Today's Laws & Customs:
• Today's 'Nasi': Shimon
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by thenasi of the tribe of Shimon, Shlumiel ben Tzurishadai, for the inauguration of the Mishkan.
Text of today's Nasi in Hebrew and English.
Today in Jewish History:
• Spies to Jericho (1273 BCE)
Two days before the conclusion of the thirty-day mourning period following the passing of Moses on Adar 7 (see Jewish History for the 7th of Nissan), Joshua dispatched two scouts--Caleb and Pinchas--across the Jordan River to Jericho, to gather intelligence in preparation of the Israelites' battle with the first city in their conquest of the Holy Land. In Jericho, they were assisted and hidden by Rahab, a woman who lived inside the city walls. (Rahab later married Joshua).
Link:
The Two Spies
Daily Quote:
Character is a person’s only real possession[Rabbi Israel Salanter]
Daily Study:
Chitas and Rambam for today:
Chumash: Metzora, 4th Portion Leviticus 14:33-14:53 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 14
33And the Lord spoke to Moses and to Aaron, saying, לגוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
34When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of tzara'ath upon a house in the land of your possession, לדכִּ֤י תָבֹ֨אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַֽאֲחֻזָּ֑ה וְנָֽתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם:
and I place a lesion of tzara’ath: Heb. וְנָתַתִּי, lit. and I will give. This is [good] news for them that lesions of tzara’ath will come upon them, (Torath Kohanim 14:75), because the Amorites had hidden away treasures of gold inside the walls of their houses during the entire forty years that the Israelites were in the desert, and through the lesion, he will demolish the house (see verses 43-45) and find them. — [Vayikra Rabbah 17:6] ונתתי נגע צרעת: בשורה היא להם שהנגעים באים עליהם, לפי שהטמינו אמוריים מטמוניות של זהב בקירות בתיהם כל ארבעים שנה שהיו ישראל במדבר, ועל ידי הנגע נותץ הבית ומוצאן:
35and the one to whom the house belongs comes and tells the kohen, saying, "Something like a lesion has appeared to me in the house," להוּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת:
Something like a lesion has appeared to me in the house: Even a Torah scholar, who knows that it is definitely a lesion [of tzara’ath], shall not make his statement using a decisive expression, saying, “A lesion has appeared to me,” but, “Something like an lesion has appeared to me” [out of respect for the kohen, who is to make the decision]. — [Nega’im 12:5] כנגע נראה לי בבית: אפילו תלמיד חכם שיודע שהוא נגע ודאי לא יפסוק דבר ברור לומר נגע נראה לי, אלא כנגע נראה לי:
36the kohen shall order that they clear out the house, before the kohen comes to look at the lesion, so that everything in the house should not become unclean. After this, the kohen shall come to look at the house. לווְצִוָּ֨ה הַכֹּהֵ֜ן וּפִנּ֣וּ אֶת־הַבַּ֗יִת בְּטֶ֨רֶם יָבֹ֤א הַכֹּהֵן֙ לִרְא֣וֹת אֶת־הַנֶּ֔גַע וְלֹ֥א יִטְמָ֖א כָּל־אֲשֶׁ֣ר בַּבָּ֑יִת וְאַ֥חַר כֵּ֛ן יָבֹ֥א הַכֹּהֵ֖ן לִרְא֥וֹת אֶת־הַבָּֽיִת:
before the kohen comes…: since as long as the kohen has not yet become involved with the house [in question], the law of uncleanness does not yet apply to it. בטרם יבא הכהן וגו': שכל זמן שאין כהן נזקק לו, אין שם תורת טומאה:
so that everything in the house should not become unclean: For if they do not clear it out, and the kohen comes and sees the lesion, the house will have to be quarantined and everything inside it will become unclean. Now, for what objects did the Torah have consideration? If it was upon vessels that require immersion [in a mikvah to cleanse them], then [instead of having them removed,] let him immerse them, and they will become clean. And if it was upon food and drink, then [instead of removing them, let them become unclean] and he can eat and drink them during his period of uncleanness. Hence, the Torah has consideration only for earthenware vessels, which cannot be cleansed by [immersion in] a mikvah [and would thus undergo permanent damage if they became unclean]. — [Nega’im 12:5] ולא יטמא כל אשר בבית: שאם לא יפנהו ויבא הכהן ויראה הנגע, נזקק להסגר, וכל מה שבתוכו יטמא. ועל מה חסה תורה, אם על כלי שטף, יטבילם ויטהרו, ואם על אוכלין ומשקין, יאכלם בימי טומאתו, הא לא חסה התורה אלא על כלי חרס, שאין להם טהרה במקוה:
37And he shall look at the lesion. Now, [if] the lesion in the walls of the house consists of dark green or dark red sunken looking stains, appearing as if deeper than the wall, לזוְרָאָ֣ה אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה הַנֶּ֨גַע֙ בְּקִירֹ֣ת הַבַּ֔יִת שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת וּמַרְאֵיהֶ֥ן שָׁפָ֖ל מִן־הַקִּֽיר:
sunken-looking stains: Heb., שְׁקַעֲרוּרֹת, sunken (שׁוֹקְעוֹת) in their appearance (בְּמַרְאֵיהֶן). - [Torath Kohanim 14:89] שקערורת: שוקעות במראיהן:
38then the kohen shall go out of the house to the entrance of the house, and he shall quarantine the house for seven days. לחוְיָצָ֧א הַכֹּהֵ֛ן מִן־הַבַּ֖יִת אֶל־פֶּ֣תַח הַבָּ֑יִת וְהִסְגִּ֥יר אֶת־הַבַּ֖יִת שִׁבְעַ֥ת יָמִֽים:
39Then the kohen shall return on the seventh day and look [at the house]. Now, [if] the lesion has spread in the walls of the house, לטוְשָׁ֥ב הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בְּקִירֹ֥ת הַבָּֽיִת:
40the kohen shall order that they remove the stones upon which the lesion is [found], and they shall cast them away outside the city, to an unclean place. מוְצִוָּה֙ הַכֹּהֵ֔ן וְחִלְּצוּ֙ אֶת־הָ֣אֲבָנִ֔ים אֲשֶׁ֥ר בָּהֵ֖ן הַנָּ֑גַע וְהִשְׁלִ֤יכוּ אֶתְהֶן֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
they remove the stones: Heb. וְחִלְּצוּ, as the Targum [Onkelos] renders: וְיִשְׁלְפוּן, “they shall remove them from there,” similar to, “[Then his brother’s wife shall…] remove (וְחָלְצָה) his shoe” (Deut. 25:9), an expression of removal. וחלצו את האבנים: כתרגומו וישלפון, יטלום משם, כמו (דברים כה ט) וחלצה נעלו, לשון הסרה:
to an unclean place: [I.e.,] a place where clean things are not used. This verse teaches us that these [unclean] stones contaminate their place as long as they are there. - [Torath Kohanim 4:96] אל מקום טמא: מקום שאין טהרות משתמשות שם, למדך הכתוב שהאבנים הללו מטמאות מקומן בעודן בו:
41And he shall scrape out the house from the inside, all around, and they shall pour out the [mortar] dust from what they scraped, outside the city, into an unclean place. מאוְאֶת־הַבַּ֛יִת יַקְצִ֥עַ מִבַּ֖יִת סָבִ֑יב וְשָֽׁפְכ֗וּ אֶת־הֶֽעָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
scraped out: Heb. יַקְצִעַ, rogner in French, or rodoniyer in Old French, to clip, to trim. This term occurs many times in the language of the Mishnah, [for example, Kelim 27:4, 5, B.K. 66b, Chul. 123b]. [Note that the spelling in Mikraoth Gedoloth is different. I have not found such a spelling in any dictionary. Greenberg, however, writes that Tobler and Lommatszch, Altfranzösisches Wörterbuch gives fifteen spellings for this word.] יקצע: רודוניי"ר בלע"ז [להקציע]. ובלשון משנה יש הרבה:
inside: Heb., מִבַּיִת, inside. מבית: מבפנים:
all around: Heb. סָבִיב, around the lesion. In Midrash Torath Kohanim, it is thus expounded, namely, that he shall scrape out the plaster surrounding the afflicted stones. סביב: סביבות הנגע, בתורת כהנים נדרש כן, שיקלוף הטיח שסביב אבני הנגע:
they scraped: Heb. הִקְצוּ, an expression denoting an edge (קָצֶה). [I.e.,] that they scrape off (קִצְּעוּ) around the edges (קְצוֹת) of the lesion. הקצו: לשון קצה, אשר קצעו בקצות הנגע סביב:
42And they shall take other stones and bring them instead of those stones. And he shall take other [mortar] dust, and plaster the house. מבוְלָֽקְחוּ֙ אֲבָנִ֣ים אֲחֵר֔וֹת וְהֵבִ֖יאוּ אֶל־תַּ֣חַת הָֽאֲבָנִ֑ים וְעָפָ֥ר אַחֵ֛ר יִקַּ֖ח וְטָ֥ח אֶת־הַבָּֽיִת:
43And if the lesion returns and erupts in the house, after he had removed the stones, and after the house had been scraped around and after it had been plastered, מגוְאִם־יָשׁ֤וּב הַנֶּ֨גַע֙ וּפָרַ֣ח בַּבַּ֔יִת אַחַ֖ר חִלֵּ֣ץ אֶת־הָֽאֲבָנִ֑ים וְאַֽחֲרֵ֛י הִקְצ֥וֹת אֶת־הַבַּ֖יִת וְאַֽחֲרֵ֥י הִטּֽוֹחַ:
had been scraped: an expression of having been done, [i.e., the passive], and so is "it had been plastered". However, [in] “he had removed "the stones,” the expression refers to the person who had removed them, and this is [an example of] the intensive verb form [called pi’el, which has a dagesh in the middle letter of the root form], like [the verbs][with a dagesh in the] and[with a dagesh in the ]. הקצות: לשון העשות וכן הטוח, אבל חלץ את האבנים מוסב הלשון אל האדם שחלצן והוא משקל לשון כבד, כמו כפר, דבר:
And if…the lesion returns“: One might think that if it returned on that same day, it would be deemed unclean. Scripture, therefore, states (verse 39), “Then the kohen shall return (וְשָׁב הַכֹּהֵן),” [the same term as in our verse, namely,], “and if… [the lesion] returns (וְאִם יָשׁוּב).” Just as the return (שִׁיבָה) of the kohen mentioned there, is at the end of a week, so is the return [of the lesion] mentioned here, at the end of a week. — [Torath Kohanim 14:105] ואם ישוב הנגע וגו': יכול חזר בו ביום יהא טמא, תלמוד לומר ושב הכהן ואם ישוב, מה שיבה האמורה להלן לסוף שבוע, אף שיבה האמורה כאן בסוף שבוע:
44then the kohen shall come and look [at it]. Now, [if] the lesion in the house has spread, it is malignant tzara'ath in the house; it is unclean. מדוּבָא֙ הַכֹּהֵ֔ן וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בַּבָּ֑יִת צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּבַּ֖יִת טָמֵ֥א הֽוּא:
Then the kohen shall come and look [at it]. Now, [if] the lesion… has spread: [From here,] one might think that a recurrent lesion [in a house] can be deemed unclean only if it spreads. However, the term צָרַעַת מַמְאֶרֶת, “malignant tzara’ath,” is mentioned in reference to houses, and צָרַעַת מַמְאֶרֶת is mentioned in reference to garments (see verse 13:52). [Through the exposition of a גְזֵרָה שָׁוָה we derive that] just as over there [in the case of garments,] a recurrent lesion is deemed unclean even if it had not spread, here too, [in the case of houses,] a recurrent lesion is deemed unclean even if it has not spread. If so, what does Scripture teach us here when it says, “Now, [if] the lesion… has spread…”? [in answer to this question, Rashi explains that the verses here should not be understood in the order in which they are written. Rather, they should be read in a different order, because] this is not the place for this verse. [I.e., the first section of this verse, namely, “Then the kohen shall come and look [at it]. Now [if] the lesion in the house has spread,” is to be understood by inserting it elsewhere within these verses, as follows]: “He shall demolish the house…” (verse 45), should be [understood as if] written after “And if… the lesion returns…” (verse 43), [skipping over the first section of verse 44], and then [reinserting this first section of our verse] “Then the kohen shall come and look… the lesion in the house has spread.” Thus, [when our verse says that the kohen looks at the lesion, the phrase, “[if] the lesion…has spread”] comes to teach [us] only about a lesion which remains the same during the first week [of quarantine], but when he came at the end of the second week [of quarantine], he found that it had spread. For in the earlier verses, Scripture does not explicitly tell us about a case where the lesion had remained with the same appearance after the first week [of quarantine]. Here, though, Scripture teaches you with this mention of spreading, that it is referring only to a lesion that has remained the same for the first week but spread during the second [week]. So what shall he do to it? I may think that he should demolish it, as is written immediately following it, “He shall demolish the house….” (verse 45). Scripture, therefore, says (verse 39), “the kohen shall return,” and [here], “the kohen shall come.” Just as in the case of “returning” [i.e., when the kohen returned after one week and the lesion had spread], he must remove [the unclean stones], scrape, and plaster, and give it another week [of quarantine], likewise, in the case of “coming” [i.e., where the lesion has remained the same for the first week, but spread during the second week], he must remove [the unclean stones], scrape, and plaster and then give it a week [of quarantine]. And, if it