam's ruling, because according toArichin 11b, the source for the Rambam's ruling, it would appear that someone who merely renders assistance is not liable for violating a Scriptural commandment.
40.
Implying that the violation of this commandment makes one liable to die.
41.
The Ra'avad takes issue with the Rambam's ruling, maintaining that the priests are also liable for death, noting that this is stated inArichin, loc. cit. The Or Sameach notes that the Sifri Zuta (which the Rambam quotes inSefer HaMitzvot, loc. cit., also quoted by theYalkut Shimoni) to the verse rules differently, distinguishing between the priests and the Levites, leaving room for the Rambam's decision.
Klei Hamikdash - Chapter 4
Halacha 1
The priests were set aside from the Levites as a whole [to perform] the sacrificial service, as [I Chronicles 23:13] states: "And Aaron was set apart to sanctify him as holy of holies." It is a positive commandment1 to distinguish the priests, make them holy, and prepare them for the sacrifices, as [Leviticus 21:8] states: "And you shall sanctify him because he offers the food of your God."
Halacha 2
Halacha 3
Moses divided the priests into eight watches: four from Elazar and four from Itamar. This continued until [the days of] Samuel the prophet. At that time, he and King David divided them into 24 watches.5 For each watch, there was one who served as the leader. A watch would ascend to Jerusalem to serve for the entire week. They would switch on the Sabbath day. The previous watch would depart and the one which follows would enter.6 [This cycle would continue] until its completion and then they would start again.
Halacha 4
It is a positive commandment for all the watches to share equal status7 during the pilgrimage festivals. Any one of the priests who comes during the pilgrimage festivals and desires to serve [in the Temple] may serve and receive a portion [of the sacrifices]. We do not tell him: "Go and [wait] until your watch [receives its turn]," as [Deuteronomy 18:6] states: "When the Levite8 will come from one of your cities... [to the place that God will choose, he shall serve..."].
Halacha 5
In which context does the above apply? With regard to the sacrifices of the festivals,9 the division of the showbread,10 and the two loaves [offered on] Shavuot.11 Vowed offerings,12 freewill offerings,13 and the daily offerings are offered only by the watch that serves at that time.14 [This applies] even during the pilgrimage festivals, as [ibid.:8] states: "Portion for portion shall they eat, except for what was transacted by the ancestors." The implication is that they will partake "portion for portion" of the communal offerings, but not of the other sacrifices. For these were already divided by their ancestors and established for each watch in its week.
Halacha 6
Similarly, the service involved with the showbread is performed by the watch whose turn is established. The service involved with the two breads [of Shavuos] is performed by all the watches.15
How do we know that [the verse cited above] is speaking only about the festivals? Because it states: "from one of your cities among all Israel." [One can infer] that it is speaking about a time when the entire Jewish people enter through one gate.16
How do we know that it is speaking about priests?17 For it states: "Portion for portion shall they eat" and there are no presents to be eaten allotted in the Temple except to the priests.
Halacha 7
Similarly, when a priest has a sacrifice [of his own], he may come to the Temple and offer it on any day that he desires,18 as [that verse] states: "He shall come at any [impulse] of his heart's desires and serve." He may even offer his sin offering and guilt offering and bring about atonement for himself. [In such an instance,] the right to the hide and to partake of the sacrifice belongs to him. If he desires he may give his sacrifice to any priest he desires to sacrifice it. [In such an instance,] the right to the hide and to partake of the sacrifice belongs to the priest to whom he gave it.19
Halacha 8
If the priest who brings the sacrifice is physically blemished,20 he should give his sacrifice to the [priests of] the watch serving that week and the hide belongs to them.21 If he was ill or sick to the extent that he could serve only with difficulty, he may give the sacrifice to any priest he desires,22 the hide and the service23 belong to the [priests of] the watch serving that week. If he cannot serve at all, the sacrifice belongs to the [priests of] the watch serving that week in its entirety.24
Halacha 9
If [all the priests of the watch] are impure and a communal sacrifice is involved and all of the priests25 were impure,26 the sacrifice may be given to the priests of that watch who were ritually pure, but have physical blemishes.27 The hide and the service belong to [the priests of] the watch serving that week [even though they are] impure.28
Halacha 10
If the sacrifice belonged to the High Priest and he was in a state of acute mourning,29 he may give it to any priest he desires. The hide and the service belong to [the priests of] the watch serving that week. [The rationale is that] since a High Priest is fit to perform service in a state of acute mourning,30 as will be explained,31 he may appoint an agent for his sacrifice.
Halacha 11
The head of every watch divides his watch into clans32 so that [the priests] in each clan will serve on one of the days of the week, one on one day, another on the next, and another on the next. Each of the clans had a head who was appointed over it.
