Torah Reading
Chol Hamoed Day 2 (E"Y 3): Exodus 22:24 (25) “If you loan money to one of my people who is poor, you are not to deal with him as would a creditor; and you are not to charge him interest. 25 (26) If you take your neighbor’s coat as collateral, you are to restore it to him by sundown, 26 (27) because it is his only garment — he needs it to wrap his body; what else does he have in which to sleep? Moreover, if he cries out to me, I will listen; because I am compassionate.
(iv) 27 (28) “You are not to curse God, and you are not to curse a leader of your people.
28 (29) “You are not to delay offering from your harvest of grain, olive oil or wine.
“The firstborn of your sons you are to give to me. 29 (30) You are to do the same with your oxen and your sheep — it is to stay with its mother seven days, and on the eighth day you are to give it to me.
30 (31) “You are to be my specially separated people. Therefore you are not to eat any flesh torn by wild animals in the countryside; rather, throw it out for the dogs.
23:1 “You are not to repeat false rumors; do not join hands with the wicked by offering perjured testimony. 2 Do not follow the crowd when it does what is wrong; and don’t allow the popular view to sway you into offering testimony for any cause if the effect will be to pervert justice. 3 On the other hand, don’t favor a person’s lawsuit simply because he is poor.
4 “If you come upon your enemy’s ox or donkey straying, you must return it to him. 5 If you see the donkey which belongs to someone who hates you lying down helpless under its load, you are not to pass him by but to go and help him free it.
(v) 6 “Do not deny anyone justice in his lawsuit simply because he is poor. 7 Keep away from fraud, and do not cause the death of the innocent and righteous; for I will not justify the wicked. 8 You are not to receive a bribe, for a bribe blinds the clearsighted and subverts the cause of the righteous.
9 “You are not to oppress a foreigner, for you know how a foreigner feels, since you were foreigners in the land of Egypt.
10 “For six years, you are to sow your land with seed and gather in its harvest. 11 But the seventh year, you are to let it rest and lie fallow, so that the poor among your people can eat; and what they leave, the wild animals in the countryside can eat. Do the same with your vineyard and olive grove.
12 “For six days, you are to work. But on the seventh day, you are to rest, so that your ox and donkey can rest, and your slave-girl’s son and the foreigner be renewed.
13 “Pay attention to everything I have said to you; do not invoke the names of other gods or even let them be heard crossing your lips.
14 “Three times a year, you are to observe a festival for me. 15 Keep the festival of matzah: for seven days, as I ordered you, you are to eat matzah at the time determined in the month of Aviv; for it was in that month that you left Egypt. No one is to appear before me empty-handed. 16 Next, the festival of harvest, the firstfruits of your efforts sowing in the field; and last, the festival of ingathering, at the end of the year, when you gather in from the fields the results of your efforts. 17 Three times a year all your men are to appear before the Lord, Adonai.
18 “You are not to offer the blood of my sacrifice with leavened bread, nor is the fat of my festival to remain all night until morning.
19 “You are to bring the best firstfruits of your land into the house of Adonai your God.
“You are not to boil a young animal in its mother’s milk.
Chol Hamoed Day 2 (E"Y 3): Numbers 28:19 but present an offering made by fire, a burnt offering, to Adonai, consisting of two young bulls, one ram, and seven male lambs in their first year (they are to be without defect for you) 20 with their grain offering, fine flour mixed with olive oil. Offer six quarts for a bull, four quarts for the ram, 21 and two quarts for each of the seven lambs; 22 also a male goat as a sin offering, to make atonement for you. 23 You are to offer these in addition to the morning burnt offering, which is the regular burnt offering. 24 In this fashion you are to offer daily, for seven days, the food of the offering made by fire, making a fragrant aroma for Adonai ; it is to be offered in addition to the regular burnt offering and its drink offering. 25 On the seventh day you are to have a holy convocation; do not do any kind of ordinary work.
Today's Laws & Customs:
• Passover Torah Readings Today's Laws & Customs:
Click here for a summary of the Passover Torah readings.
• Chol Hamoed
Of the eight days of Passover, the first two and the last two are "yom tov" (festival days). The middle four days are called chol hamoed--"weekdays of the festival," also called "the intermediate days." (In Israel, where Passover is observed for seven days, the first and last days are yom tov, and the middle five days are chol hamoed).
The yom tov days are days of rest, during which all creative work is forbidden, as it is on the Shabbat, with the exception of certain types of work associated with food preparation (e.g., cooking and "carrying"). On chol hamoed the prohibition of work is less stringent--work whose avoidance would result in "significant loss" is permitted (except when chol hamoed is also Shabbat, when all work is forbidden).
The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel (partial) and Musaf are recited following the Shacharit (morning) prayers. It is the Chabad custom not to put on tefillin during the "intermediate days".
Click here for a more detailed treatment of the laws of Chol Hamoed.
• Count "Four Days to the Omer" Tonight
Tomorrow is the fourth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is four days to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Netzach sheb'Chessed -- "Ambition in Kindness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Pharaoh Becomes Aware of Escape (1313 BCE)
Following the Jewish nation's grand exodus from Egypt (see Jewish history for the 15th of Nissan), Pharaoh, who only gave official permission for the Jews to to leave for three days, was informed by secret agents whom he sent together with the Jews that they had no intention of returning.
Pharaoh decided to mobilize his army and pursue the Jews, with the intention of bringing them back to Egypt. This led to the drowning of the Egyptians in the Red Sea (see Jewish history for the 21st of Nissan).
Link: In Hot Pursuit
• R. Levi Yitzchak Schneerson born (1878)
Rabbi Levi Yitzchak Schneerson (1878-1944), was born on the 18th of Nissan in the town of Podrovnah (near Gomel) to his parents, Rabbi Baruch Schneur and Rebbetzin Zelda Rachel Schneerson; his great-great grandfather was the 3rd Chabad Rebbe, Rabbi Menachem Mendel of Lubavitch.
In 1900 Rabbi Levi Yitzchak married Rebbetzin Chanah Yanovski, whose father, Rabbi Meir Shlomo, was the rabbi of the Russian city of Nikolaiyev. In 1902, their eldest son, Menachem Mendel, later to be known as The Lubavitcher Rebbe, was born. Rabbi Levi Yitzchak lived in Nokolaiyev until 1909, when he was appointed to serve as the Rabbi of Yekatrinoslav (today, Dnepropetrovsk). In 1939 he was arrested by the communist regime for his fearless stance against the Party's efforts to eradicate Jewish learning and practice in the Soviet Union. After more than a year of torture and interrogations in Stalin's notorious prisons, he was sentenced to exile to the interior of Russia, where he died in 1944.
For more on Rabbi Levi Yitzchak, including the story of his valiant battle for Yiddishkeit, his arrest and exile, see Rebbetzin Chana's biography.
• Lubavitcher Rebbe's Brit (1902)
On the eighth day following his birth on the 11th of Nissan, the Rebbe, Rabbi Menachem Mendel Schneersohn of righteous memory, was entered into the covenant of our Patriarch Abraham.
He was named after his great-great-great grandfather, Rabbi Menachem Mendel of Lubavitch, the third Chabad Rebbe.
• Passing of Rabbi Joseph Ber Soloveichik (1993)
On the 18th of Nissan, 5753 (April 9, 1993), Rabbi Joseph Ber Soloveichik, a scion of the illustrious Volozhin-Brisk rabbinic dynasty, passed away at the age of 90.
Rabbi Soloveichik, known to many as "The Rav," was the Rosh Yeshivah (dean) of the Rabbi Isaac Elchanan Theological Seminary at Yeshiva University in New York City. He was a great thinker who authored many volumes on Jewish thought and law, and a great Talmudic scholar and educator.
His regular classes were attended by hundreds, and many thousands still enjoy their recordings. He inspired many students to delve into the study of the Talmud and Jewish law.
Daily Quote:
You cannot see My face, for no man shall see Me and live.[Exodus 33:20]
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 88 - 89• Hebrew text
• English text• Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Likutei Amarim, end of Chapter 41• Lessons in Tanya• English Text
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• Tuesday, Nissan 18, 5776 · April 26, 2016
• Likutei Amarim, end of Chapter 41
• Speaking of the form of service that was earlier deemed surrender of the soul, the Alter Rebbe will now go on to say that it should be undertaken not for the sake of returning the soul to its original source, but only to cause G‑d pleasure.
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והנה כל כוונתו במסירת נפשו לה׳ על ידי התורה והתפלה, להעלות ניצוץ אלקות שבתוכה למקורו
Now, all one’s intent in the surrender of his soul to G‑d through Torah and prayer, to elevate the spark of G‑dliness therein — in the soul — back to its source,
תהא רק כדי לעשות נחת רוח לפניו יתברך, כמשל שמחת המלך בבוא אליו בנו יחידו בצאתו מן השביה ובית האסורים כנ״ל
should be solely for the purpose of causing Him gratification, like the joy of a king when his only son returns to him, after having been released from captivity or imprisonment, as has been explained earlier.
In ch. 31, the Alter Rebbe compared the soul’s return to G‑d through Torah and prayer to the return of a captive prince to his overjoyed father, the king. For a Jewish soul is G‑d’s child; hence His great joy when it is reunited with Him, after its imprisonment within the body and animal soul. Accordingly, as a Jew prepares to study Torah and engage in prayer, his spiritual objective should be that this reunion come about for the sole purpose of bringing joy to the soul’s father, the King.
However, the Alter Rebbe explained earlier that in order to attain this degree of selfless love, one must have attained an extremely lofty degree of spirituality, a level possessed only by tzaddikim. How, then, is this to be expected of every Jew?
The Alter Rebbe therefore goes on to explain that when the purpose of one’s service is simply to restore his own soul to its source — and not the souls of all Jews to their source — then this lofty degree of selfless love is not a prerequisite. The latent love of G‑d possessed by all Jews is sufficient to cause one to desire to bring Him this manner of gratification.
והנה כוונה זו היא אמיתית באמת לאמיתו לגמרי בכל נפש מישראל בכל עת ובכל שעה
Now, this intent, solely to bring gratification to G‑d by returning one’s own soul to G‑d, is genuine and truly and completely sincere in every Jewish soul at all times and at every hour,
מאהבה הטבעית שהיא ירושה לנו מאבותינו
by virtue of the natural love which is a heritage bequeathed to us by our ancestors.
רק שצריך לקבוע עתים להתבונן בגדולת ה׳, להשיג דחילו ורחימו שכליים
Nevertheless, one should not be satisfied merely with this level of service: one needs to establish set periods for reflecting on the greatness of G‑d in order to attain intellectually-generated fear and love,
וכולי האי ואולי וכו׳ כנ״ל
and with all that, perhaps [one may succeed] in attaining such fear and love, as has been stated previously.
