Today's Laws & Customs:
• "Sefirah" Mourning Practices
In remembrance of the tragic death of Rabbi Akiva's disciples who died in a plague in the weeks between Passover and Shavuot, several mourning practices are observed during this period: no marriages are conducted during this time, and like mourners, we don't cut our hair or enjoy the sound of music. Customs vary as to the proscribed activities and the dates during which the mourning is observed; consult your rabbi as to the traditions followed by your community.
Link: 24,000 Plus One
• Count "Nine Days to the Omer" Tonight
Tomorrow is the ninth 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 nine days, which are one week and 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'Gevurah -- "Restraint in Restraint"
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
• Isru Chag
The day following a festival is called Isru Chag ("tied to the festival"). Tachnun (confession of sins) and similar prayers are omitted.
Today in Jewish History:
• Second Crusade Mourned by Cologne Jews (1147)
The Jewish community of Cologne, Germany, designated the 23rd of Nissan as a day of fasting and mourning to commemorate the Jews of Cologne massacred in 1147 during the Second Crusade.
Daily Quote:
According to the pain is the gain[Ethics of the Fathers 5:21]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 1st Portion Leviticus 16:1-16:17 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
1And the Lord spoke to Moses after the death of Aaron's two sons, when they drew near before the Lord, and they died. אוַיְדַבֵּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה אַֽחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַֽהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵֽי־יְהוָֹ֖ה וַיָּמֻֽתוּ:
And the Lord spoke to Moses after the death of Aaron’s two sons: What does this teach us [when it specifies “after the death of Aaron’s two sons”]? Rabbi Eleazar ben Azariah illustrated [the answer] with a parable of a patient, whom a physician came to visit. [The physician] said to him, “Do not eat cold foods, and do not lie down in a cold, damp place.” Then, another [physician] visited him, and advised him, “Do not eat cold foods or lie down in a cold, damp place, so that you will not die the way so-and-so died.” This one warned that patient more effectively than the former. Therefore, Scripture says, “after the death of Aaron’s two sons” [i.e., God effectively said to Aaron, “Do not enter the Holy in a prohibited manner, so that you will not die as your sons died”]- [Torath Kohanim 16:3]
וידבר ה' אל משה אחרי מות שני בני אהרן וגו': מה תלמוד לומר, היה רבי אלעזר בן עזריה מושלו משל לחולה שנכנס אצלו רופא. אמר לו אל תאכל צונן ואל תשכב בטחב. בא אחר ואמר לו אל תאכל צונן ואל תשכב בטחב שלא תמות כדרך שמת פלוני. זה זרזו יותר מן הראשון, לכך נאמר אחרי מות שני בני אהרן:
2And the Lord said to Moses: Speak to your brother Aaron, that he should not come at all times into the Holy within the dividing curtain, in front of the cover that is upon the ark, so that he should not die, for I appear over the ark cover in a cloud. בוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה דַּבֵּר֘ אֶל־אַֽהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכָל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָֽאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵֽרָאֶ֖ה עַל־הַכַּפֹּֽרֶת:
And the Lord said to Moses: Speak to your brother Aaron, that he should not come [at all times into the Holy]: so that he should not die the way his sons died. — [Torath Kohanim 16:3]
ויאמר ה' אל משה דבר אל אהרן אחיך ואל יבא: שלא ימות כדרך שמתו בניו:
so that he should not die: for if he does enter, he will die. — [Torath Kohanim 16:3]
ולא ימות: שאם בא הוא מת:
for I appear…in a cloud: “For I continuously appear there with My pillar of cloud, and therefore, since My Divine Presence is revealed there, he must be careful not to accustom himself to enter.” This is its simple meaning. Our Rabbis, however, interpreted [it as follows]: He shall not come except with the cloud of incense on Yom Kippur. - [Yoma 53a]
כי בענן אראה: כי תמיד אני נראה שם עם עמוד ענני. ולפי שגלוי שכינתי שם, יזהר שלא ירגיל לבא, זהו פשוטו. ומדרשו לא יבא כי אם בענן הקטרת ביום הכיפורים:
3With this shall Aaron enter the Holy: with a young bull for a sin offering and a ram for a burnt offering. גבְּזֹ֛את יָבֹ֥א אַֽהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה:
with this: בְּזֹאת. Its gematria [numerical value] is 410, an allusion to [the number of years that] the first Temple [would stand when the kohanim were righteous like Aaron, and it was as if Aaron lived all these years and entered the Holy of Holies]. - [Vayikra Rabbah 21:9]
בזאת: גימטריא שלו ארבע מאות ועשר, רמז לבית ראשון:
With this shall Aaron enter [the Holy]: And even [with] this, not at all times, but [only] on Yom Kippur, as is specified at the end of this section (verse 29 below),“in the seventh month, on the tenth of the month…” [i.e., the tenth of Tishri, namely, Yom Kippur].
בזאת יבא אהרן וגו': ואף זו לא בכל עת, כי אם ביום הכיפורים, כמו שמפורש בסוף הפרשה (פסוק כט) בחדש השביעי בעשור לחודש:
4He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself in water and don them. דכְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִכְנְסֵי־בַד֘ יִֽהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם:
[He shall wear a…] linen shirt…: [By enumerating only the four garments of an ordinary kohen, Scripture] informs [us] that [the Kohen Gadol] does not perform the service inside [i.e., in the Holy of Holies] wearing the eight garments with which he performs the service outside [the Holy of Holies (see Exod. Chap. 28)], for those [garments] contain gold, and a prosecutor cannot become a defender. [I.e., since the Kohen Gadol enters the Holy of Holies on Yom Kippur to effect atonement for all Israel, he may not enter wearing gold, reminiscent of the golden calf]. Instead, [he wears] four garments, like an ordinary kohen, all of which are [made] of linen. — [R. H. 26a]
כתנת בד וגו': מגיד שאינו משמש לפנים בשמונה בגדים שהוא משמש בהם בחוץ, שיש בהם זהב, לפי שאין קטיגור נעשה סניגור, אלא בארבעה, ככהן הדיוט, וכולן של בוץ:
He shall wear a holy [linen shirt…]: i.e., these garments shall be [purchased] from the Temple treasury. - [Torath Kohanim 16:13]
קדש ילבש: שיהיו משל הקדש:
and wear: Heb. יִצְנֹף, as the Targum [Onkelos] renders it: יָחֵית בְּרֵישֵׁיהּ, he shall place on his head. This is similar to “So she placed (וַתַּנַּח) his garment” (Gen. 39:16), [which Onkelos renders:] וְאַחְתְתֵהּ.
יצנף: כתרגומו יחית ברישיה, יניח בראשו, כמו (בראשית לט טז) ותנח בגדו ואחתתיה:
he shall immerse in water: On that day he was required to immerse himself every time he changed [his garments]. And [in total, the Kohen Gadol] changed his garments five times [when transferring] from the service inside [the Holy of Holies] to the service outside, and from outside to inside, changing from golden garments to white garments, and from white garments to golden garments. And at every change [of garments], he was required to immerse in a mikvah [once] and to sanctify his hands and feet twice [by washing his hands in the water] from the washstand [i.e., once when removing the garments he wore and a second time when he donned the next set of garments]. — [Yoma 32a]
ורחץ במים: אותו היום טעון טבילה בכל חליפותיו. וחמש פעמים היה מחליף מעבודת פנים לעבודת חוץ ומחוץ לפנים, ומשנה מבגדי זהב לבגדי לבן ומבגדי לבן לבגדי זהב, ובכל חליפה טעון טבילה ושני קדושי ידים ורגלים מן הכיור:
5And from the community of the children of Israel, he shall take two he goats as a sin offering, and one ram as a burnt offering. הוּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה:
6And Aaron shall bring his sin offering bull, and initiate atonement for himself and for his household. ווְהִקְרִ֧יב אַֽהֲרֹ֛ן אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ:
his sin-offering bull: That is the one mentioned above (verse 3). And [Scripture’s reference to “his”] teaches you here that [this bull] had to be [purchased] from Aaron’s own money, rather than from public funds. — [Torath Kohanim 16:19; Yoma 3b]
את פר החטאת אשר לו: האמור למעלה. ולמדך כאן שמשלו הוא בא, ולא משל צבור:
and initiate atonement…for himself and for his household: [i.e., over this bull,] he confesses his own sins and those of his household. — [Torath Kohanim 16:20; Yoma 36b]
וכפר בעדו ובעד ביתו: מתודה עליו עונותיו ועונות ביתו:
7And he shall take the two he goats, and place them before the Lord at the entrance to the Tent of Meeting. זוְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶֽעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
8And Aaron shall place lots upon the two he goats: one lot "For the Lord," and the other lot, "For Azazel." חוְנָתַ֧ן אַֽהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גֹּֽרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַֽיהֹוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַֽעֲזָאזֵֽל:
And Aaron shall place lots upon the two he-goats: He would place one [he-goat] on his right and one on his left. Then, he would insert both his hands into an urn [which contained two lots, one bearing the inscription “to the Lord” and the other “to Azazel.” These lots were mixed up, and Aaron, with both hands inside the urn] took one lot in his right hand and the other in his left hand, and he would place them upon them [the he-goats]: [The one] upon which [he placed the lot] with the inscription “to the Lord,” would be for God, while the one upon which [he placed the lot] with the inscription “to Azazel,” would be sent off to Azazel. — [Yoma 39a]
ונתן אהרן על שני השעירים גרלות: מעמיד אחד לימין ואחד לשמאל, ונותן שתי ידיו בקלפי ונוטל גורל בימין וחברו בשמאל, ונותן עליהם, את שכתוב בו לשם הוא לשם, ואת שכתוב בו לעזאזל משתלח לעזאזל:
Azazel: This is a strong and hard mountain, [with] a high cliff, as the Scripture says [in describing Azazel] (verse 22 below),“a precipitous land (אֶרֶץ גְּזֵרָה),” meaning a cut-off land [i.e., a sheer drop]. — [Torath Kohanim 16:28; Yoma 67b]
עזאזל: הוא הר עז וקשה, צוק גבוה, שנאמר (פסוק כב) ארץ גזרה, חתוכה:
9And Aaron shall bring the he goat upon which the lot, "For the Lord," came up, and designate it as a sin offering. טוְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַֽיהוָֹ֑ה וְעָשָׂ֖הוּ חַטָּֽאת:
and designate it as a sin-offering: When he places the lot upon it, he designates it by calling it [a sin-offering], saying, “To the Lord-a sin-offering”. — [Yoma 39a]
ועשהו חטאת: כשמניח הגורל עליו קורא לו שם ואומר לה' חטאת:
10And the he goat upon which the lot "For Azazel" came up, shall be placed while still alive, before the Lord, to [initiate] atonement upon it, and to send it away to Azazel, into the desert. יוְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַֽעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָֹ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַֽעֲזָאזֵ֖ל הַמִּדְבָּֽרָה:
while still alive: [is to be understood] like יָעֳמַד חַי [i.e., the word יָעֳמַד is in the hof’al conjugation, which is a passive form, meaning that the goat] was “stood up by others.” [Thus,] the Targum translates it as, יִתָּקַם כַּד חַי, “shall be stood up while alive.” And what does the verse teach us when it says “alive?” Since it says: “to send it away to Azazel,” and we do not know whether it was to be sent away to be killed or to remain alive. Therefore, Scripture says, “shall be placed while still alive,” [meaning that] it is to be placed while still alive [and shall remain alive only] until it is sent away. From here, we learn that it was sent away to its death. — [Torath Kohanim 16:26]
יעמד חי: כמו יעמד חי על ידי אחרים, ותרגומו יתקם כד חי. מה תלמוד לומר חי, לפי שנאמר לשלח אותו לעזאזל, ואיני יודע שילוחו אם למיתה אם לחיים, לכך נאמר יעמד חי, עמידתו חי עד שישתלח, מכאן ששילוחו למיתה:
to [initiate] atonement: [lit., “to effect atonement upon it,” here meaning] that he is to confess upon it, as Scripture says, “and confess upon it….” (verse 21 below). - [Torath Kohanim 16:27; Yoma 40b]
לכפר עליו: שיתודה עליו, כדכתיב (פסוק כא) והתודה עליו וגו':
11And Aaron shall bring his sin offering bull, and shall [initiate] atonement for himself and for his household, and he shall [then] slaughter his sin offering bull. יאוְהִקְרִ֨יב אַֽהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ:
…and shall [initiate] atonement for himself: This is a second confession [i. e., besides that stated in verse 6 above for himself and his household], and is for himself [again] and for his brothers, the kohanim, all of whom are called “his household,” as the verse says, “O house of Aaron, bless the Lord,” (Ps. 135:19). From here, we see that [all] the kohanim receive atonement through this [sin-offering bull of the Kohen Gadol] (Torath Kohanim 16:29; Shev. 13b) And all its atonement is exclusively for defiling the Sanctuary and its holy things, [e.g., if a kohen forgot that he was unclean and entered the Sanctuary or ate sacrifices], as the verse says, “And he shall effect atonement upon the Holy, from the defilements [of the children of Israel]” (verse 16 below). - [Shev. 14a]
וכפר בעדו וגו': וידוי שני עליו ועל אחיו הכהנים, שהם כלם קרוים ביתו, שנאמר (תהלים קלה יט) בית אהרן ברכו את ה' וגו', מכאן שהכהנים מתכפרים בו, וכל כפרתן אינה אלא על טומאת מקדש וקדשיו, כמו שנאמר (פסוק טז) וכפר על הקדש מטומאות וגו':
12And he shall take a pan full of burning coals from upon the altar, from before the Lord, and both hands' full of fine incense, and bring [it] within the dividing curtain. יבוְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּ֠ה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וּמְלֹ֣א חָפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת:
from upon the altar: [referring to] the outside altar. — [Yoma 45b]
מעל המזבח: החיצון:
from before the Lord: From the side [of the altar] that is before the entrance [to the Holy], namely, the western side [of the altar]. — [Yoma 45b]
מלפני ה': מצד שלפני הפתח והוא צד מערבי:
fine: Heb. דַּקָּה. But what does Scripture teach us here, when it says [that the incense had to be] fine? Was not all incense fine, as Scripture says [regarding the spices], “And you shall crush some of it finely” (Exod. 30:36)? Rather, [Scripture is telling us here that this incense] was to be the finest of the fine, for on the eve of Yom Kippur, they would return [already crushed incense] to the mortar [in order to crush it even finer, for use on Yom Kippur]. — [Torath Kohanim 16:34; Keritot 6b]
דקה: מה תלמוד לומר דקה, והלא כל הקטורת דקה היא, שנאמר (שמות ל לו) ושחקת ממנה הדק, אלא שתהא דקה מן הדקה, שמערב יום הכפורים היה מחזירה למכתשת:
13And he shall place the incense upon the fire, before the Lord, so that the cloud of the incense shall envelope the ark cover that is over the [tablets of] Testimony, so that he shall not die. יגוְנָתַ֧ן אֶת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהֹוָ֑ה וְכִסָּ֣ה | עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָֽעֵד֖וּת וְלֹ֥א יָמֽוּת:
[And he shall place the incense] upon the fire: that is inside the pan.