Halacha 12
A High Priest is appointed33 [to serve as] the head of all of the priests. He is anointed with the anointing oil34 and clothed in the garments of the High Priest,35 as [Leviticus 21:10] states: "And the priest who was elevated over his brethren, over whose head was poured [the anointment oil]...." If there is no anointment oil,36 he is initiated into office merely by [wearing] the garments of the High Priest,37 as [the above verse] states: "...over whose head was poured [the anointment oil] and who was initiated to wear the garments." [Implied is that] just as he is initiated with the anointment oil, so too, he is initiated with the garments [of the High Priesthood].
Halacha 13
How is he initiated with the garments? He puts on the eight garments [of the High Priest] and [later] removes them and does so again on the morrow for seven days, as [Exodus 29:30] states: "The priest from his sons who serves in his stead shall put them on for seven days." Just as he puts on the clothes for seven consecutive days, so too, he is anointed with the oil for seven consecutive days.38 If he performed service before he was initiated by wearing the clothes for all seven days or before he was anointed for all seven days, his service is acceptable.39 Since he was initiated or anointed once, he is a High Priest with regard to all matters.
Halacha 14
There is no difference in [the laws pertaining to] a High Priest who was anointed with the anointment oil and [those applying to] one who was initiated by wearing the garments of the High Priest except [the obligation] for the High Priest to bring a bull [as a sacrifice] if he inadvertently violated one of the mitzvot for which a sin offering is required, as [Leviticus 4:3] states: "If the anointed priest40 will sin...."41 With regard to other matters, they are identical.
Halacha 15
A High Priest should be appointed only by the court of 71 judges.42 He should be anointed only during the day, as [ibid. 6:13] states: "On the day of his anointment...." Similarly, if he was initiated merely by wearing the priestly garments, the initiation should only take place during the day. Two High Priests should not be initiated together.
Halacha 16
We also appoint a priest who will serve the High Priest like a viceroy, he is called the segen and he is also called "the appointed one." He should stand at the right hand of the High Priest at all times.43 This honor is given to him. All of the other priests are under his authority.
Halacha 17
In addition, katikolin44 are appointed to serve the segen as the segen serves the High Priest. There should be no less than two of them.45 No less than seven amerkalin46 should be appointed, The keys to the Temple Courtyard are in their hands.47 If one desires to open [the courtyard], he cannot until all the amerkalin gather and open it.
Halacha 18
Treasurers are appointed under the amerkalin. There should be no less than three. They collect the consecrated articles, redeem those which should be redeemed,48 and use the proceeds for purposes that require these expenses.
Halacha 19
A High Priest who was anointed receives precedence49 over one who was installed by wearing the garments [of the High Priesthood].50 One installed by wearing the garments who is prepared to serve receives precedence over an anointed [High Priest] disqualified because of a seminal emission.51 One disqualified because of a seminal emission receives precedence over one disqualified because of a physical blemish.52 One disqualified because of a physical blemish receives precedence over the priest anointed to lead the nation in war.53 The priest anointed to lead the nation in war receives precedence over the segen.54 The segen receives precedence over a katikol, a katikolover an amerkal, an amerkal over a treasurer, a treasurer over a head of a watch, a head of a watch over a head of a clan, an a head of a clan over an ordinary priest. Thus there are eight rungs in the priesthood,55 one above the other.
Halacha 20
When the king, the High Priest, or any other official dies, his son or anyone fit to inherit him56 is appointed in his stead. Those who are higher in the order of inheritance57 receive precedence with regard to receiving the position of the deceased, provided he is equivalent [to the deceased] in wisdom,58 or in the fear of God, even if he is not comparable in wisdom.59 For [Deuteronomy 17:20] states with regard to a king: "He and his descendants in the midst of Israel." This teaches that the kingship is inherited. This applies with regard to any office amidst the Jewish people.60 If one acquires it, he acquires it for himself and for his descendants.
Halacha 21
The position of being the priest anointed to lead the nation in war is not transferred to one's son.61 Instead, the son is like all other priests. If he is anointed as the leader in war, he is anointed. If he is not anointed, he is not anointed.62 When the priest who was anointed to lead the nation in war serves in the Temple,63 he serves wearing four garments like the other priests.64
A person should be promoted to a higher position than the one he holds and should not be demoted to a lower position, for one must ascend with regard to holy matters and not descend.65 A person should never be removed from a position of authority within the Jewish people unless he acted in an unsuitable manner.66
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 32) and Sefer HaChinuch (mitzvah 269) include this commandment among the 613 mitzvot of the Torah.
2.
I.e., to receive the first aliyah in the public reading of the Torah. In the Talmudic era (and so is the practice in some communities today), the person receiving the aliyah would himself read from the Torah.
3.
I.e., to recite the blessing HaMotzi and to lead the Grace (Rashi, Gittin 59b).
4.
In his Commentary to the Mishnah (Gittin5:8), the Rambam emphasizes that this applies only when there are no sages present whose knowledge surpasses that of the priest. If such sages are present, they are given priority.
5.
More particularly, Samuel divided them into 16 watches and David, into 24 (Ta'anit 27a).
6.
The changing of the watches was marked by the division of the showbread. The entering watch would receive six loaves and the departing watch, six loaves. See Hilchot Temidim UMusafim 4:12.