Thus, although one already possesses a hidden love of G‑d which enables him to study Torah and pray out of a readiness to surrender his very soul, he should still seek to attain that level of fear and love of G‑d that is born of his own intellectual endeavor.
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 139
Eating from Sacrifices whose Blood was Sprinkled in the Sanctuary
"And any sin offering whose blood is brought into the Tent of Meeting, to make atonement in the holy place, shall not be eaten; it shall be burnt in fire"—Leviticus 6:23.
It is forbidden for a priest to consume of the flesh of any Sin Offering whose blood was sprinkled in the sanctuary.
Full text of this Mitzvah »• Eating from Sacrifices whose Blood was Sprinkled in the Sanctuary
Decapitating the Fowl Sin Offering
"He shall pinch off its head opposite its nape, but shall not separate"—Leviticus 5:8.
In the course of melikah [the "slaughtering" of bird sacrifices, done with the priest's fingernail], it is forbidden for the priest to totally remove the bird's head from its body.
Full text of this Mitzvah »• Decapitating the Fowl Sin Offering
Procedure of the Guilt Offering
"This is the law of the guilt-offering"—Leviticus 7:1.
When offering an Asham (guilt) offering, we are commanded to follow the applicable procedure outlined in the Torah—regarding its offering and the parts of the animal that are burnt on the altar and the parts that are consumed [by the priests].
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 139
Eating from Sacrifices whose Blood was Sprinkled in the Sanctuary
"And any sin offering whose blood is brought into the Tent of Meeting, to make atonement in the holy place, shall not be eaten; it shall be burnt in fire"—Leviticus 6:23.
It is forbidden for a priest to consume of the flesh of any Sin Offering whose blood was sprinkled in the sanctuary.
Full text of this Mitzvah »• Eating from Sacrifices whose Blood was Sprinkled in the Sanctuary
Negative Commandment 139
Translated by Berel Bell
And the 139th prohibition is that kohanim are forbidden from eating meat from any sin-offering whose blood is sprinkled inside [the Sanctuary1].
The source of this prohibition is G‑d's statement2 (exalted be He), "Any sin-offering whose blood is brought into the ohel moed to make atonement in the Sanctuary may not be eaten; it must be burned in fire."
One who does eat [from this meat] is punished by lashes.
In the words of the Sifra: "The verse, 'it may not be eaten; it must be burned in fire' teaches you that there is a prohibition to eat anything the Torah requires you to burn."3
FOOTNOTES
1.I.e., on the golden altar; on the curtain; and for the Yom Kippur sacrifices also between the staves of the Ark. See Lev. 4:1-21. 16:27. Num. 15:24.
2.Lev. 6:23.
3.Therefore, these sin-offerings, which must be burned, may not be eaten. From this passage of the Sifra, we see that this law counts as a prohibition.
Negative Commandment 112Decapitating the Fowl Sin Offering
"He shall pinch off its head opposite its nape, but shall not separate"—Leviticus 5:8.
In the course of melikah [the "slaughtering" of bird sacrifices, done with the priest's fingernail], it is forbidden for the priest to totally remove the bird's head from its body.
Full text of this Mitzvah »• Decapitating the Fowl Sin Offering
Negative Commandment 112
Translated by Berel Bell
And the 112th prohibition is that when performing melikah1 on a bird brought as a sin-offering, we are forbidden from completely severing its head [from its body].
The source of this prohibition is G‑d's statement2 (exalted be He), "He shall gouge through its neck from the back without severing [the head from the body]."
If he does sever the head, the offering is invalid.
FOOTNOTES
1.Instead of using a knife, the kohen cuts through the back of the bird's neck with his fingernail. He must cut at least the windpipe or the foodpipe, and can even cut both, but he must leave the head attached to the body by the skin of the neck.
2.Lev. 5:8.
Positive Commandment 65Procedure of the Guilt Offering
"This is the law of the guilt-offering"—Leviticus 7:1.
When offering an Asham (guilt) offering, we are commanded to follow the applicable procedure outlined in the Torah—regarding its offering and the parts of the animal that are burnt on the altar and the parts that are consumed [by the priests].
Full text of this Mitzvah »
• Procedure of the Guilt Offering
Positive Commandment 65
Translated by Berel Bell
And the 65th mitzvah is that we are commanded to bring a guilt-offering in the manner described in the book of Leviticus, in [the passage beginning with] G‑d's statement1 (exalted be He), "This is the law of the guilt-offering..."
Scripture explains how it is offered, which parts of the animal are burned, and which parts are eaten.2
FOOTNOTES
1.Ibid., 7:1-7.
2.See Hilchos Ma'aseh HaKorbanos, Ch.9.
• 1 Chapter: Temidin uMusafim Temidin uMusafim - Chapter 6 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Temidin uMusafim - Chapter 6
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Halacha 1
[The following is] order of continuous offerings brought each day: Shortly before dawn1 the supervisor in charge of the lotteries comes and knocks gently2on [the gates of] the Temple Courtyard.3 They are opened for him and an inspection is made of the Temple Courtyard.4 The bakers of the chavitinare roused to prepare the chavitin.5
All of the priests there will have already immersed themselves before the supervisor comes and garbed themselves in the priestly garments. They come and stand in the Chamber of Hewn Stone and carry out the first and second lottery6 and [the priests] who merit [are designated to perform] their services, as we explained.7
The one who merited to remove the ashes [from the outer altar] begins removing them according to the procedure we described.8 Afterwards, he arranges the large array [of wood on the altar], then he arranges the second array,9 and then he brings up two logs of wood and places them on the array to increase the fire.10
Afterwards, they enter the Chamber of the Utensils11 and remove all the utensils that are necessary for the entire day.12 They give [the lamb to be sacrificed as] the continuous offering water to drink.13 The one who merited to slaughter it pulls it to the butchering area. All of the priests who merited to take the limbs [up to the ramp] follow him and wait there until they open the Great Gate14 of the Sanctuary. When the gate is opened [the lamb to be sacrificed as] the continuous offering is slaughtered.15
Halacha 2
The one who removes the ashes from the altar should do that at the same time the slaughterer slaughters [the lamb to be offered] as the continuous offering. Afterwards, the person who receives its blood dashes it on the altar.18
Halacha 3
After the blood is dashed on the altar, [the second priest] in the Sanctuary kindles five lamps19 and both of them leave the Sanctuary. The priests in the butchering area skin [the lamb] and cut it into portions.20 Each one brings the limb which he merited to the ramp. The limbs are placed on the lower half of the western portion of the ramp.21 The portions [of the animals sacrificed as] additional offerings are placed on the lower half of the eastern portion of the ramp. Those of the Rosh Chodesh are placed on the top of the altar between the horns, in the place where the priests walk to publicize that it is Rosh Chodesh.22 There they salt the limbs. They also salt the ramp, even on the Sabbath,23 so the priests will not slip and fall while bringing wood up to the ramp. Although the salt intervenes between [the priests'] feet and the ramp, it is not a concern since carrying this wood is not part of [the Temple] service.24
Halacha 4
After the limbs are brought to the ramp, all of the priests gather in the Chamber of Hewn Stone and the supervisor tells them: "Recite one blessing." They begin the recitation of the blessing Ahavas Olam,25 the Ten Commandments,26the passage Shema, the passage Vehayah Im Shamoa,and the passage Vayomer,27 [the blessing] Emet VaYatziv,28 and the blessings Retzei and Sim Shalom.29 On the Sabbath, another blessing is added. It is recited by the members of the priestly watch that depart30 to the members of the watch that enter: "May He Who causes His name to rest in this house cause love, brotherhood, peace, and friendship to rest among you."
Afterwards, they hold the third and fourth lotteries.31 The priest who merits to offer the incense enters [the Sanctuary] and offers it.32 Afterwards, the one who merited to remove the ashes of the Menorah enters and kindles two candles.33 The priest who offered the incense and the one who removed the ashes of the Menorah depart and stand on the steps of the Entrance Hall together with his priestly brethren.34
Halacha 5
When [the priest who offered the incense] reaches the area between the Entrance Hall and the Altar,35 [a priest] takes a rake and throws it between the Entrance Hall and the Altar. It made a loud noise.36 It served three purposes:
a) one who heard its sound would know that his priestly brethren were entering [the Sanctuary] to prostrate themselves37 and he would [also] run and go.
b) a Levite who heard its sound would know that his Levitical brethren were gathering to begin the singing [that accompanied the offerings]38 and he would run and go.
c) when the head of the ma'amad39 heard its sound, he would have the impure people40 stand at the eastern gate41 because of the suspicion, i.e., so that everyone should know that they had not brought their atonement offerings as of yet.
Afterwards, [the priest] who merited [to bring up] the limbs brings the limbs up from the ramp to the altar. After the limbs are brought up,42 [the priests] standing on the steps of the Entrance Hall begin to recite the Priestly Blessing [as] one blessing43[reciting] God's explicit name, as explained in the appropriate place.44
Afterwards, they bring the flour of the accompanying offerings45 up [to the altar]. After the flour, they offer the chavitin on the pyre. After the chavitin, they offer the wine libation. While the wine is being poured, the Levites recite song and the musicians play on the various instruments in the Temple.46 Nine tekiotare sounded during the bars of the song.47
Halacha 6
When they would give the wine to the priest who would perform the libation, there were two priests holding two trumpets in their hands who would stand on the table where the fats [were placed].48 The Segen49 stands on the corner of the altar with flags in his hands. [When he waves them], they would sound a tekiah, a teruah, and a tekiah.50 [The priests with the trumpets] would then stand next to the priest who was placed in charge of the cymbals,51 one to his right and one to his left.
Halacha 7
When the [priest who offered the libation] bent down to pour it, the segenwould wave the flags,52 [the priest] with the cymbals would sound them and the others would sound the trumpets. The Levites began singing.53 When they reached [the end] of a bar, [the priests] would sound the trumpets54 and all the people in the Courtyard would prostrate themselves.
