Today's Laws & Customs:
• Today's 'Nasi': Asher
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by thenasi of the tribe of Asher, Pagiel ben Achran, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
Today in Jewish History:
• Jews Circumcise upon Entering Canaan (1273 BCE)
Following the Jewish nation's crossing of the Jordan into the land of Canaan (see entry for "Nissan 10"), and in preparation for the bringing of the Passover Offering, all the men were circumcised under the guidance of Joshua.
Due to the weather conditions in the desert which were not conducive for the healing of wounds, throughout the forty year desert sojourn only the Tribe of Levi circumcised their sons.
Links:
Brit Milah; Circumcision
Joshua ch. 5
• Passing of Nachmanides (1270)
11 Nissan marks the passing of Nachmanides ("Ramban", Rabbi Moshe ben Nachman, 1194-1270) -- Torah scholar, Kabbalist, philosopher, physician and Jewish leader -- in 1270.
• Passing of Sheloh (1630)
Rabbi Isaiah Halevi Horowitz was a noted kabbalist, famous as the "Sheloh Hakodosh" (the saintly Sheloh) the acronym of his magnum opus, Shnei Luchot Habrit.
He held Rabbinical positions in various communities in Europe, before emigrating to Israel. He passed away in Tiberius at the age of 70.
Link: Rabbi Isaiah Halevi Horowitz
• Lubavitcher Rebbe Born (1902)
The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, was born on this date in 1902.
Links:
TheRebbe.org
A Timeline biography
54 Years, 54 Ideas
Contemporary Chassidic Stories of the Rebbe
More on the Rebbe
• Education and Sharing Day USA (1978-Current)
To emphasize the vital role of education in society, the United States annually marks "Education and Sharing Day U.S.A."
Established in 1978 by a joint Congressional resolution, Education Day U.S.A. focuses on the very foundation of meaningful education: instructing our youth in the ways of morality and ethics, and teaching them an appreciation for divine inviolable values.
The Presidents designate annually Education and Sharing Day U.S.A. on the anniversary of the birth of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, who dedicated his life to the cause of education.
Links:
Education and Sharing Day U.S.A Homepage
A blueprint for meaningful education
The Rebbe's talks on the importance of education
A brief history
Yearly commemoration of "Education and Sharing Day U.S.A."
Daily Quote:
I am asleep, but my heart is awake[Song of Songs 5:2]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 3rd Portion Leviticus 16:25-16:34 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
25And he shall cause the fat of the sin offering to go up in smoke upon the altar. כה וְאֵ֛ת חֵ֥לֶב הַֽחַטָּ֖את יַקְטִ֥יר הַמִּזְבֵּֽחָה:
the fat of the sin-offering: [This refers to] the sacrificial fats of the bull and the he-goat. ואת חלב החטאת: אימורי פר ושעיר:
And he shall cause [the fat of the sin-offering] to go up in smoke upon the altar: On the outer altar, for, concerning the inner altar, it is written: “You shall offer up on it no alien incense, burnt offering, or meal offering” (Exod. 30:9), [and likewise, no sin-offering shall be brought on the internal altar since “burnt offering” includes any sacrifice of which any part is burned]. יקטיר המזבחה: על מזבח החיצון, דאלו בפנימי כתיב (שמות ל ט) לא תעלו עליו קטרת זרה ועולה ומנחה:
26And the person who sent off the he goat to Azazel, shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp. כווְהַֽמְשַׁלֵּ֤חַ אֶת־הַשָּׂעִיר֙ לַֽעֲזָאזֵ֔ל יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַֽחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַמַּֽחֲנֶֽה:
27And the sin offering bull and he goat of the sin offering, [both of] whose blood was brought to effect atonement in the Holy, he shall take outside the camp, and they shall burn in fire their hides, their flesh, and their waste. כזוְאֵת֩ פַּ֨ר הַֽחַטָּ֜את וְאֵ֣ת | שְׂעִ֣יר הַֽחַטָּ֗את אֲשֶׁ֨ר הוּבָ֤א אֶת־דָּמָם֙ לְכַפֵּ֣ר בַּקֹּ֔דֶשׁ יוֹצִ֖יא אֶל־מִח֣וּץ לַמַּֽחֲנֶ֑ה וְשָֽׂרְפ֣וּ בָאֵ֔שׁ אֶת־עֹֽרֹתָ֥ם וְאֶת־בְּשָׂרָ֖ם וְאֶת־פִּרְשָֽׁם:
whose blood was brought: into the heichal and into the very interior. אשר הובא את דמם: להיכל ולפני ולפנים:
28And the person who burns them shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp. כחוְהַשּׂרֵ֣ף אֹתָ֔ם יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַֽחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַמַּֽחֲנֶֽה:
29And [all this] shall be as an eternal statute for you; in the seventh month, on the tenth of the month, you shall afflict yourselves, and you shall not do any work neither the native nor the stranger who dwells among you. כטוְהָֽיְתָ֥ה לָכֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם בַּחֹ֣דֶשׁ הַ֠שְּׁבִיעִ֠י בֶּֽעָשׂ֨וֹר לַחֹ֜דֶשׁ תְּעַנּ֣וּ אֶת־נַפְשֹֽׁתֵיכֶ֗ם וְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ הָ֣אֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
30For on this day He shall effect atonement for you to cleanse you. Before the Lord, you shall be cleansed from all your sins. לכִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהוָֹ֖ה תִּטְהָֽרוּ:
31It is a Sabbath of rest for you, and you shall afflict yourselves. It is an eternal statute. לאשַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם חֻקַּ֖ת עוֹלָֽם:
32And the Kohen who is anointed or who is invested to serve in his father's stead, shall effect [this] atonement, and he shall don the linen garments, the holy garments; לבוְכִפֶּ֨ר הַכֹּהֵ֜ן אֲשֶׁר־יִמְשַׁ֣ח אֹת֗וֹ וַֽאֲשֶׁ֤ר יְמַלֵּא֙ אֶת־יָד֔וֹ לְכַהֵ֖ן תַּ֣חַת אָבִ֑יו וְלָבַ֛שׁ אֶת־בִּגְדֵ֥י הַבָּ֖ד בִּגְדֵ֥י הַקֹּֽדֶשׁ:
And the Kohen who is anointed: This atonement on Yom Kippur is valid only through a Kohen Gadol [since anointment in this context exclusively refers to that of a Kohen Gadol (see Lev. 21:10)].-[Yoma 32b] Since this entire passage is stated concerning Aaron, Scripture found it necessary to state that the Kohen Gadol who succeeds him is like him. -[Torath Kohanim 16:79] וכפר הכהן אשר ימשח וגו': כפרה זו של יום הכיפורים אינה כשרה אלא בכהן גדול, לפי שנאמרה כל הפרשה באהרן, הוצרך לומר בכהן גדול הבא אחריו שיהא כמוהו:
or who is invested: [Without this phrase,] we would know only that [the Kohen Gadol] anointed with the anointing oil (see Exod. 30:22-33) may perform the Yom Kippur service]. How would we know that [a Kohen Gadol who was invested only by] wearing the many garments [i.e., eight, as opposed to the four of an ordinary kohen, may also perform Yom Kippur service]? Scripture, therefore, says here, "or who is invested to serve [for their authorized wearing of the eight golden garments of a Kohen Gadol is their very investiture (see Rashi Exod. 29:9)]. — [Torath Kohanim 16:79] These [Kohanim Gedolim referred to here,] are all the Kohanim Gedolim who were appointed from the time of Josiah and onwards, for in the days [of Josiah], the jug of anointing oil was hidden away. — [see Yoma 52b] ואשר ימלא את ידו: אין לי אלא המשוח בשמן המשחה, מרובה בגדים מנין, תלמוד לומר ואשר ימלא את ידו וגו', והם כל הכהנים הגדולים שעמדו מיאשיהו ואילך, שבימיו נגנזה צלוחית של שמן המשחה:
to serve in his father’s stead: This teaches us that if his son can take his place [meaning that he is his equal], he takes precedence over everyone else. — [Torath Kohanim 16:80] לכהן תחת אביו: ללמד שאם בנו ממלא את מקומו הוא קודם לכל אדם:
33And he shall effect atonement upon the Holy of Holies, and he shall effect atonement upon the Tent of Meeting and upon the altar, and he shall effect atonement upon the kohanim and upon all the people of the congregation. לגוְכִפֶּר֙ אֶת־מִקְדַּ֣שׁ הַקֹּ֔דֶשׁ וְאֶת־אֹ֧הֶל מוֹעֵ֛ד וְאֶת־הַמִּזְבֵּ֖חַ יְכַפֵּ֑ר וְעַ֧ל הַכֹּֽהֲנִ֛ים וְעַל־כָּל־עַ֥ם הַקָּהָ֖ל יְכַפֵּֽר:
34[All] this shall be as an eternal statute for you, to effect atonement upon the children of Israel, for all their sins, once each year. And he did as the Lord had commanded Moses. לדוְהָֽיְתָה־זֹּ֨את לָכֶ֜ם לְחֻקַּ֣ת עוֹלָ֗ם לְכַפֵּ֞ר עַל־בְּנֵ֤י יִשְׂרָאֵל֙ מִכָּל־חַטֹּאתָ֔ם אַחַ֖ת בַּשָּׁנָ֑ה וַיַּ֕עַשׂ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶֽׁה:
And he did as the Lord had commanded [Moses]: [i.e.,] when Yom Kippur arrived, [Aaron] performed [the service] according to ths order, and [this verse is written] to tell Aaron’s praise, namely, that he did not don those [special garments of the Kohen Gadol] for his self-aggrandizement, but rather, as one who is fulfilling the King’s decree [thus, “he did as the Lord had commanded”]. — [Torath Kohanim 16:85] ויעש כאשר צוה ה' וגו': כשהגיע יום הכפורים עשה כסדר הזה, ולהגיד שבחו של אהרן שלא היה לובשן לגדולתו, אלא כמקיים גזירת המלך:
Daily Tehillim: Chapters 60 - 65
• Hebrew text
• English text• Chapter 60
• Lessons in Tanya• English Text
• English text• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Likutei Amarim, middle of Chapter 41• Lessons in Tanya• English Text
• Tuesday, Nissan 11, 5776 · April 19, 2016
• Likutei Amarim, middle of Chapter 41
• והנה ה׳ ניצב עליו, ומלא כל הארץ כבודו, ומביט עליו
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Tuesday, Nissan 11, 5776 · April 19, 2016
“And, behold, G‑d [Himself] stands over him,”1 and “The whole world is full only with His Glory,” andnot only being omnipresent does He see everything, but moreover He scrutinizes him in particular,
ובוחן כליות ולב אם עובדו כראוי
and searches his reins and heart i.e., his innermost thoughts and emotions [to see] if he is serving Him as is fitting.