7.
Sefer HaMitzvot (positive commandment 36) and Sefer HaChinuch (mitzvah 509) include this commandment among the 613 mitzvot of the Torah.
There is, however, a difference between the definition of the mitzvah here and that ofSefer HaMitzvot. In that source, the Rambam describes the mitzvah as creating the watches, while here he defines it as allowing all of the watches to serve during the festivals.
8.
All the commentaries agree that this verse is referring to a priest, who is a descendant of the tribe of Levi. See the conclusion of Halachah 6.
9.
The Kessef Mishneh explains that this refers both to the communal offerings required to be offered on the festivals and the individual offerings which people would bring as part of their pilgrimage obligations.
10.
See Hilchot Temidim UMusafim 4:12.
11.
See ibid. 8:11.
12.
A pledge to bring a particular type of sacrifice (see Hilchot Nedarim 1:2).
13.
A pledge to bring a designated animal as a sacrifice (ibid.).
14.
I.e., although all the priests had license to come and serve in the Temple during the pilgrimage festivals, there was also one watch which was designated to serve at that time, and that watch was entrusted with offering these sacrifices.
15.
The difference between the two is that the showbread is not offered because of the festival (but is instead, an ongoing obligation for every Sabbath), while the two loaves are (Radbaz).
16.
We have translated the word sha'arechafiguratively as "your cities," even though it literally means "your gates." The implication is that the verse is speaking about a time when all of Israel come to one city, Jerusalem, for the pilgrimage festivals.
17.
For it mentions Levites.
18.
I.e., even if it is not the time when his watch was designated to serve.
19.
The Ra'avad differs and maintains that the priest who brought the sacrifice has the right to partake of it and benefit from its hide, even if he did not offer it. The Radbaz and the Kessef Mishneh debate these two perspectives based on Bava Kama 110a.
20.
In which instance, he is forbidden to bring his own sacrifice.
21.
This follows the version of Bava Kama 109b cited by Rashi. The standard published text follows a different version. Since he is unable to offer the sacrifice, he may not appoint an agent to offer it, but instead, must give it to the members of the watch. Since they offer it, they are entitled to its hide. The owner of the sacrifice may, however, receive a portion of the meat of the sacrifice since he is permitted to partake of sacrificial meat.
22.
Since it is possible for him to serve, he may appoint an agent to act as the owner of the sacrifice.
23.
According to Rashi (ibid. 110a), it appears that the intent is the priests of the watch are given the right to partake of the sacrifice. Since the owner could not partake of it himself, he cannot appoint an agent to do so.
24.
Since he cannot serve himself, he cannot appoint an agent to serve in his place.
25.
I.e., all the priests found in Jerusalem at that time, including those of other watches.
26.
In which instance, the communal sacrifices may be offered by the priests while in a state of impurity, as stated in Hilchot Bi'at HaMikdash 4:12. Individual sacrifices may not be offered by impure priests even under these circumstances.
27.
In such a situation, the sacrifice should be brought in a state of ritual impurity. Nevertheless, the sacrificial meat itself was ritually pure and it should be eaten by a priest who is ritually impure. Since the priest who is physically blemished is ritually pure and is part of the watch which is serving, he should be given the meat to eat.
28.
A blemished priest cannot perform service in the Temple even in such a situation.
The Ra'avad differs with the Rambam and states that the sacrifice should be given to any priest to offer even though that priest is impure and the right to partake of the sacrifice and use the hide should be given to the priests of that watch who have physical blemishes. The Radbaz explains that the Rambam's intent is that a priest with physical blemishes should receive the meat. The hide, however, belongs to the priests who offered it.
29.
His mother, father, brother, sister, son, daughter, or wife died that day.
30.
Hence he can appoint an agent.
31.
Hilchot Bi'at HaMikdash 2:6. The High Priest may offer sacrifices while in a state of acute mourning, but may not partake of them. Other priests are not allowed to offer sacrifices in this state.
32.
The Radbaz implies that the division was a creative one and that each week, the head of the watch would make a division according to his perception of the needs of the Temple service for that week.
33.
By the High Court of 71 judges as stated in Halachah 15.
34.
Described in Chapter 1, in particular, Halchot 7 and 9.
35.
The eight garments described in Chapter 8, Halachot 1-2. An ordinary priest wears four priestly garments and the High Priest, eight.
36.
As was the case in the latter years of the First Temple and throughout the Second Temple period (see Chapter 1, Halachah 8).
37.
The term marbeh begadim, literally, "increased [his] garments," is used to described this initiation, because he is garbed with the eight garments of the High Priest as opposed to the four of an ordinary priest.
38.
The Radbaz explains that the paradigm for this was set by the initiation of Aaron in the High Priesthood at the time of the dedication of the Sanctuary. Although Aaron was anointed on the first day, Moses served as a High Priest for the first seven days (Radbaz).
39.