Halacha 8
Song is recited only over the communal burnt-offerings and peace-offerings which are mentioned in the Torah. Song is not recited over the free-will burnt-offerings that are offered from the remaining funds of the Temple collection58even though they are communal offerings. Similarly, when the additional offerings are brought independently, song is not recited over them.59
Halacha 9
[These are] the songs that the Levites would recite:60 On Sunday, they would recite "The earth and its fullness is God's" (Psalm 24).61 On Monday, they would recite "God is great and exceedingly praised in the city of our Lord" (Psalm 48).62 On Tuesday, they would recite "God stands in the council of judges, among the judges, He delivers judgment" (Psalm 82).63 On Wednesday, they would recite "The Lord is a God of retribution, O God of retribution reveal Yourself" (Psalm 94).64 On Thursday, they would recite "Raise joyous song to God our strength; sound the shofar to the God of Jacob" (Psalm 81).65 On Friday, they would recite "God is King. He clothes Himself with grandeur. God has robed Himself. He has girded Himself with strength" (Psalm 93).66 On the Sabbath, they would recite: "A psalm, a song for the Sabbath day" (Psalm 92).67
For the Musaf offering of the Sabbath, the song Haazinu (Deuteronomy, ch. 32) is recited. It is divided into six segments: haziv lech68just as it is read in the synagogue.69 One segment is recited each Sabbath. After the song is completed on six Sabbaths, they would return to the beginning.
In the afternoon on the Sabbath, they would recite from "Then Moses sang..." and from "Who is like You...."70 For the Musaf offering of Rosh HaShanah, they would recite "Raise joyous song to God our strength."71 If [Rosh HaShanah] fell on Thursday,72they would recite "I have removed his shoulder from the burden" (Psalm 81:7).73 In the afternoon on Rosh HaShanah, they would recite: "The voice of God causes the desert to tremble" (ibid. 29:8).74
Halacha 10
Halacha 11
On the Sabbath, the two bowls of frankincense77 are offered on the altar's pyre together with the additional offerings before the wine libation that accompanied those offerings.78
The order that was followed [for the sacrifices offered] in the morning is followed [for the sacrifices offered] in the afternoon79 with the exception of the removal of the ashes from the outer altar,80 the arrangement of the arrays [of wood on the altar], and the lotteries which are only performed each day in the morning, as we explained.81
FOOTNOTES
1.
The term "dawn" refers to the first shining of the rays of the sun on the horizon, more than an hour before sunrise. See the Rambam's Commentary to the Mishnah (Tamid 1:2) which explains that the meaning of the term "the call of the gever" used by that source.
2.
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 1:2) which refers to the Song of Songs 5:2: "The voice of my beloved comes knocking," i.e., a gentle, beckoning knock.
3.
As indicated by Hilchot Beit HaBechirah8:11, the supervisor would come from thechayl and knock on the outer door of the Chamber of the Hearth where the priests slept. By knocking, he would wake them. They would open the door for him.
Now the Chamber of the Hearth was located in the midst of the wall on the north side of the Temple Courtyard. Half was consecrated and half was not. There were two gates leading to the Temple Courtyard from the Chamber of the Hearth. A large gate which would be opened at dawn and a smaller gate whose keys were hanging in the Chamber of the Hearth. The supervisor would take those keys and enter the Courtyard.
4.
As described in Hilchot Beit HaBechirah, loc. cit.
5.
See Hilchot Ma'aseh HaKorbanot 13:2 with regard to how this offering was prepared.
6.
It appears that, according to the Rambam, these two lotteries were performed one after the other. The commentaries have noted that from Yoma 22a, 24b, it would appear that there was a span of time between the two.
7.
See Chapter 4, Halachot 1, 5-6.
8.
See Chapter 2, Halachah 12.
9.
The Rambam does not mention the third array which was kept to maintain a fire, because that was kept burning at all times. Nevertheless, if it was necessary to place wood on it, the same priest would do so (Radbaz).
10.
See Chapter 2, Halachah 2, and Chapter 4, Halachah 5.
11.
The location of this chamber is not mentioned in Hilchot Beit HaBecghirah, nor in the Mishnah of Middot.
12.
Tamid 3:4 speaks of removing 93 utensils.
13.
See Chapter 1, Halachah 9.
14.
See Hilchot Beit HaBechirah 4:6-7.
15.
See Hilchot Ma'aseh HaKorbanot 5:5.
16.
See Chapter 3, Halachah 4, and Chapter 4, Halachah 6.
17.
See Chapter 3, Halachah 10, and Chapter 4, Halachah 6.
18.
See Chapter 4, Halachah 6.
19.
See Chapter 3, Halachah 16.
20.
As described in Hilchot Ma'aseh HaKorbanot6:1.
21.
In his Commentary to the Mishnah, the Ra'avad explains that they were placed there so that they would be "before God," closer to the entrance to the Temple.
22.
I.e., to place them in an openly visible place.
23.
Even though causing the salt to dissolve would be forbidden in other circumstances on the Sabbath.
24.
Implied is that while bringing the limbs to the altar - which is part of the Temple service - there should not be any such intervening substances.
25.
The blessing recited before the recitation of the Shema. The blessing Yotzer Or (which precedes Ahavat Olam in the prayer service) is recited afterwards, when the sun rises, because the order of the blessings of the Shema is not an absolute requirement [the Rambam's Commentary to the Mishnah (Tamid 5:1)].
26.
There the Rambam writes that the Ten Commandments were chosen because they comprise the fundaments of our faith. Indeed, they should be recited every day as part of the prayer service outside the Temple as well. Nevertheless, our Sages [Berachot 12a; Jerusalem Talmud (Berachot1:5)] refrained from doing so, lest the heretics say that these alone are the foundation of the Jewish faith.
27.
I.e., they read the three passages of theShema. Even though the optimum time for the recitation of the Shema has not arrived, the priests are allowed to recite it early (and fulfill their obligation), because afterwards they will be occupied with the Temple services and we fear that they might forget to do so (Rashi, Yoma 37b).
28.
The blessing that follows the Shema.
29.
Two of the final three blessings of theShemoneh Esreh. These blessings are chosen because they are all prayers for the sake of the Jewish people [the Rambam's Commentary to the Mishnah (loc cit.)].
30.
After the conclusion of their week of service in the Temple, because the priestly watches switch on the Sabbath afternoon (Hilchot K'lei HaMikdash 4:3).
31.
See Chapter 4, Halachot 7-8.
32.
All authorities agree that an interruption is made between kindling the five lamps and kindling the two lamps. There is, however, a difference of opinion between the Sages and Abba Shaul with regard to the service that intervenes. Here the Rambam follows the opinion of the Sages that it is the offering of the incense. In our daily prayers, however, we read the passage "Abbaye would recount the order of the offerings on the altar... according to Abba Shaul" (Yoma33a). That passage states that the blood of the daily sacrifice was offered on the altar between the kindling of the lamps and the incense was offered afterwards. The Eshkolexplains that even though Abbaye's reckoning does not follow the halachah in this instance, it is still included in the prayers, because it is a concise review of all the Temple services
33.
See Chapter 3, Halachah 16.
34.
Where they recite the priestly blessing, as stated in the following halachah.
35.
The Kessef Mishneh maintains that on the basis of Tamid 5:6, this was performed when the priest entered the Sanctuary to offer the incense and not when he departed.
36.
Tamid, loc. cit., states that its noise was so loud that no one in Jerusalem could hear his fellow man speaking to him at that time. AndTamid3:8 states that the noise could be heard even in Jericho.
37.
The prostration was not performed until after the continuous offering had been offered.
38.
In this instance as well, as indicated by the conclusion of the halachah, the singing did not actually begin until later, but the preparations were begun.
39.
The term ma'amad refers to the Israelites who would be present during the offering of the sacrifices as explained in Hilchot K'lei Hamikdash, ch. 6.
40.
In his Commentary to the Mishnah (Tamid5:6), the Rambam explains that this refers to people who had been afflicted by tzara'at (a skin malediction similar to leprosy) and had been cured, but had not brought their offerings as of yet.
41.
I.e., the Gate of Nicanor which is the main entrance to the Temple Courtyard. See alsoHilchot Mechusrei Kapparah 4:2.
42.
This follows the order initiated by Aaron, the High Priest, at the dedication of the altar who did not bless the people until he had completed the offering of the sacrifices (see Leviticus, ch. 9).
43.
I.e., in contrast to the practice outside the Temple, the people would not respond after each blessing. Instead, when all three blessings are completed, they would say: "Blessed be the name of His glorious kingdom forever and ever" (Hilchot Tefilah UNesiat Kapayim 14:9).
44.
Ibid.:10. I.e., they would pronounce the name Y-H-V-H as it is written.
As stated in the above source, after the death of Simon the Just, the priests stopped using this name, lest it be learned by a person of improper character.
45.
See Hilchot Ma'aseh HaKorbanot 2:1.
46.
See Hilchot K'lei HaMikdash 3:2-4.
47.
See Halachot 6-7. Hilchot K'lei HaMikdash7:5
48.
In his Commentary to the Mishnah (Tamid6:6), the Rambam states that this refers to the marble table that was positioned to the west of the ramp. See Hilchot Beit HaBechirah 2:15.
49.
The assistant to the High Priest. See ibid.4:16.
50.
The trumpets were sounded like the shofaris sounded on Rosh HaShanah: one long blast (tekiah), a series of staccato blasts (teruah), and then another long blast (tekiah).
51.
See ibid. 7:7.
52.
As a sign for the others to perform their activities.
53.
The songs are recited at this time, because "song is recited only over wine" (Berachot35a). The songs the Levites would sing are mentioned in Halachah 9.
54.
I.e., a series of tekiah, teruah and tekiahblasts.
55.
Each song had three bars.
56.
I.e., three series of three.
57.
Hilchot K'lei HaMikdash 7:5.
58.
See Hilchot Shekalim 4:9.
59.
See ibid 3:2 where the concepts mentioned here are explained in slightly greater detail.
60.
These psalms are also recited as "the song of day" in our daily prayers to recall the Temple Service.
61.
This psalm was associated with Sunday, for the world was created on Sunday and this psalm states how all existence is His [the Rambam's Commentary to the Mishnah (Tamid 6:7, based on Rosh HaShanah 31a)].
62.
For God's greatness was manifest in the division of the waters, the creation of the second day (ibid.).
63.
For on this day, the earth - the place were judgment is carried out - came into existence (ibid.).
64.
On this day, the sun and the moon were created and this song is a prayer that God will take retribution against those who worship these celestial bodies (ibid.).
65.
On this day, animal life was created. This is truly wondrous and arouses within man a desire to sing praises to the Creator (ibid.).
66.
For on this day, with the creation of man, God's work of creation was brought to its ultimate fulfillment, because man acknowledges God's Kingship (ibid.).
67.
For God rested on the seventh day (Rosh HaShanah 31b). And as the Mishnah (Tamid, loc. cit.) concludes, this is "a song for the ultimate future which will be entirely Sabbath and rest for life everlasting."