recurs again, he must demolish [the house]. If it does not recur, [however,] it is clean. Now, how do we know that if it remained the same during this and this, [i.e., during the first and second weeks], he must [also] remove [the unclean stones], scrape, plaster, and give it a [third] week [of quarantine]? Therefore, Scripture [here] says, “the kohen shall come (וּבָא),” and [in verse 48, it says], “if the kohen comes and comes [again] (בֹּא יָבֹא) ” What is Scripture referring to? If [you suggest that it means a lesion] that spread during the first week [of quarantine], this has already been mentioned [in verse 43]; if [you suggest that verse 48 is referring to a lesion] that spread during the second [week], this has already been mentioned [in our verse]; so [one must conclude that verse 48], “if the kohen comes and comes [again],” [is referring to the case that] he comes (בֹּא) at the end of the first week [of quarantine] and comes [again] (יָבֹא) at the end of the second week [of quarantine], and looks, and [as is continued in verse 48], “behold, the lesion did not spread” [i.e., it has remained the same throughout]. What shall he do to it? One might think that he should dismiss [the case] and depart, as it is written here (48) “the kohen shall pronounce the house clean.” Scripture, however, continues there, “because the lesion has healed.” [God says:] I deemed clean only what was healed. What shall be done with it [if the lesion has remained the same during the first and second weeks, and has not yet healed]? “Coming” is stated above [in verse 44, “the kohen shall come”], and “coming” is stated here [in verse 48, “if the kohen comes…and comes [again]”]; just as in the case above (verse 44), he must remove [the unclean stones], scrape, plaster, and give it a week [of quarantine], a law which we learned through the link made between the terms “returning” and “coming,” likewise, in the case below, [in the question of a lesion that has remained the same through the two weeks, the owner shall remove the unclean stones, scrape, plaster, and observe a week of quarantine]. The above is taught in Torath Kohanim (14:105). The conclusion of this matter is: Demolition [of an afflicted house] is required only when the lesion recurs after the removal [of the unclean stones], scraping, and plastering. The recurring lesion does not require spreading [to necessitate demolition]. Hence, the sequence of the verses is as follows: (Verse 43), “And if [after he had removed the stones, and after the house had been scraped around and after it had been plastered, the lesion] returns” ; then (verse 44, second section),“it is malignant tzara’ath …it is unclean”]; then (verse 45), “He shall demolish the house…,” and (verse 46), “Anyone entering the house […shall become unclean],” and (verse 47), “[And one who lies down…] and one who eats in the house [shall immerse…]” ; [at this juncture, just before verse 48, the second section of our verse (44) is now inserted in the sequence, namely,] “Then the kohen shall come and look…the lesion in the house has spread”- [and, as above, now we know that] Scripture here is referring to a case where the lesion remained the same during the first week [of quarantine], so a second week of quarantine is applied, and at the end of this second week of its quarantine, he comes and sees that it has spread. What should he do with it? The owner must remove [the unclean stones], scrape, plaster, and give it another [i.e., a third] week [of quarantine]. Now, if the lesion recurs, he must demolish, but if it does not recur, [the house is deemed clean, and] birds are required [along with the whole cleansing procedure, because lesions are never quarantined for more than three weeks. [See Rashi on verse 48 below, which is understood in light of this Rashi.] ובא הכהן וראה והנה פשה: יכול לא יהא החוזר טמא אלא אם כן פשה, נאמר צרעת ממארת בבתים ונאמר צרעת ממארת בבגדים, מה להלן טמא את החוזר אף על פי שאינו פושה, אף כאן טמא את החוזר אף על פי שאינו פושה, אם כן מה תלמוד לומר והנה פשה, אין כאן מקומו של מקרא זה, אלא ונתץ את הבית היה לו