Implied is that the initial preference is for him not to perform service. The Ra'avad differs and maintains that the obligation to be initiated for seven days before serving applies only with regard to the Yom Kippur service, but not with regard to other matters.
40.
Thus including only a High Priest who was anointed.
41.
See Hilchot Shegagot, ch. 15, for a description of the details of this sacrifice.
42.
Sanhedrin 16a derives this from the advice Yisro gives to Moses (Exodus 18:22): "Any great matter (hadavar hagadol) will be brought to you." Implied is that matters that involve gadlus (greatness) - including the appointment of the kohen gadol (the High Priest) - should be judged by a court with authority equal to that of Moses, i.e., theSanhedrin of 71 judges.
43.
See Chapter 5, Halachot 4-5, 13.
44.
A Greek term meaning "general officer."
45.
In his Commentary to the Mishnah (Shekalim 5:2), the Rambam states that there should never be less than two people appointed to take care of communal matters.
46.
Horiot 13a interprets this as a composite of two Aramaic terms meaning "appointed over all." See also the Targum to Numbers 3:32which uses this term to translate nasi, "prince." The Radbaz notes that the wordemir in Arabic means "officer."
47.
I.e., there were seven keys to the Temple Courtyard and each one had one key (Tosefta, Shekalim). In Hilchot Beit HaBechirah 8:5, the Rambam states that the keys to the Sanctuary were entrusted to the elders of the clan. Perhaps the intent is that the elders of the clan were in fact theamerkalin (Ma'aseh Rokeach). Based on the following halachah, that would seem unlikely (Kin'at Eliyahu). See also Chapter 7, Halachah 3, which speaks about a priest appointed to lock the gates of the Temple. Perhaps the intent is that the keys belonged to the amerkalin and each night, they would entrust them.
48.
I.e., those that could be used for the Temple or its service itself should be used for that purpose and not redeemed.
49.
Horiot 13a states that he is given precedence with regard to providing him with his livelihood (and by extension, redeeming him from captivity and returning his lost article). Seemingly, this order also applies - albeit with certain exceptions - with regard to establishing a hierarchy of honor.
50.
The Ritba (in his gloss to Makkot 11a) questions the source of the Rambam's ruling, Horiot, loc. cit. For seemingly, until the oil of anointment was entombed, there were only anointed High Priests and there were none initiated by wearing the priestly garments. And after it was entombed, there were no longer any anointed High Priests. And yet, the passage in Horiot appears to imply that they were contemporaries.
The Ritba offers a resolution, explaining that, in the era of the First Temple, if a High Priest that was anointed was forced to be absent from the Temple for an extended period, e.g., he became ill or was taken captive, a substitute was appointed to serve as a High Priest in his place. He was not anointed, because there may never be two anointed High Priests at the same time, but instead, was initiated in his office by wearing the garments of the High Priesthood.
51.
A priest who experiences a seminal emission becomes impure and is therefore disqualified from offering sacrifices or performing any other service in the Temple until he regains ritual purity.
52.
For the one disqualified because of a seminal is fit for service after he becomes pure, while a blemished priest will never become fit. Even if the blemished can be healed, until it is healed, he is unfit.
53.
See Chapter 1, Halachah 7.
54.
Nazir 47b states that with regard to providing one with his livelihood, the priest appointed to lead the nation in war receives precedence over the segen, because the nation as a whole is dependent on him.
55.
The priest appointed to lead the nation in war is not counted, because he is not involved in the Temple service. Nor are those disqualified because of blemishes or impurity counted, because they do not exist at all times. Similarly, only one level of High Priest is counted, because generally, there was either an anointed High Priest or one installed through wearing the garments. Usually, both did not exist together. See the gloss of the Kessef Mishneh.
56.
I.e., any male. Although females are fit to inherit in certain circumstances, they should not be given any positions of authority among the Jewish people. See Hilchot Melachim 1:5.
57.
The order of inheritance is listed in Hilchot Nachalot, ch. 1.
58.
Hilchot Melachim 1:7 states that he must be equivalent to his predecessor in both wisdom and the fear of God in order to inherit the position. The commentaries suggest emending the text here to follow that reading, because the fear of God is the very foundation of the spiritual heritage of the Jewish people. Anyone who lacks that quality can never be a competent leader, as the Rambam states there: "[However,] under no circumstance should a person who lacks the fear of God be appointed to any position in Israel, even though he possesses much knowledge."
59.
In the above source, the Rambam states: "He should be granted his father's position and given instruction." In that vein, Ketubot103b describes how Rabbi Yehudah Hanasiinstructed that his son Gamliel be given his position, even though his knowledge was not as great as his father's.
If, however, a son is not comparable to his father in the fear of heaven, he should not be given his position at all. The Kessef Mishnehcites the interpretation of Leviticus 16:32which describes the High Priest as one "who was anointed to fill the place of his ancestor." Torat Kohanim (Tzav) comments: "Should he be anointed even though he does not 'fill the place' [i.e., does not equal the level of his] ancestors? No, the Torah states 'fill the place.' If he is not equal to his father, the position should be granted to someone else."
