Torah Reading
Pesach Day 2: Leviticus 22:26-30 God spoke to Moses: “When a calf or lamb or goat is born, it is to stay with its mother for seven days. After the eighth day, it is acceptable as an offering, a gift to God. Don’t slaughter both a cow or ewe and its young on the same day. When you sacrifice a Thanksgiving-Offering to God, do it right so it will be acceptable. Eat it on the same day; don’t leave any leftovers until morning. I am God.
31 “Do what I tell you; live what I tell you. I am God.
32-33 “Don’t desecrate my holy name. I insist on being treated with holy reverence among the People of Israel. I am God who makes you holy and brought you out of Egypt to be your God. I am God.”
The Feasts
23:1-2 God spoke to Moses: “Tell the People of Israel, These are my appointed feasts, the appointed feasts of God which you are to decree as sacred assemblies.
3 “Work six days. The seventh day is a Sabbath, a day of total and complete rest, a sacred assembly. Don’t do any work. Wherever you live, it is a Sabbath to God.
4 “These are the appointed feasts of God, the sacred assemblies which you are to announce at the times set for them:
5 “God’s Passover, beginning at sundown on the fourteenth day of the first month.
6-8 “God’s Feast of Unraised Bread, on the fifteenth day of this same month. You are to eat unraised bread for seven days. Hold a sacred assembly on the first day; don’t do any regular work. Offer Fire-Gifts to God for seven days. On the seventh day hold a sacred assembly; don’t do any regular work.”
9-14 God spoke to Moses: “Tell the People of Israel, When you arrive at the land that I am giving you and reap its harvest, bring to the priest a sheaf of the first grain that you harvest. He will wave the sheaf before God for acceptance on your behalf; on the morning after Sabbath, the priest will wave it. On the same day that you wave the sheaf, offer a year-old male lamb without defect for a Whole-Burnt-Offering to God and with it the Grain-Offering of four quarts of fine flour mixed with oil—a Fire-Gift to God, a pleasing fragrance—and also a Drink-Offering of a quart of wine. Don’t eat any bread or roasted or fresh grain until you have presented this offering to your God. This is a perpetual decree for all your generations to come, wherever you live.
15-21 “Count seven full weeks from the morning after the Sabbath when you brought the sheaf as a Wave-Offering, fifty days until the morning of the seventh Sabbath. Then present a new Grain-Offering to God. Bring from wherever you are living two loaves of bread made from four quarts of fine flour and baked with yeast as a Wave-Offering of the first ripe grain to God. In addition to the bread, offer seven yearling male lambs without defect, plus one bull and two rams. They will be a Whole-Burnt-Offering to God together with their Grain-Offerings and Drink-Offerings—offered as Fire-Gifts, a pleasing fragrance to God. Offer one male goat for an Absolution-Offering and two yearling lambs for a Peace-Offering. The priest will wave the two lambs before God as a Wave-Offering, together with the bread of the first ripe grain. They are sacred offerings to God for the priest. Proclaim the day as a sacred assembly. Don’t do any ordinary work. It is a perpetual decree wherever you live down through your generations.
22 “When you reap the harvest of your land, don’t reap the corners of your field or gather the gleanings. Leave them for the poor and the foreigners. I am God, your God.”
23-25 God said to Moses: “Tell the People of Israel, On the first day of the seventh month, set aside a day of rest, a sacred assembly—mark it with loud blasts on the ram’s horn. Don’t do any ordinary work. Offer a Fire-Gift to God.”
26-32 God said to Moses: “The tenth day of the seventh month is the Day of Atonement. Hold a sacred assembly, fast, and offer a Fire-Gift to God. Don’t work on that day because it is a day of atonement to make atonement for you before your God. Anyone who doesn’t fast on that day must be cut off from his people. I will destroy from among his people anyone who works on that day. Don’t do any work that day—none. This is a perpetual decree for all the generations to come, wherever you happen to be living. It is a Sabbath of complete and total rest, a fast day. Observe your Sabbath from the evening of the ninth day of the month until the following evening.”
33-36 God said to Moses: “Tell the People of Israel, God’s Feast of Booths begins on the fifteenth day of the seventh month. It lasts seven days. The first day is a sacred assembly; don’t do any ordinary work. Offer Fire-Gifts to God for seven days. On the eighth day hold a sacred assembly and offer a gift to God. It is a solemn convocation. Don’t do any ordinary work.
37-38 “These are the appointed feasts of God which you will decree as sacred assemblies for presenting Fire-Gifts to God: the Whole-Burnt-Offerings, Grain-Offerings, sacrifices, and Drink-Offerings assigned to each day. These are in addition to offerings for God’s Sabbaths and also in addition to other gifts connected with whatever you have vowed and all the Freewill-Offerings you give to God.
39-43 “So, summing up: On the fifteenth day of the seventh month, after you have brought your crops in from your fields, celebrate the Feast of God for seven days. The first day is a complete rest and the eighth day is a complete rest. On the first day, pick the best fruit from the best trees; take fronds of palm trees and branches of leafy trees and from willows by the brook and celebrate in the presence of your God for seven days—yes, for seven full days celebrate it as a festival to God. Every year from now on, celebrate it in the seventh month. Live in booths for seven days—every son and daughter of Israel is to move into booths so that your descendants will know that I made the People of Israel live in booths when I brought them out of the land of Egypt. I am God, your God.”
44 Moses posted the calendar for the annual appointed feasts of God which Israel was to celebrate.
Pesach Day 2: Numbers 28:17-22 “For seven days, eat only unraised bread: Begin the first day in holy worship; don’t do any regular work that day. Bring a Fire-Gift to God, a Whole-Burnt-Offering: two young bulls, one ram, and seven male yearling lambs—all healthy. Prepare a Grain-Offering of six quarts of fine flour mixed with oil for each bull, four quarts for the ram, and two quarts for each lamb, plus a goat as an Absolution-Offering to atone for you.
23-24 “Sacrifice these in addition to the regular morning Whole-Burnt-Offering. Prepare the food this way for the Fire-Gift, a pleasing fragrance to God, every day for seven days. Prepare it in addition to the regular Whole-Burnt-Offering and Drink-Offering.
25 “Conclude the seventh day in holy worship; don’t do any regular work on that day.
Pesach Day 2: II Kings 23:1-3 The king acted immediately, assembling all the elders of Judah and Jerusalem. Then the king proceeded to The Temple of God, bringing everyone in his train—priests and prophets and people ranging from the famous to the unknown. Then he read out publicly everything written in the Book of the Covenant that was found in The Temple of God. The king stood by the pillar and before God solemnly committed them all to the covenant: to follow God believingly and obediently; to follow his instructions, heart and soul, on what to believe and do; to put into practice the entire covenant, all that was written in the book. The people stood in affirmation; their commitment was unanimous.
4-9 Then the king ordered Hilkiah the high priest, his associate priest, and The Temple sentries to clean house—to get rid of everything in The Temple of God that had been made for worshiping Baal and Asherah and the cosmic powers. He had them burned outside Jerusalem in the fields of Kidron and then disposed of the ashes in Bethel. He fired the pagan priests whom the kings of Judah had hired to supervise the local sex-and-religion shrines in the towns of Judah and neighborhoods of Jerusalem. In a stroke he swept the country clean of the polluting stench of the round-the-clock worship of Baal, sun and moon, stars—all the so-called cosmic powers. He took the obscene phallic Asherah pole from The Temple of God to the Valley of Kidron outside Jerusalem, burned it up, then ground up the ashes and scattered them in the cemetery. He tore out the rooms of the male sacred prostitutes that had been set up in The Temple of God; women also used these rooms for weavings for Asherah. He swept the outlying towns of Judah clean of priests and smashed the sex-and-religion shrines where they worked their trade from one end of the country to the other—all the way from Geba to Beersheba. He smashed the sex-and-religion shrine that had been set up just to the left of the city gate for the private use of Joshua, the city mayor. Even though these sex-and-religion priests did not defile the Altar in The Temple itself, they were part of the general priestly corruption and had to go.
23:21-25The Message (MSG)
21 The king now commanded the people, “Celebrate the Passover to God, your God, exactly as directed in this Book of the Covenant.”
22-23 This commanded Passover had not been celebrated since the days that the judges judged Israel—none of the kings of Israel and Judah had celebrated it. But in the eighteenth year of the rule of King Josiah this very Passover was celebrated to God in Jerusalem.
24 Josiah scrubbed the place clean and trashed spirit-mediums, sorcerers, domestic gods, and carved figures—all the vast accumulation of foul and obscene relics and images on display everywhere you looked in Judah and Jerusalem. Josiah did this in obedience to the words of God’s Revelation written in the book that Hilkiah the priest found in The Temple of God.
25 There was no king to compare with Josiah—neither before nor after—a king who turned in total and repentant obedience to God, heart and mind and strength, following the instructions revealed to and written by Moses. The world would never again see a king like Josiah.
Today's Laws & Customs:• Passover Torah Readings Click here for a summary of the Passover Torah readings.
• V'Ten Berachah (tonight)
In the evening prayers tonight, we begin substituting the phrase v'ten berachah... ("and grant blessing....") in place of the winter version of the blessing ("and grant dew and rain for blessing"), in the ninth blessing of the Amidah. This, in conjunction with the similar change enacted in the second blessing on the first day of Passover.
• Count "Two Days to the Omer" Tonight
Tomorrow is the second day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is two days to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Gevurah sheb'Chessed -- "Restraint in Kindness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Sodom Overturned (1714 BCE)
The wicked cities of the Sodom valley, including Sodom, Gemorrah, Admah and Zevoim, were overtuned in punishment of their sins. Only Lot, his wife and two daughters were saved. Lot's wife, however, turned into a pillar of salt when she failed to heed the Divine warning not to look back at the burning cities.
Links:
The Biblical account with commentary of Sodom's destruction
The Sins of Sodom
• Manna Ends (1273 BCE)
On the 16th of Nissan of the year 2488 from creation (1273 BCE), six days after the Children of Israel entered the Holy Land under the leadership of Joshua, their remaining supply of the miraculous "bread from heaven," which had sustained them since shortly after their exodus from Egypt 40 years earlier, ran out. (The manna had ceased falling on the previous Adar 7, the day of Moses' passing.) After bringing the "Omer" offering (see "Counting of the Omer" inLaws & Customs for yesterday, Nissan 15) at the Sanctuary they erected at Gilgal, the people prepared their (unleavened) bread for the first time from the produce of the land.