68.
I.e., the Hebrew letters are an acronym for the words which begin the verses of these segments: Ha'azinu (32:1), Z'chor (32:7), Yarkiveihu (32:13), Vayar (32:19), Lu (32:29), Ki (32:40).
69.
I.e., as the Torah reading is divided up intoaliyot. See Hilchot Tefilah 13:5.
70.
The song of redemption after the splitting of the sea. They would read from the beginning of the song until "Who is like You" (Mi Chamocha, Exodus 15:1-11) on one Sabbath afternoon, and then from that verse until the end of the song on the next Sabbath afternoon. The standard published text ofRosh HaShanah, loc. cit., states that on the third Sabbath they would recite the song of the well (Numbers 21:17), but apparently the Rambam's version of the text did not include that point.
71.
For this psalm also includes the verse "Sound the shofar on the day of the new moon."
72.
When Psalm 81 was recited as the psalm of the day.
73.
I.e., the second half of the psalm. Since the psalm was already recited in the morning, they did not desire to repeat it in its entirety. From Rosh HaShanah 31b, it would appear that when Rosh HaShanah falls on Thursday, they would recite the second half of the psalm in the morning and the first half (which includes the verse concerning the sounding of the shofar) for the Musafoffering. The Rambam's ruling is based on the Jerusalem Talmud (Rosh HaShanah4:8).
74.
Rashi (Rosh HaShanah, loc. cit.) explains that this verse recalls the sounding of theshofar at Mount Sinai.
75.
There is no Rabbinic source which is extant that mentions which psalm was recited on Rosh Chodesh.
76.
I.e., for the Musaf offering.
77.
That had been on the Golden Table together with the showbread.
78.
The Kessef Mishneh questions the Rambam's source for the concept that the offering of the frankincense preceded the wine libation. Rav Yosef Corcus explains that were there not a verse that teaches otherwise, we would think that the offering of the frankincense takes precedence over the additional offering as well. Hence once the additional offering has been brought, it is offered next.
79.
See Chapter 1, Halachah 10.
80.
The ashes were, by contrast, removed from the Menorah and the inner altar in the afternoon, as stated in Chapter 3, Halachah 10.
81.
See Chapter 2, Halachot 2 and 11, and Chapter 4, Halachah 8.
• 3 Chapters: Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 4, Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 5, Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 6
English Text | Hebrew Text | Audio: Listen | Download• Maaseh Hakorbanot - Chapter 4
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Audio: Listen | Download• Maaseh Hakorbanot - Chapter 4
Halacha 1
All of the sacrifices may be offered only during the day,1 as [can be inferred from Leviticus 7:38]: "On the day when He commanded the children of Israel to offer their sacrifices." [Implied is] during the day and not at night. Therefore sacrifices are slaughtered only during the day and their blood is sprinkled [on the altar] on the day of the slaughter, as [can be inferred from ibid.:16]: "On the day he offers his sacrifice." Implied is that on the day the sacrifice is slaughtered, it should be offered.2 When the sun sets [on that day], the blood is disqualified.3
Halacha 2
As long as the elements that cause a sacrifice to be permitted were offered4during the day, [the other elements of] the sacrifice may be offered on the altar throughout the night.
What is implied? When the blood of sacrifices was sprinkled during the day, their eimorim5 may be offered on the fire of the altar at night until dawn.6Similarly, the limbs of the burnt-offerings may be offered on the fire of the altar until dawn.7 In order to distance [a person] from inadvertent transgression,8 our Sages declared that the eimorim and the limbs of the burnt-offerings should only be offered on the fire of the altar until midnight.
Halacha 3
Even though the eimorim and the limbs [of the sacrifices] may be offered on the fire of the altar at night, they may not be willingly delayed. Instead, an attempt should be made to offer everything during the day, for it is desirable that a mitzvah be performed at its designated time. [The importance of this can be seen from the fact that] the offering of the eimorim and the limbs [of the sacrifices] on the fire of the altar supersedes the Sabbath prohibitions on that day. We do not delay this until Saturday night.9
Halacha 4
Any element of a sacrifice that may be offered only during the day, e.g., the handful [of flour from the meal-offering], the frankincense [from the meal-offering], the incense offering, and the meal-offerings that are burnt [on the altar],10 may be offered [on the altar] at sunset.11 They then continue to be consumed [by the altar's fire] the entire night like the limbs of the burnt offerings.
Halacha 5
The libations that are offered with sacrifices12 are only offered during the day,13 as [Numbers 29:39] states: "And for their libations and for their peace-offerings." An association is established between the peace-offerings and the libations. Just as the peace-offerings [are offered only] during the day, so too, the libations must be offered during the day. Nevertheless, the libations that are offered independently may be sanctified at night and offered at night.14Therefore if it happens that a person obtains libations that are brought independently, he should15 sanctify them at night and offer them at night.16Dawn disqualifies [these libations], as it disqualifies the limbs of the burnt-offering.17
Halacha 6
The entire day is acceptable for semichah, slaughter, severing a fowl's head,18 offering objects on the altar's fire, bringing [meal] offerings to the altar,19 sprinkling [blood on the altar], waving [sacrificial offerings],20 taking a handful of the meal offering,21 and bringing the Musaf offering.22 The entire night is acceptable to offer the eimorim and the limbs on the altar's fire.23
This is the general principle: When the mitzvah is to perform a particular act during the day, it is acceptable throughout the day. If the mitzvah is to perform the act at night, it is acceptable throughout the night. Nevertheless, the eager hasten to perform the mitzvot.24
Halacha 7
Halacha 8
Whenever one received less than the amount of blood need to sprinkle it on the altar27 from any of the sacrifices, the blood does not become consecrated. [As an initial preference,] one should have the intent of receiving all the [animal's] blood.
What should be done? One should hold the windpipe and the gullet28 in his hand, and together with the jugular vein, place them inside a basin29 and slit both of them - or their majority30 - so that all of the blood will be received in the basin. [After the slaughter,] the knife should be lifted up, so that the blood does not flow down along it, but rather from the neck. He should wipe off the blood that is on the knife on the [outer] edge of the basin.31
Halacha 9
The space above the basin is considered as if it is inside the basin.32 If one was receiving the blood [of a sacrificial animal] and the bottom of the basin opened before the blood reached the open space of the bottomless basin, the blood is not consecrated. [The rationale is that when the blood enters] space in which it will ultimately not come to rest, it is not considered as if it came to rest.33
Halacha 10
With regard to all of the sacrifices, the person performing the service34must have the intent of offering the proper type of sacrifice for the sake of the person bringing it at the time of slaughter, at the time the blood is received, at the time it is brought to the altar, and at the time that it is dashed on the altar,35as [indicated by Leviticus 7:15]: "And the meat of his thanksgiving, peace-offering." [Implied is that] the slaughter together with the [three other] services must be for the sake of his peace-offering.36 Similar concepts apply with regard to other sacrifices.
Halacha 11
At the time of the slaughter of [an animal designated as] a burnt-offering,39[the person offering it] must have six things in mind, [that the animal be slaughtered]: for the sake of the [desired] sacrifice,40 for the sake of the person bringing it,41 that it be sacrificed unto God, blessed be He, that it be consumed by fire,42 that its consumption by fire be for the sake of generating a [pleasing] fragrance,43 and that the fragrance be pleasing before God. If he slaughtered [the animal] without any intent, it is acceptable, as explained.44
One who slaughters [an animal as] a sin-offering or a guilt-offering should have the intent that [the sacrifice atone] for the sin which he committed.45
FOOTNOTES
1.
In this chapter, the Rambam lists the time limits associated with bringing the sacrifices and describes the intent with which the sacrifices must be offered.
2.
I.e., its blood should be sprinkled on the altar.
3.
As is the entire sacrifice (Hilchot Pesulei HaMukdashim 1:37).
4.
I.e., the blood of the sacrifice was sprinkled on the altar (Radbaz).
5.
The fats and inner organs of the animal that are offered on the altar.
6.
The appearance of the first glimmerings of the light of the sun on the horizon more than an hour before sunrise.
7.
As Leviticus 6:2 speaks of "the burnt-offering... on the altar, the entire night until the morning."
8.
I.e., "lest time become pressing and they would not be offered until the following day" [the Rambam's Commentary to the Mishnah (Berachot 1:3)]. Rashi (at the beginning of his commentary to Berachot) and other authorities differ and maintain that such a safeguard was not instituted.
9.
When there would be no prohibition involved in offering them.
10.
For example, the meal-offerings brought by the priests. See Chapter 12.
11.
Provided certain conditions are met, these may be offered on the altar even after the afternoon daily sacrifice has been offered. See Hilchot Temidim UMusafim 1:6 and notes.
12.
As accompanying offerings. See Chapter 2, Halachah 1.
13.
They need not be offered on the day the sacrifice is offered, but they must be offered during the day.
14.
Since they were not associated with a particular sacrifice, there are no limits as to when they may be offered.
15.
Our translation follows the gloss of the Radbaz who maintains that it is preferable for him to offer them at night, for the libations should be consecrated and offered at the earliest possible opportunity. Hence, if it is possible for him to do so by day, he should do so by day. If that option becomes available at night, he should not wait for the next day.
16.
This is acceptable even as an initial preference.
17.
I.e., one might think that since they were sanctified at night, they would not be disqualified until the end of the next day. Hence, it is necessary to state that this is not so.
18.
See Chapter 7, Halachah 6.
19.
See Chapter 12, Halachah 6.
20.
See, for example, Chapter 9, Halachah 7.
21.
See Chapter 13, Halachot 12-13.
22.
The word "day" is mentioned in either the verse commanding the ritual acts mentioned or in a verse associated with them. Our Sages inferred that these ritual acts could only be performed during the day (seeMegilah 20b).
23.
I.e., according to Scriptural Law. See Halachot 2-3 above.
24.
I.e., one should endeavor to perform them at the earliest possible opportunity.
25.
See Hilchot Shechitah 1:14 and notes.
26.
The Radbaz explains that the rationale is that slaughter is not considered part of the sacrificial service, as evidenced by the fact that it may be performed by a non-priest.
27.
The laws governing the sprinkling of the blood are described in the following chapter.
28.
The Rambam refers to these with the termsiman, "signs," for they are the organs which, when slit in the desired manner, indicate that ritual slaughter is acceptable.
29.
The Rambam is quoting Zevachim 25a-b. As indicated by the conclusion of the halachah, it appears that the intent is not that the animal's neck should be held inside the sacred basin - for then, it would be difficult to perform the slaughter - but rather, above it (see Radbaz).