ועל כן צריך לעבוד לפניו באימה וביראה כעומד לפני המלך
Therefore, he must serve in His Presence with awe and fear (i.e., notes the Rebbe, not merely like one who is located in the King’s domain, but moreover) like one standing before the King.
ויעמיק במחשבה זו, ויאריך בה כפי יכולת השגת מוחו ומחשבתו, וכפי הפנאי שלו
One must meditate profoundly and at length on this concept, according to the capacity of apprehension of his brain and thought, and the time available to devote to this contemplation; this time being:
לפני עסק התורה או המצוה, כמו לפני לבישת טלית ותפילין
before he engages in [the study of] Torah or [the performance of] a commandment, such as before putting on his tallit or tefillin.
This meditation will enable him to then serve G‑d with awe.
The Alter Rebbe now goes on to explain another form of meditation. Unlike the above thoughts which should preface divine service in general, this meditation relates to the particular mitzvah that the individual is about to perform — to the content of this mitzvah, its distinctive effect, and its influence on his soul.
| FOOTNOTES | |
| 1. | Bereishit 28:13. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Tuesday, Nissan 11, 5776 · April 19, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 33
The Priestly Garments
"And you shall make holy clothes for Aaron your brother, for honor and for beauty"—Exodus 28:2.
The kohanim (priests) are commanded to don special priestly vestments – four special garments for the regular priest, eight for the high priest – before serving in the Holy Temple.
Though these clothing were stunningly beautiful, inlaid with gold and precious gems, the priest is enjoined not to take personal pleasure from them. Rather he should wear then solely because this is G‑d's command.
Full text of this Mitzvah »• The Priestly Garments
"It shall have [an opening] like the opening of a coat of armor; it shall not be torn"—Exodus 28:32.
It is forbidden to tear the opening at the top (i.e., the collar) of the high priest's robe. For this reason also this opening was hemmed [so that the threads shouldn't unravel].
Full text of this Mitzvah »• Tearing the Edge of the High Priest's Robe
Detaching the High Priest's Breastplate from the Apron
"That the breast plate be not loosed from the apron"—Exodus 28:28.
It is forbidden to detach the high priest's breastplate from his ephod (the inverted apron he wore that covered his back).
Full text of this Mitzvah »• Detaching the High Priest's Breastplate from the Apron
Serving While Inebriated
"Do not drink wine or strong drink...when you enter the Tent of Meeting...and when you teach the children of Israel"—Leviticus 10:8-11.
It is forbidden to enter the Holy Temple or to issue a halachic ruling while inebriated—whether from wine or any other intoxicating beverage.
Full text of this Mitzvah »• Serving While Inebriated
Priests Entering the Holy Temple with Unkempt Hair
"Do not let the hair of your heads grow long"—Leviticus 10:6.
The kohanim (priests) are enjoined not to enter the Holy Temple while disheveled with unkempt hair, as is the custom of mourners who don't comb and arrange their locks.
According to an alternate version in the Midrash, this prohibition bans a priest from growing [inordinately] long hair.
The high priest is always bound by this prohibition, even when not in the Holy Temple.
Full text of this Mitzvah »• Priests Entering the Holy Temple with Unkempt Hair
Priests Entering the Holy Temple Clad in Torn Clothes
"Neither rend your clothes, and you shall not die"—Leviticus 10:6.
The kohanim (priests) are enjoined not to the Holy Temple with torn garments [as is the custom of mourners].
The high priest is always bound by this prohibition, even when not in the Holy Temple.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 33
The Priestly Garments
"And you shall make holy clothes for Aaron your brother, for honor and for beauty"—Exodus 28:2.
The kohanim (priests) are commanded to don special priestly vestments – four special garments for the regular priest, eight for the high priest – before serving in the Holy Temple.
Though these clothing were stunningly beautiful, inlaid with gold and precious gems, the priest is enjoined not to take personal pleasure from them. Rather he should wear then solely because this is G‑d's command.
Full text of this Mitzvah »• The Priestly Garments
Positive Commandment 33
Translated by Berel Bell
The 33rd mitzvah is that the kohanim are commanded to don special garments for dignity and beauty, and only thereafter to serve in the Temple.
The sources of this commandment are G‑d's statements1 (exalted be He), "Make sacred garments for dignity and beauty for your brother Aaron"; "Bring forth his [i.e. Aaron's] sons and dress them with the tunics."
The priestly garments referred to are the eight worn by the kohen gadol and the four worn by a regular kohen. The kohen's service in the Temple is invalid in any case where he did so wearing either fewer or more than the garments designated for him2 for that service.
The kohen who performs the service lacking the proper garments3 receives misah bidei Shamayim (a Heavenly death sentence). Accordingly, we see him listed in the end of tractate Sanhedrin4 among those who receive this punishment.
Scripture does not state this explicitly, but states,5 "You shall dress them with belts [and with hats]...and with this they shall be kohanim." Our Sages explain6 that "As long as the kohanim wear their garments, their priesthood is intact, but when they are not wearing their garments, it is as if they are not kohanim." As we will explain later,7 a non-kohen who serves in the Temple receives a [Divine] death sentence.8
The Sifra says regarding the verse,9 "And he placed upon him the breastplate": "This passage teaches us the law for that time and for all subsequent generations; for the daily service and for Yom Kippur. For the daily service he wears the garments that contain gold, and for the service of Yom Kippur he wears the white [linen] garments."
We can see from the wording of [another passage of] the Sifra that the wearing of these garments is counted as a positive commandment. It states,10 "Which verse teaches us that Aaron should not wear these garments for his own glory, but rather as one who fulfills the king's decree? The verse,11 'And he did exactly as G‑d commanded Moshe.' " This means that although these garments are exquisitely beautiful — made of gold, emeralds, rubies, and other precious stones — his intention should not be to adorn himself, but solely to fulfill the commandment given by G‑d to Moshe, i.e. to constantly wear these garments in the Temple.
The details of this mitzvah are explained in the 2nd chapter of tractate Zevachim,12 and a number of passages in tractates Yoma13 and Sukkah.14
FOOTNOTES
1.Ex. 28:2; 29:8.
2.See Kapach, 5731, footnote 79, that this refers to the linen garments worn by the kohen gadol. The Rav Kook version omitted the Hebrew word, lo, and Chavel therefore translated, "appointed for that particular service."
3.Or who wears extra garments; see Hilchos Klei HaMikdash 10:5.
4.83b.
5.Ex. 29:9.
6.Sanhedrin, ibid.
7.N74.
8.Therefore a kohen who lacks the proper garments is considered like a non-kohen, and is punishable by death.
9.Lev. 8:8.
10.Sifra on Lev. 8:10.
11.Lev. 16:34.
12.18a.
13.71b.
14.egative Commandment 88
Tearing the Edge of the High Priest's Robe"It shall have [an opening] like the opening of a coat of armor; it shall not be torn"—Exodus 28:32.
It is forbidden to tear the opening at the top (i.e., the collar) of the high priest's robe. For this reason also this opening was hemmed [so that the threads shouldn't unravel].
Full text of this Mitzvah »• Tearing the Edge of the High Priest's Robe
Negative Commandment 88
Translated by Berel Bell
The 88th prohibition is that we are forbidden from cutting the head-opening of the kohen gadol's robe. It must remain woven to serve as a border.
The source of this prohibition is G‑d's statement1 (exalted be He), "[It shall have an opening for the head in the middle, and this opening shall have a woven border all around it] like there is around the head opening of a coat of mail. Do not cut it."
One who cuts it with scissors, etc.2 is punished by lashes.
FOOTNOTES
1.Ex. 28:32.
2.See Hilchos Klei HaMikdash 9:3. Kesef Mishneh, ibid. Sefer Hadres Panim Zakein.
Negative Commandment 87Detaching the High Priest's Breastplate from the Apron
"That the breast plate be not loosed from the apron"—Exodus 28:28.
It is forbidden to detach the high priest's breastplate from his ephod (the inverted apron he wore that covered his back).
Full text of this Mitzvah »• Detaching the High Priest's Breastplate from the Apron
Negative Commandment 87
Translated by Berel Bell
The 87th prohibition is that we are forbidden from separating the breastplate [of the kohen gadol] from the ephod.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not separate the breastplate from the ephod" — instead, leave it attached.
In the end of tractate Makkos,2 when listing those who are punished by lashes, our Sages also said, "But there is also one who separates the breastplate, as prohibited by the verse, 'Do not separate the breastplate'!" This proves that one who does separate [the breastplate from the ephod in a destructive manner3] is punished by lashes.
FOOTNOTES
1.Ex. 28:28.
2.22a.
3.See Hilchos Klei HaMikdash 9:10.
Negative Commandment 73Serving While Inebriated
"Do not drink wine or strong drink...when you enter the Tent of Meeting...and when you teach the children of Israel"—Leviticus 10:8-11.
It is forbidden to enter the Holy Temple or to issue a halachic ruling while inebriated—whether from wine or any other intoxicating beverage.
Full text of this Mitzvah »• Serving While Inebriated
Negative Commandment 73
Translated by Berel Bell
The 73rd prohibition is that we are forbidden from either entering the Temple grounds or giving a legal decision in any law of the Torah when intoxicated.
The source of this prohibition is G‑d's statement1 (exalted be He), "You [and your descendants] may not drink wine or any other intoxicant when you enter the ohel moed ...or when you render legal decisions for the Jewish people...." In the words of the Talmud,2 "If he drank a revi'is,3 he may not render a decision."
The punishment for violating this commandment varies according to the circumstances. One who drank wine may not enter the area between the entrance hall (ulam) and the altar or into the sanctuary itself (heichal); if he did so, the punishment is lashes. If he performed the Temple service when intoxicated, he receives misah bidei Shamayim (a Heavenly death sentence). If he drank something intoxicating other than wine4 and performed Temple service, his punishment is lashes rather than death. One who offers a legal decision when intoxicated also violates this prohibition, whether he is a kohen or non-kohen; whether intoxicated from wine or some other intoxicant.
The Sifra [states this distinction in punishments]: "From the words 'You may not drink wine' I know only that wine is forbidden. What is the source for prohibiting other intoxicants? It is the word v'sheichar ['or any other intoxicant']. If so, why is wine mentioned separately? [To indicate that it has a different punishment —] for wine one is punished by death, and for other intoxicants it is only a prohibition [punished by lashes]."
There [in the Sifra] our Sages also say, "What is the source for the law that one is punished [by death] only when performing the Temple service? It is the verse,5 'You and your descendants [may not drink wine or any other intoxicant] when you enter the ohel moed [— otherwise you will die.]' "6
There [in the Sifra] our Sages also say, "You might think that non-kohanim are punished by death for rendering legal decisions [when intoxicated] — therefore the verse says that 'You and your descendants...otherwise you will die.' You and your descendants [i.e. kohanim] are punished by death [for performing service], but non-kohanim are not punished by death for rendering legal decisions [while intoxicated]."
The details of this mitzvah are explained in the 4th chapter of tractate Kerisus.7
FOOTNOTES
1.Lev. 10:9-11.