Links:
Bread From Heaven
More on the Manna
• Esther Appears Before Achashverosh (357 BCE)
On the 3rd day of the fast proclaimed by Mordechai at her behest (see "Today in Jewish History" for Nissan 13), Queen Esther appeared unsummoned before King Achashverosh--a capital offence. The king, however, extended the royal sceptre to her, signifying his consent that she approach him. Esther requested that Achashverosh attend a private wine party with her and Haman (according to one opinion in the Talmud, her plan was to make Achashverosh jealous of her apparent friendship with Haman so that he would kill them both, thus saving the Jewish people from Haman's decree).
Link: See Timeline of the events connected with the Purim miracle
• Haman Hanged (357 BCE)
At the 2nd wine party she made for King Achashverosh and Haman, Queen Esther revealed her identity to the king and began to plead for her people, pointing to Haman as the evil schemer plotting to destroy them. When Charvonah, a royal servant, mentioned the gallows which Haman had prepared for Mordechai, the king ordered that Haman be hanged on them, opening the door for the Jews' salvation from Haman's decree (Book of Esther, chapter 7).
Link: See Timeline of the events connected with the Purim miracle
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 the
ir 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 79 - 82• Hebrew text
• English text• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Likutei Amarim, middle of Chapter 41
• Lessons in Tanya• English Text
• Sunday, Nissan 16, 5776 · April 24, 2016
• Likutei Amarim, middle of Chapter 41
• The Alter Rebbe had stated earlier that a person’s intention while performing Torah and mitzvot should be that his soul cleave to G‑d.
He now goes on to say that a Jew’s spiritual service also includes the goal of becoming one with all the Jewish people. For this reason his intentions should not be limited to having his own soul cleave to G‑d, but also that the source of his soul and the source of all the souls of Israel cleave to Him.
By doing so the individual brings about the union (yichud) of the higher and lower levels of G‑dliness known respectively as Kudsha Brich Hu (“the Holy One, blessed be He”) and His Shechinah (“the Divine Presence”), for the former is the source of Torah and mitzvot and the latter is the source of all Jewish souls.
This explains the concluding phrase of the formula recited before the performance of certain mitzvot: “For the sake of the union of Kudsha Brich Hu with His Shechinah...in the name of all Israel.” As the Rebbe notes: “In the name of all Israel” implies that the union achieved through the performance of the mitzvah is for the sake of, and in the name of, all of Israel. For it is with the Shechinah that Kudsha Brich Hu is united and the Shechinah is the source of all Jewish souls.
In the Alter Rebbe’s words:
אך אמנם אמרו רז״ל: לעולם אל יוציא אדם עצמו מן הכלל
Yet in fact, the Sages, of blessed memory, have said1 that “a man should never separate himself from the community.”
לכן יתכוין ליחד ולדבקה בו יתברך, מקור נפשו האלקית ומקור נפשות כל ישראל
Therefore he should intend to unite and attach to Him, blessed be He, the source of his divine soul and in addition the source of the souls of all Israel,
שהוא רוח פיו יתברך, הנקרא בשם שכינה על שם ששוכנת ומתלבשת תוך כל עלמין להחיותן ולקיימן
[this source] being the spirit of His mouth, called by the name ‘Shechinah’ because it dwells (shochenet) and clothes itself in all worlds, animating them and giving them existence,
והיא היא המשפעת בו כח הדבור הזה שמדבר בדברי תורה, או כח המעשה הזה לעשות מצוה זו
and it is the Shechinah which imbues him with the power of speech to utter his current words of Torah, or with the power of action to perform the particular commandment at hand.
One should thus intend to become united with the infinite Ein Sof-light through speaking words of Torah or performing a commandment. For it is the Shechinah which is the source of his power of speech and action, as well as the source of his divine soul and the souls of all Israel.
ויחוד זה הוא על ידי המשכת אור אין סוף ברוך הוא למטה, על ידי עסק התורה והמצות שהוא מלובש בהן
This union of the source of Jewish souls with G‑d is attained through drawing forth the light of the blessed Ein Sof here below, by being occupied in the Torah and the commandments wherein it (the light of the Ein Sof) is clothed.
ויתכוין להמשיך אורו יתברך על מקור נפשו ונפשות כל ישראל לייחדן
And he should be intent on drawing His blessed light over the source of his soul and of the souls of all Israel, so as to unite them with Him.
וכמו שכתוב לקמן פירוש יחוד זה באריכות, עיין שם
The meaning of this union will be discussed at length later on; note there.
וזהו פירוש לשם יחוד קודשא בריך הוא ושכינתיה בשם כל ישראל
This, then, is the meaning of the words we recite before performing various commandments: “For the sake of the union of Kudsha Brich Hu with his Shechinah...in the name of all Israel.”*
That is to say, one’s observance of the commandments unites Kudsha Brich Hu (the source of Torah and mitzvot) with the Shechinah — in the name of all the Jewish people, for the Shechinah is the source of the souls of them all.
הגהה
*NOTE
The Alter Rebbe now notes that much more than the union of divine souls and G‑d is accomplished by the study of Torah and the performance of mitzvot. These activities also bring about hamtakat hadinim, the tempering (lit., “sweetening”) of harsh judgment and Gevurot, and their transformation into kindness and Chassadim.
This is effected through the coalescing of the supernal Sefirot of Chesed and Gevurah (kindness and severity). These Sefirot, which by nature are opposites, are fused into one through the revelation and diffusion of a divine light which is spiritually superior to them both.
This light is the Supernal Will drawn down upon these two attributes through the performance of Torah and mitzvot, for inasmuch as Torah and mitzvot are expressions of the Divine Will, their spirituality far surpasses the spirituality of the Sefirot of Chesed and Gevurah.
When the Divine Will — the source of Supernal kindness — is revealed through the study of Torah and the performance of mitzvot, the attributes of kindness and severity are united, and severity is transformed into kindness.
In the Alter Rebbe’s words:
וגם על ידי זה יתמתקו גם כן הגבורות בחסדים ממילא
Thereby, i.e., through the performance of Torah and mitzvot, the Gevurot will, of themselves, also be sweetened by the Chassadim through the coalescence of the middot and their union,
על ידי גילוי רצון העליון ברוך הוא, המתגלה למעלה באתערותא דלתתא
by means of the revelation of the Supernal Will, which is revealed on high through the stimulus from below,
הוא גילוי למטה בעסק התורה והמצוה, שהן רצונו יתברך
namely, its revelation here below in one’s occupation in the Torah and commandments, for they are His blessed Will.
Thus, when a Jew reveals and draws down G‑d’s Will into this world as a result of his spiritual activities, the Divine Will will also be revealed in the Supernal Sefirot, resulting in the unification and coalescing of the middot, so that the Gevurot are sweetened by and transformed into Chassadim.
וכמו שכתוב באדרא רבא ובמשנת חסידים מסכת אריך אנפין פרק ד׳
Thus it is written in Idra Rabba and in Mishnat Chassidim, Tractate Arich Anpin, ch. 4,
שתרי"ג מצות התורה נמשכות מחיורתא דאריך אנפין, שהוא רצון העליון מקור החסדים
that the 613 commandments of the Torah are derived from the “whiteness” — the Chassadim — of Arich Anpin, which is the Supernal Will, the source of the Chassadim.
Although this is stated in Kabbalistic terms, the intent is clear: Kindness and benevolence are drawn down into the world through the study of Torah and the performance of mitzvot.
END OF NOTE
It has been previously noted that it is not enough to intend to unify one’s own soul with G‑d through the performance of Torah and mitzvot; one must also seek to unite the source of all the souls of Israel with the infinite Ein Sof-light.
In point of fact, there is quite a difference between these two intentions. A Jew’s personal desire to cleave to G‑d because of his love for Him is surely an utterly truthful intention: since his love of G‑d is sincere, his desire to cleave to Him is likewise sincere.
However, for a Jew to sincerely desire that his performance of Torah and mitzvot connect the source of all the souls of Israel with the infinite Ein Sof-light (i.e., that it effect the union of Kudsha Brich Hu and His Shechinah, as explained above), — this presupposes a far greater love of G‑d: a love so fierce that his only desire is to cause G‑d pleasure through his actions, thinking of himself not at all. It is thus entirely possible that this general intention is not completely genuine.
Now we are constantly taught that one should be wary of spiritual intentions which outstrip one’s current spiritual pace: spirituality must be earned in an environment of honesty. How, then, are we to expect that every Jew study Torah and perform mitzvot for the sake of uniting all of Israel with G‑d, when he himself knows that he does not mean it wholeheartedly?
The Alter Rebbe therefore goes on to explain that although an individual may not be entirely sincere in this intention, his integrity is not compromised thereby. For every Jew desires to fulfill G‑d’s Will — and uniting Jews with G‑d is surely His Will.
One should therefore not be apprehensive about his own sincerity to the point that he refrains from this comprehensive intention of unity, for to a certain degree his intention is consciously sincere. Moreover, there is no self-delusion here, for this unity is what his soul desires.
ואף שלהיות כוונה זו אמיתית בלבו, שיהיה לבו חפץ באמת יחוד העליון הזה, צריך להיות בלבו אהבה רבה לה׳ לבדו
And although in order that this intent should be sincere in his heart, so that his heart should truly desire this Higher Union, uniting all Jewish souls with their source in G‑dliness, his heart must harbor a great love (ahavah rabbah) for G‑d alone,
Often, loving another is ultimately a result of self-love: a person loves that which is good for him. The same is true with regard to loving G‑d and desiring to cleave to Him through the study of Torah and the performance of mitzvot: the individual desires his own welfare, and that which will benefit his own soul — and there can be no better way of achieving this than by cleaving to G‑d.
If, however, he is to truly desire the unification of all Jewish souls with their source in G‑d, a much deeper love is required: a love untainted by the faintest vestige of self-interest, a love wholly and exclusively directed toward G‑d,
לעשות נחת רוח לפניו לבד ולא לרוות נפשו הצמאה לה׳
to do what is gratifying to Him alone, and not for the purpose of quenching his soul’s thirst for G‑d,
אלא כברא דאשתדל בתר אבוי ואמיה, דרחים לון יתיר מגרמיה ונפשיה כו׳ כמו שכתוב לעיל בשם רעיא מהימנא
but he must be “like a son who strives for the sake of his father and mother, whom he loves more than his own body and soul,...” (as explained above in ch. 10, citing Ra‘aya Mehemna),
As explained above, this degree of love was experienced by Moses, who sacrificed himself utterly in order to secure the unification of the Jewish people with G‑d. His love was similar to that of a child who is ready to give his very life for his parents‘ sake. How, then, can every Jew be expected to summon up this lofty level of love, which is a prerequisite for the desire to unite all Jewish souls with their G‑dly source?