על האש: שבתוך המחתה:
so that he shall not die: Hence, if [the Kohen Gadol] did not make it according to its formula, he would be liable to death. — [Torath Kohanim 16:35; Yoma 53a]
ולא ימות: הא אם לא עשאה כתקנה, חייב מיתה:
14And he shall take some of the bull's blood and sprinkle [it] with his index finger on top of the ark cover on the eastern side; and before the ark cover, he shall sprinkle seven times from the blood, with his index finger. ידוְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ:
and sprinkle [it] with his index finger: One sprinkling is meant.
והזה באצבעו: הזאה אחת במשמע:
and before the [ark] cover, he shall sprinkle seven [times]: Thus, once above and seven times below. — [Torath Kohanim 16:41; Yoma 55a]
ולפני הכפרת יזה שבע: הרי אחת למעלה ושבע למטה:
15He shall then slaughter the he goat of the people's sin offering and bring its blood within the dividing curtain, and he shall do with its blood as he had done with the bull's blood, and he shall sprinkle it upon the ark cover and before the ark cover. טווְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת:
the people’s [sin-offering he-goat]: For what the bull atones for the kohanim [namely, defilements of the Sanctuary and its holy things], the he-goat atones for the Israelites, and this goat was the one upon which the lot “For the Lord” had fallen. - [Yoma 61a]
אשר לעם: מה שהפר מכפר על הכהנים מכפר השעיר על ישראל, והוא השעיר שעלה עליו הגורל לשם:
as he had done with the bull’s blood: [namely, sprinkling it] once above and seven times below. — [Torath Kohanim 16:41; Yoma 55a]
כאשר עשה לדם הפר: אחת למעלה ושבע למטה:
16And he shall effect atonement upon the Holy from the defilements of the children of Israel and from their rebellions and all their unintentional sins. He shall do likewise to the Tent of Meeting, which dwells with them amidst their defilements. טזוְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַֽעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם:
from the defilements of the children of Israel-: [i.e., atoning] for those who, while in [a state of] uncleanness, had entered the Sanctuary, and it never became known to them [that they had been unclean], for it says: לְכָלחַטֹּאתָם, חַטָּאַת denotes an unintentional sin. — [Torath Kohanim 16:42; Shev. 17b]
מטמאת בני ישראל: על הנכנסין למקדש בטומאה ולא נודע להם בסוף, שנאמר לכל חטאתם, וחטאת היא שוגג:
and from their rebellions: [i.e., atoning] also [for] those who, in a state of uncleanness, willfully entered [the Sanctuary, thereby defiling it]. — [Torath Kohanim 16:42; Shev. 17b]
ומפשעיהם: אף הנכנסין מזיד בטומאה:
He shall do likewise to the Tent of Meeting: i.e., just as he had sprinkled from [the blood of] both [the bull and the he-goat] inside [the Holy of Holies, with] one sprinkling above and seven below, so shall he sprinkle from [the blood of] both [the bull and the he-goat] on the dividing curtain from the outside once above and seven times below. — [Torath Kohanim 16:43; Yoma 56b]
וכן יעשה לאהל מועד: כשם שהזה משניהם בפנים אחת למעלה ושבע למטה, כך מזה על הפרוכת מבחוץ משניהם אחת למעלה ושבע למטה:
which dwells with them, [even] amidst their defilements: Although they are unclean, the Divine Presence is among them. — [Torath Kohanim 16:43; Yoma 56b]
השכן אתם בתוך טמאתם: אף על פי שהם טמאים שכינה ביניהם:
17And no man shall be in the Tent of Meeting when he comes to effect atonement in the Holy, until he comes out. And he shall effect atonement for himself, for his household, and for all the congregation of Israel. יזוְכָל־אָדָ֞ם לֹא־יִֽהְיֶ֣ה | בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּֽעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל:
Daily Tehillim: Chapters 108 - 112• Hebrew text
• English text• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Likutei Amarim, middle of Chapter 42• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Sunday, Nissan 23, 5776 · May 1, 2016
• Likutei Amarim, middle of Chapter 42
• והנה כל אדם מישראל, יהיה מי שיהיה, כשיתבונן בזה שעה גדולה בכליום, איך שהקב״ה מלא ממש את העליונים ואת התחתונים, ואת השמים ואת האר׳ ממש מלא כל האר׳ כבודו ממש
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class
• Sunday, Nissan 23, 5776 · May 1, 2016
Now, therefore, each individual Jew, whoever he may be, i.e., whatever his spiritual state, when he ponders upon this for a considerable time each day — how G‑d is truly omnipresent in the higher and lower [worlds], and the actual heaven and earth (i.e., not only the spiritual heaven and earth, the Supernal Sefirot, but the actual heaven and earth itself) is truly filled with His glory,
וצופה ומביט ובוחן כליותיו ולבו וכל מעשיו ודבוריו, וכל צעדיו יספור
and that He looks, seeks and searches his “kidneys and heart” (i.e., his inner thoughts and emotions) and all his actions and words, and counts his every step —
אזי תקבע בלבו היראה לכל היום כולו, כשיחזור ויתבונן בזה אפילו בהתבוננות קלה
then fear will be implanted in his heart throughout the day, even when he is occupied with other matters and cannot contemplate the above, when he will again meditate on this, even with a superficial reflection that does not demand a particular effort and a set time;
בכל עת ובכל שעה יהיה סור מרע ועשה טוב במחשבה דבור ומעשה, שלא למרות חס ושלום עיני כבודו אשר מלא כל האר׳
at any time1 or moment, he will thus turn away from evil and do good, (i.e., he will refrain from transgressing negative commands and perform positive commands) in thought, speech and deed, so as not to rebel, G‑d forbid, in the sight of His glory whereof the whole world is filled.
וכמאמר רבן יוחנן בן זכאי לתלמידיו כנ״ל
This is in accord with the statement2 of Rabbi Yochanan ben Zakkai to his disciples, quoted above, viz., “May it be G‑d’s Will that the fear of heaven be upon you [and keep you from sinning] like the fear of a human being [who by observing your actions keeps you from sinning].”
וזה שאומר הכתוב: כי אם ליראה את ה׳ אלקיך, ללכת בכל דרכיו
This, then, is the meaning of the verse:3 “[G‑d demands of you] only to fear the L‑rd your G‑d, to walk in all His ways.”
The question arises: Is attaining the fear of G‑d such an easy thing that the verse says, “only to fear Him”? The answer which is given (“For Moses it is a simple matter”) is difficult to comprehend, for the verse speaks of what “G‑d demands ofyou” — of every Jew. The explanation is as follows: the verse is referring here to a level of fear which is indeed simple for every Jew to reach, that level being fear that leads one to “walk in all His ways.”
שהיא יראה המביאה לקיום מצותיו יתברך, בסור מרע ועשה טוב, והיא יראה תתאה הנ״ל
For this is the fear that leads to the fulfillment of G‑d’s commandments, which involve turning away from evil and doing good. This is the “lower-level fear” which has been discussed earlier.
Accordingly, the Gemara’s answer (“For Moses it is a simple matter”) is now understandable. It means:
ולגבי משה, דהיינו, לגבי בחינת הדעת שבכל נפש מישראל האלקית, מילתא זוטרתי היא, כנ״ל
As it applies to “Moses”, that is to say, in relation to the quality of Daat that is in the divine soul of every Jew, this quality being the quality of Moses found within “you”, within each Jewish soul, this is indeed a minor thing, as has been stated above — that when a Jew reflects with his Daat upon matters that arouse fear of G‑d, he will surely succeed in attaining it,
שהדעת הוא המקשר מצפוני בינת הלב אל בחינת גילוי במחשבה ממש, כידוע ליודעי ח״ן
(4for Daat is [the faculty] which connects the hidden understanding of the heart with revelation in actual thought, as is known to those who are familiar with the Esoteric Discipline).
As mentioned earlier, all Jews possess a “hidden treasure of fear of heaven” in their hearts. Through the faculty of Daat,this fear of heaven is revealed and felt in one’s thought, and also affects his speech and actions.
* * *
| FOOTNOTES | |
| 1. | Note of the Rebbe: At first glance it would seem that there is no compelling evidence as to whether “at any time or moment” is connected to the earlier clause (“when he will again meditate... even with a superficial reflection at any time or moment”), or whether it is connected to the following clause (“at any time or moment, he will turn away from evil and do good...”). However, since “any time or moment” is mentioned in ch. 14 with regard to a person’s ability to become a Beinoni, and the Alter Rebbe explains there that this phrase refers to his thought, speech and deed, it follows that here, too, “at any time or moment” relates to the following clause — “he will turn away from evil and do good, in thought, speech and deed.” |
| 2. | Berachot 28b. |
| 3. | Devarim 10:12. |
| 4. | Parentheses are in the original text. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Nissan 23, 5776 · May 1, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 89
Offering Sacrifices outside the Holy Temple
"Take heed for yourself lest you offer your burnt-offerings in every place that you may see"—Deuteronomy 12:13.
We are forbidden from offering sacrifices in any location other than the Holy Temple.
Full text of this Mitzvah »• Offering Sacrifices outside the Holy Temple
The Daily Offering
"Two [lambs] each day for a continuous burnt offering"—Numbers 28:3.
We are commanded to offer every day in the Holy Temple the Tamid sacrifice, consisting of two lambs [one offered in the morning and the second in the afternoon].
Full text of this Mitzvah »• The Daily Offering
The Perpetual Fire
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
We are commanded to cause fire to burn on the Temple's altar every day. This is accomplished through placing new wood on the altar every morning and afternoon. Though a fire would miraculously descend from the heavens to consume the sacrifices, we are commanded to introduce our own fire too.
Full text of this Mitzvah »• The Perpetual Fire
Extinguishing the Fire on the Altar
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
It is forbidden to extinguish the fire on the Holy Temple's altar—even to extinguish one coal from the fire.
Full text of this Mitzvah »• Extinguishing the Fire on the Altar
Removing the Ashes from the Altar
"And the priest shall don his linen tunic, and linen trousers . . . and he shall lift the ashes"—Leviticus 6:3.
The kohanim (priests) are commanded to remove the ash from upon the Temple's altar every day.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 89
Offering Sacrifices outside the Holy Temple
"Take heed for yourself lest you offer your burnt-offerings in every place that you may see"—Deuteronomy 12:13.
We are forbidden from offering sacrifices in any location other than the Holy Temple.
Full text of this Mitzvah »• Offering Sacrifices outside the Holy Temple
Negative Commandment 89
Translated by Berel Bell
And the 89th prohibition is that we are forbidden from offering any sacrifice outside, i.e. outside the courtyard of the Temple. This prohibited action is called, ma'aleh bachutz.
The source of this commandment is G‑d's statement1 (exalted be He), "Be careful not to offer your burnt-offerings in just any place that you may see fit."
In the words of the Sifri,2 "This verse only speaks of burnt-offerings. What is the source to apply this law to all sacrifices? It is the verse,3 'Only there shall you prepare all [the offerings] I have commanded you.' But one could still think that for a burnt-offering there is both a positive commandment and a prohibition, whereas for other sacrifices only a positive commandment! The Torah therefore says,4 'Only there shall you sacrifice burnt-offerings.' Burnt-offerings were already included; why, then, were they singled out? This was done to make a hekesh5: just as burnt-offerings are specifically mentioned as coming under both the positive commandment and the prohibition, so too all sacrifices which come under the positive commandment come under the prohibition."
Although the explanation of this verse is simple, I will explain it to you in order to clarify the subject:
The burnt-offering has a verse which prohibits its being sacrificed outside, i.e. G‑d's statement,6 "[Be careful] not to offer your burnt-offerings [in just any place that you may see fit]." Another verse commands that the burnt-offering must be sacrificed inside, i.e. His statement,7 "Only there shall you sacrifice burnt-offerings," which is a positive commandment to sacrifice the burnt-offering "in the place G‑d shall choose"8 [i.e. the Temple].