לכתוב אחר ואם ישוב הנגע וראה והנה פשה, הא לא בא ללמד אלא על נגע העומד בעיניו בשבוע ראשון ובא בסוף שבוע שני ומצאו שפשה, שלא פירש בו הכתוב למעלה כלום בעומד בעיניו בשבוע ראשון, ולמדך כאן בפשיון זה שאינו מדבר אלא בעומד בראשון ופשה בשני ומה יעשה לו, יכול יתצנו, כמו שסמך לו ונתץ את הבית, תלמוד לומר ושב הכהן ובא הכהן, נלמד ביאה משיבה, מה שיבה חולץ וקוצה וטח ונותן לו שבוע, אף ביאה חולץ וקוצה וטח ונותן לו שבוע. ואם חוזר, נותץ. לא חזר, טהור. ומנין שאם עמד בזה ובזה חולץ וקוצה וטח ונותן לו שבוע, תלמוד לומר ובא ואם בא יבא, במה הכתוב מדבר, אם בפושה בראשון הרי כבר אמור, אם בפושה בשני הרי כבר אמור, הא אינו אומר [ובא], ואם בא יבא, אלא את שבא בסוף שבוע ראשון ובא בסוף שבוע שני וראה והנה לא פשה. זה העומד מה יעשה לו, יכול יפטר וילך, כמו שכתוב כאן וטהר את הבית, תלמוד לומר כי נרפא הנגע, לא טהרתי אלא את הרפוי, מה יעשה לו, ביאה אמורה למעלה וביאה אמורה למטה, מה בעליונה חולץ וקוצה וטח ונותן לו שבוע, דגמר לה זהו שיבה זהו ביאה, אף בתחתונה כן וכו', כדאיתא בתורת כהנים. גמרו של דבר אין נתיצה אלא בנגע החוזר אחר חליצה וקצוע וטיחה ואין החוזר צריך פשיון. וסדר המקראות כך הוא ואם ישוב, ונתץ, והבא אל הבית, והאוכל בבית, ובא הכהן וראה והנה פשה. ודבר הכתוב בעומד בראשון שנותן לו שבוע שני להסגרו, ובסוף שבוע שני להסגרו בא וראהו שפשה, ומה יעשה לו, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ. לא חזר, טעון צפרים, שאין בנגעים יותר משלשה שבועות:
45He shall demolish the house, its stones, its wood, and all the [mortar] dust of the house, and he shall take [them] outside the city, to an unclean place. מהוְנָתַ֣ץ אֶת־הַבַּ֗יִת אֶת־אֲבָנָיו֙ וְאֶת־עֵצָ֔יו וְאֵ֖ת כָּל־עֲפַ֣ר הַבָּ֑יִת וְהוֹצִיא֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
46And anyone entering the house during all the days of its quarantine shall become unclean until the evening. מווְהַבָּא֙ אֶל־הַבַּ֔יִת כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב:
during all the days of its quarantine: However, not [someone entering the house] during the days that he scrapes off the lesion [during which time the house does not defile those who enter it, until the quarantine period begins]. But [if this is so,] one might think, if a lesion is pronounced definitely unclean [and the house is slated for demolition], that if the owner [disregards the order to demolish the house, but instead, removes the unclean stones and] scrapes off its lesion, that this case is also excluded [i.e., this house shall also not defile those entering it]. Scripture, therefore, says: “during all the days” [in which the seemingly superfluous word “all” comes to include this case, that since this house is unclean and must be demolished, it will always defile those who enter it]. — [Torath Kohanim 14:110]. כל ימי הסגיר אותו: ולא ימים שקלף את נגעו, יכול שאני מוציא המוחלט שקלף את נגעו, תלמוד לומר כל ימי:
[And anyone entering the house…] shall become unclean until the evening: [Since no mention of immersing garments is made here, Scripture] teaches us that [the one who enters] the house does not defile [his] garments. One might think that even if he remained in the house for the time of פְּרָס כְּדֵּי אִכִילַת -the length of time it takes someone to eat an average meal [i.e., half a loaf-that his garments would also remain undefiled]. Scripture, therefore, says: “(verse 47) ”one who eats in the house shall immerse his garments.“ We know only if one eats [that his garments become unclean]. How do we know that if someone lies down [in the house, his garments become unclean]? Therefore, Scripture says (verse 47),”And whoever lies down in the house, [shall immerse his garments].“ I know only [that this law applies to] someone who either eats or lies down. How do we know that [this law applies also to] someone who did not eat or lie down [in the house]? Therefore, Scripture (verse 47),”shall immerse… shall immerse." [The repetition of this expression] includes [the case where the person merely stayed in the house, that his garments become unclean]. If so, why are eating and lying down mentioned? To give a measurement [of time] that it takes to eat half a loaf for one who lies down [i.e., only if someone lies down in the house for that period do his garments become unclean]. — [Torath Kohanim 14:111] יטמא עד הערב: מלמד שאין מטמא בגדים, יכול אפילו שהה בכדי אכילת פרס, תלמוד לומר והאוכל בבית יכבס את בגדיו. אין לי אלא אוכל, שוכב מנין, תלמוד לומר והשוכב. אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס יכבס, ריבה. אם כן למה נאמר אוכל ושוכב, ליתן שיעור לשוכב כדי אכילת פרס:
47And whoever lies down in the house, shall immerse his garments, and whoever eats in the house, shall immerse his garments. מזוְהַשֹּׁכֵ֣ב בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָ֑יו וְהָֽאֹכֵ֣ל בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָֽיו:
48But if the kohen comes and comes again and looks [at the lesion], and behold, the lesion did not spread in the house, after the house has been plastered, the kohen shall pronounce the house clean, because the lesion has healed. מחוְאִם־בֹּ֨א יָבֹ֜א הַכֹּהֵ֗ן וְרָאָה֙ וְ֠הִנֵּ֠ה לֹֽא־פָשָׂ֤ה הַנֶּ֨גַע֙ בַּבַּ֔יִת אַֽחֲרֵ֖י הִטֹּ֣חַ אֶת־הַבָּ֑יִת וְטִהַ֤ר הַכֹּהֵן֙ אֶת־הַבַּ֔יִת כִּ֥י נִרְפָּ֖א הַנָּֽגַע:
But if the kohen comes […] and comes [again]: At the end of the second week [of quarantine], ואם בא יבא: לסוף שבוע שני:
and looks [at the lesion], and behold, the lesion did not spread: This verse comes to teach [us] about a lesion that has remained the same throughout [both] the first and second weeks [of quarantine]. And what should be done to it]? One might think that it should be pronounced clean, as is apparent from the plain meaning of this verse, which continues: “the kohen shall pronounce the house clean.” Scripture, however, concludes the verse with, “because the lesion has healed.” [God says:] I deem clean only [the lesion] that has healed. And “healed” means only a house which has been scraped and plastered, and the lesion did not recur. But this [house, in which the lesion has neither disappeared nor spread], requires removal [of the unclean stones], scraping, plastering, and a third week [of quarantine]. Thus, the following is how our verse is to be understood: “But if the kohen comes […] and comes [again] at the end of the second [week of quarantine] and beholds, the lesion did not spread, he must plaster it, and there is no plastering without removing [the unclean stones] and scraping. [Then] after the house has been plastered, the kohen shall [pronounce] the house clean if the lesion did not recur at the end of the week [of quarantine], because the lesion has healed.” But if it recurs, Scripture has already explained regarding a [house with a] recurring lesion, that it requires demolition. וראה והנה לא פשה: מקרא זה בא ללמד בעומד בעיניו בראשון ובשני מה יעשה לו, יכול יטהרנו כמשמעו של מקרא וטהר הכהן את הבית, תלמוד לומר כי נרפא הנגע, לא טהרתי אלא את הרפוי, ואין רפוי אלא הבית שהוקצה והוטח ולא חזר הנגע, אבל זה טעון חליצה וקצוי וטיחה ושבוע שלישי. וכן המקרא נדרש ואם בא יבא בשני, וראה והנה לא פשה יטיחנו, ואין טיחה בלא חלוץ וקצוי. ואחרי הטוח את הבית וטהר הכהן את הבית אם לא חזר לסוף השבוע, כי נרפא הנגע, ואם חזר כבר פירש על החוזר שטעון נתיצה:
49To [ritually] cleanse the house, he shall take two birds, a cedar stick, a strip of crimson [wool], and hyssop. מטוְלָקַ֛ח לְחַטֵּ֥א אֶת־הַבַּ֖יִת שְׁתֵּ֣י צִפֳּרִ֑ים וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
50He shall slaughter one bird into an earthenware vessel, over spring water. נוְשָׁחַ֖ט אֶת־הַצִּפֹּ֣ר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
51And he shall take the cedar stick, the hyssop, the strip of crimson [wool], and the live bird, and he shall dip them into the blood of slaughtered bird and into the spring water and sprinkle towards the house seven times. נאוְלָקַ֣ח אֶת־עֵֽץ־הָ֠אֶ֠רֶז וְאֶת־הָ֨אֵזֹ֜ב וְאֵ֣ת | שְׁנִ֣י הַתּוֹלַ֗עַת וְאֵת֘ הַצִּפֹּ֣ר הַֽחַיָּה֒ וְטָבַ֣ל אֹתָ֗ם בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחוּטָ֔ה וּבַמַּ֖יִם הַֽחַיִּ֑ים וְהִזָּ֥ה אֶל־הַבַּ֖יִת שֶׁ֥בַע פְּעָמִֽים:
52And he shall [thus] cleanse the house with the blood of the bird, the spring water, the live bird, the cedar wood, the hyssop and the strip of crimson [wool]. נבוְחִטֵּ֣א אֶת־הַבַּ֔יִת בְּדַם֙ הַצִּפּ֔וֹר וּבַמַּ֖יִם הַֽחַיִּ֑ים וּבַצִּפֹּ֣ר הַֽחַיָּ֗ה וּבְעֵ֥ץ הָאֶ֛רֶז וּבָֽאֵזֹ֖ב וּבִשְׁנִ֥י הַתּוֹלָֽעַת:
53He shall then send away the live bird outside the city, onto the [open] field. He shall thus effect atonement for the house, and it will be clean. נגוְשִׁלַּ֞ח אֶת־הַצִּפֹּ֧ר הַֽחַיָּ֛ה אֶל־מִח֥וּץ לָעִ֖יר אֶל־פְּנֵ֣י הַשָּׂדֶ֑ה וְכִפֶּ֥ר עַל־הַבַּ֖יִת וְטָהֵֽר:
Daily Tehillim: Chapters 29 - 34
• Hebrew text
• English text• Chapter 29
• Lessons in Tanya• English Text
• English text• Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Likutei Amarim, beginning of Chapter 40• Lessons in Tanya• English Text
• Wednesday, Nissan 5, 5776 · April 13, 2016
• Likutei Amarim, beginning of Chapter 40
• In ch. 39 the Alter Rebbe explained that the ascent of one’s Torah and mitzvot is commensurate with the level of kavanahthat one invests in study and performance. If one’s kavanah stems from love and fear of G‑d created by one’s understanding of His greatness, his Torah and mitzvot ascend to the Sefirot of Beriah, a World of intellect. If one’s kavanah stems from natural love and fear, his Torah and mitzvot ascend to the Sefirot of Yetzirah, a World of emotion.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class
• Wednesday, Nissan 5, 5776 · April 13, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 169
A Portion in the Land of Israel for the Tribe of Levi
"The Priests the Levites all the tribe of Levi shall have no portion or inheritance..."—Deuteronomy 18:1.
The tribe of Levi [this includes the priests] are forbidden from taking a tribal portion in the Land of Israel.
Full text of this Mitzvah »• A Portion in the Land of Israel for the Tribe of Levi
The Levites Benefiting from Conquest Spoils
"The Priests the Levites all the tribe of Levi shall have no portion or inheritance..."—Deuteronomy 18:1.
The tribe of Levi, including the priests, are forbidden from taking a portion of the spoils taken during the conquest of the Land of Israel.
Full text of this Mitzvah »• The Levites Benefiting from Conquest Spoils
Providing Cities for the Levites
"They shall give to the Levites . . . cities to dwell in"—Numbers 35:2.
We are commanded to provide the Levites with cities in Israel in which to dwell—considering that they have no tribal portion in the Land.
These cities given to the Levites also serve as "Cities of Refuge" and provide refuge [to inadvertent murderers] under certain unique conditions.
Full text of this Mitzvah »• Providing Cities for the Levites
Switching the Functions of the Levite Cities' Zones
"But the field of the pasture land of their cities may not be sold"—Leviticus 25:34.
The cities that the Israelites grant the Levites each consist of the actual city, surrounding open areas (1,000 cubits to all directions) and then fields around the open areas (2,000 cubits to all directions).
It is forbidden for the Levites to switch these areas. They may not make the space allotted for a city into an open area, an open area into a city, a field into an open area, or an open area into a field.
Full text of this Mitzvah »• Switching the Functions of the Levite Cities' Zones
Building a Temple
"And they shall make for Me a sanctuary"—Exodus 25:8.
We are commanded to build a Sanctuary to serve [G‑d]. In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year.
This is one of the three mitzvot the Jews were commanded to fulfill upon entering the Land—the other two being crowning a king and annihilating Amalek.
Included in this mitzvah are many details—e.g., building a menorah, a showbread table, altars.
Full text of this Mitzvah »
If, however, one’s study and observance are not lishmah (“for its own sake”), because he feels no love or fear of G‑d, his Torah and mitzvot cannot ascend at all to “stand before G‑d” by being absorbed in the Sefirot. This is true even where his observance is not strictly shelo lishmah (not for its own sake), i.e., for some selfish motive, but even where he acts out of habit. In the case of Torah studied by rote, however, the Torah ascends before G‑d when he reviews the subject lishmah, joining it to his present study.