2.Nazir 78a.
3.Approximately 86 milliliters.
4.See Hilchos Bi'as HaMikdash 1:2.
5.Lev. 10:9.
6.The Sifra adds that this verse shares the phrase, "enter the ohel moed," with the verse regarding a kohen serving in the Temple without washing his hands and feet (Exodus. 30:20). Since that verse states specifically, "when he serves," the Sifra derives that here too it is referring to when he performs the Temple service. See P24.
7.13b. In our versions, the 3rd chapter.
Negative Commandment 163Priests Entering the Holy Temple with Unkempt Hair
"Do not let the hair of your heads grow long"—Leviticus 10:6.
The kohanim (priests) are enjoined not to enter the Holy Temple while disheveled with unkempt hair, as is the custom of mourners who don't comb and arrange their locks.
According to an alternate version in the Midrash, this prohibition bans a priest from growing [inordinately] long hair.
The high priest is always bound by this prohibition, even when not in the Holy Temple.
Full text of this Mitzvah »• Priests Entering the Holy Temple with Unkempt Hair
Negative Commandment 163
Translated by Berel Bell
The 163rd prohibition is that kohanim are forbidden from entering the Temple grounds with disheveled [long] hair like those in mourning, who do not set or arrange their hair.
The source of this prohibition is G‑d's statement1 (exalted be He) [to Aaron and his sons,] "Your heads al tif'rau." The Targum translates, "Do not grow your hair." In Ezekiel,2 this is further explained — "Do not allow your hair to grow long."
So too, G‑d's statement3 (exalted be He), regarding the leper, "His head shall be farua," is explained in Sifra, "he must grow his hair."4
The Sifra [explains our mitzvah in the same way], "The phrase, 'Your heads al tif'rau,' refers to not growing it long."
This prohibition is repeated regarding the kohen gadol in the verse,5 "He may not allow his hair to grow long." The reason for this repetition is so one would not think that the commandment to Elazar and Isamar,6 "Do not grow your hair long" ("Your heads al tif'rau") was only because of the death [of their brothers Nadav and Avihu, and that growing their hair was prohibited because otherwise people would think they were mourning]; but if one did so without mourning, then it is allowed. Therefore it explains regarding the kohen gadol that his hair must be cut for the Temple service [even when he is not mourning].
One who transgresses this prohibition and performs the service with long hair is punished by a [Divine] death sentence. Those [who perform the service] with long hair are listed7 among, "these are punished by death," the source being the verse,8 "otherwise you will die."
If, however, one enters the Temple grounds with long hair without performing any service, he transgresses this prohibition but is not punished by death.
FOOTNOTES
1.Lev. 10:6.
2.44:20.
3.Lev. 13:45.
4.Although there the mitzvah is the opposite, i.e. to grow the hair, we nevertheless can learn the meaning of the word, farua.
5.Lev. 21:10.
6.Ibid., 10:6.
7.See Tosefta, Kerisus, Ch.1 and Zevachim Ch.12; Sanhedrin 83a.
8.Lev. 10:6.
Negative Commandment 164Priests Entering the Holy Temple Clad in Torn Clothes
"Neither rend your clothes, and you shall not die"—Leviticus 10:6.
The kohanim (priests) are enjoined not to the Holy Temple with torn garments [as is the custom of mourners].
The high priest is always bound by this prohibition, even when not in the Holy Temple.
Full text of this Mitzvah »
• Priests Entering the Holy Temple Clad in Torn Clothes
Negative Commandment 164
Translated by Berel Bell
The 164th prohibition is that kohanim are forbidden from entering the Temple grounds when their garments are torn.
The source of this prohibition is G‑d's statement,1 "Your garments lo sifromu; otherwise you will die." The Sifra explains, "The phrase, 'Your garments lo sifromu,' means 'Do not tear your garments.' "
This commandment is also repeated regarding the kohen gadol in the verse,2 "He may not tear his garments."
You should be aware that the kohen gadol may not tear his clothing in mourning [as others do] even when not performing the Temple service. This is the reason for the repetition. The Sifra says,3 "If his relative dies, 'he may not grow his hair long and he may not tear his garments,' i.e. in the same way that others grow their hair and tear their clothing when one of their relatives dies. How [is the tearing done]? The kohen gadol tears from the bottom [of the garment] and a regular kohen from the top [as is regularly done]."
One who performs the Temple service with torn garments is punished by a [Divine] death sentence, since the same law applies to both long hair and torn garments. [Therefore,] if one enters the Temple grounds in this condition, he [merely] transgresses a prohibition [but is not punished by death].
Only the kohen gadol is forbidden from growing his hair long and tearing his garments at all times, even without entering the Temple grounds. In this law, this is the difference between him and a regular kohen.
FOOTNOTES
1.Ibid.
2.Ibid., 21:10.
3.Emor 2:3.
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Halacha 1
There is a positive commandment to offer all of the sacrifices - whether sacrifices of animals or fowl or meal-offerings - in [God's] chosen house,1 as [Deuteronomy 12:14] states: "There you will perform everything that I command you." Similarly, it is a positive commandment for a person to take the effort to bring animal sacrifices2 that he is obligated to bring3 [and transport them] from the Diaspora to [God's] chosen house,4 as [ibid.:26] states: "[Only] your sacraments that you possess and your vows shall you bear... [to the place that God will choose]." According to the Oral Tradition, we have learned that [the verse] is speaking only about sacrificial animals from the Diaspora which he takes the effort to deal with until he brings them to [God's] chosen house.
Halacha 2
One who offers a sacrifice outside the Temple Courtyard negates a positive commandment5 and violates a negative commandment,6 as [ibid. :13] states: "Take heed lest you offer your burnt-offerings in any place that you see." If he offered a sacrifice [in such a place] willfully, he is liable for karet,7 as [Leviticus 17:8-9]: "[Any man]...who will offer a burnt-offering or a sacrifice, but did not bring it to the Tent of Meeting... he will be cut off from his people." [If he transgressed] unknowingly, he must bring a fixed8 sin-offering.
Halacha 3
Similarly, one who slaughters sacrificial animals outside [the Temple Courtyard], even though he does not offer them as a sacrifice, [is liable].9 If he acted willfully, he is liable for karet, as [ibid:3-4]: "[Any man]...who will slaughter an ox, a sheep, or a goat... it will be considered as [the shedding of] blood for that person. He has shed blood... He will be cut off." [If he transgressed] unknowingly, he must bring a fixed sin-offering.
Halacha 4
Which source serves as a warning not to sacrifice outside [the Temple Courtyard]? [It is derived through] an association of verses. [Deuteronomy 12:14] states: "There will you offer your burnt-offerings" and it continues: "There you will perform everything that I command you." [We can conclude:] Just as [the Torah] warns explicitly against offering a sacrifice outside the Temple and one incurs punishment for this, as it is written: "Take heed lest you offer your burnt-offerings...," so too, it has warned with regard to the "performance" that is involved in slaughtering for which it is explicitly stated that one receives punishment. For the Torah does not prescribe punishment unless it has issued a warning.
Halacha 5
A person who slaughters sacrificial animals outside [the Temple Courtyard] and offers them [in such a place] is liable twice: once for slaughtering and once for offering.10
If he slaughtered [a sacrificial animal] in the Temple Courtyard and offered it outside, he is liable for offering it. If he slaughtered [such an animal] outside, but offered it inside, he is liable for slaughtering it.
Halacha 6
He is not liable unless he slaughtered sacrificial animals that are fit to be offered on the altar. If, however, he slaughtered an animal that was forbidden [to be offered on] the altar11 or one of the sin-offerings that was consigned to death12 outside [the Temple Courtyard], he is exempt.13 [The rationale is thatLeviticus 17:414] mentions "before the Sanctuary of God." Whenever [an animal] is not fit to be come to the Sanctuary of God, one is not liable [for its slaughter].
Halacha 7
Halacha 8
What is meant by a disqualifying time factor involving its body? An animal in the seven days following its birth,19 turtle-doves which have not reached the stage of development at which time [they are fit to be sacrificed],20 and an animal and its offspring; for if one slaughters one on a particular day, the other is not fit to be slaughtered until the morrow.21
Halacha 9
What is meant by a disqualifying time factor involving the status of its owners? A sacrifice whose owners have not reached the appropriate stage of time to offer it.
What is implied? If a zav,22 a zavah,23 and a woman who gave birth24slaughtered [the animal designated for] their sin-offerings outside [the Temple Courtyard] during the days of their counting,25 they are exempt. Similarly, if a person afflicted with tzara'at26 slaughtered his sin-offering and[/or] his guilt-offering outside [the Temple Courtyard] during the days of his counting,27 he is exempt, for the owners of these sacrifices are not yet fit for their atonement. Nevertheless, if these individuals slaughtered their burnt-offerings28outside [the Temple Courtyard] during the days of their counting, they are liable. [The rationale is that] a burnt-offering is a present29 and it is the sin-offering and the guilt-offering which are the fundamental [factors leading to] atonement.
Similarly, when a nazirite slaughters his sin-offering outside [the Temple Courtyard] during the days of his nazirite vow, he is exempt.30 If he offered his burnt-offering or his peace-offering outside [the Temple Courtyard], he is liable. For the sin-offering is what prevents him [from completing his nazirite vow] and it is the fundamental dimension [of the conclusion of] his nazirite vow.
Halacha 10
When a person offers a conditional guilt-offering31 or sin-offering of fowl that is brought because of a doubt32 outside [the Temple Courtyard], he is exempt. [The rationale is that] it was not definitely established that a prohibition [was violated].33 When a guilt-offering for one afflicted by tzara'at was slaughtered outside [the Temple Courtyard], but not for the desired intent, [the one who slaughters it] is liable. [The rationale is that] since [when such a sacrifice is] not [slaughtered] for the desired intent in [the Temple Courtyard], it is deemed appropriate and acceptable, as will be explained.34
Whenever one is exempt for slaughtering a sacrificial [animal] outside the [Temple Courtyard], one is also exempt for offering it there.
Halacha 11
[The following rules apply if] one slaughters the two goats offered on Yom Kippur35 outside [the Temple Courtyard]. Before [the High Priest] recites the confessional over them,36 he is liable for both of them,37 since [they are both] fit to come before God for the confessional. After [the High Prist] recited the confessional, one is exempt for slaughtering [the goat] that is sent [to Azazel], because it is no longer fit to come before God [as a sacrifice].
Halacha 12
When one slaughters [animals designated as] peace-offerings outside [the Temple Courtyard] before the gates of the Temple building are opened, he is exempt, for a [necessary] deed is lacking. [Only] afterwards are they fit to be offered before God, as we explained.38
One who slaughters a Paschal sacrifice outside [the Temple Courtyard] - even during the other days of the year, whether for the sake of the Paschal sacrifice or for another purpose39 - is liable. [The rationale is that] during the remainder of the year, a Paschal sacrifice [that is offered] is considered as a peace-offering.40
Halacha 13
Halacha 14
When one stole [an animal] and consecrated it and afterwards, slaughtered it outside [the Temple Courtyard], he is liable.43 From which time was it considered in his property with regard to his being liable for karet for it? From the time he consecrated it.