Other sacrifices, however, are only mentioned as having the positive commandment to be sacrificed inside, from His statement,9 "Only there shall you sacrifice all [the offerings] I have commanded you." The statement, "only there shall you sacrifice,' does imply a prohibition against sacrificing outside; but we have a principle that a prohibition which is derived from a positive commandment is itself considered a positive commandment. This is the meaning of their statement [in Sifri], "But one could still think that ... for other sacrifices there is only a positive commandment!," i.e. that one who offers another kind of sacrifice outside would transgress only a prohibition which is derived from a positive commandment [rather than a regular prohibition].
The verse,10 "'Only there shall you sacrifice burnt-offerings" [which seems extra, since the other half of the verse includes all sacrifices, including the burnt-offering], is therefore written to create a means of comparing all offerings to the burnt-offering: just as one who offers a burnt-offering outside transgresses a prohibition, so too there is a prohibition for all offerings.
One who transgresses this prohibition intentionally is punished by kares, and if unintentionally, must bring a sin-offering. The verse which mentions kares for one who is ma'aleh bachutz is in the portion of Acharei Mos,11 "[One] who offers a burnt-offering or other sacrifice and does not bring it to the Communion Tent to present it to G‑d, that person shall be cut off [spiritually] from his people."
The Sifra12 says, "The verse, 'that person shall be cut off [spiritually] from his people,' states the punishment. From which verse do we derive the prohibition? From the verse,13 "Be careful not to offer your burnt-offerings...." In the words of the Talmud in tractate Zevachim:14 "For sacrificing [outside] there is written both the punishment and the prohibition. The punishment is from the verse, "and does not bring it to the Communion Tent ... that person shall be cut off." The prohibition is from the verse, "Be careful not to offer your burnt-offerings...."
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.
FOOTNOTES
1.Deut. 12:13.
2.Re'eh. The Rambam explains this Sifri immediately below.
3.Ibid., 12:14.
4.Ibid.
5.A means of comparison.
6.Deut. 12:13.
7.Ibid., 12:14.
8.Ibid.
9.Ibid.
10.Ibid.
11.Lev. 17:8-9.
12.Kapach, 5731, note 47, states that our versions of Sifra don't have this wording. However, the Weiss edition, Vienna, 5622 (1862), has virtually the same wording.
13.Deut. 12:13.
14.106a.
Positive Commandment 39The Daily Offering
"Two [lambs] each day for a continuous burnt offering"—Numbers 28:3.
We are commanded to offer every day in the Holy Temple the Tamid sacrifice, consisting of two lambs [one offered in the morning and the second in the afternoon].
Full text of this Mitzvah »• The Daily Offering
Positive Commandment 39
Translated by Berel Bell
And the 39th mitzvah is that we are commanded to bring two sheep, called temidin, daily as offerings in the Temple.
The source of this commandment is G‑d's statement1 (exalted be He), "[Year-old sheep without blemish,] two each day as a regular daily burnt-offering."
The order of their preparation and sacrifice is explained in the 2nd chapter of tractate Yoma2 and in tractate Tamid.
FOOTNOTES
1.Num. 28:3.
2.26b.
Positive Commandment 29The Perpetual Fire
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
We are commanded to cause fire to burn on the Temple's altar every day. This is accomplished through placing new wood on the altar every morning and afternoon. Though a fire would miraculously descend from the heavens to consume the sacrifices, we are commanded to introduce our own fire too.
Full text of this Mitzvah »• The Perpetual Fire
Positive Commandment 29
Translated by Berel Bell
And the 29th mitzvah is that we are commanded to burn a constant fire on the altar each day.
The source of this commandment is G‑d's statement,1 "Fire shall be kept burning on the altar continually; it must not go out." This is impossible2 without a command to constantly place wood [on the fire] each morning and evening, as explained in the 2nd chapter of tractate Yoma3 and in tractate Tamid.4
Our Sages said explicitly,5 "Even though the fire came down from the heavens, it is a commandment for mortals to bring it."
The details of this commandment, i.e. of arranging the fires on the altar each day, have been explained in the 4th chapter of tractate Kippurim6 and in the 2nd chapter of tractate Tamid.
FOOTNOTES
1.Lev. 6:6.
2.Perhaps the Rambam is trying to explain how this can count as a commandment even though the verse doesn't phrase it as a direct command.
3.26b.
4.Chapter 2.
5.Yoma 21a. From this quote we see explicit mention that it counts as a mitzvah, such as, "you shall burn a fire."
6.I.e. Yoma, Chapter 4, Mishneh 6.
Negative Commandment 81Extinguishing the Fire on the Altar
"Fire shall be kept burning continuously upon the altar; it shall not be extinguished"—Leviticus 6:6.
It is forbidden to extinguish the fire on the Holy Temple's altar—even to extinguish one coal from the fire.
Full text of this Mitzvah »• Extinguishing the Fire on the Altar
Negative Commandment 81
Translated by Berel Bell
And the 81st prohibition is that we are forbidden from extinguishing the fire on the altar.
The source of this commandment is G‑d's statement1 (exalted be He), "Fire shall be kept burning on the altar continually; it must not go out."
The Sifra2 says, "The phrase 'it must not go out,' teaches that one who extinguishes [the fire] transgresses a prohibition." One who transgresses this prohibition and extinguishes even a single coal from the altar is punished by lashes.
The details of this mitzvah have been explained in the 10th chapter of tractate Zevachim.3
FOOTNOTES
1.Lev. 6:6.
2.Tzav.
3.91b.
Positive Commandment 30Removing the Ashes from the Altar
"And the priest shall don his linen tunic, and linen trousers . . . and he shall lift the ashes"—Leviticus 6:3.
The kohanim (priests) are commanded to remove the ash from upon the Temple's altar every day.
Full text of this Mitzvah »
• Removing the ashes from the Altar
Positive Commandment 30
Translated by Berel Bell
And the 30th mitzvah is that the priests are commanded to remove the ashes from the altar each day. This is called, "terumas hadeshen."
The source of this commandment is G‑d's statement1 (exalted be He), "The priest shall then put on his linen garment, and put linen pants on his body ... and he shall remove the ashes."
The details of this mitzvah have been explained in tractate Tamid2 and in tractate Kippurim.3
FOOTNOTES
1.Lev. 6:3.
2.Chapter 1, Mishneh 4.
3.Yoma 20a.
• 1 Chapter: Pesulei Hamukdashim Pesulei Hamukdashim - Chapter 1 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Pesulei Hamukdashim - Chapter 1
Audio: Listen | Download | Video Class• Pesulei Hamukdashim - Chapter 1
Halacha 1
All persons disqualified from performing sacrificial service1 may slaughter sacrificial animals, even sacrifices of the most sacred order, as an initial preference2 with the exception of a person who is ritually impure who may not slaughter as an initial preference. Even though he stands outside the Temple Courtyard3 and inserts his hands and slaughters in the Courtyard,4 [he was restricted]. This a decree, lest he touch the [sacrificial] meat.5
Halacha 2
If [an impure person] transgressed and slaughtered [a sacrificial animal], the sacrifice is acceptable. Similarly, with regard to the bull [brought by] the High Priest on Yom Kippur even though [Leviticus 16:11] states: "And Aaron... shall slaughter [the bull],"6if a non-priest slaughtered it, it is acceptable. Even a red heifer that was slaughtered by a non-priest is acceptable,7 for there is no slaughter by a non-priest that invalidates [a sacrifice].
Halacha 3
When a person slaughters sacrificial animals, but does not have the intent to slaughter them, but instead, is merely busying himself [thoughtlessly], they are disqualified. [He must] have the intent to slaughter them.
Halacha 4
Halacha 5
Two people may slaughter a sacrificial animal together, just as they may slaughter an ordinary animal.10
Halacha 6
A minor may not slaughter sacrificial animals even if an adult is standing over him.11 [The rationale is that the slaughter of] sacrificial animals requires concentrated intent and a minor does not have such a potential. Even when [a minor's] deeds indicate that he is acting with intention, [he is] not considered [to have acted] with intention if that will produce a leniency,12 only if it will produce a stringency.
What is implied? If [an animal to be sacrificed as] a burnt-offering was standing in the southern [portion of the Temple Courtyard] and a minor led it and brought it to the north where he slaughtered it - thus his actions indicate that he intended to slaughter a sacred animal13 - [the sacrifice] is still disqualified.
Halacha 7
When sacrifices of the most sacred order were slaughtered in the southern [portion of the Temple Courtyard] or their blood was received there, they are disqualified.
Halacha 8
If one was standing in the southern [portion of the Temple Courtyard], but he extended his hands into the northern portion and slaughtered [a sacrifice of the most sacred order], his slaughter is acceptable.14
Halacha 9
If, [by contrast, a priest] was standing in the southern [portion of the Temple Courtyard], but he extended his hands into the northern portion and received the blood [of such a sacrificial animal], his receiving of the blood is unacceptable.15
Halacha 10
If he brings his head and the majority of his body into the northern [portion of the Temple Courtyard], it is considered as if he was standing there.16
Halacha 11
If one slaughtered [such an animal] in the northern portion [of the Temple Courtyard] and then in the convulsive movements that accompanied its death, it moved to the southern portion or even if [a priest] took it to the southern portion, it is acceptable.17 If after these convulsive movements took it to the southern portion and then it returned to the northern portion and its blood was received there, it is acceptable.18
Similarly, if [animals to be slaughtered as] sacrifices of a lesser degree of sanctity were inside [the Temple Courtyard]19 and one was standing outside the Temple Courtyard and inserted his hand inside and slaughtered it, his slaughter is acceptable.
Halacha 12
If, [while standing outside the Temple Courtyard, a priest] inserted his hand inside and received the blood, the receiving of the blood is unacceptable.20Even if [the entire body of the priest] performing the service was inside [the Temple Courtyard] and his locks of hair21 were outside, his service is unacceptable, for [when describing the priests' service in the Temple,Leviticus 10:9] states: "When you come to the Tent of Meeting."22 Implied is that one must enter in his entirety.
Halacha 13
If in the convulsive movements that accompanied its death, [such an] animal moved out of [the Courtyard] after its blood was received,23 it is acceptable. For even if the organs and fats to be offered on the altar and the meat of sacrifices of a lesser degree of sanctity were taken outside [the Courtyard] before [the blood] was presented [on the altar], the sacrifice is acceptable, as will be explained.24
Halacha 14
If the entire body of [such an] animal was inside the Temple Courtyard and its foot was outside and it was slaughtered, the sacrifice is unacceptable. For [when speaking of bringing the sacrifices, Leviticus 17:5] states: "And they shall be brought to God." Implied is that they should be entirely within [the Courtyard].25
Halacha 15
If one slaughtered [a sacrificial animal]26 while it was located entirely in [the Temple Courtyard] and afterwards, it moved one of its feet outside, he should cut off the meat until he reaches the bone27 and afterwards, the blood should be received. If he received the blood and afterwards, cut off the meat, it is disqualified because of the fat of the meat that is outside [the Temple Courtyard].28
With regard to sacrifices of a lesser degree of sanctity, there is no need to cut off [the meat]. Instead, he should bring its foot back inside [the Temple Courtyard], and receive the blood. For [even] if meat from sacrifices of a lesser degree of sanctity were taken out [of the Temple Courtyard] before their blood was cast [on the altar], [the sacrifice] is acceptable.29
Halacha 16
If one hung the animal [above the earth] and slaughtered it in the free space of the Temple Courtyard, it is unacceptable, for [Leviticus 1:11] speaks [of slaughtering animals] "on the flank of the altar," implying that one must slaughter on the ground.30
Halacha 17
If the [sacrificial] animal was on the ground, but [the slaughterer] was hanging in the air and he slaughtered the animal while hanging, this disqualifies sacrifices of the most sacred order. Sacrifices of lesser sanctity, by contrast, are acceptable.31
Halacha 18
If one slit the lesser portion of the organs that must be slit for ritual slaughter32outside [the Temple Courtyard]33 and one completed the slaughter inside or one slit the lesser portion of the organs34 in the southern portion of [the Temple Courtyard] and completed the slaughter in the north, they are unacceptable. For ritual slaughter is considered as one continuous, integral act from the beginning to its completion.35
Halacha 19
If one was hung and received the blood from the neck of a [sacrificial] animal36 that is located on the ground, [the act] is unacceptable, because this is not the manner of Temple service.
Halacha 20
If one was standing in the Temple Courtyard and hung a receptacle over his arm and received the blood in the air or lifted the animal and thus received the blood in the air, [the act] is acceptable, for the open space above the place is considered as the space itself.37
Halacha 21
If one placed one receptacle within a second receptacle and received the blood, [the act] is acceptable,38 one substance is not considered as an interposing substance for another substance of the same type.39 If one placed fibers inside the receptacle and received the blood, [the act] is acceptable, because the fibers are porous and thus the blood descends into the receptacle and there is no interference. If, however, one does this while taking a handful of flour from a meal offering and took the handful with the fibers, it is unacceptable.40
Halacha 22
Receiving the blood [of a sacrificial animal], bringing it to the altar, casting it on the altar and bringing the limbs [of a sacrificial animal] to the ramp are all tasks41that are only acceptable if performed by a priest who is fit to perform service, as we explained with regard to taking the handful of flour from a meal offering42 or snipping of the head of a fowl.43
Halacha 23
Halacha 24
If [the priest] received [the blood] with his right hand and then transferred [the receptacle in which he received] it to his left hand, he should return it to his right hand.46 If he received [the blood] with an ordinary utensil, the sacrifice is disqualified. If he received it in a sacred receptacle and transferred it to an ordinary receptacle, he should return it to a sacred receptacle.47
Halacha 25
If [the blood] spilled out of the receptacle on to the floor [of the Temple Courtyard, the sacrifice] is acceptable if one gathers up [the blood].48 If, however, it spilled out from the neck of the [sacrificial] animal to the floor and then was collected and placed in a sacred receptacle, the sacrifice is disqualified.49
Halacha 26
If some of the blood from the neck of the [sacrificial] animal was spilled on the ground and not collected, but [a priest] received the remainder from the neck of the animal, [the sacrifice] is acceptable,50 provided the blood that was received is [the animal's] lifeblood51 and not blood concentrated [in the limbs]52 or the blood of the skin.