60.
See Sifri, Shoftim.
This law has been a matter of controversy throughout the years. In regard to positions of communal authority, almost all authorities accept this concept. However, controversies have frequently arisen over the inheritance of Rabbinical positions. Here, the Rambam's decision has frequently been challenged.
Maharshdam (Yoreh De'ah, Responsa, n. 85) states that a city must seek out the most capable Rav possible without regard to inheritance. Similarly, the Terumat HaDeshen (Pesakim 128) states "Torah cannot be inherited."
However, many prominent authorities (Rivash, Responsa 271, Ramah, Yoreh De'ah 245, Maharit Algazi, Simchat Yom Tov6) have explained that this law applies even in regard to rabbinical positions.
The difficulties in deciding the question may be seen in the Chatam Sofer's lack of certainty regarding it. In his Responsa (Orach Chayim, Responsum 12), he at first espouses the opinion that rabbinical positions should not be handed down from father to son. However, later (Responsum 13), he reversed himself and granted the son his father's position by inheritance.
In practice, most Rabbis have reached the opinion that if the son is a capable Rabbi, though less qualified than another who seeks the position, his father's position should be awarded to him. However, if the community sees the son as incapable of filling his father's position at all, it may be given to another person.
61.
The Radbaz maintains that this ruling has to do with the unique function this priest serves. Since he leads the nation in war, it is a life or death question and the most capable person is chosen whether he is the heir or not.
In a responsum (Orach Chayim 12), theChatam Sofer takes the opposite perspective, explaining the distinction between this and other positions which are inherited as follows: The kingship and other similar positions are appointments associated with leadership. Hence if the heir is fundamentally capable, he inherits his father's position. The priest who leads the nation in war, by contrast, is an appointment based on holiness. That is not transferred by inheritance. Indeed, the High Priesthood would not be transferred by inheritance were there not a specific verse commanding us to do so.
62.
There is no obligation either way.
63.
While he leads them in war, he wears the eight garments of the High Priest (see Radbaz, Kessef Mishneh).
64.
Although he was anointed, he is not given the status of a High Priest and wears the garments of an ordinary priest.
65.
This is a principle applied in several contexts of Torah law. See Menachot 11:7; Hilchot Tefilah 3:16; Hilchot Beit HaBechirah 3:16.
66.
Once he is removed from his position, he should not be reinstated. See Hilchot Sanhedrin 17:9.
67.
See Hilchot Sanhedrin 5:4. Although a case involving a question of capital punishment for a High Priest is judged by a court of 71 judges [rather than the usual 23 (ibid.:1)], we do not say that as a measure of respect for his position, he should be judged by a court of 23 judges. For if he is held liable, he will be lashed in their presence and this will be a public dishonor [Jerusalem Talmud (Sanhedrin 2:1)].
68.
The Jerusalem Talmud (loc. cit.) explains that this comes as a result of the holiness with which the High Priest is endowed. It is a microcosm of God's holiness and hence, like His holiness cannot be nullified.
Klei Hamikdash - Chapter 5
Halacha 1
Halacha 2
None of the above is an absolute requirement;3 instead, all of this is merely [the optimum way of fulfilling] the mitzvah. If he was, nonetheless, initiated, his initiation is valid.
Halacha 3
The High Priest must conduct himself with dignity. He should not act frivolously with the people at large. They should not see him naked, nor4 in the bathhouse, nor in the toilet, nor while he is having his hair cut, as [Leviticus 21:6] states: "the priest greater than his brethren." This teaches that he is regarded with great honor. [Nevertheless,] if he desires that others bathe with him, he may [allow them to do so].
Halacha 4
He should not enter a celebration or a public feast even if they are associated with a mitzvah.5 If he desires,6 however, he may go to a house of mourning. If he goes, he does not go walking together with the other priests. Instead, the priests surround him and display honor to him and the segen arranges the contact between him and the people. The segen and an anointed priest who was removed from his position7 stand at his right and the head of the clan [serving in the Temple], the mourners, and all others are to his left. He tells the mourners: "Be comforted" and they honor him according to their capacity.
Halacha 5
If one [of the relatives for whom he must mourn] dies, he does not go out to the funeral procession, nor does he depart from the entrance of his home or the Temple. All of the nation come to his home to comfort him. He stands for the line of comforters8 with the segen at his right and the head of the clan to his left. [The people tell him]: "We are atonement for you" and he tells them: "May you be blessed from heaven."
Halacha 6
When the meal of comfort is served to him,9 all of the people sit on the ground and he sits on a low bench.10 He does not rend his garments over his dead, as do the other priests,11 as [Leviticus 21:10] states: "He shall not rend his garments."12 If he rends them, he is liable for lashes.13 He may, however, tear them from below towards his feet.14
He may never let his hair grow long,15 as [ibid.] states: "He shall not allow [the hair of] his head to grow long." [This applies] even at times when he does not enter the Sanctuary. Instead, he should have his hair cut every Friday. He should not have his hair cut with a razor, rather with scissors. [He should have] the top of one hair [cut] when it reaches the base of the hair above it so that it appears that they grew as one,16 as [indicated by Ezekiel 44:20]: "They shall not shave their heads, nor should they let their hair grow long. [Instead,] they shall keep their heads trimmed."