מכל מקום יש לכל אדם להרגיל עצמו בכוונה זו
nevertheless, every person should habituate himself to this intent.
כי אף שאינה באמת לאמיתו לגמרי בלבו שיחפוץ בזה בכל לבו
For though it may not be in his heart in perfect and complete truth, so that he should long for it with all his heart, for in order to truly do so one must have attained a totally selfless love for G‑d,
מכל מקום מעט מזעיר חפץ לבו בזה באמת, מפני האהבה הטבעית שבלב כל ישראל לעשות כל מה שהוא רצון העליון ב״ה
nevertheless, to some small extent, his heart genuinely desires it, because of the inborn love in every Jewish heart to do whatever is the Supernal Will of G‑d.
ויחוד זה הוא רצונו האמיתי
And this union — the union of the source of all Jewish souls with the infinite Ein Sof-light — is His true desire,
והיינו יחוד העליון שבאצילות, הנעשה באתערותא דלתתא על ידי יחוד נפש האלקית והתכללותה באור ה׳ המלובש בתורה ומצות שעוסקת בהן
namely, the Supernal Union in the World of Atzilut, which is produced by an arousal from below, through the divine soul’s union and absorption in G‑d’s light that is clothed in the Torah and the commandments in which it is engaged,
והיו לאחדים ממש, כמו שכתוב לעיל
so that they — the divine soul and G‑d — become One in reality, as has been explained above. And thus one effects the union in the World of Atzilut.
כי על ידי זה מתיחדים גם כן מקור התורה והמצות, שהוא הקב״ה, עם מקור נפשו האלקית, הנקרא בשם שכינה
For by reason of this, the source of the Torah and the commandments, i.e., the Holy One, blessed be He, is united with the source of the individual’s divine soul, which is called ‘Shechinah’.
שהן בחינת ממלא כל עלמין ובחינת סובב כל עלמין, כמו שכתוב במקום אחר באריכות
Expressed in terms of the different levels of supernal illumination, these are the categories of “filling all worlds” and of “encompassing all worlds,” as is explained elsewhere at length.
In summary: Since all Jews desire to do G‑d’s Will, and He desires that their souls all unite with their source, there is a measure of truth in a Jew’s intent to bring about this union, even if his love of G‑d is not completely selfless.
The Alter Rebbe will now go on to say that a Jew’s desire for his own soul to be united with its source is an utterly honest one, for every Jew possesses an innate love of G‑d.
אבל יחוד נפשו והתכללותה באור ה׳ להיות לאחדים
But the union of the person’s own soul with, and its absorption into, the light of G‑d, making them one,
בזה חפץ כל אדם מישראל באמת לאמיתו לגמרי, בכל לב ובכל נפש
this is what every member of Israel desires in absolute and utter truth, with all his heart and all his soul,
מאהבה הטבעית המסותרת בלב כל ישראל, לדבקה בה׳ ולא ליפרד ולהיות נכרת ונבדל חס ושלום מיחודו ואחדותו יתברך בשום אופן, אפילו במסירות נפש ממש
because of the natural love that is hidden in every Jewish heart to cleave to G‑d and not, under any circumstances, to be parted or sundered or separated, G‑d forbid, from His blessed Unity and Oneness, even at the cost of his very life.
This readiness for self-sacrifice surfaces, for example, when a Jew is forced by heathens to bow down to an idol. Even if merely going through the motions would satisfy them, and they do not impose their belief upon him, the Jew will be ready to literally sacrifice his life so as not to be sundered from his unity with G‑d.
ועסק התורה ומצות והתפלה הוא גם כן ענין מסירת נפש ממש, כמו בצאתה מן הגוף במלאת שבעים שנה
Being engaged in the Torah and commandments and prayer is also a matter of actual surrender of the soul, just as when it leaves the body at the end of seventy years,
שאינה מהרהרת בצרכי הגוף, אלא מחשבתה מיוחדת ומלובשת באותיות התורה והתפלה, שהן דבר ה׳ ומחשבתו יתברך, והיו לאחדים ממש
for then it does not think of bodily needs, but its thought is united with, and clothed in, the letters of the Torah and prayer, which are the word and thought of G‑d, and they (the soul and the letters of Torah and prayer — G‑d’s thought and speech) truly become one.
שזהו כל עסק הנשמות בגן עדן, כדאיתא בגמרא ובזהר
This is [also] the whole occupation of the souls in the Garden of Eden, as is stated in the Gemara and in the Zohar,
Just as the soul in heaven has no other occupation apart from Torah and prayer, so too, a person occupied in Torah and prayer in this world is immersed in it to the exclusion of all material needs and desires. As such, he is then renouncing all materiality and is totally surrendering his soul to G‑d. This comes as a result of the love of G‑d concealed within every Jewish heart.
אלא ששם מתענגים בהשגתם והתכללותם באור ה׳
except that there, i.e., when souls in Gan Eden are immersed in the letters of Torah and prayer, they delight in their apprehension of, and absorption into, the light of G‑d.
Though this delight is lacking in this world, the manner of service remains the same.
וזהו שתקנו בתחלת ברכות השחר קודם התפלה: אלקי נשמה וכו׳ אתה נפחתה וכו׳ ואתה עתיד ליטלה ממני כו׳
This is why it was ordained by the Men of the Great Assembly that one recite at the beginning of the morning blessings, before the prayers: “My G‑d, the soul [which you have placed within me is pure]... You have breathed it [into me]... And You will eventually take it from me....”
כלומר: מאחר שאתה נפחתה בי ואתה עתיד ליטלה ממני, לכן מעתה אני מוסרה ומחזירה לך, לייחדה באחדותך
That is to say: Inasmuch as You have breathed it into me and You will eventually take it from me, I therefore as of now hand it over and return it to You, to unite it with Your Oneness,
וכמו שכתוב: אליך ה׳ נפשי אשא
as it is written:2 “To You, O L‑rd, I lift my soul,” in order to unite it with G‑d,
והיינו על ידי התקשרות מחשבתי במחשבתך ודיבורי בדבורך, באותיות התורה והתפלה
that is, through binding my thought with Your thought, and my speech with Your speech, by means of the letters of the Torah and prayer which I utter;
ובפרט באמירה לה׳ לנכח, כמו: ברוך אתה, וכהאי גוונא
and, especially, when one addresses G‑d in the second person, as in the phrase, “Blessed are You,” and the like.
FOOTNOTES
1.Berachot 49b.
2.Tehillim 25:1.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 60
Minimum Age for Animal Sacrifices
"It shall remain under its mother for seven days, and from the eighth day onwards, it shall be accepted as a sacrifice"—Leviticus 22:27.
When bringing an animal sacrifice, we are commanded to bring animals that are in the eighth day of their lives and onwards.
Full text of this Mitzvah »
• Minimum Age for Animal Sacrifices
Positive Commandment 60
Translated by Berel Bell
And the 60th mitzvah is that we are commanded that every animal we sacrifice must be no less than eight days old. This is known as being m'chusar z'man b'gufo (itself lacking time).1
The source of this commandment is G‑d's statement2 (exalted be He), "It must remain with its mother for seven days; then, after the eighth day, it shall be acceptable as a sacrifice." This commandment is repeated in other words in the verse,3 "It shall be with its mother for seven days [; from the eighth day you may offer it to Me]."
This mitzvah covers all sacrifices, with all the various categories of individual and communal offerings.
The expression, "After the eighth day, it shall be acceptable," implies that beforehand it is not acceptable. This clearly indicates a prohibition against bringing the sacrifice before the proper time. But the prohibition is derived from a positive commandment (lav haba mik'lal aseh), and is therefore not punishable by lashes. Therefore, one who sacrifices an animal before the proper time does not receive lashes, as explained in the chapter Oso v'es b'no:4 "Omit [from the list of prohibitions punishable by lashes] m'chusar zman which Scripture expresses as a positive commandment."
The details of this mitzvah are explained in Sifra5 and in the end of tractate Zevachim.6
FOOTNOTES
1.This is in contrast with something which is m'chusar z'man b'balav (its owners lacking time), i.e. invalid because the owner has not yet completed the waiting period required for purification.
2.Lev. 22:27.
3.Ex. 22:29.
4.Chullin 80b.
5.Parshas Emor.
6.112b.
Negative Commandment 100
Sacrificing an Animal that has been Obtained through a Disrespectful Exchange
"You shall not bring the hire of a harlot or the price of a dog"—Deuteronomy 23:19.
It is forbidden to bring as a sacrifice an animal that was given to a harlot as payment for services or an animal acquired in exchange for a dog.
Full text of this Mitzvah »
• Sacrificing an Animal that has been Obtained through a Disrespectful Exchange
Negative Commandment 100
Translated by Berel Bell
And the 100th prohibition is that we are forbidden from offering a prostitute's fee or price of a dog on the altar.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not bring a prostitute's fee2 or the price of a dog3 [to the Temple of G‑d]."
The details of this mitzvah are explained in the sixth chapter of tractate Temurah. One who offers either of them, although the sacrifice is invalid, receives lashes, as if [he sacrificed] a blemished animal.
FOOTNOTES
1.Deut. 23:19.
2.I.e. an animal (or anything else fit for an offering, such as wine) which was used to pay a prostitute. See Hilchos Issurei HaMizbe'ach 4:8ff.
3.I.e. an animal that was given, instead of money, as payment for a dog. Hilchos Issurei HaMizbe'ach 4:16.
Negative Commandment 98
Offering Honey or Leaven on the Altar
"For you shall not cause to [go up in] smoke any leavening or any honey, [as] a fire offering to G‑d"—Leviticus 2:11.
It is forbidden to offer on the altar any honey or leavened item.
Full text of this Mitzvah »
• Offering Honey or Leaven on the Altar
Negative Commandment 98
Translated by Berel Bell
And the 98th prohibition is that we are forbidden from offering leaven or honey on the altar.
The source of this commandment is G‑d's statement1 (exalted be He), "Do not burn any leaven or honey as a burnt-offering to G‑d." This prohibition is repeated in other words in the verse,2 "Do not make any meal offering that is sacrificed to G‑d out of leavened dough."
We explained in the Ninth Introductory Principle that one who offers leaven and honey receives one set of lashes, not two. This is because it is a lav she'b'klalus [inclusive prohibition], as we explained there; and we have also explained that one receives only one set of lashes for a lav she'b'klalus.3 An example of this is that one who offers honey is lashed once; one who offers leaven is lashed once; and so too one who offers leavened dough and honey together.
FOOTNOTES
1.Lev. 2:11.