Halacha 27
If any of the individuals who are unacceptable to perform Temple service53receive the blood [of a sacrificial animal], bring the blood to the altar, or cast it on the altar as required by law,54 the sacrifice is disqualified. If [a priest] who is acceptable for such service receives the blood and gives it to one who is unacceptable, but the latter does not walk with it, but instead stands in his place, he should return it to the acceptable [priest].55 If, however, the unacceptable person carried it [toward the altar] and then returned it to the acceptable [priest] who carried it [to the altar] or the acceptable priest carried it [to the altar] and then gave it to the unacceptable one who carried it, since it was carried by the unacceptable person, whether at the beginning or the end, the sacrifice is disqualified, because this matter cannot be corrected.
Halacha 28
[The following laws apply if] the blood was received by an unacceptable person. If any of [the animal's] lifeblood remains, an acceptable [priest] should receive the blood, bring it [to the altar], and cast [it upon it]. [The rationale is that] individuals who are unacceptable for Temple service do not cause the remainder of the blood to be considered as remnants.56
An exception is one who is impure. Since he is fit to carry out Temple service when a sacrifice is brought in a state of impurity as explained,57 he causes [the blood to be considered as] remnants. What is implied? If an impure [priest] received58 the blood [of a sacrificial animal] even if an acceptable [priest] received [the animal's] lifeblood afterwards and cast it [upon the altar], the sacrifice is disqualified. For [the blood] received by the acceptable [priest] afterwards is considered as remnants and is of no consequence.
Halacha 29
When even the slightest substance is taken from one of the [sacrificial] animal's limbs59 after it was slaughtered, but before its blood was cast upon the altar, it is disqualified. Even if one [merely] mutilated the ear of an animal before [its blood] was received, it is as if [its blood] was not received. [This is derived from Leviticus 16:14 which] states: "And he shall take from the blood of the bull." [Implied is that] it must be entirely whole at the time [the blood] is received. If one received [the blood] of an imperfect [animal] and cast it upon the altar, [the sacrifice] is unacceptable.
Halacha 30
If, however, its substance was reduced after [its blood] was received,60before it was cast [on the altar], even if the meat was lost before the blood was cast [on the altar] or it was consumed by fire, he should cast the blood [on the altar] as long as an olive-sized portion of the meat or the organs and fats to be offered on the altar's pyre remain.61 If not even that remains,62 he should not cast the blood. With regard to a burnt-offering, even if half an olive-sized portion from the meat and half an olive-sized portion of the organs and fats [remain, he should cast the blood], because the entire [animal] is [offered on the altar's] pyre.63
Halacha 31
If less than an olive-sized portion [of a burnt-offering remains], [the blood] should not be cast [on the altar]. If it is cast [upon it], the sacrifice is not received with favor [Above].64 If the meat65 is disqualified before [the blood] is cast on the altar or it was taken out of the Temple Courtyard, the blood should not be cast. If, however, it was cast, the sacrifice is received with favor [Above].66
Halacha 32
When the meat of sacrifices of a lesser degree of sanctity was taken out of the Temple Courtyard before the blood was cast [on the altar], even though the blood was cast [upon the altar] while the meat was outside, the sacrifice is acceptable,67 because ultimately, the meat will be taken outside [the Temple Courtyard].68
Halacha 33
Similarly, when the organs and fats to be offered on the altar from sacrifices of a lesser degree of sanctity were taken out [of the Temple Courtyard] before their blood [was cast on the altar] and the blood was cast [on the altar] when they were outside, the sacrifice was not disqualified. If they were returned [to the Temple Courtyard], they should be offered on the altar's pyre.71 Even if they were not returned [to the Temple Courtyard], one is liable for violating the transgressions72 [against partaking of] piggul,73 notar,74 and impure [sacrificial] meat75 if he partakes of them.76
Halacha 34
With regard to any sacrifices [brought by] a private individual, whether the meat became impure, but the fats are intact or the fats became impure, but the meat remains intact, the blood should be cast on the altar.77 If they both became impure, the blood should not be cast. If, however, it was cast on the altar, the sacrifice is received with favor [Above], for the High Priest's forehead plate arouses [God's] favor.78 Similarly, when fats and organs to be offered on the altar's pyre or the limbs of a burnt-offering became impure and they were [nonetheless]79 offered on the altar, the High Priest's forehead plate arouses [God's] favor, as explained.80 With regard to any of the communal sacrifices, [even if] all of the meat and fats became impure, the blood should be cast [upon the altar].81
Halacha 35
When the blood of sacrificial animals was taken outside the Temple Courtyard, the sacrifice is disqualified. Even though it was brought back inside and cast on the altar, the sacrifice is not received with favor [Above].82
Halacha 36
No blood from sacrificial animals is susceptible to ritual impurity at all.83 For [Deuteronomy 12:16] states with regard to blood: "You shall pour it on the earth like water." [Implied is that] blood which is poured out like water is considered as water and is susceptible to ritual impurity. The blood of sacrificial animals, by contrast, is not poured out like water84 and hence is not susceptible to ritual impurity.
Halacha 37
When the sun sets and the blood from a sacrificial animal [slaughtered that day] has not been cast [on the altar], the sacrifice is disqualified. If [the blood] is cast [on the altar afterwards],85 [the sacrifice] is not received with favor [Above].
FOOTNOTES
1.
A non-priest or a priest who was disqualified for various reasons. See Hilchot Bi'at HaMikdash 9:15 for a detailed list of such individuals.
2.
The wording of Zevachim 3:1 (the source for this ruling) could be interpreted as implying that the slaughter is acceptable only after the fact. In his Commentary to the Mishnah (based on Zevachim 31b), the Rambam explains that this restriction applies only to a person who is ritually impure.
3.
And thus does not violate the prohibition against entering the Temple Courtyard while ritually impure (see Hilchot Bi'at HaMikdash3:6).
4.
Where the sacrificial animals must be slaughtered. As stated in ibid. 3:18, it is forbidden for an impure person to insert his hand into the Temple Courtyard according to Rabbinic Law. Nevertheless, this person was willing to transgress. Significantly, in his Commentary to the Mishnah (loc. cit.) the Rambam offers an interpretation that does not require that the person transgress: he slaughtered with a long knife.
5.
In which instance he would make the sacrifice impure and disqualify it. That is forbidden.
6.
Seemingly, implying that the slaughter must be performed by a High Priest. Nevertheless, Aaron's name is explicitly associated with the verb vihikriv, "and he shall offer." According to the Rambam, the verse should be interpreted as meaning that the offering of the bull must be performed by the High Priest, not necessarily its slaughter.
7.
Nevertheless, as an initial preference, the slaughter should be performed by a priest (Hilchot Parah Adumah 3:2; 4:17).
8.
I.e., using a long knife so that the two are slaughtered with the same movements of the knife.
9.
I.e., after the fact. This applies only with regard to sacrificial animals. Ordinary animals may be sacrificed in this manner as an initial preference. See Chullin 29a.
10.
See Hilchot Shechitah 2:10.
11.
Such slaughter is acceptable for ordinary animals after the fact (Hilchot Shechitah4:5).
12.
This is a principle applicable in many different contexts of Jewish Law, e.g.,Hilchot Tuma'at Ochalin 3:10, 14:2; Hilchot Keilim 2:1.
13.
For burnt-offerings may only be slaughtered in the northern portion of the Temple Courtyard (Hilchot Ma'aseh HaKorbanot 5:2-3). Thus he obviously had the intent to slaughter the animal as a burnt offering.
14.
Zevachim 48b interprets Leviticus 1:11 as implying is that what is significant is the place where the animal is standing and not where the slaughterer is standing.
15.
Zevachim, op. cit., interprets the above verse as implying that with regard to the receiving of the blood, what is important is where the person performing that act is standing.
16.
This reflects a general principle of Torah Law: the majority of a person's body is considered as his entire body (Rav Yosef Corcus).
17.
For the slaughter was performed in the appropriate place.
18.
The fact that between the slaughter and the receiving of the blood, it entered the southern portion of the courtyard does not disqualify it.
19.
Where it is required that they be slaughtered (Hilchot Ma'aseh HaKorbanot 5:4).
20.
For the blood must be received in the Temple Courtyard.
21.
This translation is necessary, because we are speaking of a portion of the person's body and not his garments. See Ezekiel 8:3for a similar usage.
22.
Significantly, Zevachim 26a, the source for this law, uses a different prooftext. Some commentaries have suggested that perhaps a printing error crept into the text of theMishneh Torah.
23.
Implied is that if an animal moved out of the Temple Courtyard before its blood was received, it is disqualified.
24.
See Halachot 32-33 of this chapter.
25.
See Hilchot Ma'aseh HaKorbanot 18:15.
26.
From the sacrifices of the most sacred order.
27.
He should not, however, cut off the bone, because that would render the animal as blemished before the reception of the blood and thus disqualify it (see Zevachim 26a and commentaries).
28.
As indicated by Zevachim, op. cit., the problem is not because of the blood from the meat that was outside the Temple Courtyard, because our Sages made a distinction between the blood that flows from the animal at the time of ritual slaughter and the blood that remains within its body (seeHilchot Ma'achalot Assurot 6:4). Nevertheless, the fat from the portion of the animal that is outside the Temple Courtyard becomes mixed with its blood. This blood could also be part of the blood which is received, causing that blood to be disqualified (Kessef Mishneh).
The Ra'avad objects to the Rambam's ruling, maintaining that sacrificial animals of the highest degree of sanctity become disqualified when they are removed from the Temple Courtyard whether before the blood was presented on the altar or afterwards. Moreover, even if the meat is cut off as Rambam suggests, the animal will become ritually impure, because there is an unresolved doubt whether our Sages decreed that any animal that is removed from the Temple Courtyard becomes ritually impure. Hence, because of the doubt, we should rule stringently (see Pesachim 85a). The Kessef Mishneh and Rav Yosef Corcus resolve the Rambam's ruling.
29.
Provided of course that the animal was returned to the Temple Courtyard and the blood received there. Even if a portion of the animal was outside the Courtyard, as long as the blood was received inside the Temple Courtyard, the sacrifice is not disqualified. Nevertheless, the portion that was outside the Temple Courtyard is forbidden to be eaten (see Halachah 32).
The Ra'avad states that after the blood was cast on the altar, the meat may be taken out of the Temple Courtyard. Rav Yosef Corcus states that this is obvious, because the meat of sacrifices of a less degree of sanctity may be eaten throughout the city of Jerusalem (Hilchot Ma'aseh HaKorbanot11:5-6).
30.
Based on Zevachim 26a, the Kessef Mishneh interprets this halachah as referring only to sacrifices of the most sacred order. (This is reflected also in the prooftext which refers to such a sacrifice.) Sacrifices of a lesser degree of sanctity, by contrast, may be slaughtered if they are hoisted in the air as long as they are within the space above the Temple Courtyard.
31.
Based on Zevachim, op. cit., the Kessef Mishneh - and his objections are also seconded by Rav Yosef Corcus - suggests emending the text of this halachah. As stated in Halachah 19, there is a difficulty in receiving the blood of a sacrifice while hanging in the air, because this is not befitting to the Temple service. Nevertheless, slaughtering an animal is not a formal part of the Temple service (and hence can be performed by a non-priest). Therefore there is no difficulty in performing it while hoisted in the air. And as stated in Halachah 20, the open space of the Temple Courtyard is considered as the Temple Courtyard, so it is as if the slaughterer is standing in the Temple Courtyard.
32.
The windpipe and the gullet.
33.
For an animal to be sacrificed as a sacrifice of a lesser degree of sanctity.
34.
Of an animal to be slaughtered as a sacrifice of the most sacred order.
35.
See Hilchot Shechitah 4:13 for another application of this principle.
36.
This applies both with regard to sacrifices of the most sacred order and those of a lesser degree of sanctity.
37.
Thus the animal's blood is considered to have been received in the Temple Courtyard.
38.
It is considered as if one was holding the receptacle in which the blood was received in one's hands.
39.
This is a general principle, applying in several areas of Torah Law (e.g., Hilchot Shofar Sukkah ViLulav 1:5; 7:12).
40.
The difference is that the blood will flow through the fibers, but the flour will not.
41.
I.e., they are considered integral parts of the process of offering a sacrifice and therefore require a priest's involvement.
42.
See Hilchot Ma'aseh HaKorbanot 12:23; 13:12.
43.
The Kessef Mishneh states that this refer toibid., ch. 6. The Lechem Mishneh states that he does not understand where in that chapter there is an allusion to the need for a priest to perform that service.
44.
Our translation is based on authoritative manuscripts of the Mishneh Torah. The standard published text states kohen gadol. Translating that term as "the High Priest" would not be appropriate at all in the present context. Some have suggested that the intent is a large priest, but most consider it a printing error.