Halacha 7
There was a chamber prepared for him in the Sanctuary which was called: "The Chamber of the High Priest."17 The glory and the honor of [the High Priest] would be to remain in the Sanctuary the entire day18 and to go to his private home only at night or for an hour or two during the day. His home should be in Jerusalem and he should never depart from there.19
Halacha 8
A High Priest may act as a judge and he is judged.20 Testimony may be delivered against him. Capital cases against him are judged in the High Court alone, as [implied by Exodus 18:22]: "Any great matter (hadavar hagadol) will be brought to you."21
Halacha 9
Halacha 10
Halacha 11
When the High Priest enters the Sanctuary29 to prostrate himself,30 three support him: one on his right side, one on his left side, and one [holding] the jewels on the hind side31 of the ephod. He enters the Sanctuary and prostrates himself. When the segen hears the sound of the feet of the High Priest as he departs,32 he lifts up the curtain.33 After he departs, his priestly brethren enter, prostrate themselves, and depart.
Halacha 12
On any day he desired, he may offer the incense offering.34 He receives the first portion of any sacrifice offered in the Temple.35 What is implied? If he desires, he may say: "This sin offering is mine" or "This guilt offering is mine."36 He does not seek to be chosen for service by lot.37 Instead, whenever he desires to offer a sacrifice, he may offer [any sacrifice] he desires. With regard to consecrated [produce] from Eretz Yisrael,38 he is like all other priests.
Halacha 13
When the High Priest desired to offer a sacrifice, he would ascend the ramp with the segen on his right. When he reached the midpoint of the ramp, thesegen would hold him by the right hand and help him up. The priest who would carry the head of the burnt offering would extend the limbs [he is carrying]39 to [the High Priest] and [the High Priest] would lean upon them40 and then toss them to the fire.41
Halacha 14
Similarly, all of the other limbs would be extended to him. All of those carrying the limbs would give the limbs they were carrying to the first priest and he would give them to the High Priest. He would lean upon them and toss them to the fire. If he desired to merely lean upon them and have another priest toss them to the fire, he may.
There is no concept of leaning on individual limbs except when the High Priest [offers a sacrifice]. [This is an expression of] honor to him. All of the [other] leanings, by contrast, are performed on living animals.
Halacha 15
As soon as a priest matures and attains majority,42 he is fit to serve in the Temple.43 Nevertheless, his priestly brethren would not allow him to serve in the Temple until he reached the age of 20.44 He should not enter the Temple Courtyard to perform service for the first time except during a time when the Levites are chanting songs.45
Halacha 16
A priest does not perform Temple service - nor does a High Priest perform Temple service - until he brings [a meal offering of] a tenth of an ephah from his own possessions and offer it himself, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants46 which they will offer to God on the day that he will be anointed."
If one performs any of the Temple service before he brings [this meal offering] or if a High Priest serves as a High Priest before he brings [this meal offering], his service is acceptable.
Halacha 17
If a priest who had never performed Temple service before is appointed as the High Priest, he should bring [a meal offering of] a tenth of an ephah and offer it himself as is the training for every ordinary priest at the outset. Afterwards, he offers a second [such meal offering] as the training of a High Priest. And then he offers a third [such meal offering] which is the chavitin offering of the High Priest which he offers every day, as will be explained.47 The manner in which all three are offered is identical.
FOOTNOTES
1.
Rav Yosef Corcus explains that "beauty" refers to the attractiveness of his facial features, "appearance," to the comeliness of his physical form. In his Commentary to the Mishnah (Yoma 1:3), the Rambam adds that the High Priest must surpass his brethren in the fear of God.
2.
Leviticus 21:10 describes the High Priest as "the priest greater than his brethren." Yoma18a offers two interpretations of that phrase: a) The High Priest must be greater than his brethren in all qualities that are significant to human interaction; b) his greatness must come "from (the prefix mei translated as "than" can also mean "from") his brethren"; they must grant him his wealth. The Rambam does not see the two interpretations as contradictory and combines them both in this halachah.
3.
Har HaMoriah derives this from the fact that, by and large, the High Priests of the Second Temple period lacked the quality of wisdom which is the most important of all attributes. Nevertheless, they were given all the privileges of High Priests.
4.
Our text follows the manuscript copies of theMishneh Torah and early printings. The standard published text reads slightly differently.
5.
For participation in a public celebration may compromise his dignity.
6.
I.e., the matter is left to his choice.
7.
Rashi (Sanhedrin 19a) explains that this refers to an instance where the High Priest was disqualified from performing the Yom Kippur service and another priest had to be appointed to replace him. Although that priest is removed from the office after the first returns, he is still treated with an extra dimension of honor.