2.Ibid.
3.See also N94.
Positive Commandment 62
Offering Salt with Every Sacrifice
"With all your offerings you shall offer salt"—Leviticus 2:13.
We are commanded to offer a salt accompaniment together with every sacrifice.
Full text of this Mitzvah »
• Offering Salt with Every Sacrifice
Positive Commandment 62
Translated by Berel Bell
And the 62nd mitzvah is that we are commanded to bring salt with every offering.
The source of this commandment is G‑d's statement1 (exalted be He), "You must salt every offering."
The details of this mitzvah are explained in Sifra and a number of passages in Menachos.
FOOTNOTES
1.Ibid., 2:13.
Negative Commandment 99
Offering a Saltless Sacrifice
"Neither shall you omit salt, the covenant of your G‑d"—Leviticus 2:13.
It is forbidden to offer any sacrifice – whether animal or of meal – without an accompaniment of salt.
Full text of this Mitzvah »
• Offering a Saltless Sacrifice
Negative Commandment 99
Translated by Berel Bell
And the 99th prohibition is that we are forbidden from bringing an offering without salt.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not leave out the salt of your G‑d's covenant [from your meal offerings]." This warning not to leave out the salt implies that it is prohibited to bring an unsalted offering. One who does bring an unsalted offering — whether an animal or a meal offering — is punished by lashes.
The details of this mitzvah are explained in the seventh chapter of Zevachim.2
FOOTNOTES
1.Ibid.
2.Our print of the Talmud contains this discussion in tractate Menachos 20ff.
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Halacha 1
All of these services that were performed [in the Temple] every day were performed on the basis of a lottery.1 How would they conduct themselves? All of the priests of the clan of that day2 enter the Chamber of Hewn Stone3 after dawn4 while garbed in the priestly garments. The [priest] appointed [to supervise] the lotteries [stands] with them and they stand in a semicircle. The supervisor takes a hat from one of the priests and returns it to him.5 This is the person from whom they will begin to count and thus determine the lottery, as will be explained.6
Halacha 2
The men [selected to perform] the services proceed to them. The remainder of the priests are taken to the attendants who remove the sacred garments from them, leaving them only with the leggings7 until they put on their ordinary garments. They then remove the sacred leggings. The attendants then return the garments to the lockers.8
Halacha 3
How would the lottery be carried out? [The priests] would stand in a semi-circle. They would decide on a number, e.g., 100, 1000, or any other number that they would choose. Afterwards, the supervisor says: "Stick out your fingers" and they stick out one or two fingers.9 If one would stick out three, the three are counted.10 A thumb should not be stuck out in the Temple because of the deceivers. For a thumb is small and it is easy to stick out and then bend over.11 If one sticks out a thumb, it is not counted.
The supervisor begins counting from [the priest] who was identified by the removal of his hat. The count on their fingers12 and then repeat13 until they reach the number they agreed upon. The person upon whose finger the counting was completed is the one who is chosen in the first lottery for the Temple service.
Halacha 4
Why do they count the number they have agreed upon by the fingers they stuck out instead of counting the people themselves? Because it is forbidden to count Jews14 except via another entity, as [I Samuel 15:4] states: "And he counted them with lambs."15
Halacha 5
Four lotteries were carried out each day in the morning.16 The first lottery was for who would remove the ashes from the altar.17 The lottery was conducted and the one who merited was chosen to remove the ashes. He also arranges the wood on the altar and he brings the two logs of wood to the altar and brings in a fire-pan full of flaming [coals]18 from the outer altar to the golden altar to offer the incense upon it.
Halacha 6
Thirteen [priests] are chosen in the second lottery19 according to the order in which they stand.
What is implied? The supervisor tells them to stick out their fingers and counts as explained.20 The one who is chosen first by lottery slaughters the continuous offering of the morning. The second priest standing next to him21receives the blood of the continuous offering and he casts [on the altar]. The third, [who stands] next to the second, removes the ashes from the inner altar, the altar of the incense offering. The fourth on his side removes the ashes from the Menorah and kindles the lamps. The fifth brings up the head of the continuous offering and its [right] hindleg to the ramp.22 The sixth brings up the two forefeet. The seventh brings up the tail and the [left] hindleg. The eighth brings up the breast and the neck. The ninth brings up the two flanks. The tenth brings up the inner organs. The eleventh brings up the flour for the additional offerings. The twelfth brings up the chavitin23 and the thirteenth brings up the wine of the additional offerings.
Halacha 7
Halacha 8
For the fourth lottery, all the priests gathered.26 The lottery is held to know who will bring the limbs up from the ramp to the altar. The lottery was held and the one who was chosen27 merited.
A different lottery was not held for the continuous offering of the afternoon. Instead, all of the priests who were chosen to perform any of the tasks in the morning should also perform them in the afternoon.28 An exception was the incense offering. Another lottery was made for [the right to offer] it in the afternoon. All those who never brought an incense offering from that clan could come and enter the lottery. If they had all offered incense previously, they are all able to enter the third lottery in the morning and the one who was selected in the morning offers the incense in the afternoon as well.
Halacha 9
On the Sabbath, when [besides] the continuous offerings, the additional offerings and the two bowls of frankincense were offered, how would they conduct themselves?
In the morning, the lottery was held among the men of clan of the watch that was leaving.29 They would offer the continuous offering of the morning and the two sheep brought as burnt-offerings for the additional offering.30 The ones selected to perform the tasks for the continuous offering of the morning would [perform those tasks] for the two sheep [brought as] additional offerings.31 The watch that enters32 on the Sabbath would conduct other lotteries for the continuous offering of the afternoon. Both watches would [participate in] the division of the showbread.33
Halacha 10
The [show]bread is not eaten until the two bowls of frankincense are offered on the pyre. The frankincense requires salt like the other sacrifices.34
Halacha 11
Halacha 12
How is the showbread divided on the Sabbaths of the year in general? The watch that enters receives six loaves and the watch that leaves receives six loaves. Those that enter divide [the bread] among themselves in the north, for they are prepared to carry out the Temple service.37 Those who depart divide it in the south.38
When the holiday of one of the three pilgrimage festivals39 falls on the Sabbath or on Sabbath in the midst of the holiday,40 all of the watches share equally in the division41 of the showbread.42 Similarly, if the first holiday of a festival falls on Sunday, all of the watches share equally in the division of the showbread on the day preceding the festival which is the Sabbath because they came early to the Temple service.43
Similarly, if the final day of the festival falls on Friday, all of the watches share equally in the division of the showbread on the Sabbath which is the day following the festival. This practice is an ordinance of our Sages [who instituted it] so that the priests should delay [their departure from Jerusalem so that they share] in the division of the showbread.44 [In this way,] if one of the members of the watch [of the coming week] would be delayed and not come [on time], another priest will be found [to take his place].
Halacha 13
If there is one day intervening between the Sabbath and the festival, e.g., the first day of the festival fell on Monday or the last day fell on Thursday, or Shavuot fell on Monday or Thursday, the watch whose time was fixed that week receives ten loaves and the watch which enters receives two.45 The rationale is that only one day is left for them to serve alone,46 either Friday or Sunday, and they are indolent and only a few come [to the Temple].47
Halacha 14
The High Priest always receives from each watch half of the loaves that they receive, as [implied by Leviticus 24:9]: "And it shall be for Aaron and his sons," i.e., half for Aaron and half for his sons. A High Priest never receives a portion of a loaf, because that is not respectful.
FOOTNOTES
1.
This refers to the offering of the communal offerings. The priests to offer individual sacrifices were not chosen on the basis of a lottery (Rashi, Yoma 26b). See also the gloss of the Mishneh LiMelech to Halachah 9 which discusses this issue.
Yoma 22a explains that the lotteries were initiated, because originally the priests would race to carry out the Temple functions. Once as the priests were running up the ramp, one pushed another and he fell and broke his leg. When the Sages realized that danger could result, they instituted these lotteries.
2.
See Hilchot K'lei HaMikdash, ch. 4, which explains that the priests were divided into 24 watches. Each watch would serve in the Temple for one week at a time. Each of those watches were divided into seven clans which would carry out the services for that particular day.
3.
A large chamber on the northern side of the Temple Courtyard. See Hilchot Beit HaBechirah 5:17. This chamber was chosen because a portion of it is outside the Temple Courtyard and it was in that portion the priests would stand. The rationale is that, as will be explained, the hat of one of the priests would be removed and it is inappropriate to stand bareheaded in the Temple Courtyard even briefly.
4.
The first glowing of the sun's rays, well before sunrise. At this time, the dust was removed from the altar, as stated in Chapter 2, Halachah 11. See also Chapter 6, Halachah 1.
5.
Immediately, so that the priest would not be bareheaded.
6.
In Halachah 3.
7.
For reasons of modesty.
8.
See Hilchot K'lei HaMikdash 8:8-9.
9.
In his Commentary to the Mishnah (Yoma2:1), the Rambam writes that a priest would stick out one finger if he was weak or several if he was healthy.
10.
The commentaries note that the Rambam's interpretation of Yoma, loc. cit., is different from that of most other authorities with regard to this point. See the gloss of the Radbaz who elaborates on this matter.
11.
And thus he could manipulate the counting to favor himself [the Rambam's Commentary to the Mishnah (loc. cit.). Here also, the Rambam's interpretation differs from that of other authorities.
12.
Proceeding to the right along the semi-circle.
13.
Counting each finger a second time.
14.
Even for a mitzvah (Yoma 22b).
15.
This refers to Saul's census of the army before entering into battle against Amalek. Conversely, we find that when David took a census and actually counted people, a severe plague resulted.
16.
With regard to the afternoon, see Halachah 8.
17.
As described in Chapter 2, Halachah 12.
18.
The Radbaz elaborates in questioning the Rambam's ruling, for it appears to run contrary to the statements of Yoma 25b-26a. Indeed, he maintains that there is a printing error in the text and that this phrase should be included in the following halachah. Others, however, explain that it appears that there is support for the Rambam's position based on the Mishnayot of Tamid 5:5, 6:2.
19.
As Yoma 26b relates, on Sabbaths and festivals even more priests are selected in this lottery. As indicated by Chapter 6, Halachah 1, according to the Rambam, the first two lotteries were conducted in direct proximity to each other.
20.
In Halachah 3.
21.
On his right.
22.
See Hilchot Ma'aseh HaKorbanot, ch. 6, for details concerning how the offering was divided into portions and brought to the altar.
23.
See Chapter 3, Halachah 18; Hilchot Ma'aseh HaKorbanot 13:4, 6:16.
24.