30.
In Hilchot Shechitah 1:9, the Rambam states: "Superior slaughter involves cutting both [the windpipe and the gullet], whether for an animal or a fowl, and a slaughterer should have this intent. [After the fact,] if one cut the majority of one of them for a fowl and the majority of both of them for an animal or a beast, the slaughter is acceptable."
31.
So that the blood will not flow into the basin (Radbaz, Kessef Mishneh).
32.
Our division of the halachot is based on the authentic manuscripts of the Mishneh Torah. The standard published text has a slightly different version.
33.
The question is whether the blood is considered as if it came to rest in the basin and then spilled out (in which instance, it would be acceptable to be gathered from the floor) or whether it spilled directly on the floor and was hence, disqualified (Rashi,Zevachim 25b). The Rambam is stating that since the blood is not going to come to rest in the bottomless basin, it is considered as if was spilled out.
Note the Radbaz who maintains that even if the utensil has a hole in it, if the blood is able to be collected, it is acceptable.
34.
His intent is significant and not the intent of the person who donated the sacrifice [the Rambam's Commentary to the Mishnah (Zevachim 4:6); Hilchot Pesulei HaMukdashim 14:1].
35.
Although there are many activities connected with a sacrifice being offered, these four activities are considered the ones that are significant with regard to whether or not the sacrifice is disqualified.
36.
The process of Biblical exegesis through which these concepts are derived is explained in Zevachim 4a-b.
37.
If, however, they were sacrificed with a different intent, the sacrifice is acceptable, but the person is not considered to have fulfilled his obligation (Zevachim 2a).
38.
From the Rambam's words, it appears that this is not true with regard to a sin-offering or a guilt-offering or the Paschal sacrifice. The Radbaz and the Kessef Mishneh note that from Zevachim 46b, it would appear that even those sacrifices are acceptable as long as one does not have a wrong intent. It is only when one has a wrong intent that they are disqualified. The Radbaz maintains that even though those sacrifices are not disqualified, the person bringing them is not considered to have fulfilled his obligation. The Kessef Mishneh does not accept this explanation and leaves his question of the Rambam's ruling unresolved.
39.
The commentaries discuss whether these concepts apply with regard to the peace offerings as well. From the Rambam's words, it would appear that the general intent applies to the peace-offerings, some of the particulars the Rambam mentions obviously do not.
40.
I.e., he must know the type of offering for which he is slaughtering an animal (Rashi,Zevachim 46b).
41.
I.e., and not for someone else (ibid.).
42.
Rather than roasted for human consumption (ibid.).
43.
That they be burnt on the altar and not elsewhere and then brought to the altar (ibid.).
44.
In the previous halachah.
45.
See Hilchot Pesulei HaMukdashim 15:6.
Maaseh Hakorbanot - Chapter 5
Halacha 1
We have already explained1 that the slaughter of consecrated animals is acceptable even when performed by non-priests.2 From the receiving of the blood and onward, the mitzvah is that of the priests.3 The blood of all the sacrifices must be received in a sacred utensil4 held by a priest's hand.5Nevertheless, the place where they are slaughtered and their blood is received is not the same in all instances.
Halacha 2
What is implied? Sacrifices of the most sacred order may be slaughtered and their blood may be received6 in the any portion of [the area designated as] north of the altar whose boundaries we defined in the beginning of this book.7Sacrifices of lesser sanctity may be slaughtered and their blood received in every place in the Temple Courtyard.
Halacha 3
What is the source that teaches the sacrifices of the most holy order may be slaughtered only in the northern portion of the Temple Courtyard. With regard to a burnt-offering, [Leviticus 1:11] states: "And it shall be slaughtered on the northern flank of the altar." And with regard to the sin-offering, [ibid. 6:18] states: "In the place where the burnt-offering is slaughtered, you shall slaughter the sin-offering." And just as a sin-offering is called a sacrifice of the most sacred order,8 so too, the burnt-offering is called, a sacrifice of the most sacred order.9 With regard to the guilt-offering, [ibid. 7:2] states: "In the place where the burnt-offering is slaughtered, you shall slaughter the guilt-offering." And an association was established between communal peace-offerings10and sin-offerings, as [ibid. 23:19] states: "You shall offer one he-goat as a sin-offering and two sheep a year old as a peace-offering." Therefore, they are considered sacrifices of the most sacred order like a sin-offering and are slaughtered in the place where it is slaughtered.11 In the place where [these sacrificial animals] are slaughtered, their blood should be received.
Halacha 4
What is the source that teaches that sacrifices of lesser sanctity may be slaughtered in any place in the Temple Courtyard, even behind the Temple building?12With regard to the peace-offerings, [Leviticus] 3:2] states: "And you shall slaughter it at the opening to the Tent of Meeting," this indicates that all directions are acceptable,13 for a particular direction was not specified. The same applies to other sacrifices of lesser sanctity. If they were slaughtered in the Temple building itself, they are acceptable.14 If, however, they slaughtered them on the roof of the Temple building,15 they are not acceptable, for the roofs are not fit for ritual slaughter at all. It must be performed on the earth of the Temple Courtyard.
Halacha 5
Peace offerings16 that were slaughtered before the gates to the Temple building were opened are unacceptable,17 as [indicated by the prooftext,] "at the opening to the Tent of Meeting," i.e., when it is open. Even if the doors were closed, [but not locked,] they are considered as locked. However, the curtain that is over [the entrance]18 does not disqualify [the offering].
Halacha 6
The manner in which the blood of a burnt-offering, a guilt-offering, and a peace offering, whether communal or individual, is cast on the altar is the same for all three types of sacrifices at all times.
What does [the priest] do? The priest takes the blood which is in a receptacle and casts it from the receptacle19 twice, [once] on each of two of the corners of the altar on a diagonal, on the bottom half of the altar.20 [The corners were] the northeast and the southwest.21 When casting the blood on the corners, he should have the intent that the blood will surround the corners like a gamma.22In this way, the blood from these two castings will be found on the four walls of the altar.23 For with regard to the burnt-offering and the peace-offering, [the Torah] uses24 the term "surrounding."25 This also applies to the guilt offering.26The remainder of the blood is poured on the foundation on the southern side of the altar.
Halacha 7
The sin offerings from which [the priests] partake require four presentations [of blood], [one] on each of the four corners of the outer altar, on its upper half,27 for concerning it, [Leviticus 4:25] states: "On the corners of the altar.28
What should [the priest] do? When the priest takes the blood in the receptacle, he carries it to the altar. He dips the index finger of his right hand29 into the blood. He then places his thumb [on one side of the altar] and his middle finger [on the other side] and applies30 [the blood] on the point of the corner of the altar, descending until he finishes [bestowing] all the blood on his finger. He does this on each corner. If he placed the blood near the corner, within a cubit on either side, he achieves atonement [for the owner of the sacrifice].31
Halacha 8
He must dip his finger [in the blood] before applying it to each corner. When he finishes applying it to the corner, he should clean his finger on the [outer] edge of the container.32 He then dips it in a second time, for the blood on his finger is unacceptable to place on another corner.
Halacha 9
None of the other sacrifices require the application of the blood on the altar with one's finger aside from the sin-offering,33 for with regard to it [Leviticus 4:6] states: "And he shall dip his finger into the blood." There must be enough blood so that he can dip his finger into it. He should not collect the blood with his finger.
Halacha 10
From [which] corner should he begin? He should ascend on the ramp and turn to his right, walking on the surrounding ledge. He should apply the blood to the southeast corner first and then to the second corner that is close to it, the northeast corner.34 Afterwards, he should proceed to the third corner, [the one] next to it, the northwest corner, and afterwards, to the fourth corner next to it, which is the southwest. On the base of the altar at the corner which he completed the applications of the blood, he pours out the remaining blood,35as [Leviticus 4:17] states: "And all of the [remaining] blood he should pour on the base of the altar of the burnt-offerings."36 This refers to the base on the southern side [of the altar].
Halacha 11
Halacha 12
How is their blood sprinkled and how many sprinklings are made? The blood of both the bull39 and the goat40 offered on Yom Kippur require eight sprinklings between the staves [of the ark] and eight sprinklings on the curtain [before the Holy of Holies]. He then mixes together the blood of the bull and that of the goat and sprinkle four times, one on each of the four corners of the golden altar in the Temple building and seven sprinklings on the center of this altar, as will be explained in Hilchot Avodat Yom HaKippurim.41 [Even] if he did not carefully direct the sprinklings42 performed in the innermost [chamber], they are acceptable.
Halacha 13
Halacha 14
With regard to the blood placed on the golden altar: When he enters [the Sanctuary],46 he stands between the altar and the Menorah47 with the altar in front of him. He should [sprinkle the blood] on the outer side of the horns of the altar. He should begin with the northeast corner and [proceed] to the northwest and then to the southwest and then to the southeast.
Halacha 15
Halacha 16
The goats [offered in atonement for] idol worship are called the goats which are burnt. The Torah does not explicitly state how their blood was sprinkled [on the altar]. Nevertheless, since they are communal sin offerings, the laws applying to them should be the same in their particulars as those applying to the bull brought because of a forgotten law, for it is also a communal sin-offering. [This applies to] the sprinkling of the blood, burning [the sacrifices], and the impurity they impart to the one who has them burnt.
Halacha 17
The blood of each [of the following], the firstborn offering, the tithe offering, and the Paschal sacrifice is required to be presented to the altar through one pouring at its base, in any direction one desires on the three corners of the altar that have a base. For, as we explained,50 the southeastern corner did not have a base.
What is the source that teaches that all that is required is one present? For with regard to the first born sacrifice, [Numbers 18:17] states: "You shall cast its blood on the altar." According to the Oral Tradition, we learned that this also applies to the tithe offering and the Paschal sacrifice. Their blood is presented once like that of the firstborn offering.
Halacha 18
The eimorim51 of all the sacrifices are the first [elements of the sacrifice] offered on the pyre of the altar after the blood is cast [on the altar].52 All of the sacrificial [animals] are skinned and then the eimorim are removed. They are not skinned until the blood is cast. [This applies] with the exception of the sin-offerings, for they are not skinned at all,53 as [Leviticus 16:27] states: "You shall burn with fire their hide and their flesh." Thus, [the order of sacrifice is] first the blood is cast [on the altar].54 Then the sacrificial [animals] are skinned and then their [bellies] are ripped open, the eimorim are removed and offered [on the pyre of the altar].