[The above applies] provided he slaughtered it after [the owner] despaired of its return. [If he slaughtered it] before then, by contrast, the consecration is not effective.44
Halacha 15
If the entire body of the animal was outside [the Temple Courtyard] and its neck was inside and one slaughtered it, he is liable,45 as [Leviticus 17:3] states: "[Any man]...who will slaughter an ox, a sheep, or a goat in the camp or who will slaughter outside the camp... [and he has not brought it as an offering]." This applies whether the one who slaughters is standing in the Temple [Courtyard] and the animal's neck was inside, but the remainder of its body was outside or its body was inside and its neck was outside. He is liable unless the animal was entirely within the Temple [Courtyard], as [implied byibid.:9]: "And he will not bring it to the entrance of the Tent of Meeting."46 If, however, one slaughters on the roof the Temple Building, even though it is not fit for sacrifice at all,47 he is exempt.48
Halacha 16
Two people who held a knife and slaughtered [a sacrificial animal] outside [the Temple Courtyard] are exempt,49 for [the prooftexts] say "who will slaughter" "or who will slaughter"50 [implying] one and not two.51
When one slaughters a sacrificial animal outside [the Temple Courtyard] even though he had no intention of sacrificing this animal to God,52 he is liable.53This is [implied by the prooftext]: "It will be considered as [the shedding of] blood for that person. He has shed blood."54 [One can infer that] even if [the person slaughtering] thinks of the blood [from the sacrificial animal] as blood that was shed55 and not as a sacrifice, he is liable.
Halacha 17
A person who slaughters [a sacrificial animal] outside [the Temple Courtyard] at night is liable, since slaughtering an animal56 is acceptable at night. Similarly, if, at night, one offered as a sacrifice [an animal] he slaughtered at night outside [the Temple Courtyard], he is liable for offering it as a sacrifice.57
If, however, one slaughtered [a sacrificial animal] inside [the Temple Courtyard] at night and offered it as a sacrifice outside,58 he is exempt. [The rationale is that] he offered merely an unacceptable article,59 for there is no conception of acceptable slaughter in the Temple at night.60 Similarly, if one received [the blood of a sacrificial animal] with an ordinary vessel61 inside [the Temple Courtyard], but poured it [on an altar] outside, he is exempt.62
Halacha 18
Similarly, when a person performs melikah on a fowl outside [the Temple Courtyard], he is exempt.63 If he offered it [as a sacrifice there], he is exempt. If he performs melikah on a fowl inside [the Temple Courtyard], but offered it outside, he is liable for offering it.64
If one slaughtered [a fowl] in [the Temple Courtyard]65 and offered it outside, he is exempt, for he offered something that is not fit to be offered. If he slaughtered the fowl outside [the Temple Courtyard] and offered it outside, he is liable twice,66 because slaughtering a fowl outside [the Temple Courtyard] is acceptable. It is comparable to performing melikah inside.
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 84) and Sefer HaChinuch (mitzvah 440) include this commandment as one of the Torah's 613 mitzvot.
2.
The Kessef Mishneh explains that this excludes sacrifices from fowl, but this understanding is not accepted by all authorities.
3.
Temurah 21a states that the firstborn offering is not included in this commandment.
4.
Sefer HaMitzvot (positive commandment 85) and Sefer HaChinuch (mitzvah 453) include this commandment as one of the Torah's 613 mitzvot. The Ramban differs and maintains that this should not be considered as an independent mitzvah.
5.
The one stated in the previous halachah.
6.
Sefer HaMitzvot (negative commandment 90) and Sefer HaChinuch (mitzvah 186) include this prohibition as one of the Torah's 613 mitzvot. There are several historical dimensions to this prohibition. First of all, in the era between the destruction of the Sanctuary of Shiloh and the construction of the Temple, it was permitted to offer sacrifices on bemot (literally, "high-places"), i.e., individual altars. See the notes to Hilchot Beit HaBechirah 1:3 which explain the transition between these periods. It is also relevant with regard to the sanctuary constructed by Chonio, the son of Shimon the just described in the notes to Hilchot Bi'at HaMikdash 9:14.
7.
Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).
8.
This term is used to distinguish this sacrifice from the adjustable guilt offering. See Hilchot Shegagot 1:4.
9.
Sefer HaMitzvot (negative commandment 89) and Sefer HaChinuch (mitzvah 439) include this prohibition as one of the Torah's 613 mitzvot.
10.
This applies even if he performed both transgressions without realizing the prohibitions involved in the interim, for they are two separate transgressions that are not dependent on each other (Radbaz).
11.
I.e., the animals mentioned in Hilchot Issurei Mizbeiach.
12.
See Hilchot Pesulei HaMukdashim 4:1 for a definition of this term.
13.
It is, however, forbidden to do so.
14.
The source for this prohibition, as stated in Halachah 3.
15.
See the following halachah.
16.
See Halachah 9.
17.
It is, however, forbidden to do so.
18.
The prohibition involves slaughtering sacrificial animals and since these animals are not fit to be sacrificed or their owners are not fit to sacrifice them, they are not considered sacrificial animals in the full sense.
19.
See Hilchot Issurei Mizbeiach 3:8 which states that it is a positive commandment to offer sacrificial animals after eight days of life, but not before.
20.
See ibid.:2 which states that "Turtledoves are acceptable when [their feathers all] are of a golden hue." Before this stage, they are not acceptable (ibid.:9).
21.
See Hilchot Shechitah 12:1-2 which states that it is forbidden to sacrifice an animal and its offspring on the same day. No matter which is slaughtered first, one must wait until the following day to sacrifice the other.
22.
A person with a physical affliction somewhat similar to gonorrhea that renders one ritually impure and obligates him to bring a set of sacrifices (see Hilchot Mechusrei Kapparah1:1, 3-4; 2:1).
23.
A woman who bleeds for three consecutive days after the seven days associated with her menstrual period. This renders her ritually impure and obligates her to bring a set of sacrifices (see ibid. 1:1, 3-4,6)
24.
Who is ritually impure after giving birth and must bring a set of sacrifices (see ibid. 1:1, 3, 5).
25.
As explained in the above sources, a zavand a zavah must wait seven "spotless days" after their condition ceases before bringing their sacrifices. A woman must wait 40 days after giving birth to a male and 80 days after giving birth to a female before bringing her sacrifices.
26.
A skin affliction similar to, but not identical with leprosy that is a spiritual manifestation of the impurity resulting from improper speech (the conclusion of Hilchot Tuma'at Tzara'at). Such a person must bring a set of sacrifices when emerging from ritual impurity (see Hilchot Mechusrei Kapparah 1:1, 3-4).
27.
Such a person must also wait seven days after his condition ceases before bringing his sacrifices.
28.
The sacrifices of all of these individuals include a burnt-offering and a sin-offering and the sacrifice of a person emerging fromtzara'at also includes a guilt-offring.
29.
To appease God and restore His favor.
30.
See Hilchot Nizirut, ch. 8, for the details regarding the sacrifices a nazirite must bring upon completion of his nazirite vow. He may not bring these sacrifices beforehand.
31.
See Hilchot Shegagot, Chapter 8, for a description of the situations which warrant bringing these sacrifices.
32.
See Hilchot Mechusrei Kapparah 1:7 which describes the situations under which such sacrifices should be brought.
33.
With regard to these sacrifices, it is possible that it will be discovered that the person definitely did sin. In such an instance, the sacrifice is not offered. If the sacrificial animal has not been slaughtered, it is left to pasture until it contracts a blemish. If it was slaughtered, its blood is poured down the drainage channel. Since there is a possibility of this taking place, the animal is not deemed a sacrificial animal in the full sense and one is not liable for slaughtering it or offering it.
The Ra'avad accepts the Rambam's ruling with regard to a sin-offering of fowl brought because of a doubt since only its blood is offered on the altar, but not its body. Hence, there is room to free one from the obligations involved with a sacrificial animal. Nevertheless, he argues, a conditional guilt-offering is offered on the altar. Hence one should be liable for slaughtering and offering it outside the Temple. The Radbaz and theKessef Mishneh question the Ra'avad's objection, noting that the Rambam's ruling has its basis in Keritot 18a.
34.
As stated in Hilchot Pesulei HaMukdashim15:1, with the exception of a sin-offering or a Paschal sacrifice, whenever a sacrificial animal was slaughtered for the sake of an offering other the one for which it was intended, it is acceptable, but it does not fulfill the obligation of the owner (see alsoibid.:20). Since the sacrifice would be acceptable if it was offered in the Temple, the person is liable for slaughtering it outside.
35.
The goat sent to Azazel and its pair whose blood is taken into the Holy of Holies. SeeHilchot Avodat Yom HaKippurim 1:1.
36.
More precisely, the confessional is recited only over the one sent to Azazel (ibid. 4:2).
The Ra'avad objects to the Rambam's ruling, maintaining that the matter is dependent not only the confessional, but on the lottery in which the goats are designated for their respective purposes. The Radbaz and the Kessef Mishneh explain that the Rambam's ruling is based on Zevachim113a. Although there are other interpretations of that passage, the Rambam has a foundation for his decision.
37.
Or for either of them, were he to slaughter only one.
38.
See Chapter 5, Halachah 5, which states that the gates to the Temple building must be open for the slaughter of peace offerings to be acceptable.
39.
The Kessef Mishneh emphasizes that this applies only during the remainder of the year. The rationale is that as explained below, during the remainder of the year, an animal designated as a Paschal sacrifice is considered as a peace-offering and a peace-offering is not disqualified if it is not offered for the desired intent. On the day preceding Pesach, when the Paschal sacrifice is offered, it is unacceptable if it is not offered for the desired intent. Hence on that date, were someone to slaughter an animal designated for this purpose for the sake of another sacrifice outside the Temple Courtyard, he would not be liable.
40.
See Hilchot Korban Pesach 4:7. Since it is considered as a peace-offering, just as one is liable for slaughtering an animal designated as a peace-offering outside the Temple Courtyard, so too, he is liable for slaughtering such an animal.
41.
Since the fetus it is carrying will later be offered as a sacrifice, it is forbidden to cause that sacrifice to be disqualified.
42.
Neither the mother nor the fetus.
43.
Even though the animal did not belong to him and hence, he had no right to consecrate it, our Sages considered it as his own so that he would be liable for karet. See Gittin 55b. The Kessef Mishneh raises questions on the Rambam's ruling based on that passage, but Rav Yosef Corcus resolves the Rambam's decision.
44.
For then it is still considered as belonging to the owner. Hence, the thief's consecration is not effective. See Hilchot Issurei Mizbeiach5:7 which speaks of the disqualification of a thief's offering. From Hilchot Geneivah 2:6, it appears that the thief must have also consecrated the animal after the owner's despair and not before. Otherwise, the consecration would not be effective.