The laws that apply had they all brought an incense offering once are mentioned in the following halachah.
25.
Bringing the incense offering was a medium to drawn down Divine blessings for prosperity. Hence the opportunity is given to priests who had never brought that offering previously (Yoma 26a).
26.
I.e., in contrast to the previous lottery where those who had brought the incense offering previously did not participate (ibid.).
27.
I.e., one priest would bring up all the limbs (Tosafot, Yoma 26a).
28.
The Kessef Mishneh notes that although the wood for the altar was brought by two priests in the afternoon as opposed to the one in the morning, there was no need for a second lottery. Instead, the priest who was selected in the morning would bring one of his friends to assist him in the afternoon.
29.
I.e., completes their week of Temple service. For the watches changed after the offering of the sacrifices on the morning of the Sabbath (Hilchot K'lei HaMikdash 4:3).
30.
Sefer HaMitzvot (positive commandment 41) and Sefer HaChinuch (mitzvah 402) count the offering of the two sheep as the additional offering of the Sabbath as one of the Torah's 613 mitzvot.
31.
This conclusion is reached from the fact that the Talmud does not speak of a separate lottery for the additional offerings.
32.
I.e., begins their week of Temple service.
33.
As described in Halachah 12.
34.
Hilchot Issurei HaMizbeiach 5:11-13; Hilchot Ma'aseh HaKorbanot 16:14.
35.
See Chapter 6, Halachah 11.
36.
They are the fourteenth and fifteenth priests in the second lottery (Kessef Mishneh in the name of the Ritbah). The Radbaz maintains that these priests came from the watch that entered the Temple service that week.
37.
This is the portion of the Temple Courtyard where the communal sacrifices are slaughtered. Dividing the bread there distinguishes them as the watch that will perform the service in the Temple that week [the Rambam's Commentary to the Mishnah (Sukkah 5:6)].
38.
This would show that they have completed their service (Sukkah 56b).
39.
I.e., the first and last days of Pesach and Sukkot and the holiday of Shavuot.
40.
I.e., during Chol HaMoed.
41.
This refers to the division of the bread itself, but not to the division of the tasks involved in offering it. Those are performed only by the priests of the watch who serve in the Temple that week (Hilchot K'lei HaMikdash 4:6).
42.
See ibid.:4-5 which explains the derivation of this concept.
43.
Indeed, they were given the right to share in the division of the showbread to motivate them to come early.
44.
The Ra'avad objects to the Rambam's statements, explaining that since the festival ended on the day before the Sabbath, the priests had no choice but to stay. The Radbaz explains that it is possible that the priests will be staying in the surroundings of Jerusalem, but will not come to the Temple Mount. Giving them a share in the showbread would encourage them to come to the Temple Mount.
45.
This applies if the last day of the holiday fell on Thursday. Conversely, if the first day fell on Monday, few priests will come so the watch which departs receives ten loaves and the watch which comes two. See the Rambam' Commentary to the Mishnah (Sukkah 5:6).
46.
For the priests of all the watches will come to serve during the festival.
47.
The Ra'avad and Rashi have a different understanding of the passage from Sukkah. The Radbaz and the Kessef Mishneh offer support for the Rambam's view.
• 3 Chapters: Issurei Mizbeiach Issurei Mizbeiach - Chapter 5, Issurei Mizbeiach Issurei Mizbeiach - Chapter 6, Issurei Mizbeiach Issurei Mizbeiach - Chapter 7 • English Text | Hebrew Text | Audio: Listen | Download• Issurei Mizbeiach - Chapter 5
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Audio: Listen | Download• Issurei Mizbeiach - Chapter 5
Halacha 1
Even the slightest amount1 of a leavening agent and sweet entity2 is forbidden [as an offering] for the altar, as [Leviticus 2:11] states: "For no leavening agent or honey shall be kindled... [as a fire-offering]."3 One is liable only if he set them afire together with a sacrifice or for the sake of a sacrifice.4
Whether one sets afire these entities themselves or a mixture of them, he is liable for lashes for each one individually. If he set afire both of them at the same time, he is liable for only one set of lashes, because both of them are mentioned in the same prohibition.5
Halacha 2
Halacha 3
If one brought a leavening agent or a sweetener on the altar alone8 as kindling fuel, he is exempt, as [ibid:12] states: "They should not be brought to the altar as a pleasant fragrance." [Implied is that] they should not be brought as "a pleasant fragrance," i.e., as a sacrifice, but they may be brought as kindling fuel. Even if one set afire an entity that is not ordained to be set afire9 together with a leavening agent or with a sweetener, he is liable since it is part of a sacrifice.
Halacha 4
What is implied? When one causes [the following entities] to be consumed [by fire on the altar]:10the meat of a sin-offering or a guilt-offering,11 the meat of sacrifices of a lesser order of sanctity,12 the remains of the meal offering,13what is left-over from the omer14 or from a sin-offering from fowl,15 the showbread,16 the two loaves [offered on Shavuot],17 the log of oil brought by a leper18 - if one were to cause an olive-sized portion of any one of these entities to be consumed on the altar or on its ramp with a leavening agent or a sweetener,19 he is liable for lashes. Even though none of these entities are fit to be consumed by fire on the altar, since they are called sacrifices, one is liable for them, as [indicated by the initial clause of the verse cited above]: "You shall offer them as a first-fruit offering to God."20
Halacha 5
Similarly, it is forbidden21 to offer on the altar22 any entity from all those listed that is not fit to be consumed by fire, e.g., the meat of a sin-offering or a guilt-offering, the remains of the meal offering, or the like. According to the Oral Tradition, we learned that when there is an entity from which a portion is designated to be consumed by fire, it is forbidden to have the remainder [of that entity]23 consumed by fire.
Halacha 6
A person who has the limbs of an impure24 animal consumed by fire on the altar is liable for lashes despite the fact that the prohibition against offering it is [merely] derived from a positive commandment.25 [This is derived as follows:] The Torah teaches us to partake of pure animals26 and to offer pure animals as sacrifices.27 One may conclude that an impure animal should not be eaten and should not be offered. Just as one is liable for lashes for partaking of an impure animal [although it is a prohibition] derived from a positive commandment as explained in the appropriate place,28 so too, he is liable for lashes for offering it.29 When, by contrast, one offers the limbs of a kosher wild beast,30 he violates a positive commandment, but he is not liable for lashes. What is the source that teaches that he violates a positive commandment? [Leviticus 1:2] states: "You shall offer your sacrifices from the domesticated animals: from cattle and flocks."31 From this, one can derive that one should not offer wild beasts as sacrifices. A prohibition derived from a positive commandment has the status of a positive commandment.32
Halacha 7
When one steals or obtains an object through robbery and offers it as a sacrifice, it is invalid33 and the Holy One, blessed be He, hates it, as [Isaiah 61:8] states: "[I am God Who...] hates a burnt offering [obtained] through robbery." Needless to say, it is not accepted. If the owner despairs of its return, the sacrifice is acceptable.34[This applies] even35 if it is a sin-offering and thus the priests partake of its meat.
For the sake of the enhancement of the altar's [honor], it was decreed that if it became public knowledge that a sin-offering was obtained through robbery, it does not bring about atonement even if the owner despaired of its return, so that it will not be said that the altar consumes stolen property.36 Similar laws apply with regard to a burnt offering.
Halacha 8
Halacha 9
Meal offerings and wine libations may not be brought from tevel,40fromchadash before the omer was offered,41 or from miduma.42 Needless to say,43they may not be brought from orlah44or from mixed species in a vineyard,45for that would be a mitzvah that comes as a result of a sin which God despises.46 If one brings such [an entity as a sacrifice], it is not sanctified to become fit to be offered as a sacrifice, but it is sanctified to be disqualified as are other consecrated entities that are disqualified.47
Halacha 10
As an initial preference, none of the meal offerings should be brought fromchadash before the two breads [are brought on Shavuot], for [Leviticus 23:17]48 refers to them as "the first fruits unto God."49 If, however, [such a meal offering] was brought, it is acceptable.50 Wine libations may be brought from wine that was set aside51 on a festival.52
Halacha 11
It is a positive commandment to salt all the sacrifices before they are brought up to the altar,53 as [Leviticus 2:13] states: "On all of your sacrifices you shall offer salt."54 There are no entities that are offered on the altar without salt except the wine libations, the blood, and the wood. This matter was conveyed by the Oral Tradition, but there is no explicit verse to rely on.55
It is a mitzvah to salt the meat very thoroughly like one salts meat before roasting it, in which instance one turns over the limbs and salts it.56 If, however, one applies even the slightest amount of salt, even one grain, it is acceptable.
Halacha 12
If one offered a sacrifice without any salt at all, he is liable for lashes,57as [the above verse] states: "You shall not withhold salt, the covenant of your God."
Even though he receives lashes, the sacrifice is valid and is accepted [Above] with the exception of the meal offering. For salt is an absolute necessity when taking a fistful of the meal offering,58 as [the above verse] states: "You shall not withhold salt, the covenant of your God from your meal offering."
Halacha 13
The salt which is used to salt all of the sacrifices should be communal property like the wood. A private individual should not bring salt or wood for his sacrifice from his home.59
There are three places where salt is stored for the sacrificial service:60 in the Chamber of Salt,61 on the ramp [ascending to the altar], and on the top of the altar itself. In the Chamber of Salt, the hides of the sacrificial animals would be salted. On the ramp, the limbs would be salted and on the top of the altar, the fistful of meal [taken from the meal offering], the frankincense [from the Showbread], the meal offerings which are burnt, and a fowl brought as a burnt offering are salted.
FOOTNOTES
1.
For the prooftexts says "No...." Although setting an entity afire is significant only if one sets afire an olive-sized portion (as stated in Halachah 3), if one mixes a small amount of a leavening agent or a sweetener together with other substances the size of an olive, one is liable for setting the mixture on fire.
2.
Divash, the term used by the prooftext and the Rambam, means "honey." Here it is interpreted in a broader sense applying to date honey, bee-honey, and sweet sap from other fruits.
3.
Sefer HaMitzvot (negative commandment 98) and Sefer HaChinuch (mitzvah 117) include this commandment among the 613 mitzvot of the Torah.
4.
If, however, he sets them afire for the sake of fuel, he is not liable as stated in Halachah 3.
5.
Although one is liable for lashes for each individually, since both transgression are mentioned in the same verse, one is liable for only one set of lashes. The Ra'avad differs and maintains that he is liable for two sets of lashes. The Kessef Mishnehexplains that the standard printed text ofMenachot 58b appears to follow the Ra'avad's understanding, but a more comprehensive understanding of the issue would favor the Rambam's view.