8.
See the description of this practice in Hilchot Evel 13:1-2.
9.
See Hilchot Evel 4:9 which states that on the first day of mourning, a mourner is not allowed to partake of his own food.
10.
During mourning, one is not permitted to sit on an ordinary chair (see ibid. 5:17-18). Indeed, in the Talmudic era, it was common for the mourners to sit on the ground itself. Nevertheless, out of respect for the High Priest, he is allowed to sit on a low stool and the visitors sit on the ground. He may not, however, sit on an ordinary stool, for he is also obligated to observe the laws of mourning (ibid. 7:6).
11.
Rending one's garments is one of the mourning obligations. People at large, not only the priests, are obligated to rend their upper garments (ibid. 8:1).
12.
Sefer HaMitzvot (negative commandment164) and Sefer HaChinuch(mitzvah 150) include the commandment for the priests not to enter the Temple with torn garments among the 613 mitzvot of the Torah. The Rambam discusses this mitzvah in Hilchot Bi'at HaMikdash, ch. 1. There and in his Sefer HaMitzvot, he explains that there are additional dimensions of this prohibition that apply to a High Priest alone, even when he is not in the midst of Temple service. Since he should be in the Temple at all times, he should never rend his garments. Moreover, he is not allowed to rend his garments during mourning even outside the Temple.
13.
Even though it is a mitzvah for one to rend his garments over his dead, that does not absolve the High Priest for violating this transgression (Radbaz).
14.
This refers to his own personal garments, not the priestly garments.
15.
Sefer HaMitzvot (negative commandment 163) and Sefer HaChinuch (mitzvah 149) include the commandment for the priests not to enter the Temple with overgrown hair among the 613 mitzvot of the Torah. The Rambam also discusses this mitzvah inHilchot Bi'at HaMikdash, loc. cit. In his Sefer HaMitzvot, he explains that there is an additional dimension of this mitzvah that applies to a High Priest.
As the Rambam continues to explain, this mitzvah applies not just when the High Priest is in mourning - although others should let their hair grow as a sign of mourning (Hilchot Evel 5:1-2, 6:2), he should not - but at all times.
16.
This is part of the High Priest's obligation to present himself in a beautiful and attractive manner. This was a very difficult task.Sanhedrin 22b relates that one of the contemporaries of Rabbi Yehudah HaNasi (who lived approximately 100 years after the destruction of the Temple) squandered a large amount of money to have his hair cut in this manner. Rabbi Yehudah HaNasi praised him for this, for otherwise, the students would have had difficulty picturing it.
17.
In Hilchot Beit HaBechirah 5:17, the Rambam notes that this chamber was also called the Chamber of Wood and the Chamber of the Parhedrin. See the notes to that halachah for the explanation of these names.
18.
As is the simple meaning of the charge (Leviticus 21:12): "From the Sanctuary, he shall not depart." This, however, is not the halachic meaning of the commandment. Instead, as explained in Hilchot Bi'at HaMikdash 2, the halachic meaning is that he should not depart in the middle of his service.
19.
This could also be understood from the above command, for according to the Rambam, there are times when the entire city of Jerusalem is referred to as "the Sanctuary."
20.
I.e., this is not considered as an affront to his honor.
21.
This was part of Jethro's advice to Moses with regard to the appointment of judges. Implied is that matters that involve gadlus(great importance) - for example, a case involving the very life of the kohen gadol (the High Priest) - should be judged by a court with authority equal to that of Moses, i.e., theSanhedrin of 71 judges. As mentioned in Chapter 4, Halachah 23, cases involving a transgression punishable by lashes are judged by a court of three.
22.
In contrast, an ordinary person is obligated to delivery any testimony that he knows (Hilchot Edut 1:1).
23.
I.e., the kings of the House of David. The kings of the Kingdom of Israel and the like, by contrast, should not be brought to court (Hilchot Sanhedrin 2:5). Alternatively, it could refer also to the King of Israel and be referring to a case involving the king's son (Radbaz). Since a king is involved delivering testimony will not be deprecatory to the High Priest's honor.
24.
Note the gloss of Rav Moshe HaCohen toHilchot Edut who asks why the Rambam does not mention an instance where the High Priest's testimony is necessary to prevent a transgression, for in such an instance, seemingly, even the High Priest should be required to testify.
25.
Sefer Kedushah, Hilchot Issurei Bi'ah, Chapter 1. Halachah 1 of that chapter mentions the prohibition against marrying a widow and Halachah 13, the mitzvah to marry a virgin. These concepts are also mentioned in Hilchot Ishut 1:7-8.
26.
Yoma 13a derives this concept from the exegesis of Leviticus 16:5 states: "And he will atone... for his household." "His household" is interpreted as referring to his wife and the term is written in the singular, implying one wife and not two.