45.
Karet or lashes for slaughtering the animal outside the Temple Courtyard.
46.
The Kessef Mishneh notes that Zevachim107b uses this prooftext to teach the following concept: that one who slaughters on the roof of the Temple Building is exempt. Hence he suggests that a printing error crept into the Mishneh Torah and that the text should be amended to fit the Talmud's teaching. This conception is not, however, shared by all authorities.
47.
See Chapter 5, Halachah 4.
48.
For he did not slaughter the animal outside the Temple Courtyard.
49.
Note the contrast to Chapter 19, Halachah 12, with regard to offering an animal as a sacrifice.
50.
The verses use a singular form.
51.
The commentaries note that although the Rambam's ruling has a source in Zevachim108a and in the Sifri, his process of exegesis is different than that used in those sources.
52.
But instead was slaughtering it for mundane purposes.
53.
In this as well, there is a contrast to offering an animal as a sacrifice, as stated in Chapter 19, Halachah 1.
54.
Here also, the Rambam's method of exegesis is different from that of his apparent source, Zevachim 108b. Significantly, in his Commentary to the Mishnah (Zevachim 13:3), he cites the method of exegesis used by the Talmud.
55.
Literally, "poured out."
56.
I.e., an ordinary animal, not one designated as a sacrifice.
57.
The Ra'avad maintains that the person is exempt in such a situation. The Radbaz justifies the Rambam's ruling, explaining that there is a fundamental difference between slaughtering an animal inside the Temple Courtyard and slaughtering it outside. When it is slaughtered inside the Temple Courtyard at night, it is disqualified as a sacrifice, because of it having been slaughtered at night and hence, it is not acceptable wherever it was offered. If, by contrast, it was slaughtered outside the Temple Courtyard, it becomes placed in the category of animals slaughtered in such a place. Hence the time when it is offered is not significant. The Kessef Mishneh also justifies the Rambam's approach.
58.
Even during the following day (Kessef Mishneh).
59.
See Hilchot Pesulei HaMukdashim 3:6.
60.
See Chapter 4, Halachah 1.
61.
This disqualifies the sacrifice, for as stated in Chapter 5, Halachah 1, the blood of a sacrificial animal must be received in a sacred vessel.
62.
For the animal was no longer acceptable as a sacrifice.
63.
For the prooftext defining the prohibition (Leviticus 17:3) mentions slaughter, but notmelikah (Zevachim 107a).
64.
This is equivalent to slaughtering an animal inside the Temple Courtyard and offering it outside.
65.
Thus disqualifying it, for in the Temple Courtyard, a fowl should be killed throughmelikah not ritual slaughter.
66.
Both for slaughtering and for offering.
• 3 Chapters: Klei Hamikdash Klei Hamikdash - Chapter 9, Klei Hamikdash Klei Hamikdash - Chapter 10, Biat Hamikdash Biat Hamikdash - Chapter 1 • English Text | Hebrew Text | Audio: Listen | Download• Klei Hamikdash - Chapter 9
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Halacha 1
How is the forehead plate made? We make a plate of gold two fingerbreadths1wide that extends [over the forehead of the High Priest] from one ear to the other. Upon it is written, קדש לה'ה2 in two lines, קדש on the lower line and לה'ה on the upper line.3 If [the words] were written on one line it was valid. There were times when they were written on one line.4
Halacha 2
The letters would project outward. How was this done? [A craftsman] would engrave the letters on the back of the plate5 while it was pressed to beeswax6until they project.
It had holes on each of its ends. There was a strand of sky-blue wool below it that ran from hole to hole so that it could be tied with this strand at the nape [of the neck].7
Halacha 3
The cloak was made entirely of sky-blue colored wool.8 Its strands were twelve-fold. Its opening was woven, and that is where its weave began.9 It did not have an opening for his arms.10 Instead, it was divided into two flaps from below the throat and downward like all cloaks.11 It is joined only directly below the throat.
One who tears the border of the opening of the cloak is liable for lashes, as [Exodus 28:32] states: "It shall not be torn."12 This applies to all the priestly garments. One who tears them with a destructive intent is liable for lashes.13
Halacha 4
He should then bring sky-blue wool, red wool, and scarlet wool, the strands of each of these spun eight-fold. [This is necessary,] because [Exodus 39:24] states that [the pomegrantes on the cloak's] hem [should be made from strands that are] "twisted."14Thus there are twenty four threads used for the hem of the cloak.15 They should be fashioned into shapes resembling pomegranates whose mouths are not open16and hung from the cloak. He brings 72 cups with 72 clappers that are made entirely of gold and suspends them from the hems, 36 from the hem of one flap and 36 from the hem of the other flap.17 The cup with the clapper hanging in it are together called a bell. From the hems on both sides of [the flaps of the cloak are suspended series of] bells and pomegranates, bells and pomegranates.
Halacha 5
The gold that is woven in the ephod and the breastplate which is mentioned in the Torah18 was made in the following manner. A strand of pure gold was taken and placed together with six strands of sky-blue wool and [then] the seven strands were spun as one. He would do the same with one strand of gold and six of red wool, with one strand [of gold] with six of scarlet wool, and with one strand of gold with six of linen. Thus there would be four strands of gold and there would be a total of 28 strands.19
[This is reflected by Exodus 39:3]: "And they hammered out thin sheets of gold [and cut strands] to fashion into the sky-blue wool, into the red wool, into the scarlet wool, and into the linen." This teaches that there was a strand of gold woven in them.
Halacha 6
How was the breastplate made? He would weave a garment that was a work of craft20 from gold, sky-blue wool, red wool, scarlet, linen, with 28 strands, as we explained.21 It is a cubit long and zeret22 wide and it should be folded into two.23 Thus it was a square a zeret long and a zeret wide.24In it should be affixed four rows of stones as described by the Torah.25 Each stone should be square and set in a setting of gold that encompasses it from below and from the four directions.26
Halacha 7
He should engrave on the stones the names of the tribes according to their order of birth. Thus on the ruby, the name Reuben is engraved and on the jasper,27 Benjamin is engraved. At the outset, above Reuben,28 he should write [the names] Abraham, Isaac, and Jacob and below Benjamin,29 he should write, שבטי יה30 so that all the letters are found there.
Halacha 8
Halacha 9
The width of the ephod is the width of a person's back from shoulder to shoulder. Its length extend from one's elbows to his feet. It has two bands extending from it on either side34 with which it is fastened. They are called the belt of the ephod. The entire garment is woven with gold, sky-blue wool, red wool, scarlet wool, and linen with 28 threads as described with regard to the breastplate.35He should sew36 to it two shoulder straps so that it will extend to [High] Priest's shoulder. He should affix to each shoulder a square37 sardonyx stone38 set in a setting of gold. The names of the tribes should be engraved on the two stones, six on one stone and six on the other39 according to the order of their birth.40 Joseph's name would be written as יהוסף.41 Thus there would be 25 letters on one stone and 25 letters on the other stone. They would be written in this manner.42
The stone on which Reuven's name was written was placed on his right shoulder and the stone on which Shimon's name was written was placed on his left shoulder. On each shoulder, he should make two rings: one above, one the top of the shoulder and one below the shoulder above the belt. The two golden cords should be placed in the the two upper rings, they are called chains.43 This is the form of the ephod.44
Halacha 10
Afterwards, he places the ends of the cords of the breastplate in the upper rings that are on the shoulders of the ephod and he should place the two strands of sky-blue wool that are on the hem of the breastplate45 into the rings that are above the belt of the ephod. The chains that are in the rings on the shoulders of the ephod should descend until they reach the upper rings of the breastplate so that they will cleave to each other and thus the breastplate will not be separate from the ephod.46Anyone who separates the breastplate from the ephod and disrupts their connection47with a destructive intent48 is worthy of lashes.49
Halacha 11
Thus when he wears the ephod together with the breastplate, the breastplate will be flat over his heart and the ephod will be behind him. The belt of theephod is tied over his heart50 below the breastplate. The two shoulders of theephod lie on his two shoulders. The two cords of gold extend down from his shoulders on either side from the shoulders of ephod to the rings of the breastplate. The two strands of sky-blue wool are tied below his elbows from the two lower rings of the breastplate to the two lower rings of the shoulders of the ephod which are above the belt.
FOOTNOTES
1.
A fingerbreadth is about 2 cm according toShiurei Torah. There is no measure according to Scriptural Law. The Rabbis chose a measure of two fingerbreadths, because this is the ordinary width of a High Priest's forehead.
2.
"Sanctified unto God."
3.
The standard published text of Sukkah 5a states that God's name should be on the upper line and קדש on the lower line. Apparently, the Rambam's text of theGemara followed a different version. Alternatively, the Rambam favored the Jerusalem Talmud (Yoma 4:1) which follows the version stated. There it is explained that although the wording is opposite that of the verse, it is like a king (God's name) sitting on his throne (the word "sanctified").
4.
Shabbat 63b and Sukkah 5a quote Rabbi Eliezar bar Yossi as saying: "I saw it in Rome (where it had been taken after the Temple's destruction) and the words קדש לה'ה were written in one line."
Likutei Sichot, Vol. 26, p. 200ff., explains that the fact that despite Rabbi Eliezar's testimony, the halachah is that the words should be written in two lines indicates that our Sages had received orally the tradition that this was the acceptable way of preparing the forehead plate. Accordingly, we must say that the reason the second view is accepted is not because of Rabbi Eliezar's testimony, but because there was an oral tradition that it was acceptable.
5.
Exodus 39:30 states: "They engraved on it writing, [like that of] a signet ring." Now the letters of a signet ring project outward and so it was required that the letters of the forehead plate project outward. On the other hand, since the verse mentions writing, the letters could not be made using a mold (Kessef Mishneh; this rebuts the Ra'avad's objection). See Gittin 20a.
6.
Beeswax was used so that it would be firm enough to support the gold and prevent it from being pierced, but flexible enough to allow it to be shaped.
7.
The Ra'avad (following the line of thinking found in Rashi's commentary to the Torah) states that there was a third hole in the center of the forehead plate and a strand extending from it over the High Priest's head. This would prevent the plate from slipping down. The Rambam (and his view is supported by the Ramban in his commentary to the Torah) maintains that only two holes were made. Apparently, the plate was held in place by the pressure generated by tying it tightly.
8.
As stated in Exodus 39:22.
9.
As ibid. 28:32 states: "Its opening for the head shall be folded over within it. Its opening shall have a border of weaver's work."
10.
The Ra'avad questions the Rambam's source for this statement. In his commentary to the Torah, the Ramban also questions the Rambam's view. The Radbaz explains that were it to have had an opening for the High Priest's arms, there would have been no difference between it and the tunic.
11.
It did not surround the High Priest on all sides, but instead hung down over the front and back of his body, with openings on either side. Here also, the Ra'avad objects to the Rambam's understanding and the Ramban supports it.