6.
The Jerusalem Talmud (Yoma 4:5) states that honey would greatly enhance the aroma of the incense offering. Nevertheless, it is forbidden by Divine decree.
7.
On the Inner Altar where the incense offering is brought. If he would offer the incense on the Outer Altar, he would not be liable for lashes, because that is not the place of its where it is burnt (Kessef Mishneh).
8.
I.e., not together with a sacrifice.
9.
As explained in the following halachah.
10.
All of the entities the Rambam mentions are sacrifices or portions of sacrifices that were intended to be eaten and not offered on the altar.
11.
See Hilchot Ma'aseh HaKorbanot 7:1; 9:1, which outlines the portions of the sacrifices that were eaten.
12.
Ibid. 10:1.
13.
Ibid. 12:9.
14.
Hilchot Temidim UMusafim 7:12.
15.
Hilchot Ma'aseh HaKorbanot 7:7.
16.
Ibid. 12:3.
17.
Hilchot Temidim UMusafim 8:11.
18.
Hilchot Mechusrei Kapprah 4:2-3.
19.
From the exegesis of Leviticus 2:12, theSifra and Menachot 57b derive that the altar's ramp is equivalent to the altar in this context.
20.
The verse speaks about the two loaves offered on Shavuot and from them, inference is drawn to other sacrificial entities.
21.
Although the Rambam considers this prohibition as Scriptural in origin, he does not consider it as one of the Torah's 613 mitzvot, Moreover, the Radbaz and theKessef Mishneh explain that although this prohibition is derived from the exegesis of the verse cited above, since it is not explicitly stated in a verse, lashes are not given for its violation.
22.
Here the prohibition applies only to the altar and not to the ramp.
23.
Which was designated to be eaten and not consumed.
24.
I.e., non-kosher. Conversely, in this context, "pure" means kosher.
25.
And generally, lashes are given only when a negative commandment is violated and not when a positive commandment is violated.
26.
As stated in Deuteronomy 14:6; see Hilchot Ma'achalot Assurot 2:1.
27.
In the verse stated at the conclusion of this halachah.
28.
Hilchot Ma'achalot Assurot 2:1-2. There the Rambam explains that "with regard to the camel, the pig, the rabbit, and the hare, [Leviticus 11:4] states: 'These you may not eat from those which chew the cud and have split hoofs.' From this, you see that they are forbidden by a negative commandment, even though they possess one sign of kashrut." And he concludes "Certainly, this applies to other non-kosher domesticated animals and wild beasts that do not have any signs of kashrut." Thus although other non-kosher animals are not specifically mentioned in the prohibition, since they are included in the converse of the positive commandment, we conclude that the negative commandment applies to them as well.
29.
The Ra'avad objects to this ruling, maintaining that just as one does not receive lashes for offering an animal with a blemish, so too, he does not receive lashes for offering an impure animal. His objection appears to be based on the principle that punishment is not given for transgressions that are derived by logical inference. Accordingly, since the obligation for lashes is explicit, even though it could be derived by logical inference, we should not make such a conclusion. The Radbaz and the Kessef Mishneh explain the Rambam's perspective: these cannot be considered as prohibitions derived from logical inferences, because they are forbidden due to the positive commandment. Logic only expands the scope of the person's liability.
30.
All sacrifices are brought from behemot, domesticated animals, or fowl, not fromchayot, wild beasts.
31.
The term tzon, translated here as "flocks," can be used in reference to both sheep and goats. This is the intent here.
32.
This is a general principle, applicable in many different contexts. See Chapter 3, Halachah 8, Hilchot Ishut 1:8, et al.
33.
The Radbaz quotes Bava Kama 66b which explains that this refers to an instance where a person steals an animal set aside as a sacrifice and offers it as that sacrifice. It reaches that conclusion for it is obvious that if the animal was not consecrated beforehand, its offering is not acceptable, for a person cannot consecrate an object that does not belong to him.
34.
When it comes to questions of monetary law, the owner's despair of the object's return is not enough to cause it to be acquired by the thief (Hilchot Geneivah 5:2-3; Hilchot Gezeilah VAveidah 2:1). Nevertheless, it is possible to say that according to Scriptural Law, the owner's despair is enough to effect the transfer of the property, further requirements are Rabbinic in origin and the Sages did not apply their decrees with regard to a sacrifice (Kessef Mishneh). Alternatively, with regard to questions of monetary law, a change of possession together with the owner's despair is sufficient to effect the transfer of the property (Hilchot Geneivah, loc. cit.). Similarly, in this instance, consecration of the animal is comparable to a change of possession (Lechem Mishneh, gloss toHilchot Ma'aseh HaKorbanot 18:14).
35.
The Rambam's words imply that certainly the concept would apply if a burnt-offering was involved, but even when a sin-offering is involved, the principle is applied, implying that a sin-offering is a more severe issue than a burnt offering. The Ra'avad differs and maintains that the word "even" should be omitted, implying that the two types of sacrifices are of equal standing.
(A similar concept applies with regard to the conclusion of the halachah: The Ma'aseh Rokeach suggests amending the text to read: "How much more so does this apply with regard to a burnt-offering?!" I.e., according to the Rambam, the sin offering is considered more severe, while the Ma'aseh Rokeach maintains that the burnt offering deserves more weight.)
The Kessef Mishneh explains that the Rambam uses "even" in reference to the first clause, even though the priests partake of such a sacrifice, it is unacceptable.
36.
The Radbaz asks: How can our Sages rule that the sacrifice is unacceptable and require that the person bring another offering? Since according to Scriptural Law, he has fulfilled his obligation, bringing the second sacrifice is in fact transgressing, for he is slaughtering an ordinary animal in the Temple Courtyard (see Hilchot Shechitah2:1). The Radbaz answers that from this we see the power of the Sages: that if there is a significant reason - as in this instance - their decrees can nullify the validity of the first sacrifice. Hence, when the person brings the second sacrifice, he is bringing a sacrifice required of him, not an ordinary animal.
37.
But not a sin-offering, for a sin-offering must be brought explicitly for the sake of the person receiving atonement (Radbaz).
38.
I.e., he did not specify the reason for which it should be offered.
39.
I.e., it is as if he had the animal sacrificed himself.
40.
Produce from which the agricultural obligations of terumah and the tithes were not separated. See Hilchot Ma'achalot Assurot 10:19-21.
41.
This refers to produce from the five species of grain which is forbidden before the offering of the omer on the sixteenth of Nisan or the passage of that day. Seeibid.:2-5.
42.
A mixture of terumah and ordinary produce which may be eaten only a priest. See ibid.15:13; Hilchot Terumot 13:1-2. This is unacceptable, because the offerings must come from produce which is permitted to every Jew, not only a priest (Pesachim48a).
43.
The substances mentioned in the first clause, though forbidden at present, will ultimately be permitted, while those in this clause will never be permitted. Moreover, it is forbidden not only to partake of them, but also to benefit from them.
44.
Produce that grows during the first three years of a tree's growth or replanting. SeeHilchot Ma'achalot Assurot 10:9-10.
45.
When a species of grain or vegetable is sown together with a vineyard, both plants become forbidden (ibid.:6-8).
46.
This is a principle applicable in many other contexts as well. For example, Hilchot Lulav8:1 speaks of being unable to fulfill that mitzvah with a stolen lulav.
47.
I.e., once it is consecrated, it may never be used for ordinary purposes again, but must be destroyed like consecrated property that was disqualified.
48.
In his Commentary to the Mishnah (Menachot 10:6), the Rambam uses the previous verse in that Biblical passage as a prooftext.
49.
Implied is that these breads should be the first offerings brought from the new flour. Although it is permitted to be used by an ordinary person beforehand, it should not be used for sacrifices before then.
50.
Since it is permitted to be used by a private person, after the fact, it is acceptable (op. cit.).
51.
I.e., was placed with one's merchandise and was not intended to be used for one's individual purposes. Such wine is forbidden to be used on festivals, but not on the Sabbath. See Hilchot Shivitat Yom Tov 1:17.
52.
Although the Rabbis forbade the use of such wine for private use, it is fundamentally permitted. Hence using it for a libation is not considering as bringing a forbidden substance as an offering. The Radbaz states that the Sages never extended their prohibition to encompass sacrifices.
53.
Sefer HaMitzvot (positive commandment 62) and Sefer HaChinuch (mitzvah 119) include this commandment among the 613 mitzvot of the Torah.
54.
This commandment is mentioned many times in this text; among the references:Hilchot Ma'aseh HaKorbanot 2:1; 6:4, 21-22; 7:1-2; Hilchot Temidim UMusafim 4:10; 6:3;Hilchot Pesulei HaMukdashim 11:16.
55.
Although Menachot 21a explains that this concept can be derived from a verse, apparently, the Rambam does not accept the exegesis mentioned there.
56.
See Hilchot Ma'achalot Assurot 6:12.
57.
Sefer HaMitzvot (negative commandment 99) and Sefer HaChinuch (mitzvah 118) include this commandment among the 613 mitzvot of the Torah.
The question is raised: Why is he liable for lashes? Lashes are not given for a transgression that does not involve a deed (Hilchot Sanhedrin 18:2). In this instance, seemingly, the omission of salt does not involve a deed. In reply, it is explained that the offering of the sacrifice without salt is a deed and thus warrants lashes.
58.
See Hilchot Pesulei HaMukdashim 11:16 where this concept is discussed. Salt is not placed on the entire meal offering, only on that fistful which is offered on the altar.
59.
Although a private individual may donate wood for the altar (Hilchot K'lei HaMikdash6:9), he may not demand that this wood be used for his own sacrifice.
60.
See the gloss of Rav Yosef Corcus.
61.
See Hilchot Beit HaBechirah 5:17 where the chamber is mentioned.