Halacha 19
All of the hides of the sacrifices of the most sacred order - whether communal offerings or individual offerings - are given to the priests, as [Leviticus 7:8] states: "The hide of the burnt-offering55 he offered [shall belong to that priest]." The hides of sacrifices of lesser sanctity, by contrast, are given to the owners. Whenever the flesh of a burnt-offering did not merit to be offered on the altar,56 the priests do not acquire its hide, as [implied by the above verse which] states: "the burnt-offering of a man." [We can infer that it refers only to] a burnt-offering that was acceptable for a man.
Halacha 20
In all instances that a disqualifying factor was caused in one of the sacrifices of the most sacred order before they were skinned, their hides are not granted to the priests.57 [If they are disqualified] after they are skinned, their hides are granted to the priests. All of the hides should be divided among the members of the priestly watch from Friday to Friday.58
Halacha 21
When a person consecrates a burnt-offering to the Temple treasury59 or one consecrates his property [to the Temple treasury] and among [his possessions] were male animals concerning which the law is that they should be sacrificed as burnt-offerings,60 the hides are not given to the priests, for [the prooftext] states: "the burnt-offering of a man." This excludes the burnt-offering of the Temple treasury. Instead, the hides should be sold and the money given to the Temple treasury.
The hide of a burnt-offering brought by] a man or a woman, a gentile61 or a servant, is given to the priests. The term "man" was used only to exclude the Temple treasury.
FOOTNOTES
1.
See Hilchot Bi'at HaMikdash 9:6.
In this chapter, the Rambam explains the place where sacrifices are offered and the manner in which the blood and fats from the sacrifices is presented to God.
2.
Indeed, a non-priest may slaughter a sacrificial animal as an initial preference (Radbaz).
3.
Leviticus 1:5 states: "The sons of Aaron will offer it." Implied is that all the acts involved in offering the animal should be performed by the priests (Zevachim 32a).
4.
Zevachim 97b notes that Exodus 24:5-6 speaks of the blood of peace-offerings being received in sacred vessels. Now if this is a requirement for peace-offerings which are sacrifices of lesser sanctity, it certainly holds true for sacrifices of the most sacred order.
5.
I.e., the receptacle may not be resting on the ground (Radbaz).
6.
Since, as implied by Chapter 4, Halachah 8, one must receive the blood immediately after slaughter, this is seemingly obvious. It could be explained that the Rambam is implying that even after the fact, receiving the blood elsewhere disqualifies the sacrifice. Moreover, even if he received only part of the blood outside the northern portion of the Temple Courtyard, the sacrifice is disqualified (Radbaz).
7.
See Hilchot Beit HaBechirah 5:16 states:
[The area] from the northern wall of the Temple Courtyard until the wall of the Altar, was sixty and a half [cubits] wide. The length of this area, from the wall of the Entrance Hall until the eastern wall of the Courtyard, was 76 [cubits].The rectangle [described above] is called "the northern portion." The sacrifices of the most sacred order were slaughtered there.
The 60 and a half cubit width can be broken down as follows:
the space between the pillars and the northern wall, 8 cubits,
the area of the pillars 12.5 cubits,
the area of the tables, 8 cubits,
the area of the rings, 24 cubits,
the space between the rings and the Altar, 8 cubits. It was also called beit hamitbachayim, the butchering area, because here the large majority of sacrifices were slaughtered and prepared to be offered on the altar.
8.
In the verse cited.
9.
In the Rambam's Commentary to the Mishnah (Zevachim 5:1), he explains that although there is no specific verse referring to a burnt-offering as a sacrifice of the most sacred order, since an equivalence is established between it and a sin-offering and a guilt-offering, we can assume that it is included in that category.
10.
This refers to the sheep offered on Shavuot. Different laws apply to individual peace-offerings, as stated below.
11.
The Kessef Mishneh notes that based onNumbers 10:10, Zevachim 55a establishes an association between communal peace-offerings and burnt-offerings and asks why the Rambam prefers the association with the sin-offerings. Seemingly, deriving the concept from the burnt-offering would be more direct. In resolution, he explains that since the Torah states that the sin-offering should be slaughtered in the same place as the burnt-offering, it is as if it is explicitly stated that the sin-offering should be slaughtered in the north. Hence, the derivation is not indirect.
12.
Zevachim 54b explains that there was a small opening at the rear of the Holy of Holies. Since the area behind the Temple building could see the Holy of Holies, it was considered as if it saw "the entrance to the Tent of Meeting."
13.
In addition to the verse cited, Zevachim 55a states that there is another verse (Leviticus 3:8) which mentions the slaughtering a sacrifice "before the Tent of Meeting." It explains that both verses are necessary, for from the verse cited by the Rambam, one would not know that it is permissible to slaughter an animal in the side portions of the Temple Courtyard. Indeed, the Kessef Mishneh suggests that a printing error crept into the Mishneh Torah and the Rambam indeed desired to cite Leviticus 3:8.
14.
For if seeing the entrance to the Temple Building makes a sacrifice acceptable, certainly, being inside the Temple building itself does (Zevachim 63a).
15.
Needless to say, this applies with regard to the roofs of the chambers in the Temple Courtyard (Radbaz). For the roofs of the structures in the Temple complex were not consecrated (Pesachim 85b).
16.
Tosafot, Yoma 29a, maintains that this also applies to any other sacrificial animals that must be slaughtered. This view is not, however, accepted by all authorities (see the commentaries to Zevachim 61a).
17.
This law also applies if the gates to the Temple were closed during the day, but that generally did not take place (Radbaz).
18.
See Hilchot K'lei HaMikdash 7:17.
19.
I.e., unlike the sin-offering mentioned in Halachah 9, he need not sprinkle it with his hand.
20.
Beneath the scarlet band that was tied around the middle of the Altar. See Hilchot Beit HaBechirah 2:9. If he cast the blood above that band, the sacrifice is disqualified.
21.
The priest would cast the blood on the northeast corner and then the southwest in that order (Tamid 4:1), so that when walking, he would be circling the altar to the right (Yoma 15b). These corners were chosen because there was no base on the altar's northwest corner (Hilchot Beit HaBechirah2:10).
22.
A Greek letter whose shape resembles an upside-down "L."
23.
Hence our Sages (Zevachim 53b, et al) uses the expression: "Two presentations of blood that constitute four."
24.
Leviticus 1:11, 3:2.
25.
And in the manner described above, the blood will be cast on all four sides of the altar.
26.
Leviticus 7:2 which describes the guilt offering also uses the term "surrounding." Nevertheless, its wording is slightly different.
27.
If the blood is placed below the midway point of the altar, the sacrifice is disqualified.
28.
Implying that it must be placed on all four corners.
29.
For all service is performed with the right hand. See Hilchot Bi'at HaMikdash 5:18.
30.
The verb used by the Rambam (and his source, Zevachim 53a) refers to the wording employed by Leviticus 6:19, which means "performs the service of the sin-offering."
31.
I.e., after the fact, the sacrifice is acceptable.
32.
So that it does not become mixed with the blood remaining in the container (Zevachim93b).
33.
See Halachah 6.
34.
For he is circling to the right, as required (Zevachim 62b).
35.
If he fails to do this, the sacrifice is not disqualified (see Chapter 19, Halachah 4).
36.
The Kessef Mishneh suggests amending the prooftext to Leviticus 30:34 for that verse refers to the sin-offerings brought on the outer altar, while the verse cited by the Rambam refers to the sin-offerings whose blood is sprinkled within the Temple itself.
37.
See Chapter 1, Halachah 16, for a definition of this term.
38.
See the following halachah for an actual description.
39.
The sin-offering of the High Priest and his priestly brethren.
40.
The goat whose pair was sent to Azazel.
41.
Hilchot Avodat Yom HaKippurim 4:2.
42.
The sprinklings had to be directed, one upward and seven downward, as will be explained in Hilchot Avodat Yom HaKippurim. If the High Priest was not careful about directing the sprinklings in this manner, they are still acceptable.
This is the interpretation offered by Rav Yosef Corcus and also suggested as an alternative by the Kessef Mishneh. TheKessef Mishneh, however, also offers another interpretation: that the Hebrew should be translated as "he did not have the intent," i.e., he performed the act without the intent of it being a mitzvah. This can be connected to a question of a much larger scope: Must a person who performs a mitzvah have the intention of doing so or not? From Rosh Hashanah 32b, it would appear that such intention is necessary. However, other Talmudic sources imply that there is no need for such intention. Whenever a person performs the deed of a mitzvah, he fulfills his obligation, regardless of his intention.
On the surface, the Rambam's own decisions regarding this question appear paradoxical. Hilchot Chametz UMatzah 6:3 states: "A person who eats matzah without the intention [of fulfilling the mitzvah]... fulfills his obligation." By contrast, Hilchot Shofar2:4 states that a person who hears the sounding of the shofar from one who blows it casually, without the intent of performing a mitzvah, does not fulfill his obligation. There is extensive debate about this issue among the commentaries. The general consensus is that one must have the intent of performing a mitzvah. The situation involving matzah is unique for various reasons, each authority explaining the rationale for the exception in his own way. See the discussion of the rulings cited for more details.
43.
These include a bull brought by a High Priest as a sin-offering and the bull brought as atonement for a law forgotten by the High Court (Chapter 1, Halachot 15-16).
44.
As atonement for the prohibition against idol worship (ibid.).
45.
This is stated explicitly with regard to the sin-offering brought by the High Priest inLeviticus 4:6-7 and the bull brought because of the error of the High Court (ibid.:17). The sprinkling of the blood of the goats is derived from the laws regarding these offerings as stated in Halachah 16.
46.
With regard to the sprinkling of the blood on Yom Kippur, this refers to the entry of the High Priest from the Holy of Holies. With regard to the other sacrifices, it refers to the entry into the Sanctuary from the Entrance Hall. The commentaries see a difficulty between the Rambam's words here and his statements in Hilchot Avodat Yom HaKippurim 4:2.
47.
The Menorah was on the southern side of the Sanctuary (to the left of the priest as he faces the Holy of Holies).
48.
The High Priest.
49.
As related by Leviticus 4:6, he sprinkles the blood toward the curtain separating the Sanctuary from the Holy of Holies.
50.
Hilchot Beit HaBechirah 2:10.
51.
The fats and the inner organs that are offered on the altar.
52.
This order is explicitly stated in the Torah's description of the manner in which several sacrifices are offered, e.g., Numbers 18:17: "Their blood shall the cast upon the altar and their fats they shall offer on the altar's pyre."
53.
See Chapter 7, Halachah 2.
54.