According to the Rambam's conception, the cloak bore somewhat of a resemblance to the garments worn today as a tallit kattan(except that it was much longer than those garment). Indeed, for that reason, the Radbaz questions why there was no obligation to attach tzitzit to it. He explains that since the neck portion of the garment did not extend over the High Priests' shoulders, it is not considered as a four-cornered garment.
12.
Sefer HaMitzvot (negative commandment 88) and Sefer HaChinuch (mitzvah 101) includes this prohibition among the 613 mitzvot of the Torah.
13.
If, however, he tears them with an intent to mend the article, no prohibition is involved (Radbaz).
14.
And as stated in Chapter 8, Halachah 14, that term implies a strand made up of eight threads.
15.
Eight threads from each type of fabric.
16.
Pomegranates have a crown-like bud on their top and these spheres would not.
17.
See Exodus 28:33-34.
18.
Ibid.:5, 15; 39:2, 8.
19.
I.e., four times seven.
20.
The design embroidered on it could be seen from both sides.
21.
In the previous halachah.
22.
Half a cubit.
23.
Note the comments of the Radbaz who infers that according to the Rambam, the breastplate would be woven while elongated and then folded. Others maintain that it should be sewn folded at the outset.
Between the folds of the breastplate were placed the Urim and Tumim. See Chapter 10, Halachah 10, for a description of them.
24.
As stated in ibid. 28:15-16.
25.
Ibid. 28:17-20: 39:10-13.
26.
As will be explained in the notes to Chapter 10, halachah 10, according to the Rambam, the stones of the breastplate were called theUrim and Tumim and, in the First Temple era, served as oracles.
27.
Our translation is based on R. Aryeh Kaplan's Living Torah. There are some other renditions of this term.
28.
On the ruby itself (Shmot Rabbah, the conclusion of sec. 38). Rav Avraham, the Rambam's son writes that these inscriptions were made with smaller letters so that all the names would fit on the stone. The Radbaz suggests that they were embroidered into the breastplate.
29.
On the jasper itself (ibid.).
30.
"The tribes of God." According to Yoma 73b and other sources, the inscription was "the tribes of Jeshuron." The Jerusalem Talmud states that the inscription was "the tribes of Israel."
31.
See Exodus 28:22-24. These golden cords extend from the ephod and secure the breastplate from above as explained in the following halachot.
32.
For the breastplate is placed above the heart (ibid.:30).
33.
To secure the breastplate to the ephod from below, as stated in Halachah 11.
34.
As Exodus 25:8 states, the belt was made in the same manner as the ephod itself.
35.
See Halachah 5.
36.
In contrast to the other priestly garments which are woven, these shoulder straps are sewn to the ephod.
37.
Kiryat Sefer suggests that the stones were rectangular rather than square, for otherwise it would be difficult to fit six lines on a square stone.
38.
A crypto-crystalline quartz, related to agate with alternating red and white bands. Here also, our translation is based on R. Aryeh Kaplan's Living Torah. There are some other renditions of this term.
39.
In this way, he can fulfill the charge (Exodus 28:12): "Aaron shall carry their names on his shoulders before God as a remembrance."
40.
The order the Rambam chooses - as reflected in the accompanying drawing [which is also included in his commentary to the Mishnah (Yoma 7:5)] - has attracted the attention of the commentaries. Although it follows the simple meaning of the verse, there is a difference of opinion concerning this matter in Sotah 36a-b and the Rambam's view does not follow either of the opinions mentioned there. The Kessef Mishneh, however, offers a resolution that enables the Rambam's understanding to conform to the Talmud's text.
41.
Psalms 81:1 writes Joseph's name in this manner. The Radbaz states that the extra letter was added to Joseph's name, because he was a king, and it was appropriate to include the first three letters of God's name in his name.
42.
The accompanying drawing is a copy of one included in the Mishneh Torah by the Rambam himself.
43.
These are the same chains described in Halachah 8.
44.
The accompanying drawing was copied from drawings by the Rambam that were included in the original manuscripts of theMishneh Torah.
45.
See Halachah 8.
46.
Since the breastplate is tied firmly from above and from below, it will not be separated from the ephod.
47.
The Radbaz implies from this wording that even if the two are not separated entirely, as long as they are moved slightly, the prohibition applies.
48.
If, however, his intent is to readjust their connection, there is no prohibition against separating them.
49.
Sefer HaMitzvot (negative commandment 87) and Sefer HaChinuch (mitzvah 100) include the prohibition against separating the breastplate from the ephod among the 613 mitzvot of the Torah.
50.
The Ra'avad differs with the Rambam and maintains that the belt of the ephod was tied below the High Priest's waist. The Radbaz explains that the belt is to be positioned below the breastplate on the same level as its top. The breastplate should lie on the High Priest's heart. Nevertheless, he also explains that the Rambam's wording has to be clarified, because as stated in the following chapter (Halachot 1-2), the sash is tied over the High Priest's heart. The Radbaz therefore suggests that the sash was tied over the upper portion of the heart and the belt of the ephod slightly lower.
Klei Hamikdash - Chapter 10
Halacha 1
What is the order in which the priestly garments should be put on? [The priest] should put on the leggings first,1 tying them above his navel, over his loins. Afterwards, he puts on the tunic and then puts on the sash at elbow height. He should wind it fold after fold2 until it ends and then tie it.
Halacha 2
With regard to the sash, [where it should be placed can be understood from] the received tradition. [Ezekiel 44:18] states: "They shall not gird themselvesbayeza, [interpreted3 to mean] "in a place where one perspires."4 Yonason, the son of Uziel,5 received the same tradition from the prophets6 and translated the phrase: "They will gird themselves over the heart."7
Afterwards, he should arrange the headpiece as a hat.8
Halacha 3
After the High Priest girds himself with the sash,9 he puts on the cloak, and on the cloak, the ephod and the breastplate. He girds himself with the belt of theephod over the cloak, below the breastplate. Therefore [the cloak] is called "the cloak of the ephod,"10 the cloak that is girded closed with the ephod.
Halacha 4
It is a positive commandment to make these garments and for the priests to serve in them,13 as [Exodus 28:2] states: "And you shall make holy garments,"14 and [ibid. 29:8] states: "And drew near his sons and dress them in tunics."15
When a High Priest serves with less than these eight garments or an ordinary priest serves with less than these four garments, he is called lacking garments. His service is invalid and he is liable for death at the hand of Heaven, like a non-priest who serves. [This is indicated by ibid.:9 which states:] "And you shall gird them with a sash... and their priesthood shall be for them...." [Implied is that] when their garments are upon them, their priesthood is upon them. [Conversely,] if their garments are not upon them, they are like non-priests, concerning whom [Numbers 1:51] states: "A non-priest who draws close [to the service of the Sanctuary] shall die."16
Halacha 5
Just like a priest who is lacking garments is liable to die and invalidates the service he performs, so too, one who wears extra garments17 - e.g., he wears two tunics, two sashes, or an ordinary priest who wears the garments of the High Priest and performs service - profanes his service and is liable for death at the hand of Heaven.18
Halacha 6
It is said with regard to the priestly garments:19 "on his flesh and he shall wear them." [Implied is that] nothing should intervene between his flesh and the garments. Even if there is one thread, earth, or a dead louse between his flesh and the [priestly] garment, it is considered an intervening substance and his service is invalid. Therefore a priest cannot serve [in the Temple wearing] his arm tefillin, because they intervene. The head tefillin, by contrast, do not intervene20 and if he desires to wear them at the time of his Temple service, he may.21
Halacha 7
[A priest] must be careful at the time that he puts on [the priestly garments] that there be no dust, nor a louse - even if it is alive - between his flesh and the garment. Nor should air enter between his flesh and his garment during the time of service so that the garment will become distant from his flesh. He should not place his hand in his bosom under his tunic. He should not remove his hair from the garment, nor should there be a strand hanging loose from the garment. [Although] one these factors occurs, his service is acceptable.22
Halacha 8
[The following rules apply if a priest] wrapped a cloth on his flesh in a place [untouched by the priestly] garments, e.g., he wrapped it on his finger or on his heel. If it is three fingerbreadths by three fingerbreadths,23 it is considered as an intervening substance and it invalidates [the service]. If it is smaller than that, it is not considered as an intervening substance.24
A small belt, since it is considered as an independent garment, invalidates [one's service] even if it is not three fingerbreadths by three fingerbreadths in area.
Halacha 9
When the finger of a priest is wounded, he is permitted to tie a reed or a cloth that is not three fingerbreadths by three fingerbreadths around it on the Sabbath and perform his service.25 If he intends to release blood, it is forbidden.26 [Leniency is granted,] provided the reed or the cloth does not intervene between his flesh and a sacred utensil27 at the time of service.28
Halacha 10
In the Second Temple,29 they made the Urim and the Tumim30 to complete the eight garments [of the High Priest]31 even though inquiry was not made of them. Why was inquiry not made of them? Because the Holy Spirit32 was not vested there.33 And whenever a priest does not speak with the Holy Spirit and the Divine Presence does not rest there, inquiry is not made.
Halacha 11
How was inquiry made?34 The [High] priest would stand facing the Ark. The person making inquiry was behind him, facing the [High] Priest's back. The inquirer would ask: "Should I go up [to war] or not?" He would not ask in a loud voice, nor would he merely think about the matter in his heart. Instead, [he would speak] in a low voice, like someone praying to himself.35 Immediately, the Holy Spirit will enclothe the [High] Priest. He will look at the breastplate and with the spirit of prophecy see "Go up" or "Do not go up" written in letters emerging from the breastplate toward his face. The [High] Priest would then answer [the inquirer], telling him: "Go up" or "Do not go up."
Halacha 12
Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king;36 "all the children of Israel" to the priest anointed to lead the people in war,37 or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.
Halacha 13
The statements found in the words of the prophets38 that the priests would wear an ephod of linen does not mean that they were High Priests. For the High Priest's ephod was not of linen [alone].39 For the Levites would also wear such a garment, for the prophet Samuel was a Levite, and [I Samuel 2:18] describes him as "a youth, girded with a linen ephod." Instead, this ephod was worn by the students of the prophets40 and those who were fit to have the Holy Spirit rest upon them to make it known that such a person reached a rung equivalent to that of the High Priest who speaks with the Holy Spirit via the medium of the ephod and the breastplate.
Blessed be the Merciful One Who grants assistance.
FOOTNOTES
1.
From Leviticus 6:2, one might presume that the tunic is put on first, because it states: "And the priest shall put his fitted [tunic] and he shall put on linen leggings." Nevertheless, through the process of Biblical exegesis,Yoma 23b derives that nothing should be put on before the leggings.
2.
The sash was 32 cubits long, so that it will obviously be wound around him several times.
3.
By Zevachim 18b.
4.
I.e., a place like the armpits or loins where flesh covers flesh leading to perspiration.