In his gloss to Hilchot Issurei Bi'ah 1:13, the Ra'avad notes that II Chronicles 24:3speaks of Yehoyeda the High Priest and the marriage of two women, seemingly contradicting the Rambam's ruling. The Ra'avad interprets the verse as stating that Yehoyeda married the women himself. (Similarly, Rav Moshe HaCohen and others question the Rambam's ruling.) Rambam LeAm, however, advances the interpretation that the verse is stating that Yehoyeda had Yoash marry the women.
27.
If a man's brother dies childless, there is a mitzvah for him to marry his brother's widow. This is referred to as yibbum. If he does not desire to marry the widow, he must perform a ritual act called chalitzah that gives her the right to remarry. The Rambam is emphasizing the contrast between a High Priest and a king. A king does not performchalitzah because such an act would be a compromise to his honor. And since he does not perform chalitzah, he is also not entitled to perform yibbum. Nor does his wife undergo yibbum for she is not allowed to marry anyone else (Hilchot Melachim 2:3). None of these restrictions apply with regard to a High Priest.
28.
The divorcee of a king, by contrast, is not permitted to marry anyone else (ibid.).
29.
I.e., the outer chamber of the Temple building, not the Holy of Holies. This is evident from the fact that he is wearing theephod and on Yom Kippur, he enters the Holy of Holies wearing only the four garments of an ordinary priest.
30.
Prostrating oneself in the Temple was considered one of the elements of the Temple service. See Hilchot Bi'at HaMikdash2:4.
31.
This refers to the jewels on the High Priest's breastplate. It is necessary to hold these jewels because the Torah commanded that the breastplate never move away from theephod.
32.
The movement of the High Priest created noise, because there were bells on the bottom of his cloak.
33.
This refers to the curtain over the opening to the Entrance Hall. On his way in, the High Priest would open the curtain by himself. This was not, however, easy on his way out, because he would be backing out, keeping his faced turned to the Temple.
34.
Generally, the task of bringing the incense offering was rotated among the priests and one who offered it once would not offer it again (Yoma 26a). Nevertheless, the High Priest had the option of offering it whenever he desired.
35.
This applies even if he did not offer the sacrifice himself.
36.
Generally, the sacrifices are divided equally into portions for all the priests. The High Priest, however, could claim any sacrifice or portion of a sacrifice (see Hilchot Ma'aseh HaKorbanot 10:18).
37.
As the other priests are (see Hilchot Temidim UMusafim, ch. 4).
38.
E.g., terumah and challah..
39.
In addition to the head, he would carry the right leg of the animal (Hilchot Ma'aseh HaKorbanot 6:11).
40.
A person bringing a sacrifice would lean on the sacrifice as the Rambam mentions in the following halachah and describes in ibid. 3:6-16. This ritual is called semichah.
41.
For the limbs would have to be tossed to the fire (ibid. 6:4).
42.
I.e., when he reaches the age of thirteen and manifests signs of physical maturity.
43.
For he is obligated - and thus entitled to - perform all the mitzvot including the service in the Temple.
44.
At which time, he can be expected to be more mature and less likely to commit an error that would disqualify a sacrifice.
45.
The Ra'avad differs and maintains that the passage from Arachin 13b which is the Rambam's source is speaking about a Levite and not a priest. The Radbaz agrees that the Ra'avad's view appears more likely from the context, but since the passage speaks about avodah - a term which usually refers to the service of offering the sacrifices - there is room for the Rambam's understanding.
46.
By mentioning Aaron, the verse indicates that this offering is brought by a High Priest. By mentioning his descendants, it indicates that it is also brought by an ordinary priest.
47.
See Hilchot Temidim UMusafim 3:18 and onward.
• English Text | Video Class• Sunday, Nissan 9, 5776 · April 17, 2016
• "Today's Day"
Wednesday Nissan 9 5703
Torah lessons: Chumash: Metzora, Revi'i with Rashi.
Tehillim: 49-54.
Tanya: And although fear (p. 203)...at length elsewhere. (p. 205).
Jewish wealth is not houses and gold. The everlasting Jewish wealth is: Being Jews who keep Torah and Mitzvot, and bringing into the world children and grandchildren who keep Torah and Mitzvot.
• Daily Thought:
The Inside Story on Passover
In each one of us there is an Egypt and a Pharaoh and a Moses and Freedom in a Promised Land. And every point in time is an opportunity for another Exodus.
Egypt is a place that chains you to who you are, constraining you from growth and change. And Pharaoh is that voice inside that mocks your gambit to escape, saying, “How could you attempt being today something you were not yesterday? Aren’t you good enough just as you are? Don’t you know who you are?”
Moses is the liberator, the infinite force deep within, an impetuous and all-powerful drive to break out from any bondage, to always transcend, to connect with that which has no bounds.
But Freedom and the Promised Land are not static elements that lie in wait. They are your own achievements which you may create at any moment, in any thing that you do, simply by breaking free from whoever you were the day before.
Last Passover you may not have yet begun to light a candle. Or some other mitzvah still waits for you to fulfill its full potential. This year, defy Pharaoh and light up your world. With unbounded light.
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