For otherwise there would be an interruption between receiving the blood and casting it upon the altar (Rashi, Zevachim103b). This, however, is not an absolute requirement. If the animal is skinned first, the sacrifice is not disqualified (Hilchot Pesulei HaMukdashim19:9).
55.
And from the burnt-offering, we derive that this law applies to other sacrifices of the most sacred order (Zevachim 103a).
56.
I.e., the sacrifice was disqualified before its blood was cast on the altar in which instance, it was never required that its flesh would be offered on the altar.
57.
Instead, they are burnt together with the meat of the sacrifice (Hilchot Pesulei HaMukdashim 19:9).
58.
The Tosefta, Zevachim, ch. 11, states that originally, the hides were divided daily among the members of the clan who served in the Temple that day. Nevertheless, under these circumstances, strong-armed priests would seize the hides from others. Hence, they organized a larger division where seizing the hides in that manner would not be possible.
59.
It is offered on the altar, but it is not considered as his personal sacrifice.
60.
Rambam LeAm notes that there is a difference of opinion concerning this matter in the Mishnah (Shekalim 4:7), one opinion states - as the Rambam states here - that the male animals should be offered as burnt-offerings. Rabbi Eliezer maintains that the males should be sold to others to be offered as burnt-offerings. Significantly, when referring to this law in Hilchot Arachin and in his Commentary to the Mishnah, the Rambam follows Rabbi Eliezer's position.
61.
The Kessef Mishneh notes that the standard published texts for Zevachim 103a speak about a convert rather than a gentile. He favors the Rambam's version of the text, because seemingly there is no reason to separate between a convert and another Jew in this regard.
Maaseh Hakorbanot - Chapter 6
Halacha 1
It is a positive commandment to offer the burnt-offering1 according to its statutes as they are written in the Torah.2 How is the burnt-offering brought? One slaughters [the animal] and casts its blood in the manner described,3skins it, cuts it into pieces and offers all the pieces on the pyre of the altar, as [Leviticus 1:9] states: "The priest shall offer the entire [sacrifice] on the pyre of the altar."
Halacha 2
The wool on the heads of the sheep, the hair of the beards of the goats, and the bones, sinews, horns, and hoofs of the [sacrificial animals]4 should be offered on the pyre of the altar5 if they are still connected [naturally6 to the animal's body]. If they have been separated, they should not be brought up [to the altar].7 [This is derived from Deuteronomy 12:27 which mentions]: "Your burnt offerings, the flesh and the blood."8All parts of the sacrificial animal which flew off9 the altar should not be returned to it. Similarly, a coal which flew off the altar should not be returned to it.
Halacha 3
[The following rules apply when] the limbs [of a sacrificial animal] flew off the altar. If they still have substance, even if they flew off after midnight,10 they should be returned to the altar,11 [for Leviticus 6:2] speaks of [the burnt-offering remaining] "on its fire, on the altar, the entire night." If they do not have substance, even if they flew off before midnight, they should not be returned.12If the meat became charred and dried up upon them like wood13 and they flew off before midnight, they should be returned. After midnight, they should not be returned.14
Halacha 4
After one cuts up the limbs of the burnt-offering, all of the different portions should be brought to the altar's ramp15 and salted there.16 Afterwards, all of the limbs should be brought up to the top of the altar.17 The gid hanesheh18should be removed at the top of the altar19 and tossed on the pile of ash in the midst of the altar. All of the limbs should be cast on the altar, as [implied by the prooftext cited above], "the flesh and the blood." Just as the blood is cast [on the altar],20 so too, all of the flesh must be cast [on the pyre].21 After they were tossed [on the altar, the priest] should come and arrange them on the pyre, as [Leviticus 1:12] states: "And the priest shall arrange them." If limbs [of sacrificial animals] were roasted and then brought up to the altar, they are not considered as a pleasing fragrance.
Halacha 5
How is the burnt-offering cut up? One would not break the animal's leg. Instead, a hole was made in it.22 It was hung from [the hole]23 and skinned. If [the burnt-offering] was an ox, it should be skinned without being hung.24
The person25 continues skinning, until he gets to the breast, When he gets to the breast, he should cut off the head26 and give it to a priest. He then cuts off the feet27 and gives them to others. He then completes skinning the animal. He rips open the heart and takes out its blood. He then proceeds to the forelegs and cuts them off.28 He proceeds to the right hindleg and gives it to [the priest] who merited [to carry] the head. The two testicles should be taken with it.
Halacha 6
[The latter] goes and washes them with water, as [Leviticus 1:13] states: "The inner organs and the feet should be washed with water." [This excludes] wine, a mixture of wine and water, and other liquids. All types of water are, [however,] acceptable.31
Halacha 7
He then takes the knife and separates the lung from the liver and [also] the lobe of the liver from the liver.34 He should not move the liver from its place. He hollows out the chest and gives it to another [priest]. He then proceeds upward to the right flank and cuts if off and descends to the backbone. He does not touch the backbone35 until he reaches the two soft ribs. He cuts it off and gives it to another [priest] while the liver is attached to it.
Halacha 8
He then reaches the neck and leaves it with two ribs on either side. He cuts it off and gives it to another priest with the windpipe, the heart, and the lungs attached to it. He proceeds to the left flank and leaves two soft ribs above and two soft ribs below and, as he had left in the other one. Thus on the two sides, he leaves four ribs on either side. He then cuts it off and gives it to another person together with the backbone36 with the spleen attached to it.
Halacha 9
He then comes to the tail and severs it and gives it to another [priest] together with the fat-tail, the lobe of the liver, and the two kidneys with it.37 He should take the left foot and give it to another [priest]. This order should be followed when skinning and cutting up a burnt-offering of an animal. These are the portions referred to by the Torah [in Leviticus 1:6]: "You shall cut it into its portions."38
Halacha 10
How many priests bring the limbs to the ramp? If the burnt-offering is from sheep, six priests should carry it.
Halacha 11
The first [priest] carries the head and the [right] foot.39 [He carries] the head in his right hand40 with its nose facing his forearm and its horns between his fingers. The place where [the animal] was slaughtered is held upward with the fat upon it. The right foot is in his left hand41 with the side from which the skin was removed42 facing outward.
Halacha 12
The second [priest carries] the two forelegs, the right one in his right hand and the left one in his left hand.43 The side from which the skin was removed should face outward.
Halacha 13
The third [priest carries] the tail and the hindleg, the tail in his right hand with the fat-tail that hangs between his fingers. Together with it should be the lobe of the liver and the two kidneys. The left hindleg should be in his left hand with the side from which the skin was removed facing outward.
Halacha 14
The fourth [priest carries] the breast and the neck, the breast in his right hand and the neck in his left hand with the ribs between his fingers.
Halacha 15
The fifth [priest carries] the two flanks, the right flank in his right hand and the left flank in his left hand. The side from which the skin was removed should face outward.
Halacha 16
The sixth [priest carries] the intestines in a bowl.44 The feet should be placed above them.45 [This applies] if the burnt-offering was a sheep or a goat. If, however, it was a ram, two priests should bring the intestines.46
Similarly, [if it was a sheep,] the flour of the accompanying offering should be brought by one priest and the wine by another. If it was a ram, the flour should be brought by two priests47 and the wine, by two priests.
Halacha 17
Thus eight [priests] bring [a burnt offering of] a sheep or a goat to the altar.48That of a ram is brought by eleven and that of an ox is brought by twenty-four.
Halacha 18
There are 24 [priests] who bring [a burnt offering of] an ox to the altar. The first brings the head. The second and the third bring the right foot.49The fourth and the fifth bring the tail. The sixth and the seventh bring the left foot. The eighth brings the breast. The neck is brought by three [priests], the ninth, tenth, and eleventh. The two forelegs are brought by two priests, the two flanks, by two, and the intestines, the flour, and the wine in sets of three.50 Thus there are 24.
Halacha 19
Why was a large limb of an ox not divided into portions? Because it is written: "You shall cut it into its portions." [Implied is that] its portions should not be cut into portions.
When are the above [number of priests] required [to bring the limbs to the altar]?51 For a communal burnt-offering. If it was desired that the portions of an individual burnt-offering be brought to the altar with less than this [number of priests] or more, it is possible.
Halacha 20
How was the burnt-offering of a fowl brought? [The priest] would ascend upon the ramp52 He would turn [right] to the surrounding ledge and approach the southeast corner.53 There he would sever the head [of the fowl] at the nape of its neck, severing [the head]54 entirely. If he does not sever it entirely, [the sacrifice] is invalid. He then squeezes out the blood of the head and the blood of the body on the wall of the altar above the [scarlet] band in the middle of the altar.
If he squeezed out the blood of the head, but did not squeeze out the blood of the body, [the sacrifice] is invalid. If he squeezed out the blood of the body, but did not squeeze out the blood of the head, [the sacrifice] is valid.55
Halacha 21
He should take the head and bring the opening where it was severed close to the altar, dips it into salt,56 and cast it on the pyre. He then focuses his attention on the body. He removes the crop,57 the skin that is upon it with its feathers,58and the intestines that are removed with it59 and casts them on the ash pile.60
Halacha 22
[Leviticus 1:17 states:] "He shall split it with its wings" - [this is performed] by hand,61 not with a knife. He need not separate [one part of the body from the other], as [that verse] states: "He [need] not separate it." If he separates it, it is valid. He then spreads salt upon it and casts it upon the altar.
If he did not remove the craw, the feathers, or the intestines or spread salt upon it, it is valid. As long as the change that one makes comes after squeezing out the blood, [the sacrifice] is acceptable.62
Halacha 23
How is melikah performed? [The priest] cuts and descends with his nail at the nape of the neck.63 If he desires to move his nail back and forth,64 he may. If he wishes to chop and descend with his nail,65 he may. If the organs necessary for ritual slaughter slip from their place,66 he need not be concerned.
He must cut through the spine, i.e., the neckbone, without cutting through the majority of the meat surrounding it, for if he would cut through the majority of the meat, [the sacrificial animal] would be considered as dead67 before he reached the organs necessary for ritual slaughter. With regard to a burnt offering, as he descends he must cut both the organs68 necessary for ritual slaughter.
When one performs melikah with a knife or does so from the side, it is not considered as melikah. Instead, it is like strangling or decapitating the fowl. The entire [width of] the nape of the neck is acceptable for melikah.
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 63) and Sefer HaChinuch (mitzvah 115) include this as one of the 613 mitzvot of the Torah. This refers both to the burnt-offerings brought by individuals and those brought by the Jewish people as a whole.
2.