5.
A renowned student of the Sage Hillel, who translated the Tanach into Aramaic.
6.
See Megilah 3a which ascribes this translation to the prophets Chaggai, Zechariah, and Malachi who accompanied the Jews back from the Babylonian exile to Jerusalem.
7.
At elbow height.
8.
See Chapter 8, Halachah 2. The order in which the ordinary priests put on the priestly garments is taken from Leviticus 8:13.
9.
I.e., he puts on the first three garments in the same manner as an ordinary priest does.
11.
The bracketed inclusion is necessary, because in front of his head, the turban was above the forehead plate, as the Rambam proceeds to state. The order in which the High Priest put on his priestly garments is taken from Leviticus 8:7-9.
12.
See Halachah 6.
13.
Sefer HaMitzvot (positive commandment 33) and Sefer HaChinuch (mitzvah 99) includes this commandment among the 613 mitzvot of the Torah. The wording in Sefer Hamitzvotimplies that the fundamental mitzvah is for the priests to wear these garments for their Temple service. Making the garments is merely a preparatory phase that enables that mitzvah to be fulfilled.
14.
This refers to the garments of the High Priest.
15.
This refers to the clothes of an ordinary priest.
16.
See Hilchot Bi'at HaMikdash 9:1.
17.
From the Rambam's Commentary to the Mishnah (Zevachim 2:1), it appears that wearing any extra garment, not only an extra priestly garment, causes one to be liable.
18.
We see this concept in several other contexts. When there is an extra entity, it is as if it and the entity that is required to be present is lacking. See Hilchot Shechitah6:2.
19.
The Rambam is not quoting a verse exactly. Similar phrase exist in Leviticus 6:3 and 16:4.
20.
See Halachah 3.
21.
One can infer that he is not obligated to weartefillin. We apply the principle: One who is occupied in the observance of a mitzvah - the priestly service - is exempt from another mitzvah, wearing tefillin.
The tefillin are not considered as an extra garment, because tefillin are not considered a garment (Kessef Mishneh).
22.
Zevachim 19a questions whether these situations are acceptable and does not arrive at a conclusion. Accordingly, the Rambam rules that as an initial preference, one should be concerned with these matters, but the difficulty is not great enough to disqualify the service. For unless the Torah or our Sages explicitly ruled that a sacrifice is unacceptable, one cannot bring another one in its place for it is possible that one will be committing the transgression of slaughtering an ordinary animal in the Temple Courtyard (see Hilchot Shechitah2:3). The slaughter of the animal might be placed in that category, because one is bringing it as a sacrifice under the conception that he is obligated to do so, when in fact that might not be so.
The Kessef Mishneh states that one may not bring a sacrifice and make a conditional stipulation: "If the previous sacrifice was unacceptable, may this be considered as my obligation and if the previous sacrifice was acceptable, this is a freewill offering." There are some sacrifices - e.g., sin offerings, guilt offerings, and communal offerings - where such a stipulation cannot be made. Hence, our Sages enforced uniformity and prevented conditional offerings in these instances.
23.
The minimum size of a garment (see Hilchot Keilim 22:12; 23:7; et al).
24.
It is too small to be considered as entity of consequence.
25.
Since he is not tying a permanent not, there is no prohibition against tying. Nor is there a prohibition against performing an act of healing on the Sabbath (as is prohibited in certain instances), because such prohibitions were not applied in the Temple.
26.
For this is a transgression of the Sabbath laws and it does not aid the Temple service (Rashi, Eruvin 103b).
27.
See Hilchot Bi'at HaMikdash 5:17.
28.
For in this instance, even if the article is not significant, an interposition invalidates the service. The Ra'avad objects to the Rambam's ruling, claiming that it is a contradiction to his ruling in the previous halachah. The Kessef Mishneh justifies the Rambam's position, explaining that in the previous halachah, the garment was not considered a garment because of its size. Nevertheless, that does not mean that it is not considered an interposition. As long as it intervenes, it disqualifies service regardless of its size.
29.
Kiddushin 31a relates that the Sages sought to purchase the stones for the High Priest's breastplate in the era of the Second Temple.
30.
As mentioned in the notes to Hilchot Beit HaBechirah 4:1, the Kessef Mishnehexplains that the Rambam considers the term Urim and Tumim as referring to the stones of the High Priest's breastplate. See also the Rambam's Commentary to the Mishnah (Sotah 9:20. The Ra'avad and others differ and interpret it as referring to the script of mystic names of God that were placed in the folds of breastplate.
31.
For the stones were an integral part of the structure of the breastplate.
32.
The spirit of prophecy.
33.
Yoma 21b explains that this is one of the five differences between the holiness of the First Temple and that of the Second Temple.
34.
I.e., in the era of the First Temple.
35.
As in the classic example of Chanah's prayer (I Samuel 1:13), which is accepted as the paradigm for our Shemoneh Esrehprayers.
36.
For the verse is referring to Joshua whose position was that of a king.
37.
I.e., a person upon whom the future of the entire Jewish people depended.
38.
See I Samuel 22:18.
39.
Instead, it also contained sky-blue wool, scarlet wool, red wool, as related in Chapter 9, Halachah 9.
40.
See Hilchot Yesodei HaTorah 7:4-5 with regard to the preparations a person would make for the spirit of prophecy to rest upon him.
Biat Hamikdash - Chapter 1
Halacha 1
Whenever a priest who is fit to perform Temple service1 drinks wine, he is forbidden2 to enter the area of the Altar or [proceeds] beyond there.3 If he entered [that area]4 and performed service,5 his service is invalid and he is liable for death at the hand of heaven, as [Leviticus 10:9] states: "[Do not drink intoxicating wine...] so that you do not die."6
The above applies provided one drinks a revi'it7 of undiluted wine at one time, provided the wine is over 40 days old.8 If, however, one drank less than arevi'it of wine, one drank a revi'it intermittently,9 one mixed it with water,10 or one drank even more than a revi'it of wine from the vat, i.e., within 40 days of its being brought into being,11 he is exempt and his service is not profaned. If he drank more than a revi'it of wine, even though it was diluted and even though he drank it intermittently, he is liable for death and his service is invalidated.12
Halacha 2
If a person is intoxicated from beverages other than wine, he is forbidden to enter the Temple.13 If he enters and performs service while intoxicated from other beverages - even if he is intoxicated from milk or figs - he is liable for lashes, but his service is valid, for one is liable for death only when drinking wine at the time of service and one does not invalidate service unless he is intoxicated from wine.
Halacha 3
Just as a priest is forbidden to enter the Temple while intoxicated, so too, it is forbidden for any person, whether priest or Israelite, to render a halachic ruling when he is intoxicated.14 Even if he ate dates or drank milk and his mind became somewhat confused, he should not issue a ruling, as [the above passage (ibid.:11)] continues: "And to give instruction to the children of Israel." If he gave a ruling concerning a matter that is explicitly stated in the Torah to the extent that it is known by the Sadducees, he is permitted. For example, he ruled that a sheretz15 is impure and a frog is pure; [he ruled that] blood is forbidden, or the like.
Halacha 4
Halacha 5
When a person drank precisely a revi'it and it was diluted with the slightest amount of water, he slept a bit, or he walked a mil,18 the effects of the wine will have worn off and he is permitted to serve [in the Temple]. If, however, he drank more than a revi'it even if it was diluted, sleeping slightly or journeying adds to his drunkenness. Depending on how intoxicated he was, he must wait until there is no trace of his drunkenness whatsoever.
Halacha 6
The men of the priestly watch19 are permitted to drink wine at night, but not during the day during the week [they serve in the Temple]. Even the members of the other clans20 who were not scheduled to work on a particular day [are forbidden], lest the Temple service overburden the members of the clan who serve that day and they require other members of the watch to help them.
The members of the clan of a particular day are forbidden to drink both during the day and night of that day, lest they drink at night and arise to their service in the morning without the effects of the wine having worn off.21
Halacha 7
Whenever a priest knows the watch from which he descends and the clan from which he descends, and he knows the day on which the members of his clan were scheduled to serve [in the Temple], he is forbidden to drink wine that entire day.22 If one knows from which watch he is descended, but does not know his clan, he is forbidden to drink wine the entire week during which his clan worked.
If [a priest] does not know [the identity of] his watch or his clan, the law would dictate that he should never be allowed to drink wine.23 Nevertheless, his difficulty24 leads to his solution and he is permitted to drink wine at all times, for he is not allowed to serve [in the Temple] until his clan and watch are established.
Halacha 8
A priest who lets his hair grow long25 is forbidden to enter the area of the Altar or [proceeds] beyond there.26 If he enters this area and performs service,27he is liable for death at the hand of Heaven like an intoxicated [priest] who serves,28 as [indicated by Ezekiel 44:20-21]: "None of the priests shall drink wine. They shall not shave their heads, nor allow their hair to grow long."29Just as [priests who serve] intoxicated from wine are liable to die, so too, those who allow their hair to grow long are liable to die.
Halacha 9
[Priests who] let their hair grow long do not disqualify their service. Even though they are obligated to die, their service is valid.30
Halacha 10
Just as the priests are not warned against drinking wine except at the time they enter the Temple, so too, they are forbidden to grow their hair long only at the time they enter the Temple.31
To whom does the above apply? To an ordinary priest. A High Priest, by contrast, is forbidden to let his hair grow long and rend his garments forever,32for he should be in the Temple at all times.33 Therefore with regard to him, [Leviticus 21:10] states: "He should not let [the hair of] his head grow long, nor should he rend his garments."
Halacha 11
What is meant by growing one's hair long? [Leaving it uncut for] 30 days like a Nazirite, concerning whom [Numbers 6:5] states: "He shall let the mane of the hair of his head grow long" and a nazirite vow is not less than 30 days.34Therefore an ordinary priest who serves [in the Temple] must cut his hair every 30 days.35
Halacha 12
Halacha 13
Halacha 14
The laws [applying to a priest who enters the Temple with] torn garments are the same as those [applying to one with] long hair, as [Leviticus 10:6] states: "Do not let [the hair on] your heads grow long or rend your garments lest you die."40 Thus if [a priest] served with torn garments, he is liable for death at the hand of Heaven although his service is valid and was not profaned.41
Halacha 15
It appears to me42 that any priest who is fit to serve who enters the area of the altar or [proceeds] beyond there43 while intoxicated due to wine, drunk due to other alcoholic beverages, with long hair, or with torn garments as one tears because of a person's death, he is liable for lashes, even if he did not perform service. [The rationale is that] he is fit for service and entered [the Temple] at the time of service in such an unkept manner although he was warned not to enter.
Halacha 16
The laws that apply to someone who enters beyond the altar and the laws that apply to ones who depart from there are the same. What is implied? One drank44 a revi'it of wine between the Ulam and the altar or tore his garments there and departed, he is liable for lashes.45 Similarly, if he performed service as he departed, he is liable for death.