Issurei Mizbeiach - Chapter 6
Halacha 1
Just as it is a mitzvah for all the sacrifices to be unblemished and of the highest quality,1 so too, the accompanying offerings2 must be unblemished and of the highest quality, as [Numbers 28:31 states]: "They3 shall be perfect for you, as should be their accompanying offerings." Implied is that the accompanying offerings should also be unblemished. He should not bring wine libations that have been affected by smoke,4 nor flour that is worm-infested.5 Nor should he mix the flour with oil that is foul-smelling or foul-tasting.6
Halacha 2
Similarly, the wood for the arrangement [of the altar] should only be of the highest quality. They should not be worm-infested.7 Any tree that is worm-infested when it is fresh is unacceptable for the altar.8 If it became worm-infested after it dried out, one should scrape away the place that became worm-infested. Wood that comes from [a building that was] torn down is invalid. One should use only new wood.9
Halacha 3
There is an unresolved doubt when one consecrates invalid wine, flour, oil, or wood to the altar: Are they considered like a blemished animal in which instance, he would be liable for lashes10 or do they not resemble a blemished animal? Hence, he is not liable for lashes. He is, however, given stripes for rebellious conduct.11
Halacha 4
Fine flour, wine, oil, frankincense, fowl, wood, and sacred utensils that became invalid or impure should not be redeemed, as [can be inferred fromLeviticus 27:11-12]: "He shall cause it to stand [before the priest]" and "have it evaluated." Whatever can be caused to stand [before a priest] can be evaluated. These cannot be caused to stand [before a priest]. Therefore they are never redeemed.12
Halacha 5
When does the above apply? When they became13 invalidated or impure after they became sanctified in a sacred vessel, but before they have been sanctified in a sacred vessel, they may be redeemed if they become impure or invalid. Pure objects, by contrast, should not be redeemed even if they were not consecrated in a sacred utensil with the exception of the flour brought as a sin-offering. [Concerning which] it is said [Leviticus 5:6] "of his sin-offering" and [ibid.:13] "concerning his sin-offering," as will be explained.14[From the juxtaposition of the verses, it is inferred that] one may bring a sin offering from the money of his sin-offering. Therefore before it was consecrated in a sacred utensil it is considered as consecrated for its monetary value and it can be redeemed even though it is ritually pure.
Halacha 6
[The following laws apply with regard to] the water for the libation of Sukkot17that became impure and then it was joined [to an acceptable mikveh],18 as will be explained with regard to [the Laws of] Purity.19If he purified it and then consecrated it, it may be used for a libation. If, however, it was consecrated and then became impure, since it was disqualified, it should remain disqualified.20
Halacha 7
When olives and grapes became impure, they should be crushed less than an egg-sized portion21 at a time.22 The liquids that emerge from them are acceptable for the accompanying offerings. For these liquids are considered as [distinct and] set aside in the foods and it is as if they are not from their body.23
Halacha 8
Our Sages established an additional safeguard with regard to consecrated objects: When seeds became impure, even if they are sown, [the produce] that grows from them is not acceptable for the accompanying offerings, for sowing produce is not effective [in restoring ritual purity] for consecrated entities.24
Similarly, with regard to wood and frankincense, even though they are inedible, they can become impure like foods with regard to the sacrifices.25 [In such an instance,] the wood and the frankincense become disqualified for the altar because of this impurity and they should not be offered.
Halacha 9
These are the types of wine that are invalid as [libations] for the altar: sweetened wine,26 smoked wine,27 wine cooked over fire or in the sun until its flavor was changed by the cooking. The types of wine [to be listed] should not be brought [as libations] as an initial preference, but if they were brought, they are acceptable. They include: wine was warmed in the sun,28 but its flavor did not change due to the cooking and similarly, raisin wine, wine from the vat that is less than 40 days old,29 wine from [grapes grown] on trellises, wine from a vineyard in an arid region or in a dungheap, wine from vines in which other produce was sown between them, or wine from a vineyard that was not tilled.30
Halacha 10
Wine that was left uncovered31 is not acceptable [as libations] for the altar. If one draped a vine over a fig tree, its wine is unacceptable for a libation, for its fragrance has changed and [Leviticus 23:37] states: "Sacrifice and libations," [equating the two]. Just as [the appearance of an animal offered as] a sacrifice may not have changed,32 the wine for libations may not have changed.
Halacha 11
When the majority of fine flour has become worm-ridden or the majority of the kernels of wheat have become worm-ridden33 and [flour] was made from them, it is unacceptable. If the majority of one kernel of wheat became worm-ridden, there is an unresolved doubt [with regard to its acceptability]. Whenever flour dust remains in the fine flour,34 it is unacceptable.
Halacha 12
How is the matter checked? The treasurer inserts his hand into the fine flour. If dust clings to it as he removes it,35 it is unacceptable until he sifts it again.
Fine flour from wheat that grew in an arid land, a dungheap, in an orchard, on land that was not left fallow and tilled should not be brought as an initial preference,36 if it was brought, it is acceptable.
Halacha 13
When wheat kernels were collected from cattle feces and then sown in the ground, there is an unresolved doubt if their disgusting characteristic has departed because they were sown37 or they are still considered as disgusting. Therefore one should not bring meal offerings from [such flour] as an initial preference. If he brought, they are acceptable.
Halacha 14
These are the oils which are unacceptable: oil from olives soaked in water or of pickled38 or cooked olives, oil from olive dregs, or foul-smelling oil. All of these are unacceptable. In contrast, oil from olives that were planted in a dungheap, in an arid region, which had another crop sown between them, or oil that was produced from olives that have not ripened and are still immature39 should not be brought as an initial preference, but if it was brought, it is acceptable.
Halacha 15
All of the meal offerings and libations40 are acceptable whether from [produce grown in] Eretz [Yisrael] or from [produce grown in] the Diaspora. They are acceptable from fresh grain41 or grain from the previous years, provided it is of optimum quality. The only exceptions are the omer offering42 and the two loaves [brought on Shavuot]. They must be brought from fresh grain and fromEretz Yisrael.43
FOOTNOTES
1.
See Chapter 1, Halachah 1; Chapter 2, Halachah 8; Chapter 3, Halachah 11; Chapter 7, Halachah 11.
2.
As will be explained, every sacrifice must be accompanied by a meal offering that is mixed with oil and a wine libation.
3.
The offerings.
4.
See Halachah 9.
5.
See Halachah 11.
6.
See Halachah 14.
7.
See Hilchot Beit HaBechirah 5:8 which explains that there was a special chamber set aside in the Women's Courtyard where the priests would check the wood to make sure it was not worm-infested.
8.
Because then, it is impossible to scrape away the worm-infested portion in a desirable manner.
9.
See Chapter 7, Halachah 3.
10.
As in Chapter 1, Halachah 2.
11.
See Hilchot Sanhedrin 16:3, 18:5, and notes for a definition of this punishment and the situations where it is applied. See also the Rambam's Commentary to the Mishnah (Menachot 8:7).
12.
As explained in Hilchot Arachin 5:9, blemished animals are the subject of the above verse. They can be "caused to stand before a priest." All of the above are inanimate objects that cannot be "caused to stand before a priest."
13.
The fine flour, wine, and oil. Wood, fowl, and sacred utensils may never be redeemed.
14.
Hilchot Shegagot 10:12. The verses and the latter source refer to an adjustable guilt offering. If a person was poor and therefore set aside a meal offering as required of one of his financial status and then became wealthy, he may sell the meal offering and use it to be an animal as is required of him in his new financial position.
15.
The flour, wine, and oil that accompany a sacrifice.
16.
The Radbaz states that this refers to offerings that became impure while on the top of the altar. If they became impure beforehand, they should not be brought there to be burnt.
17.
See Hilchot Temidim UMusafim 10:6.
18.
This is speaking about a situation in which the water that was taken for a libation before the Sabbath of the Sukkot and became impure on that Sabbath. We are forced to say this, for if we were speaking of an ordinary weekday, there would be no difficulty in going down to the Gichon Stream and getting new water. On the Sabbath, this is forbidden and the only alternative is restore the ritual purity of the water (Rashi, Meiri, Pesachim 34b).
19.
Hilchot Tuma'at Ochalin 2:21 which explains that when a receptacle containing water has an ordinary sized opening and is submerged in a mikveh, the water can regain its status of ritual purity.
20.
Even though the water regained its purity, it is no longer acceptable as an offering. This is a Rabbinic stringency (Pesachim, loc. cit.; see Halachah 8). Instead, water for the libation should be taken from the basin (seeHilchot Temidim UMusafim 10:10).
21.
57 cc according to Shiurei Torah, 100 cc according to Chazon Ish.
22.
The rationale is that as stated in Hilchot Tuma'at Ochalin 4:1, impure food will not cause other foods or liquids to contract ritual impurity unless the impure food is the size of an egg sized portion.
23.
I.e., were the liquids to be of the body of the fruit, they would be considered impure like the fruit itself. It is, however, considered as if they are distinct entities (ibid. 1:2) and they do not have the possibility of becoming impure until they emerge from the fruit. Hence, if there is less than an egg-sized portion, the liquids will not become impure.
24.
Even though it is acceptable with regard toterumah.
25.
In his Commentary to the Mishnah (Zevachim 4:5) the Rambam writes that the only unfashioned wood which ever contracts ritual impurity is wood used for the altar.
26.
Wine sweetened due to exposure to the sun; alternatively, wine to which a sweetener was added (see Hilchot Shabbat 29:14).
27.
Wine stored in a utensil with a foul odor [the Rambam's Commentary to the Mishnah (Menachot 8:6)].
28.
This improves the flavor of the wine. See Rav Kappach's translation of the Rambam's Commentary to the Mishnah (ibid.).
29.
Grape juice that has not fermented.
30.
All of these types of wine have an inferior flavor.
31.
As explained in Hilchot Rotzeach UShemirat Nefesh 11:6-8:10, when wine was left uncovered, it is forbidden because it is possible that a snake might have deposited venom in it. Hence, it is forbidden for the altar.
32.
See Chapter 3, Halachah 5.
33.
Even slightly worm-ridden.
34.
In his Commentary to the Mishnah (Avot5:14), the Rambam defines solet, translated as "fine flour," as the flour of substance that remains in the process of refinement andkemach, translated as "flour dust," as the dust that is cast off.
35.
Our translation is taken from the Rambam's Commentary to the Mishnah (Menachot8:2).
36.
All of these types of flour are of inferior quality (ibid.).
37.
And the grain growing from them is an entirely new entity. Were they not to have been sown, flour made from them would not be acceptable.
38.
In vinegar or in brine.
39.
As explained above, fruit grown under these conditions is of inferior quality.
40.
Both individual and communal offerings [the Rambam's Commentary to the Mishnah (Menachot 8:1)].
41.
Grown in the present year.
42.
The offering of barley brought on the second day of Pesach.
43.
These concepts are evident from Leviticus 23:10 and, 16-17. See also Hilchot Temidim UMusafim 7:5-6; 8:2.