45.
Even if the blood was cast on the appropriate place.
46.
And continue the service with it. If he received the blood while holding the receptacle with his left hand, the sacrifice is disqualified.
47.
He may then continue the service; the sacrifice is not disqualified.
48.
Since initially it was received in the proper manner, the fact that it spilled is not considered significant.
49.
Since initially, it was not received in the proper manner.
50.
For, after the fact, it is not necessary to receive all of the animal's blood (Kessef Mishneh). This is, however, the initial preference (see Hilchot Ma'aseh HaKorbanot 4:8).
51.
In Hilchot Ma'achalot Assurot 6:3, the Rambam defines this term as "blood that flows out [from the animal] when it is slaughtered, killed, or decapitated as long as it is tinted red." See also the Rambam's Commentary to the Mishnah (Keritot 5:1).
52.
Blood that flows slowly after the majority of the animal's blood has already been discharged. See the Rambam's Commentary to the Mishnah (loc. cit.).
53.
A non-priest or a priest who was disqualified. See Hilchot Bi'at HaMikdash 9:15.
54.
Once sacrificial blood has been cast on the altar as required by law, the blood remaining in the receptacle is considered merely as remnants and it is no longer able to be used to fulfill the service associated with this sacrifice.
One might object because, from Halachah 28, it appears that a person who is unfit to carry out Temple service does not cause the remainder of the blood to be considered as remnants. Hence, in the situation at hand, it would appear that if there is sufficient blood left in the receptacle, the sacrifice should not be disqualified. A distinction can however be made between Halachah 28 which speaks about blood that remains in the body of the sacrificial animal and this situation where the blood is remaining in the receptacle from which other blood was taken (Tosafot, Zevachim 92a). If the blood was not cast on the altar as required by law, the sacrifice is not disqualified and it is acceptable if that service is performed properly by an acceptable priest (Kessef Mishneh).
55.
Who should then bring it to the altar. The fact that the person who was unacceptable held it does not disqualify the sacrifice.
56.
With which the service may not be performed.
57.
See Hilchot Bi'at HaMikdash 4:10.
58.
The Kessef Mishneh maintains that the intent is that the impure priest received the blood and cast it on the altar. Receiving the blood alone does not disqualify the animal. He bases his interpretation on Hilchot Me'ilah3:2-3 where this concept is stated explicitly. In this manner, he resolves the Ra'avad's objections to the Rambam's ruling.
59.
I.e., in a manner which would cause the animal to be disqualified as physically blemished. See Hilchot Bi'at HaMikdash, ch. 7, for a list of such blemishes.
60.
Note the gloss of Rabbi Akiva Eiger who maintains that it is possible that it be necessary also to bring the blood to the altar while the animal is whole.
61.
An olive-sized portion is considered significant. If even that small a portion of the meat can be eaten or the organs and fats can be offered on the altar, the purpose of the sacrifice will be consummated. Hence, it is appropriate to cast the blood on the altar.
62.
The remnants are not considered as significant.
63.
Hence the fat and the meat can be combined.
64.
The sacrifice is disqualified and if the person was bringing it to fulfill an obligation, he must bring another one.
65.
And the organs and fat to be offered on the altar.
66.
In this instance, casting the blood on the altar is sufficient to cause the sacrifice to be considered acceptable. See also the following halachah.
67.
I.e., the organs and the fats should be offered on the altar and the person bringing the sacrifice is considered to have fulfilled his obligation.
68.
For sacrifices of a lesser degree of sanctity may be eaten throughout the city of Jerusalem.
69.
Generally, when a sacrifice was disqualified, it would have to be burnt immediately. If, however, it was disqualified because of a difficulty with the casting of the blood or because the owners were disqualified, it should be kept until its form decomposes and then it is burnt (Rashi, Me'ilah 7b-8a).
70.
I.e., casting the blood of sacrifices of a lesser degree enables the meat of the animal to be eaten. This applies, however, only when the animal was in the Temple Courtyard at the time the blood was cast on the altar. If not, the sacrifice is acceptable, but the meat may not be eaten (Rav Yosef Corcus). The Kessef Mishneh (see also Ra'avad) offers a different interpretation, saying the intent could be sacrificial meat taken out of the city of Jerusalem.
71.
The Ra'avad objects to the Rambam's ruling, questioning why these organs and fats should be offered on the altar's pyre. The Rambam's maintains that since the prohibition of me'ilah and the prohibitions mentioned in this halachah apply, the sacrifice is not disqualified. Hence, there is no reason why these organs and fats should not be offered (Kessef Mishneh).
Rav Yosef Corcus avoids this difference of opinion by explaining that this is referring to an instance where the organs and the fats were returned to the Temple Courtyard before the blood was cast upon the altar. According to all authorities, the fats and the organs should be offered in this instance.
72.
These transgressions apply when the blood is cast on the altar in the proper manner. The Rambam is emphasizing that even in this instance when the fats and organs are outside the Temple Courtyard at the time the blood is cast on the altar - and therefore disqualified - these prohibitions still apply.
73.
As will be explained in chs. 14-16, when a person slaughters an animal with the intent of partaking of its meat at times other than those which are permitted, the sacrifice is considered as piggul and it is forbidden to partake of its meat.
74.
As explained in Chapter 18, Halachot 9-10, when sacrificial meat is left beyond the time when it should be eaten, it is called notar and it is forbidden to partake of it.
75.
As stated in ibid.:12, when sacrificial meat becomes impure, it is forbidden to partake of it.
76.
Even if these organs and fats were outside the Temple Courtyard at the time the blood was cast upon the altar, the casting of the blood caused them to be considered as sacrificial meat.
77.
I.e., if either the meat could be eaten (or offered on the altar in the instance of a burnt-offering) or the fats could be offered on the altar, there will be some positive value to the sacrifice.
78.
In Hilchot Korban Pesach 4:2, the Rambam writes that if a priest cast the blood on the altar when he knows that the Paschal sacrifice is impure, the forehead plate does not cause it to be considered acceptable, while in this instance, he does not make such a distinction. Nevertheless, the reason for this distinction is evident from the Rambam's statements in Hilchot Korban Pesach: the Paschal sacrifice is offered solely that it be eaten, while with regard to other sacrifices there is a positive dimension to the offering of the fats and organs on the altar even if the sacrifice is not eaten.
79.
The initial preference is that they should not be offered on the altar.
80.
See Hilchot Bi'at HaMikdash 4:7.
81.
In this instance as well, it is the High Priest's forehead plate that arouses the positive spiritual influences that cause the sacrifice to be accepted. In contrast to individual sacrifices, however, with regard to communal sacrifices, one should cast the blood on the altar as an initial preference even though both the fats and the meat have been disqualified, for the restrictions against ritual impurity are superseded by the obligation to offer communal sacrifices (Kessef Mishneh; Rav Yosef Corcus).
82.
And another sacrifice must be brought in its place. The forehead plate does not cause such sacrifices to be acceptable (Zevachim8:12).
83.
Even if it comes in direct contact with a source of impurity, it does not become impure. In his Commentary to the Mishnah (Ediot 8:4), the Rambam states that there are some Talmudic references to the blood of sacrificial animals becoming impure, but all of those statements were made before the testimony given by Rabbi Yossi ben Yoezar which stated that they never become impure. Once that statement was made, the principle was accepted without argument.
84.
Instead, it is poured on the altar.
85.
Whether at night or on the next day.
• 3 Chapters: Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 19, Temidin uMusafim Temidin uMusafim - Chapter 1, Temidin uMusafim Temidin uMusafim - Chapter 2 • English Text | Hebrew Text | Audio: Listen | Download• Maaseh Hakorbanot - Chapter 19
Hayom Yom:
• English Text | Video Class• Sunday, Nissan 23, 5776 · May 1, 2016• "Today's Day"
Audio: Listen | Download• Maaseh Hakorbanot - Chapter 19
Halacha 1
A person who offers a sacrifice outside [the Temple Courtyard] is not liable unless he brings [the sacrificial animal] to the top of the altar that he constructed outside [the Temple]. If, however, he offered it on a stone or a rock, he is exempt, for the term sacrifice applies only when [an animal is offered] on an altar, even if it is outside [the Temple], as [indicated by Genesis 8:2]: "And Noah built an altar." He is not liable unless he offers the sacrifice to God, as [Leviticus 17:9]: "...to offer it to God," i.e., unless his intent is for God.1
Halacha 2
One is liable only for offering an entity that is fit for the fire2 and for the altar,3for example, a burnt offering, as [ibid.:8] states: "who will offer a burnt-offering or a sacrifice." [One may infer:] Just as a burnt-offering is fit to be offered on the fires, so too, everything that is fit to be offered on the fire is what one is liable for offering outside [the Temple Courtyard].
Halacha 3
On this basis, [our Sages] said that individuals [who perform the following services] outside [the Temple Courtyard] are liable: One who throws the blood, offers on the pyre the limbs of a burnt-offering, the parts of an animal offered on the altar,4a handful [of meal], or frankincense,5 or incense,6 the meal-offering of a priest,7or the meal-offering within the accompanying offerings8 or one who pours a libation of three lugim9 of wine or of water.10[This is derived from ibid.:9:] "He did not bring it [to the entrance of the Tent of Meeting] to offer it." [Implied is that] any [sacrifice] that would be accepted within [the Temple Courtyard] causes one to be liable for [offering] it outside.
Halacha 4
If, however, one throws the remainder of the blood [of a sacrificial animal] - even the remainder of the blood [from a sin-offering whose blood was offered] inside [the Sanctuary],11 he is exempt. [The rationale is that] throwing the blood on the altar is the remaining aspect of the mitzvah and is not an absolute necessity.12
Similarly, one who pours a libation of less than three lugim of wine or water outside [the Temple Courtyard] is exempt, whether during Sukkot13 or throughout the year. Since the required measure is lacking,14 they are not fit to be accepted within [the Temple]. Similarly, one who offers from the meat of a sin-offering, that of a guilt-offering, or that of a peace-offering whether of an individual or of the community or from the remainder of the meal-offerings, the two breads [offered on Shavuot], or the showbread outside [the Temple Courtyard] is exempt. [The rationale is that] all of these are fit to be eaten, not for the fires [of the altar].
Halacha 5
One who offers an entire animal outside [the Temple Courtyard] is liable, because of the portions offered on the altar. Even though they have not been separated, the meat of the sacrifice is not considered as an intervening substance15 and it is as if he offered those portions on the pyre alone. In contrast, if one offers a meal-offering from which a handful [of meal] has not been separated, he is exempt. [Even though he would have been liable for the handful], the handful is not a distinct and discrete entity. If he separated [the handful] and then it was mixed back into it and he then offered the entire [measure] outside the Temple Courtyard, he is liable.
Halacha 6
One who pours oil [over a meal-offering], mixes the meal and oil, breaks up the wafers, salts them, waives them, approaches an altar with them, arranges a table for showbread, cleans the lamps of a candelabra, separates a handful [of meal], or receives the blood [of a sacrificial animal] outside [the Temple Courtyard] is exempt. [The rationale is that] all of these are not activities that complete the offering [of the sacrifice] and [the prooftext] says: "Who will offer a burnt-offering or a sacrifice." [One may infer:] Just as offering [these sacrifices] is the final stage of the service [involved with them], so too, one is liable only for activities that are the final stage of sacrificial service.
Halacha 7
When one burns a red heifer outside the place where it is required to be burnt16 or if one offers, outside [the Temple Courtyard], the goat that is sent [to Azazel]17 after the confession was recited over it,18 he is exempt. [The rationale is that the prooftext] says: "He did not bring it to the entrance of the Tent of Meeting." [One may infer:] One is not liable for any sacrifice which is not fit to be brought to the entrance to the Tent of Meeting.19
In contrast, one is liable for offering [outside the Temple Courtyard] sacrificial animals that were disqualified if they were disqualified in the Temple. What is implied? [Sacrificial meat or blood] that remained overnight [without being offered], they were taken out [of the Temple Courtyard], they became impure, or they were disqualified because of the intent of the person sacrificing them all are required to be burnt20 as will be explained in Hilchot Pesulei HaMukkdashim.21 If a person transgressed and offered [such entities] as sacrifices outside [the Temple Courtyard], he is liable. [This is derived from the prooftext]: "...to offer it to God." One is liable for any [entity] that is are fit to be offered to God and these are fit to be offered to God.22
Halacha 8
Whenever there is a substance for which one is liable for offering it outside [the Temple Courtyard], he is liable for offering an olive-sized portion of it outside.23[This applies] whether he offered [a portion of the entity] inside [the Temple Courtyard] first, left over an olive-sized portion and then offered it outside or left the entire entity inside and took an olive-sized portion and offered it outside. If, however, [the size of] the sacrificial entity was decreased in the slightest way24 inside the Temple Courtyard and then the remainder was offered outside, he is exempt.
Halacha 9
What is implied? If a portion of the handful [of meal offered on the altar], the frankincense, the portions of a sacrifice offered on the altar, a burnt-offering, a meal offering that is burnt,25 and the wine libations was decreased within [the Temple Courtyard] and the remainder was offered outside [the Temple Courtyard], he is exempt. [This is derived from the prooftext which states:] "to offer it." [Implied is that] he is liable for a complete entity, but he is not liable if it is lacking.26 If one remove [the sacrificial entity] from the Temple Courtyard while it was complete, its [size] was decreased outside [the Temple Courtyard] and then he offered it [there], there is an unresolved question [whether he is liable]. Therefore [a transgressor] is not given lashes.