Halacha 17
Similarly, it is forbidden for any person, whether a priest or an Israelite, to enter the entire Temple area, from the Courtyard of the Israelites and onward46 when he is intoxicated from wine, drunk [from other beverages], with unkept long hair or with torn garments. Although there is no explicit warning [against this in the Torah], it is not a sign of honor or reverence47 to the great and holy house to enter it unkept. If, however, an Israelite48 lets his hair grow until it is formed into a weave and it was not unkept, he is permitted to enter the Courtyard of the Israelites.49
FOOTNOTES
1.
This excludes a challal, a son born to a priest from a forbidden relationship, and a priest who has a disqualifying physical blemish. They are not liable for this severe punishment.
2.
Sefer HaMitzvot (negative commandment 73) and Sefer HaChinuch (mitzvah 152) include this commandment among the 613 mitzvot of the Torah. Note also the parallels in Hilchot Nesiat Kapayim 15:4.
3.
I.e., ascends the steps to the Temple building or enters that structure. See also Halachah 15 and notes.
4.
If he entered this area while intoxicated, but did not perform service, he is only liable for lashes, as stated in Halachah 15. Similar concepts apply if he drank intoxicating beverages while in this area (Halachah 16).
5.
The services for which he is liable are described in Chapter 9, Halachah 2.
6.
He may, however, be punished by a mortal court with lashes and thus freed from the more severe spiritual punishment. SeeHilchot Sanhedrin 19:2.
7.
A liquid measure equal to 86 cc. according to Shiurei Torah and 150 cc. according toChazon Ish. [It is reputed that the wines of the Talmudic era were very strong and drinking even this small amount could cause intoxication.]
8.
And thus has had time to ferment and reach an alcoholic content sufficient enough to cause intoxication.
9.
Since he paused while drinking it, its intoxicating effect will be less.
10.
Even if one drank the entire quantity, since it was diluted, it will have a lesser effect.
11.
Since its alcoholic content will not be that high, one is not liable. There is, nevertheless, a prohibition against serving in the Temple even when having drunk such wine (Kessef Mishneh).
12.
The Ra'avad objects to the Rambam's ruling, maintaining that although serving in the Temple in such a condition is forbidden, the priest is not liable for such severe punishment, nor is his service disqualified. The Radbaz and the Kessef Mishneh offer interpretations of Keritot 13b that substantiate the Rambam's position.
13.
One of the opinions in Keritot 13b derives this concept from the literal meaning ofLeviticus 10:9, translated above as: "Do not drink intoxicating wine," i.e., it interprets the term veseicher according to its simple meaning, i.e., an alcoholic beverage other than wine. There is another opinion in that source that interprets veseicher as an adjective (which we have translated as "intoxicating") describing the manner in which one drinks wine. Apparently, the Rambam does not see the two interpretations as mutually exclusive. SeeKessef Mishneh. See also Halachah 15.
14.
See Sefer HaMitzvot, loc. cit., where the Rambam links the two prohibitions in the same negative commandment. One is not, however, liable for death for delivering a ruling while intoxicated. Note the discussion of this matter by the Ramban and Megilat Esther in their glosses to Sefer HaMitzvot.
15.
One of the eight forbidden teeming animals mentioned in Leviticus 11:29-30. A frog is not one of those animals.
16.
I.e., a directive for actual practice.
17.
Note the Shulchan Aruch (Choshen Mishpat7:5) which quotes an opinion stating that it is permitted to rule in cases involving financial law when slightly intoxicated.
18.
A Talmudic measure equivalent to a kilometer. If he rode rather than walked, he must ride three mil (Eruvin 64b).
19.
Who serve in the Temple that week. SeeHilchot K'lei HaMikdash 4:3, 11.
20.
As stated in that source, on each particular day, there was a clan whose members would perform the Temple service for that day.
21.
The Ra'avad differs with the Rambam and maintains that the intent of Ta'anit 17a (the Rambam's source) is not the night before the priests serve in the Temple, but the night afterwards. They are forbidden because it is possible that they will have to continue offering the limbs and fat-tails of the animals at night if they were not able to offer them during the day. The Kessef Mishnehsupports the Rambam's interpretation, explaining that there is no need to prohibit the priests from drinking wine the entire night for this reason. It is sufficient that they be restrained until these limbs have been offered.
22.
Were it not for the reason mentioned at the conclusion of the halachah, this law would apply even in the present era. This is a decree, enacted lest the Temple be rebuilt and the priests be required to serve at their appointed time.
23.
Lest he be drinking on a day forbidden for him.
24.
I.e., his lack of knowledge of his watch and clan.
The Ra'avad differs with the Rambam with regard to the reason why there is no decree against the priests drinking wine in the present age. He rejects the Rambam's view, because with Mashiach's coming, the lineage of the priests will be established according to the spirit of prophecy (seeHilchot Melachim 12:3) and the priests will immediately be called upon to begin their service in the Temple. Instead, the rationale is that because of the length of the exile, we do not expect that the Temple will be built instantaneously. [This is also the view of Rashi (Ta'anit 17a)]. The Kessef Mishnehsupports the Rambam's view, noting that according to the Rambam, we may offer sacrifices even if the Temple is not rebuilt (Hilchot Beit HaBechirah 6:15) and furthermore, the establishment of the priest's lineage even through the spirit of prophecy will not take only one day.
25.
See Halachah 11 for a definition of this term.
26.
Sefer HaMitzvot (negative commandment 163) and Sefer HaChinuch (mitzvah 149) includes this commandment among the 613 mitzvot of the Torah. Note the objections of the Ramban to the inclusion of this charge as one of the mitzvot and the resolutions offered by Megilat Esther in their glosses toSefer HaMitzvot.
27.
The law that applies if he does not perform service is explained in Halachah 15.
28.
As stated in Halachah 1.
29.
The prooftext for this prohibition from the Torah (Leviticus 10:6), "Do not let [the hair of] your heads grow long," is not sufficient, because that could be interpreted as merely granting license for Aaron's sons to conduct themselves in this manner. Other mourners must rend their garments and let their hair grow and they were not required to. The verse from Ezekiel teaches that the charge applies at all times and is not specific to that situation (Kessef Mishneh; Sefer HaMitzvot, loc. cit.).
30.
I.e., the equation of their service to that of intoxicated priests is not complete.
The Rambam's view is not accepted by all authorities. There are some who maintain that such a priest's service is also disqualified. See the Ramban's gloss toSefer HaMitzvot.
31.
The Ra'avad differs and from the verse in Ezekiel cited above understands that all priests are prohibited against growing their hair long and must take haircuts once in 30 days. The Kessef Mishneh supports the Rambam's position. See the following halachah and notes.
32.
See Hilchot K'lei HaMikdash 5:6 where the Rambam explains the restrictions incumbent on the High Priest in greater detail. As he states there, these prohibitions apply to a High Priest even outside of the Temple and even when he is not in mourning.
33.
See ibid. 5:7.
34.
Hilchot Nizirut 3:2. Thus we can assume that growing one's hair long encompasses a 30 day period.
35.
Implied is that if a priest does not desire to serve, he is not required to cut his hair (Kessef Mishneh).
36.
This does not refer to the priestly garments, for the priestly garments are not washed (Hilchot K'lei HaMikdash 8:5). Instead, the intent is the priest's personal garments. As a mark of respect, he should ascend to the Temple in freshly laundered clothes (Yeri'ot Shlomo).
37.
Note a parallel decree in Hilchot Shivitat Yom Tov 7:19. See also Hilchot K'lei HaMikdash6:11.
38.
Although doing so is usually forbidden, as stated in Hilchot Shivitat Yom Tov, loc. cit.Here leniency was granted, because he is considered to have been held back from cutting his hair before the festival by forces beyond his
39.
And not during the festival.
40.
Sefer HaMitzvot (negative commandment 164) and Sefer HaChinuch (mitzvah 150) includes this commandment among the 613 mitzvot of the Torah. In this instance as well, the Ramban objects to the inclusion of this charge as one of the 613 mitzvot.
41.
This ruling appears in direct contradiction toHilchot K'lei HaMikdash 8:4 where the Rambam writes: "If [the priestly garments] were muddy, torn, longer than his appropriate measure... and a priest performed service while wearing them, his service is invalid." Among the resolutions offered is that in Hilchot K'lei HaMikdash, the Rambam is speaking about clothes that remain torn (therefore, even after the fact, the service is invalid), while here he was speaking about torn garments that were mended. As the Radbaz explains, here the Rambam is speaking about a tear like the tear made when one rends his garments in mourning (which can be mended) as indicated in the following halachah, and there, he is speaking about a garment that was torn in many places.
42.
This expression indicates a conclusion which the Rambam reached through the process of deduction and not derived from any specific source.
43.
The Ra'avad agrees that this law applies to a priest that ascends the altar in these unkept states, but differs with regard to a priest who proceeds further and ascend the steps of the Temple. He maintains that entering that area in these unkept states is forbidden only according to Rabbinic Law. The Kessef Mishneh offers an explanation that justifies the Rambam's ruling.
44.
I.e., as a conscious transgression.
45.
The Ra'avad offers a different interpretation of the Rambam's source, the Sifra toParshat Shemini. The Kessef Mishneh and others offer support for the Rambam's interpretation.
46.
As explained in Hilchot Beit HaBechirah, ch. 7, the other areas of the Temple Mount have a lesser degree of holiness.
47.
See Hilchot Beit HaBechirah, loc. cit., which speaks of the command to fear the Temple.
48.
Or a Levite as will be explained.
49.
Rambam LeAm gives the example of the prophet Samuel who was a Nazirite and hence, allowed his hair to grow long. Nevertheless, he combed it until it was attractive and hence, he was allowed to remain in the Sanctuary of Shiloh.
• English Text | Video Class• Tuesday, Nissan 11, 5776 · April 19, 2016
• "Today's Day"
Friday Nissan 11* 5703
Torah lessons: Chumash: Metzora, Shishi with Rashi.
Tehillim: 60-65.
Tanya: "And, behold, (p. 205)...Tallit or phylacteries. (p. 207).
On his birthday, one should spend time in seclusion. He should recall his experiences and think deeply into them. He should then repent and correct those (of his past deeds) that need correction and repentance.
FOOTNOTES
*.On this day, Nissan 11, 5662 (1902), the Rebbe was born to his parents Rabbi Levi Yitzchak and Rebbetzin Chana Schneerson. May we soon merit to be reunited with all of them with the coming of Moshiach.
• Daily Thought:
Inquisitively Challenged
The rebellious child who questions everything sits before the one who has nothing to ask.
If the rebellious child questions, it is because it touches him, it says something to him. Perhaps it even bothers him.
But a perfectly capable human being who has no questions about Torah and G‑d—he is stuck in his place. Perhaps he is a good, observant Jew who does good deeds and never sins. But there is no sense of the spirit, of the meaning of life, of transcendence.
He, too, must leave Egypt, and know of something higher.[Second Seder, 1965]
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