Issurei Mizbeiach - Chapter 7
Halacha 1
Not every entity that is not unacceptable may be brought [as a sacrifice] as an initial preference.1
What is implied? If one is obligated to bring a burnt offering, one should not bring a weak and unattractive sheep and [justify oneself saying]: "It does not have a blemish." Concerning this, can be applied [the words of censure,Malachi 1:14]: "Cursed be the deceiver... [who sacrifices a blemished animal to God]." Instead, anyone who brings a sacrifice should bring from the highest quality.2
Halacha 2
Halacha 3
All virgin wood5 is acceptable for the altar. They would not bring wood from olive trees or grape vines [in consideration of] the settlement of Eretz [Yisrael].6 They would frequently use boughs of fig trees that grow in forests of unsettled areas,7 those of nut trees, and those of fast-burning8 trees. The logs that Moses made [for the altar in the Sanctuary] were a cubit long and a cubit wide.9 Their thickness was like that of the leveling rod for an overflowingse'ah. In future generations,10 [logs] of the same measurements were used.
Halacha 4
What would they do when sowing wheat for meal offerings and accompanying offerings?11 They would leave half a field fallow in the first year12 and sow the other half.13 In the second year, he should leave the portion he sowed in the first year fallow and he should sow the second half seventy days before Peach.14 If the field had not been tilled, he should plow it twice and then sow it. He should choose the kernels of wheat carefully15 and then he should strike them16 and tread on them17 until their shells are removed.
Halacha 5
All of the wheat used for the meal offerings must receive 300 blows and be tread on 500 times. He should give [the kernels] one blow and then tread on them twice; give them two blows and tread on them three times. Thus they will have received three blows and will have been tread on five times. He should then repeat the pattern until he completes all 300 blows and 500 treadings so that much of the shells will have been removed. As a stringency, extending and drawing back his arm is considered as one blow. After this process, he should grind and sift the flour very thoroughly.
Halacha 6
Wine [should be made by] bringing grapes from vines growing at foot level from vineyards that were tilled twice a year.18 He should crush the grapes and collect [their juice] in small jugs. They should not be stored individually or in pairs, but instead in groups of three.19 The jug should not be filled to its rim in order that its fragrance will be perceived.20 He should not bring [libations] from the wine near the rim, because of the specks resembling flour21 that rise to the surface of the wine, nor from the bottom, because of the dregs. Instead, he should take from the middle third and from its middle portion.
Halacha 7
A treasurer would sit [and watch] as the wine flowed from a hole on the side of a jug [of wine]. If he sees dregs flow out, he stops [the flow of wine] and does not complete the purchase.
Halacha 8
There are nine categories of oil, depending on the process in which they were prepared. What is implied? When one picks olives at the top of an olive tree, selects them one by one,24 crushes them and puts them into a basket, the oil that flows from them is considered in the first category. If, afterwards, he loads a beam upon them [to press them],25 the oil which flows from them is of the second category. If he loads [a beam upon them] a second time,26 the oil which flows from them is of the third category.
When he picked olives in a mixture,27 brought them to the roof, selected them one by one, crushed them, and placed them into a basket, the oil which flows from them is of the fourth category. If, afterwards, he loads a beam upon them [to press them], the oil which flows from them is of the fifth category. If he loads [a beam upon them] a second time, the oil which flows from them is of the sixth category.
When he picks olives28 and loads them in the vat until they begin to decompose, he then takes them up [to the roof], dries them, and places them in a basket.29 The oil which flows from them is of the seventh category. If, afterwards, he loads a beam upon them [to press them], the oil which flows from them is of the eighth category. If he loads [a beam upon them] a second time, the oil which flows from them is of the ninth category.
Halacha 9
Even though they are all acceptable [to be brought] with the meal offerings,30there is nothing that surpasses the first category.31 Afterwards, the second and the fourth are of equal quality.32 After them, the third, fifth, and seventh are of equal quality.33 After them, the sixth and the eighth are of equal quality.34There is nothing inferior to the ninth.35
Halacha 10
Only the first, fourth, and seventh categories are acceptable for the Menorah, for [Exodus 27:20] states: "crushed for the light," i.e., for the Menorah,36 only that which flows after [the olives] are crushed alone37 are acceptable. They are all acceptable for meal offerings.38
Halacha 11
Since all of these categories of oil are acceptable, why were they listed as separate categories? So that one would know the superior category that nothing surpasses, those which are equal, and those which are inferior. In this way, 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.39 For it is written in the Torah [Genesis 4:4]: "And Evel brought from his chosen flocks and from the superior ones and God turned to Evel and his offering."
The same applies to everything given for the sake of the Almighty who is good. It should be of the most attractive and highest quality. If one builds a house of prayer, it should be more attractive than his own dwelling. If he feeds a hungry person, he should feed him from the best and most tasty foods of his table. If he clothes one who is naked, he should clothe him with his attractive garments. If he consecrates something, he should consecrate the best of his possession. And so [Leviticus 3:16] states: "All of the superior quality should be given to God."40
FOOTNOTES
1.
This chapter focuses on one fundamental concept: that ideally the entities used for the sacrifices should be of the highest quality.
2.
As evident from Hilchot Ma'aseh HaKorbanot 16:4, here, the Rambam is focusing on the optimum manner of fulfilling the mitzvah, not on the letter of the law.
3.
Because of their fat (Rav Yosef Corchus).
4.
All of the names mentioned here are regions or cities in Eretz Yisrael. Each respective was renown for the quality of the particular item associated with it.
5.
I.e., wood that has not been used for any other purpose first.
6.
Oil and wine are considered basic necessities and hence, the trees and vines from which they derive should not be cut down for use as fuel for the altar. The Radbaz explains that olive trees and grape vines also frequently have knots and produce smoke that is undesirable.
7.
Which do not produce edible fruit [the Rambam's Commentary to the Mishnah (Tamid)]. This atoned for the Sin of the Tree of Knowledge which was a fig tree [Rashi (Yoma 58a)].
8.
Our translation is based on Rashi's Commentary to Tamid 29b. Literally, the words would be translated as "oily trees."
9.
For this was the size of the pyre.
10.
Even though the size of the altar as a whole was increased.
11.
I.e., the practice to be described delineates the optimum manner of preparing flour for the meal offerings. Flour which was prepared in another manner may also be acceptable.
12.
Leaving the field fallow improved the quality of the grain it produces.
13.
Plowing it each time [see the Rambam's Commentary to the Mishnah (Menachot8:2)].
14.
Although this falls on 5 Shvat which is in the midst of winter. "the sun already has the power to shine upon it" (Rashi, Menachot85a) and improve its growth.
15.
To remove any other seeds and to select the highest quality wheat (Radbaz).
16.
In his Commentary to the Mishnah (Menachot 6:5) the Rambam interprets this as striking the wheat powerfully with one's hand so that the dust will be removed from them.
17.
Crushing them with his feet to crack the shells (ibid.).
18.
This is also the optimum manner to prepare wine. Wine prepared in other means is also acceptable.
19.
The Radbaz explains that the more barrels are stored together, the less each one is exposed to air. Hence, there is less deterioration in the flavor of the wine.
20.
If the jug is filled to the brim, the vapors from the wine will have no chance to rise. See the Rambam's Commentary to the Mishnah (Menachot 8:6).
21.
In that source, the Rambam explains that in the wines that he is familiar with, this phenomenon takes place only in the superior wines. He supposes that in Eretz Yisrael, this phenomenon would occur only with the inferior wines.
22.
Until then, the fermentation process will not be complete. The Radbaz writes that although the Rambam's wording does not imply this, from the beginning of the fortieth day onward, the wine is acceptable.
23.
Once its flavor has begun to spoil, however, it is unacceptable. See Chapter 6, Halachah 10.
24.
Apparently, the Rambam is speaking about a situation when the majority of the crop are not ready to be picked and the ones he selects are those of the highest quality.
25.
I.e., one of the techniques of pressing olives was to put them under pressure from a heavy beam. This would squeeze out more oil from them,.
26.
Readjusting the beam will apply greater pressure and squeeze out more oil.
27.
Without separated the good from the bad. This is speaking about the stage when most of the olives are ready for picking. Thus the ones he picks are not necessarily the most choice.
28.
These are olives which grew late and never ripened sufficiently.
29.
Although they were crushed and thus dregs will be produced, they were not, however, pressed with a beam, which would produce more dregs.
30.
Menachot 86b states that the Torah allowed the inferior types of oil to be used, so that the price of superior oil would not rise and thus be prohibitively expensive for the people at large.
31.
For the olives are superior and they are not pressed, so that few dregs will be included.
32.
The second category uses superior olives, but they are pressed, so that they will have dregs. The fourth uses inferior olives, but they are not pressed, so there will be no dregs.
33.
Even though the olives of the third category will have been pressed twice, because they are of a superior quality, they are equal to those of a lower quality that were pressed less. Similarly, those of the seventh category, though pressed only once are of inferior quality to those of the fifth category.
34.
Even though those of the sixth category have been pressed twice, they are of a higher quality than those of the eighth.
35.
For they are both of a lower category and have been pressed twice.
36.
"The light."
37.
I.e., excluding oil produced by pressing.
38.
Even though the Rambam mentioned this point in the previous halachah, he mentions it again here to emphasize that this concept is also derived from the exegesis of the verse. It is necessary that the oil flow from crushing only "for the light," and not for the meal offerings.
39.
See Hilchot Ma'aseh HaKorbanot 16:3-4.
40.
See also Hilchot Terumah 5:1 which states that the finest grain should be separated asterumah.
• English Text | Video Class• Sunday, Nissan 16, 5776 · April 24, 2016• "Today's Day"
Wednesday Nissan 16, 2nd day of chag ha'matzot (Pesach); first of omer 5703
On the second night of Pesach the order of prayers in the Sh'ma On Retiring (p. 119) is the same as for every festival.1
Torah lessons: Chumash: Acharei Mot, Revi'i with Rashi.
Tehillim: 79-82.
Tanya: Yet in fact (p. 211)...and the like. (p. 215).
Even one who is, G-d forbid, orphaned from his father, declares before beginning the ma nishtana, "tateh ich vell ba dir freggen feer kashess" ("Father, I am going to ask you four questions"). In a similar vein, even one whose mother and father are, G-d forbid, no longer alive, nonetheless says in birkat hamazon (grace after meals) "May the Merciful One bless my father my teacher, etc., my mother my teacher, etc." (p. 93).
FOOTNOTES
1.However, on the first evening of Pesach, called leil shimurim, the "protected evening," we say only the first paragraph of sh'ma (p.119) and the closing b'racha, hamapil (p. 123).
• Daily Thought:
Expect Wonder
On the night of Passover, the Ari taught, you must enter your home for the Seder with great joy.
On this night, all the portals of heaven are opened. On this night, G‑d pours down His deepest love upon every Jew. On this night, we were liberated at midnight.
On this night, expect wonder.
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