Having described the general principles that apply with regard to all the sacrifices, the Rambam begins to focus on each one individually, describing its laws in a particular chapter or set of halachot. Here the Rambam focuses on the manner in which the sacrifices are brought. In later sets of halachot, he speaks of the obligations of individuals and of the Jewish people as a whole to bring these sacrifices.
3.
See Chapter 5, Halachot 1-3, with regard to the slaughter of the animal and Halachah 6 of that chapter with regard to casting its blood on the altar.
4.
All of these are not fundamental parts of the animal's body. Hence while they are connected to the body, they are considered as part of it and must be offered on the altar's pyre. The implication is that ordinarily, they would not be separated and the animal would be offered on the altar while they were attached. Nevertheless, if they had been separated and they had descended from the altar, they are considered as distinct and there is no longer any obligation to offer them.
5.
If, however, they flew off the pyre, but remained on the altar, they should be placed back on the pyre (Meilah 9b).
6.
This addition is made on the basis of the Rambam's Commentary to the Mishnah (Zevachim 9:5).
7.
Indeed, if they were brought up to the altar as separate entities, they should be taken down again, rather than offered (Hilchot Pesulei HaMukdashim 3:16). Nevertheless, if they were separated on the altar itself before they were offered, they should not be taken down, but instead should be offered on its pyre (Radbaz, Rav Yosef Corcus).
8.
The prooftext is defining the meat and the blood as the fundamental elements of a burnt offering. The implication is that it is necessary for them to be consumed by the altar's fire and hence, they must be returned to the altar if they flew off. There is, by contrast, no fundamental necessity for the secondary elements of the animal's body to be consumed by fire. Hence there is no obligation to return them to the altar if they flew off.
9.
In his Commentary to the Mishnah (Zevachim 9:6), the Rambam explains that often we see that when entities that contain moisture are placed on a fire, the moisture will vaporize. At times, the process will be powerful enough to lift up that entity and propel it upward.
10.
When at times a distinction is made, as the Rambam explains in the second portion of the halachah.
11.
To be consumed by its fire, as the mitzvah requires.
12.
For the mitzvah of having them consumed by fire has been completed.
13.
I.e., they did not become like ash.
14.
Zevachim 86a notes that the prooftext cited speaks of the burnt offering being on the altar's fire "the entire night, until the morning." From the redundancy, our Sages derive that within the night, a distinction should be made. See also the Rambam's Commentary to the Mishnah (loc. cit.).
15.
See Halachot 10-18 which describes the manner in which the limbs are brought to the altar.
16.
For salt must be applied to all offerings (seeHilchot Issurei Mizbeiach 5:11-12).
17.
Different priests would perform this service, i.e., one priest would bring a limb to the ramp and salt it and another one would bring it to the top of the altar (Radbaz, Hilchot Temidim UMusafim 4:6,8).
18.
The Rabbis identified the gid hanesheh as the sciatic nerve, the large main nerve running down the back of an animal's hind leg. This nerve must be separated before the meat of an animal is eaten or offered on the altar. See Hilchot Ma'achaolot Assurot8:1 for more details.
19.
It should not be removed beforehand, because the limb will not look attractive as it is being carried to the altar (Chulin 90b).
20.
As described in Chapter 5, Halachah 6.
21.
Indeed, the altar's ramp was separated slightly from the altar itself to insure that the limbs were thrown on the fire rather than merely placed there (Hilchot Beit HaBechirah 2:13).
22.
As obvious from the continuation of the halachah, the hole is not made in the animal's foot, but on its thigh above its knee. Thus it will remain hanging after its legs were cut off.
23.
There were pillars in the Temple Courtyard with hooks to serve this purpose (Hilchot Beit HaBechirah 5:13).
24.
Perhaps because of its weight, hanging it up would present a difficulty.
25.
In Hilchot Bi'at HaMikdash 9:6, the Rambamd states that the skinning of the animal and its division into portions need not be performed by a priest.
26.
If he would skin the breast before cutting off the head, the skin would hang from the neck and it would be difficult to cut off the head precisely (Tifferet Yisrael, Tamid 4:2). Alternatively, since the head is offered first, it is appropriate that it be cut off first (Radbaz).
27.
The portion below the knees.
28.
I.e., the portion from the knee until the shoulder joint.
29.
I.e., the fat that is on the digestive organs.
30.
So that when the head is carried to the altar, the opening where it was severed will not be seen. This is a gesture of respect for the Divine Presence.
31.
I.e., even water that is collected is acceptable (Kessef Mishneh).
32.
This chamber is described in Hilchot Beit HaBechirah 5:17. The stomach was washed there, because it would not be respectful to wash out its filth in the Temple Courtyard.
33.
Since they are narrow, it is difficult to clean them thoroughly. At least three washings are necessary. If more are required to clean them, they should be washed more [the Rambam's Commentary to the Mishnah (Tamid 4:2)].
34.
For it is sacrificed with the tail as stated in Halachot 9 and 13.
35.
For the backbone is offered with the left flank.
36.
The Radbaz explains that the backbone is left intact so that the vertebrae will not separate into individual units.
37.
The ribs that were left are also taken with it (Radbaz).
38.
Rav Yosef Corcus states that there is no Scriptural source for the division of the animal in this manner. Instead, this was simply the most practical and logical way of dividing it.
39.
In this way, a portion of the animal with many bones (the head) and much meat (the leg) will have been offered. The head is also given priority, because it has been mentioned explicitly in the Torah (Radbaz).
40.
For the offering of the head is most important.
41.
Since carrying the limbs to the altar is not part of the atonement process, there is no difficulty in it being performed with one's left hand (Rabbenu Asher).
42.
I.e., the outer side. Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 4:4).
43.
These limbs are the largest and hence, receive priority.
44.
Our translation is based on the Rambam's Commentary to the Mishnah (op. cit.). Others interpret the term bezech differently.
45.
To cover them, for their appearance is not appealing (Radbaz).
46.
Since a ram is much larger than a sheep, it would be difficult for one priest to carry the intestines alone. The Radbaz explains that the intent is that the intestines are cut in half and part given to one priest and part to another. The Tifferet Yisrael (Yoma 2:6) differs and maintains that two priests carry them together.
47.
Here too, because it is a larger amount, it would be difficult for one priest to carry it. Here too, the Radbaz explains that the intent is that each priest carries a container with half of the meal offering, while the Tifferet Yisrael maintains that it is placed in a large container and that container is carried by two priests together.
48.
The Rambam is speaking about any burnt-offering. Therefore he does not mention thechavitin offering which is brought together with the daily burnt-offering.
49.
For the foot of an ox is large and requires two priests to bring it. Similar concepts apply with regard to the other limbs.
50.
Here also the Radbaz explains that the portions would be divided, with each priest receiving a separate portion. This, he maintained, is a greater expression of honor and respect than to have the priests carry the burdens together.
51.
The bracketed additions are made on the basis of the gloss of the Radbaz. He explains that the animal may not be cut into smaller portions, as implied by the first clause of this halachah. (Indeed, the prooftext cited refers to an individual burnt-offering.)
52.
Holding the fowl.
53.
Zevachim 65a states that this corner is chosen, because it is close to the ash pile where the skin and the intestines would be cast.
54.
The Lechem Mishneh (gloss to Chapter 7, Halachah 6) quotes authorities who maintain that he need not sever the head entirely from the body entirely. What must be severed are the gullet and the windpipe organs. Just as ritual slaughter requires that they be severed, so too, they must be severed in the rite of melikah. The Kessef Mishneh (to that halachah) however, understand the Rambam's words simply. The head must be separated from the body entirely.
55.
The rationale for both these rulings is that the majority of the blood is lodged in the body.
56.
For all offerings must be salted.
57.
One of the stomaches of the fowl.
58.
Our translation follows the Rambam's Commentary of the Mishnah (Zevachim6:5). The Radbaz interprets the term notzahas feces rather than as feathers and explains that this enables us to understand why these organs are not burnt together with the rest of the fowl. The intestines of an animal are washed out before being offered. Hence they are fit to be offered on the altar. Those of the fowl are not.
59.
As required by Leviticus 1:16.
60.
The ash pile on the floor of the Temple Courtyard, between the ramp and the altar, near the southeastern corner of the altar. See Hilchot Temidim UMusafim 2:12. The term ash-pile has several meanings; see Chapter 7, Halachah 4.
61.
As evident from Judges 14:6 (Zevachim65b).
62.
Because the primary element of the sacrifice was completed (Rav Yosef Corcus).
63.
See Chapter 7, Halachah 8, which describes the manner in which the priest would hold the fowl. As stated there, this was one of the difficult tasks performed in the Sanctuary.
64.
As one does when performing ritual slaughter (Hilchot Shechitah 2:7).
65.
Such a motion is unacceptable for ritual slaughter (ibid. 3:7).
66.
This would disqualify an animal for ritual slaughter (ibid. 3:14).
67.
I.e., that would make the animal. trefe.
68.
Cutting the majority of them is, however, acceptable. They need not be severed entirely.
• English Text | Video Class• Tuesday, Nissan 18, 5776 · April 26, 2016 • Today's Day"
Friday Nissan 18,* 3rd day of the omer 5703
Torah lessons: Chumash: Acharei Mot, Shishi with Rashi.
Tehillim: 88-89.
Tanya: Now, all his (p. 215)...been stated previously. (p. 217).
Patach Eliyahu is said before Mincha, but not Hodu (p. 124/125).
In 5608 (1848) the Tzemach Tzedek delivered a maamar on the verse "If you lend money..."1 The Hebrew word kessef ("money") connotes the soul, because the soul has a desire and longing (kossef) to rise to the heights. This is expressed in the passage, "It is the spirit of man which rises upward to the supernal heights."2 "Man" (adam in this verse) refers to the souls of Israel, as in the statement, "You (Israel) are called adam."3
The soul is "on loan" to man, and it is written "Days are formed",4 i.e. there is a fixed number of days that each man shall live, and if one day is missing - one garment is missing.5
FOOTNOTES
*.This day marks the birth, in 5638 (1878), of Rav Levi Yitschak Schneerson of blessed memory, father of the Rebbe. It also marks the day of brit mila of the Rebbe of righteous memory, in 5662 (1902), at which occasion Rav Levi Yitschak explained at length the inter-relationship of these two events.
1.From today's Torah-reading; Sh'mot 22:24.
2.Kohelet 3:21.
3.Yevamot 61a.
4.Tehillim 139:16.
5.Performance of mitzvot during life provides "clothing" for the soul.
• Daily Thought:
The Long Road of Exodus
Every day since we first set foot from Ramses is another day of leaving Egypt.
As soon as you stop leaving, you are back there again.
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