Halacha 10
If, [outside the Temple Courtyard,] one offered a limb that did not have an olive-sized portion of meat on it, but the bone itself caused it to reach the olive-sized measure, he is liable, because the meat is connected to the bone. If salt caused [the sacrificial entity] to reach the olive-sized measure, there is an unresolved question [whether he is liable].27 Therefore [a transgressor] is not given lashes. A burnt-offering and the portions of the innards of a burnt-offering28 that are offered on the altar can be combined to complete an olive-sized portion [to cause one to be liable].29
Halacha 11
If one offered [a portion of a sacrifice outside the Temple Courtyard] and then offered another portion of it, he is liable for every individual limb.30 If he sprinkled its blood [outside the Temple Courtyard] and then offered its limbs, he is liable twice. For the Torah made a distinction between [offering blood and offering limbs as indicated by the two prooftexts] "Who will offer a burnt-offering" and "to offer it."31
If one offered a limb that was lacking [in substance], he is exempt,32 as [one can infer from the prooftext] "to offer it." [This indicates] that one is liable [only] for a complete [limb].
Halacha 12
When two people slaughter [a sacrificial animal outside the Temple Courtyard], they are exempt.33 If two people hold a limb [from a sacrificial animal] and offer it outside the Temple Courtyard], they are liable. [The rationale is that the prooftext states] "Every man34 who will offer a burnt-offering." Implied is that even two people who offer [a sacrifice] are liable.
Halacha 13
If a person makes several of the required sprinklings [of blood] outside [their appropriate place], he is liable.35 A person who receives the blood of a sin-offering36 in one cup and applies it to an altar outside [the Temple Courtyard] and then applies it to the altar inside [the Temple Courtyard],37 he is liable for the portion applied outside [the Temple Courtyard]. [The rationale is that] the entire amount was fit to be offered inside.38
If he applied it to [the altar] inside and then applied it outside, he is exempt, for [the blood he used] was merely remnants.39 If, however, he received the blood in two cups, he is liable whether he applied both of them outside [the Temple Courtyard], [the first] outside and the other inside, or [the first] inside and the other outside.40
Halacha 14
When one offered a handful [of meal] or the frankincense from the meal offering41 outside [the Temple Courtyard] or offered one inside and the other outside, he is liable. Similarly, with regard to the two bowls of frankincense from the showbread,42 if one offered [the first] outside the [Temple Courtyard]43 or [the first] inside and the second outside, he is liable.
Halacha 15
If a person slaughtered consecrated animals in the present era and offered them outside the Temple Courtyard, he is liable, because [the sacrifices] are fit to be offered inside. For it is permitted to offer sacrifices even though the Temple is not built, because [when the Temple was] consecrated originally, it was consecrated for the immediate time and for all future time.44
Halacha 19
[A Jew] who slaughters sacrificial animals belonging to a gentile outside [the Temple Courtyard] is liable.45 Similarly, one who offers them outside [the Temple Courtyard is liable].
Gentiles are permitted to offer burnt offerings to God in all places,46 provided they sacrifice them on a raised structure that they build.47 It is forbidden to help them [offer these sacrifices] or act as agents for them, for we are forbidden to sacrifice outside [the Temple Courtyard]. It is permitted to instruct them and teach them how to sacrifice to the Almighty, blessed be He.
Blessed be the Merciful One who offers assistance.
FOOTNOTES
1.
I.e., if he offers it for the sake of a person without designating him as a deity, but merely as a token of appreciation, he is not liable.
2.
In contrast to an entity which is eaten, as stated in Halachah 4.
3.
Excluding sacrifices that are not offered on the altar, as mentioned in Halachah 7.
4.
This applies with regard to all sacrifices, even sacrifices of a lesser order of sanctity. Since these parts are offered on the altar in the Temple, one is liable for offering them outside the Temple (Radbaz).
5.
Both the handful of meal taken from the meal-offering and the frankincense from that offering are offered on the altar in their entirety (Chapter 13, Halachah 12).
6.
This is offered on the inner altar twice daily (Hilchot K'lei HaMikdash 2:11).
7.
Which is offered on the altar in its entirety (Chapter 12, Halachah 9).
8.
See Chapter 2, Halachah 1.
9.
For a wine libation is never less than threelugim. See the following halachah.
10.
The Radbaz and Kessef Mishneh maintain that one is liable for pouring water on an altar only during the holiday of Sukkos, for only then is water offered on the altar in the Temple. The Radbaz does clarify that this is not necessarily apparent from the Rambam's wording. Indeed, on the contrary, from the following halachah, one could infer the opposite.
11.
This refers to the sin-offerings that were burnt. See Chapter 5, Halachah 11.
12.
I.e., the fundamental aspect of pouring the blood is the sprinkling of the blood on the altar - or in the Temple Building - each sacrifice according to its laws. Pouring out the remainder of the blood on the base of the altar is not of fundamental importance and the sacrifices are acceptable even if it is not performed. Hence, it is not considered as an act of significance for which one is liable.
13.
When the water libation is offered. See the notes to the previous halachah.
14.
For three lugim is the smallest wine libation offered (see Chapter 17, Halachot 12, 15). Similarly, the water libation offered on Sukkot is three lugim (Hilchot Temidim UMusafim10:7).
15.
In his Commentary to the Mishnah (Zevachim 13:5), the Rambam explains that the rationale is that we follow the principles that two entities that are the same substance are never considered as intervening substances.
16.
The red heifer should be slaughtered on the Mount of Olives, as stated in Hilchot Parah Adumah 3:1-2.
17.
As stated in Hilchot Avodat Yom HaKippurim3:7, the goat sent to Azazel was pushed off a mountain cliff in the desert outside of Jerusalem.
18.
See Chapter 18, Halachah 11.
19.
I.e., the Temple. This excludes offerings like the above which, though they are consecrated, are not offered in the Temple.
20.
Radbaz notes that Zevachim 109a mentions sacrifices disqualified for other reasons. He explains that the Rambam does not mention them here, because here he is speaking in general terms. They are detailed in Hilchot Pesulei HaMukdashim where he discusses the particulars pertaining to these laws.
21.
See Hilchot Pesulei HaMukdashim, ch. 19, which mentions the obligation to burn sacrifices that were disqualified for all these reasons.
22.
As explained in Hilchot Pesulei HaMukdashim, ch. 3, if sacrificial meat or blood was brought to the top of the altar after being disqualified for these reasons, it should be offered on the altar's pyre.
23.
Any lesser amount is not considered significant. See Hilchot Pesulei HaMukdashim 14:10.
24.
I.e., a portion of it was lost or burnt.
25.
This refers to a meal offering brought by a male priest, the meal offering of the High Priest, and the meal component of the accompanying offerings (Zevachim 13:4).
26.
For the prooftext states "it," and this implies that the entity must be complete.
27.
Note a similar ruling in Hilchot Pesulei HaMukdashim 3:10.
28.
We have translated the text according to its straightforward meaning. Nevertheless, the Radbaz states that this ruling applies, not only to a burnt-offering and its own innards, but even one that is combined with the innards of another sacrifice. Thus he maintains that one is liable for combining the meat of a burnt-offering, not only with the innards of a burnt-offering, but also with the innards of a peace-offering.
29.
For they are part of the same type of offering and are both offered on the altar in their entirety.
30.
Provided he was notified of the transgression between the offering of each particular limb (Radbaz, based on Hilchot Shegagot 6:2).
31.
The fact that the Torah uses two prooftexts implies that two different prohibitions are involved. The prooftext "to offer it" refers to both the prohibitions against slaughter and against sprinkling the blood and the prooftext "who will offer it" refers to the prohibition against offering the limbs on the altar (Radbaz and Kessef Mishneh, thus resolving the questions raised by the Ra'avad).
32.
The Ra'avad objects to this ruling, noting that the previous halachah stated that a person is liable if the combination of a portion of a limb and the portions of the innards offered on the altar equal an olive-sized portion. This indicates that a limb need not be whole. The Kessef Mishneh and others, however, justify the Rambam's ruling.
33.
This law has already been stated in Chapter 18, Halachah 16. Indeed, there are some who considered its inclusion here as a scribal error.
34.
The Hebrew original repeats the word ishmeaning man, implying that even two men can be held liable for the same activity.
35.
Even though he did not complete the required service associated with the sacrifice, as long as he sprinkled the blood on an altar once, he is liable.
36.
The Rambam is quoting the wording of the mishnah (Zevachim13:6). Nevertheless, according to his understanding, this law applies to the blood of other sacrifices as well.
37.
He is liable even if he does not apply the blood to the altar inside. The Rambam mentions the application of the blood inside only to emphasize that offering the blood properly does not remove the liability that was already established.
38.
Hence if he offers any of it outside first, he is liable. The fact that he does not offer the entire amount outside is not significant. As long as a portion is offered outside, he is liable.
39.
I.e., the offering was completed through the application of the blood to the altar inside. Although the remainder of the blood should also have been dashed on the altar, that is not an absolute requirement. Hence one is not liable for offering such blood outside the Temple Courtyard.
40.
The Ra'avad takes issue with the Rambam regarding the latter point, explaining thatZevachim 112a states that one is exempt in the latter instance. Since the blood was first offered inside, the sacrifice is acceptable and the fact that later blood was also offered outside is not of consequence. The Radbaz explains that, according to the Rambam, that rationale applies when the blood was offered inside according to all of its specifications. In this instance, however, the Rambam is speaking about a situation where the applications of the blood to the Temple altar were not completed. Hence, the blood in the second cup is still significant.
41.
See Chapter 13, Halachot 12-13, which describe the offering of the meal-offering.
42.
See Hilchot Temidim UMusafim 5:2 for a description of the offering of the showbread.
43.
Even though the offering is not complete until both bowls of frankincense are offered (ibid.:3), one is liable for offering even one of them outside.
44.
See Hilchot Beit HaBechirah 6:15-16 for an explanation of these concepts. See also ibid.2:4 which states that as long as the altar is built in its appropriate place sacrifices may be offered even though the Temple is destroyed. Based on Zevachim 59a, the Radbaz states that even if the altar is not built, sacrifices can be offered on its site. Indeed, he writes that it is only because the gentiles do not allow us that we do not offer communal sacrifices in the present age. (Communal sacrifices may be offered while ritually impure.)
Based on this rationale, after the conquest of Jerusalem in 5727 (1967), the Lubavitcher Rebbe advised his chassidim to leave the holy city on the day before Pesach. The rationale is that the Paschal sacrifice may also be brought while ritually impure. Now anyone who is close to Jerusalem on the day before Pesach and does not bring a Paschal sacrifice is liable for karet. Although many factors are involved and the Rebbe did not advise his followers to actually bring a sacrifice, he felt it necessary that precautions be taken so that they would not be held liable for not bringing the offering. This situation persisted for several years until the Rebbe felt that the Jewish control of the Temple Mount was weakened to the point that it would be impossible to bring an offering.
45.
For slaughtering these animals outside the Temple Courtyard. As the Rambam proceeds to explain, this is speaking about a situation where the gentile desires to offer the sacrifice to God.
46.
Zevachim 116b notes that the passage prohibiting the slaughter of sacrificial animals outside the Temple Courtyard begins: "Speak to the children of Israel," implying that the prohibition applies only to them.
47.
This license applies in the present era as well.
Temidin uMusafim - Chapter 1
Halacha 1
It is a positive commandment to offer two lambs as burnt-offerings every day.1They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering."
Halacha 2
When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise,2 when the entire eastern horizon becomes illuminated.3 Once there was a pressing situation for the community in [the era of] the Second Temple4 and they offered the daily morning sacrifice at four hours after daybreak.5
Halacha 3
[The lamb for] the continuous offering of the afternoon should be slaughtered when the shadows have been extended6 and it is obvious to all that they have been extended.7 This is from six and a half hours of the day until the day's end. Every day, they would not slaughter it until eight and a half hours of the day and they would offer it at nine and a half hours.
Why would they delay [its slaughter] for two hours after the beginning of the time? Because of the sacrifices of individuals and those of the community.8For it is forbidden to offer any sacrifice before the continuous offering of the morning and no sacrifice is offered after the continuous sacrifice of the afternoon9 with the exception of the Paschal sacrifice. [That leniency was granted, because] it is impossible for all of Israel to offer their Paschal sacrifices in two hours.
Halacha 4
The Paschal sacrifice is slaughtered only after the continuous offering of the afternoon.10 Similarly, those individuals requiring atonement11 may offer their atonement offerings after the continuous offering of the afternoon on the fourteenth [of Nisan] so that they will be ritually pure and [and able] to partake of their Paschal offerings in the evening.12
Halacha 5
When the day before Pesach falls during the week or on the Sabbath, the Afternoon Sacrifice would be slaughtered after seven and a half hours and offered after eight and a half hours so that [the people] would have time to slaughter their Paschal sacrifices.13 If the day before Pesach falls on Friday, [the Afternoon Sacrifice] would be slaughtered at six and a half hours, the beginning of the time allotted for it and offered at seven and a half hours, so that they would have ample time to roast [their sacrifices] before the commencement of the Sabath.14
Halacha 6
Even though [no sacrificial animals] are slaughtered after the continuous offering of the afternoon,15 any entity that is fit to be offered on the altar's pyre is offered the entire day. And the limbs of the burnt-offerings and theeimorim16may be offered until midnight, as we explained in [Hilchot] Ma'aseh HaKorbanot.17
The limbs and the eimorim - whether from the continuous offerings or from other sacrifices - that were not consumed [by the fire] may be turned over18throughout the entire night until the morning,19 as [Leviticus 6:2] states: "The entire night until the morning."
Halacha 7
[The offering of] the limbs of the continuous offering on the altar's pyre [at night] supersedes [the prohibitions of] ritual impurity,20 but does not supersede the Sabbath [prohibitions]. Instead, all of the limbs of the continuous offerings offered on Friday are offered on the altar's pyre on Friday alone.21 For the initial [offering] of the continuous offering supersede the Sabbath [prohibitions],22 but its concluding aspects23do not.24 The fats of [the communal sacrifices offered on] the Sabbath are offered on a festival at night if the festival falls on Saturday night. [These fats] may not, however, be offered on the night of Yom Kippur [if it falls on Saturday night].25 [These concepts are derived from Numbers 28:10 which] states: "The burnt-offering of a Sabbath on its Sabbath." [This excludes the offering of] a burnt-offering of a Sabbath on another Sabbath.26 Nor may the burnt-offering of a weekday be offered on a festival.
Halacha 8
Halacha 9
There never should be less than six lambs that have been inspected30 in the Chamber of the Lambs.31 They should be prepared four days before their sacrifice.32 Even though they would be inspected beforehand, they would not slaughter the continuous offering until they inspect it again before its slaughter by the light of the torches.33 It was given water to drink from a golden cup34 so that it would be easier to skin.35
Halacha 10
The continuous offering of the afternoon is offered in the same manner as the continuous offering of the morning. Everything follows the regimen for the offering of the burnt offering, as written in [Hilchot] Ma'aseh HaKorbanot.36The lamb was not bound before its slaughter so as not to copy the practice of the heretics.37 Instead, they would hold its forefeet and its hindfeet by hand.38It would be held in the following manner: Its head would be to the south and its face to the west.39
Halacha 11
The continuous offering of the morning would be slaughtered in the northwest corner of the butchering area40 on the second ring41 and that of the afternoon would be slaughtered in the northeast corner on the second ring. [In this way,] they would be opposite the sun.42 The Received Tradition states that [these sacrificial animals] should be slaughtered opposite the sun.
Halacha 12
If they erred and inadvertently - or even intentionally - failed to offer the continuous offering of the morning, that of the afternoon should be offered.
When does the above apply? After the altar has been dedicated. If, however, it is a new altar on which no sacrifices have been offered, the continuous offering of the afternoon should not be offered on it first. For the altar for burnt-offerings should be dedicated solely by [sacrificing] the continuous offering of the morning.43
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 39) and Sefer HaChinuch (mitzvah 401) count this as one of the Torah's 613 mitzvot. The Ramban (at the conclusion to his Hosafos to the negative commandments) argues that they should be considered as two separate mitzvot.
2.
For "the eager hurry [to perform] mitzvot" (Pesachim 4a).
3.
I.e., when the rays of the sun are already visible, but the orb of the sun has not appeared.
4.
In his Commentary to the Mishnah (Ediot6:1, based on the Jerusalem Talmud,Berachot 1:4), the Rambam explains that once during the Greek occupation of the Holy Land, the Temple was besieged. Each day, the priests would exchange two baskets of gold coins for two lambs. One day, however, the Greeks refused to make the exchange. The people were forlorn. Later that morning, they miraculously found two lambs in the Chamber of the Lambs and R. Yuda bar Bava ruled that the morning sacrifice could be offered if the fourth hour of the day had not passed.
5.
The Radbaz derives two points from the Rambam's statements: a) only in a pressing situation may the offering of the sacrifice be delayed until after daybreak; b) even in a pressing situation, the sacrifice may not be offered after four hours of the day have passed.
6.
At noon, the sun is directly overhead and does not cast a shadow. By 12:30, the sun will have already passed to the western portion of the sky and will thus cast a shadow to the east.
7.
I.e., the sacrifice could have been offered directly after noon. Nevertheless, since the time of noon is not obvious to everyone, it was delayed slightly.
8.
I.e., to allow all of the other sacrifices to be offered, as the Rambam proceeds to explain.
9.
The Radbaz asks: Why isn't its sacrifice delayed any longer? He responds that the Sages did not desire for there to be any time pressure at all regarding its offering. Also, they wanted - at least partially - to fulfill the charge (Pesachim 4a): "The eager hurry [to perform] mitzvot."
10.
See Hilchot Korban Pesach 1:4 for more details.
11.
As stated in Hilchot Mechusrei Kapparah, ch. 1, this term refers to certain individuals - a zav, a zavah, a person afflicted withtzara'at, and a woman after childbirth - who are not permitted to partake of sacrifices until they offer certain sacrifices.
12.
This leniency is granted because a person who does not offer the Paschal sacrifices is liable for karet (Pesachim 59a).
13.
For every member of the Jewish people would have to partake of a Paschal sacrifice. Thus there would be a multitude of animals to slaughter and have their blood offered.
14.
At all other times, the Paschal sacrifices could be roasted at night. Hence, as long as they were slaughtered before nightfall, there was no difficulty. The roasting of the Paschal sacrifices did not, however, supersede the prohibition against cooking on the Sabbath. Hence, the slaughter had to be performed earlier so that they could be roasted on time.
15.
This represents the division of the halachot in the authentic manuscripts and early printings of the Mishneh Torah. A printing error appears to have crept into the standard published text.
16.
The fats and inner organs of the animal that are offered on the altar.
17.
As stated in Hilchot Ma'aseh HaKorbanot4:2, this is a Rabbinic safeguard.
18.
So that they will be consumed by the fires faster and more completely.
19.
Although our Sages decreed that the limbs not be offered on the altar after midnight as mentioned above, if they were offered before midnight, they may be turned over the entire night.
20.
I.e., communal sacrifices may be offered in a state of ritual impurity. If the offering itself was offered in this manner, the limbs may be offered in this manner at night.
21.
I.e., during the day and not during the night.
22.
I.e., an animal sacrificed as a communal offering may be slaughtered and offered on the altar on the Sabbath.
23.
The offering of the limbs and fats which were not offered on the pyre on Friday.
24.
If there was no opportunity to offer the fats and the limbs on Friday, they should be brought up to the top of the altar on Friday night, but not offered on the pyre. On the top of the altar, they are not disqualified because of the passage of the night and they should be offered on Saturday night (Kessef Mishneh in the name of the Ritba).
25.
According to the fixed calendar followed at present, Yom Kippur can never fall Saturday night. Moreover, even when the new moon was sanctified based on the testimony of witnesses, an effort was made not to have Yom Kippur fall directly after the Sabbath (Rosh HaShanah 20a). Nevertheless, it is possible for the two holy days to follow in succession. See Hilchot Eruvin 8:10.
26.
And Yom Kippur is also called "a Sabbath."
27.
Which is offered on the Sabbath.
28.
I.e., on Saturday night which is the first night of the festival.
29.
I.e., even though they were not offered because of the Sabbath, since their blood was offered on the Sabbath, the offering of their fats supersedes the festival prohibitions (Radbaz).
30.
To make sure that they are free of physical blemishes [the Rambam's Commentary to the Mishnah (Arachin 2:5)].
31.
This was one of the sub-chambers in the Chamber of the Hearth (Hilchot Beit HaBechirah 5:10).
32.
In his Commentary to the Mishnah (loc. cit.), the Rambam writes that the source for this practice was the Paschal sacrifice brought by the Jews in Egypt. They were commanded to take the lambs four days before they were offered.
33.
The torches were necessary, because the offering was slaughtered before daybreak and more light was necessary for a careful inspection.
34.
This was a sign of the wealth and prosperity of the Jewish people, as appropriate for the Temple [the Rambam's Commentary to the Mishnah (Tamid 3:4)].
35.
The commentaries note that the rationale the Rambam gives here is different from that which he initially gave in his Commentary to the Mishnah (Beitzah 5:6). Afterwards, he emended that text to include the rationale mentioned here (Rav Kappach's notes to that mishnah).
36.
Chapters 6 and 9.
37.
Rashi, Tamid 31b, states that thus refers to pagan idolaters who would bind all four feet of their sacrifices.
38.
Tamid 31b states that the sacrifice would be bound like the binding of Isaac the son of Abraham. Although some commentaries explain that this means that one of the animals forefeet and one of its hindfeet would be bound, the Rambam does not accept that interpretation and maintains that none of the legs were bound. the Tosafot Yom Tov (Tamid 4:1) brings support for this interpretation, noting that our Sages state that the priest who would offer the limbs on the altar would hold them during the slaughter. Thus each of the limbs was held by a different priest.
39.
In this way, if it defecated, its rear would not be facing the altar or the Temple Building.
40.
The area on the northern side of the Temple Courtyard where the sacrificial animals were slaughtered and cut up. See Hilchot Beit HaBechirah 5:13-14.
41.
There were rings implanted into the floor of the Temple Courtyard into which were inserted the legs of the sacrificial animals to hold them in place during the slaughter. Seeibid.:14; the Rambam's Commentary to the Mishnah (Tamid 4:1). Others maintain that the animal's head was inserted into the rings.
42.
The sun rises in the east. Hence if the sacrifice was slaughtered on the eastern corner in the morning, it is possible that the wall of the Temple Courtyard would block its rays. Conversely, since it sets in the west, the afternoon sacrifice was slaughtered in the east so that the sun's rays would not be blocked.
43.
Note the contrast to the Golden Altar, as stated in Chapter 3, Halachah 1.
Temidin uMusafim - Chapter 2
Halacha 1
It is a positive commandment for there to be fire continuously burning on the altar,1 as [Leviticus 6:6] states: "A continuous fire shall burn on the altar."2Although a fire descended from heaven,3 it is a mitzvah to bring from ordinary fire, as [ibid. 1:7] states: "And the sons of Aaron, the priests, shall place fire on the altar."
Halacha 2
In the morning, the wood was arranged.4 They would prepare a large array of fire at the top of the altar, as [ibid. 6:5] states: "And the priest shall burn on it wood each morning."5 Similarly, it is a mitzvah to bring two logs of wood6 [to the altar] together with the continuous offering of the morning, besides the wood of the arrangement. [This is also intimated by the same verse.]
Similarly, two logs of wood were added together with the continuous offering of the afternoon, as [implied by ibid. 1:7]: "And they shall arrange wood on the fire." According to the Oral Tradition,7 it was taught that the verse is speaking about the continuous offering of the afternoon.
Halacha 3
Halacha 4
Three arrays of fire would be prepared on the top of the altar each day:10The first was the large arrangement upon which were offered the continuous offering and the other sacrifices. The second was a small [arrangement] to its side from which fire was taken in a fire-pan to offer the incense offering each day.11 The third was not associated with any other purpose except to fulfill the mitzvah of burning fire, as [ibid. 6:6] states: "A continuous fire shall burn."12
Halacha 5
According to the Oral Tradition,13 it was derived that [ibid.:2] which states: "On the pyre, on the altar" - refers to the large arrangement. "The fire of the altar shall burn upon it" [ibid.] - refers to the second arrangement for the incense offering. And "The fire of the altar shall burn upon it" [ibid.:5] - refers to the third arrangement for the maintenance of the fire. The limbs and the fats that were not consumed during the evening are placed on the side of the large arrangement.14
Halacha 6
One who extinguished the fire of the altar is liable for lashes,15 as [ibid.:6] states:16 "It shall not be extinguished." Even one coal - even if it was removed from the altar - if one extinguishes it, he is liable for lashes.17 If, however, one extinguishes the fire of a fire-pan18 or the fire designated to kindle theMenorah19 that was kindled on the altar, even if he extinguishes it on the top of the altar, he is exempt. [The rationale is that] this fire has been allocated for another mitzvah and it is no longer called "the fire of the altar."
Halacha 7
When one arrays the wood of the large arrangement, he should arrange it on the eastern portion of the altar. It should be made [in a manner that makes it apparent]20 that he began to arrange it from the east. There should be open space between the logs21 and the ends of the inner logs should touch the ashes that are in the center of the altar. It is called the ash-heap.22
Halacha 8
After the large arrangement is arrayed, logs of high-quality fig wood23are selected and a second arrangement is made for [the fire for] the incense offering near the southwest corner,24 four cubits to the north of the corner.25 It would contain five se'ah26 of coals. On the Sabbath, it would contain about eight se'ah of coals, because on every Sabbath, the two bowls of frankincense from the showbread27 would be offered on it.
Halacha 9
The third arrangement for the sake of the maintenance of the fire can be made on any place on the altar.28
The fire should be kindled on [the altar]. One should not kindle the fire on the ground and bring it up to the altar. Instead, it should be kindled on the altar itself, as [implied by] the verse: "The fire of the altar shall burn." This29teaches that the kindling should be on the altar itself.
Halacha 10
It is a positive commandment to remove the ashes from the altar each day,30as [Leviticus 6:3] states: "And he shall remove the ashes." This is one of the services performed by the priests.31
The priestly garments32 [worn] when removing the ashes33 should be less valuable than those [worn] when performing the other aspects of Temple service, as [ibid.] continues: "He shall remove his garments and put on other garments and remove the ashes." The term "other" does not imply ordinary34garments, but rather [priestly garments] that are less valuable than the first. [The rationale is that]35it is not proper conduct to serve a cup [of wine] to one's master in the same clothes as one cooked food for him.36
Halacha 11
Halacha 12
How are [the ashes] removed? [The priest] who merited40 to remove the ashes would immerse [in the mikveh]41 and put on the clothes for the removal of the ashes.42 He would sanctify his hands and feet [from the basin].43 They would tell him:44 "Be careful lest you touch a sacred utensil before sanctify your hands and feet."
Afterwards, he would take a fire-pan - it was silver and would be placed in the corner between the ramp and the altar - to the west of the ramp.45 He would take the fire-pan and ascend to the top of the altar and scattered the coals this way and that. [With the fire-pan,] he would lift up some of the coals46 which were consumed by the heart of the fire and descend to the ground. He would turn his face to the north47 and walk on the ground at the east of the altar48approximately ten cubits to the north.49He would gather the coals that he lifted up [from the altar, placing them] on the floor [of the Temple Courtyard] three handbreadths away from the ramp,50 in the place where they would place the innards of a fowl [brought as an offering],51 the ashes of the inner altar and theMenorah52
Picking up these coals with the fire-pan and bringing them to the floor near the altar is a commandment that must be performed each day.
Halacha 13
After the person who [initially] removed ashes from the altar descended, his priestly brethren53 would run and sanctify their hands and feet quickly.54 They would take rakes and spits55 and ascend to the top of the altar. They would place all of the limbs of the burnt-offerings and the eimorim of the sacrifices that were not consumed [by the pyre] throughout the night on the side of the altar.56 If the sides of the altar could not contain [all the limbs], they would be arranged on the ramp57opposite [the altar's] surrounding ledge.58
Afterwards, they would use the rakes to rake the ashes from all the corners of the altar and make a pile on the ash-heap.59 This pile [of ashes] would be cleared away with a pasachiter.60 This is a large container that contains aletech.61It is taken down [to the floor of the Temple Courtyard]. On the festivals, they would not bring it down, but instead would leave a high pile in the center of the altar, because this beautifies the altar.
Halacha 14
Any one of the priests who desired would collect the ashes that were brought down [from the altar] and take them outside the city to the ash depository.62Taking the ashes outside [the Temple Mount] did not require a lottery. Instead, whoever desired [was allowed to do so]. None of the priests were ever lethargic about removing the ashes.63
Halacha 15
Although removing [the ashes] outside [the Temple Mount] is not considered as service,64 it should not be performed by priests with disqualifying physical blemishes.
When it is removed outside the city, it is deposited in a place where the wind will not blow it powerfully and nor [rivers] would not flow into it.65 It should not be scattered there, as [Leviticus 6:3] states: "And you shall deposit it."66[Implied is] that it should be placed down gently. It is forbidden to benefit from it.67
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 29) and Sefer HaChinuch (mitzvah 132) count this as one of the Torah's 613 mitzvot.
The Radbaz explains that this mitzvah has four components: a) to have a fire continuously burning on the altar; b) to bring ordinary fire with each sacrifice; c) to arrange the array of wood on the altar; and d) to offer two logs with the continuous offering. Although this different actions are each associated with a separate verse, since they all share one objective: to have fire burn on the altar, they are considered as one mitzvah.
2.
There was a special pyre kept burning on the altar for this purpose, as stated in Halachah 4.
3.
As Leviticus 9:24 states: "And fire emerged from before God and it... consumed the burnt-offering." This fire remained on the altar throughout the entire existence of the Sanctuary. Yoma 21b relates that in the First and Second Temples, fire also descended from heaven and burned on the altar.
4.
See Chapter 4, Halachah 5, which states that the priest who would remove the ashes from the altar would prepare the arrangement of wood and he would bring the logs together with the daily offering.
5.
Yoma 26b derives this concept from a different prooftext. It is questionable why the Rambam deviates from that source, since by doing so, he is forced to derive two different concepts from the same verse.
6.
Hilchot Issurei Mizbeiach 7:3 states that the logs used for the offering were "a cubit long and a cubit wide. Their thickness was like that of the leveling rod for an overflowingse'ah."
7.
See Sifra to the above verse; Yoma 26b.
8.
The Radbaz maintains that the priest who would bring the logs in the morning (see note 4) would also bring a log in the afternoon and he would invite a friend to join him and bring the other log.
9.
For the term used in that prooftext is singular.
10.
See Hilchot Avodat Yom Kippurim 4:5.
11.
See Chapter 3, Halachah 5.
12.
As stated in Halachah 1.
13.
Yoma 45a.
14.
I.e., when the altar was arranged in the morning, these limbs and fats were placed there until the large arrangement could be prepared and kindled.
15.
Sefer HaMitzvot (negative commandment 81) and Sefer HaChinuch (mitzvah 133) count this prohibition as one of the Torah's 613 mitzvot.
16.
We have cited this reference because it is the one the Rambam refers to in Sefer HaMitzvot, loc. cit. Others cite Leviticus 6:5. And in his commentary on the Torah, Rashi states that there are two negative commandments involved.
17.
Despite the fact that the fire of the altar as a whole continues to burn.
18.
See Halachah 4.
19.
See Chapter 3, Halachah 13.
20.
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:4).
21.
So that there would be enough air for the fire to burn effectively (Radbaz).
22.
See Halachah 13. From the Rambam's statements here and in his Commentary to the Mishnah (op. cit.:2), it would appear that the top surface of the altar was flat and the name tapuach (literally, "bulging") was given because of the ash-pile made there. The Ra'avad differs and maintains that there was a bulge in the center of the surface of the altar itself. See also the Meiri in his commentary to Tamid who maintains that the term refers to a concave curve on the altar's surface. The Radbaz and the Kessef Mishneh support the Rambam's interpretation.
23.
See Hilchot Issurei Mizbeiach 7:3.
24.
I.e., the corner closest to both the Temple Building and the ramp.
25.
For in this way, he will be fulfilling the directive of Leviticus 16:12: "And he shall take... flaming coals from the altar, before God." Yoma 45b explains that this refers to the outer altar which has a portion that is "before God," opposite the Holy of Holies. The second arrangement of fire was arrayed exactly in this position. Although the above verse speaks about the incense offering of Yom Kippur, our Sages also applied the concept to the incense offering brought each day.
26.
A se'ah is slightly more than 8 liter in contemporary measure according to Shiurei Torah. Other commentaries consider it larger.
27.
See Chapter 4, Halachah 11; Chapter 6, Halachah 11.
28.
Har HaMoriah states that this can be inferred from the fact that our Sages did not mention any specific place for this arrangement.
29.
I.e., its description as "the fire of the altar. The Radbaz notes that Yoma 45b derives this concept from a different verse and explains that this is a characteristic practice of the Rambam in the Mishneh Torah: to interpret the Torah's verses according to their simple meaning even though different interpretations are offered in prior Rabbinic sources.
30.
Sefer HaMitzvot (positive commandment 30) and Sefer HaChinuch (mitzvah 131) count this as one of the Torah's 613 mitzvot.
31.
It may not be performed by an Israelite (seeHilchot Bi'at HaMikdash 9:8).
32.
All four priestly garments, even though only two are mentioned explicitly in the Torah in this context [the Rambam's Commentary to the Mishnah (Tamid 5:3)].
33.
In contrast to other commentaries, according to the Rambam, these clothes are worn when removing the ashes from the altar and not when taking them out of the Temple Courtyard, for, as he states in Halachah 15, taking them out of the Temple Courtyard is not considered as priestly service.
34.
I.e., garments that have not been consecrated.
35.
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that the reason they prepared clothes of lesser value is not because they did not wish to undertake the expense, because in the Temple, no such considerations were made. As our Sages state (Tamid 3:4), "Poverty is inappropriate in a place of wealth."
36.
Removing the ashes is comparable to cooking food, for both are acts of preparation. Serving wine and offering sacrifices are also analogous, for both involving presenting something.
37.
The time when the first rays of the sun become visible on the eastern horizon. According to the various opinions, this is between 72 minutes and two hours before sunrise.
38.
Since there are many sacrifices offered during the festivals, all of the activity in the Temple is begun earlier so that there will be ample opportunity.
39.
On Yom Kippur, all of the elements of the Temple service were performed by the High Priest. Lest he become tired, the different elements of the Temple service were spaced out as far as possible. Hence, this activity was performed earlier in the night.
40.
See Chapter 4, Halachot 1-5, for a description of the process in which this priest was chosen.
41.
From Hilchot Bi'at HaMikdash 5:4 and Tamid26a, it appears that the intent is that a person who enters the lottery for the right to remove the ashes would immerse beforehand. See Hilchot Bi'at HaMikdash5:9.
42.
Chapter 4, Halachah 1, states that the priests would come to the lottery wearing their priestly garments. Thus the one who was chosen would remove his ordinary priestly garments and put on the garments for the removal of the ashes.
43.
As the Rambam writes in his Commentary to the Mishnah (Tamid 1:4), a priest should not approach the altar for any aspect of the Temple service, as implied by Exodus 30:20. See Hilchot Bi'at HaMikdash 5:1.
44.
This warning was administered by the head of the clan that would serve in the Temple that day (Tifferet Yisrael, Tamid 1:4).
45.
I.e., the side near the entrance to the Temple Building.
46.
The Kessef Mishneh quotes authorities who mention that these coals must be from the limbs of the sacrifices that were consumed by the fire.
47.
For when descending the altar, he would be facing the south.
48.
The side closer to the entrance to the courtyard.
49.
Thus he is 20 cubits from the altar, for the ramp was 30 cubits long.
50.
Thus they are placed "near the altar," as stated in Leviticus 6:3.
51.
See Hilchot Ma'aseh HaKorbanot 6:21.
52.
Which are described in Chapter 3, Halachot 4 and 12 respectively.
53.
As opposed to the other services in the Temple, there was no lottery made for this service. In his gloss, the Radbaz first explains that since many priests were required, there was no need to make a selection. Anyone who desired could participate. The Radbaz appreciates the apparent question that arises from the comparison to the following halachah and hence offers another explanation: that the priest who was selected to remove the ashes initially was responsible for gathering several of his priestly brethren to help complete the task.
54.
They would hurry so that they would not remain in the Temple Courtyard without having sanctified their hands and feet (Tifferet Yisrael, Tamid 2:1).
55.
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 2:1).
56.
If they would be removed from the altar, they would be disqualified for having remained overnight. Nevertheless, while limbs and fats were on the altar themselves, they would never be disqualified.
57.
For the ramp is considered as equivalent to the altar and the limbs are also not disqualified there.
58.
See Hilchot Beit HaBechirah 2:7, 10.
59.
See note 22.
The mishnah (Tamid 2:1) states that this pile would at times reach 300 kor (every korbeing 2 letechim, see below). Although the Rambam states that this is an exaggeration, we can be certain that the size of the ash-heap was significant.
60.
See Chapter 3, Halachah 6, for more details regarding this utensil.
61.
A Talmudic measure equal to 9 kor which is equivalent to approximately 121 liter (approximately 27 gallons) according toShiurei Torah and approximately 211 liter (48 gallons) according to Chazon Ish.
62.
Leviticus 6:4 speaks of taking the ashes "outside the camp." For future generations, that was interpreted as meaning "outside of Jerusalem." In the same place the bull brought by the High Priest as a sin-offering would be burnt as required by Leviticus 4:12. See Hilchot Ma'aseh HaKorbanot 7:4.
63.
Even though it was not considered part of the Temple service, as the Rambam proceeds to state.
64.
And thus does not require immersion or wearing the priestly garments.
65.
Our translation follows the first printings and authoritative manuscripts of the Mishneh Torah and also follows the Rambam's Commentary to the Mishnah (Temurah 7:6).
66.
The Ra'avad questions the Rambam's statements, noting that the prooftext he cites refers to the removal of the ashes from the altar and not depositing them outside of Jerusalem. As the Radbaz explains, the Rambam does not differentiate between the two.
67.
See Hilchot Pesulei HaMukdashim 19:13 which mentions this prohibition. The Radbaz maintains that not only is a prohibition is involved, a person is liable for meilah, unauthorized use of sacred property, as stated in Hilchot Meilah 2:14.
• English Text | Video Class• Sunday, Nissan 23, 5776 · May 1, 2016• "Today's Day"
Wednesday Nissan 23, Issru chag, 8th day of the omer 5703
Torah lessons: Chumash: Acharei Mot, Revi'i with Rashi.
Tehillim: 108-112.
Tanya: Now, therefore (p. 223)...the Esoteric Discipline). (p. 225).
The presence of Mashiach is revealed on Acharon Shel Pesach, and this revelation has relevance to all Israel: Pesach is medaleg,1 "skipping over" (rather than orderly progress), and leil shimurim,2 the "protected night." In general the mood of Pesach is one of liberty. Then Pesach ends, and we find ourselves tumbling headlong into the outside world. This is where Mashiach's revealed presence comes into play - imbuing us with a powerful resoluteness that enables us to maintain ourselves in the world.
FOOTNOTES
1.Shir HaShirim 2:8. Midrash Raba on that verse describes the Exodus as medaleg, "skipping over" calculations and rationales for redemption, bringing Israel out of exile regardless of their merit, regardless of the length of the exile. Later in that section the Midrash applies the verse to Mashiach.
2.Sh'mot 12:42, as Rashi notes, the night destined for redemption.
• Daily Thought:
Humility
There is no humility in pretending you are worthless. Humility is not an obsession over failure. Humility is a sensitivity to that which lies beyond.
Humility is when you recognize that, yes, you have talents, you have something to contribute to the world, you have a certain stature and authority—and yet all that has a larger context. Humility means to reframe the meaning of your existence within that larger whole.
From where, after all, do all these talents and achievements come? They were granted you from Above so you may fulfill the mission assigned you in this life.
“And so,” the humble person asks, “What have I done with the gifts endowed to me? Another person, certainly, would have achieved much more.”
---------------------
No comments:
Post a Comment