אך כל זמן שלא חזר ולמד דבר זה לשמה
But as long as he does not review this subject lishmah,
אין לימודו עולה אפילו בי׳ ספירות המאירות בעולם היצירה והעשיה
his study does not ascend even to the Ten Sefirot which radiate in the Worlds of Yetzirah and Asiyah (not to mention the Sefirot of Beriah).
כי הספירות הן בחינת אלקות, ובהן מתלבש ומתייחד אור אין סוף ברוך הוא ממש
For the Sefirot are a level of G‑dliness, and the blessed Ein Sof-light is clothed within them and is united with them; and therefore, were this person’s Torah to ascend into the Sefirot, it would actually ascend to the Ein Sof-light,
ובלא דחילו ורחימו לא יכלא לסלקא ולמיקם קדם ה׳, כמו שכתוב בתיקונים
and without fear and love [the Torah] cannot rise to stand before G‑d — the Ein Sof-light — as is written inTikkunei Zohar.
רק לימודו עולה להיכלות ומדורין, שהן חיצוניות העולמות
Instead, his Torah study rises to the “chambers” and “abodes” of Yetzirah and Asiyah, which are the externality of the Worlds,
The Sefirot are the internal aspect of each World, i.e., its divine creative power; the “chambers” constitute the (created) World itself.
שבהן עומדים המלאכים
where the angels are situated.
וכמו שכתב הרב חיים ויטל ז״ל בשער הנבואה פרק ב׳, שמהתורה שלא בכוונה נבראים מלאכים בעולם היצירה, ומהמצות בלי כוונה נבראים מלאכים בעולם העשיה
Rabbi Chayim Vital, of blessed memory, writes in ch. 2 of his Shaar HaNevuah (“The Portal of Prophecy”) that from Torah [studied] without kavanah angels are created in the World of Yetzirah, and from mitzvot [performed] without kavanah angels are created in the World of Asiyah.
This indicates that Torah and mitzvot without kavanah are not absorbed in the Sefirot, but rise only to the level of angels, who are created beings and are thus on the level of the “externality” of the Worlds.
But one might argue that Rabbi Chayim Vital’s statement cannot be cited in support of the Alter Rebbe’s statement: the former speaks of Torah and mitzvot “without kavanah,” while the latter deals with Torah and mitzvot that were not observed“lishmah”. Perhaps the meaning of “without kavanah‘” is that one recited words of Torah or performed a mitzvah in amechanical manner, without involving his thought at all. Accordingly, we might say that only such a lowly level of observance is incapable of rising any higher than the level of angels, whereas Torah and mitzvot lacking only the quality of“lishmah” may indeed — we might argue — rise to be absorbed into the Sefirot.
To forestall such an argument the Alter Rebbe adds to Rabbi Chayim Vital’s words:
וכל המלאכים הם בעלי חומר וצורה
Now, all angels are possessed of matter and form.
Similarly with angels created of Torah and mitzvot: the angels‘ “matter” is formed by the “matter” of Torah and mitzvot,and their “form” — by the “form” of Torah and mitzvot.
Thus, any mitzvah of which an angel is created must consist of more than mere mechanical action, which is the “matter” of a mitzvah; it must also contain some thought (such as an understanding of the words of Torah that one recites, or the realization that he is performing a mitzvah); and this thought is the “form” of the mitzvah.
Clearly, then, Rabbi Chayim Vital is not dealing with mechanical observance when he says that Torah and mitzvot“without kavanah” produce angels in Yetzirah or Asiyah. The term “without kavanah” (as used here) must refer to Torah andmitzvot lacking the intention of lishmah.1 Yet, for lack of lishmah the Torah and mitzvot can ascend only to the level of angels, not to the Sefirot.
All the aforesaid concerns Torah and mitzvot which lack the intention of lishmah, but which were not performed expresslyshelo lishmah, for personal motives.
אבל תורה שלא לשמה ממש, כגון להיות תלמיד חכם, וכהאי גוונא
But Torah [studied] strictly shelo lishmah, for selfish reasons, as, for example, for the purpose of becoming a scholar and the like,
אינה עולה כלל למעלה, אפילו להיכלות ומדור המלאכים דקדושה
does not ascend on high at all, not even to the “chambers” or to the abode of the holy angels (for even the “externality” of the Worlds is, after all, in the realm of holiness; therefore Torah studied with such intention does not ascend even to this level),
אלא נשארת למטה בעולם הזה הגשמי, שהוא מדור הקליפות
but remains instead below, in this physical world, which is the abode of the kelipot.* Since the selfish motive stems from kelipah, the Torah study that it elicits remains in the abode of kelipot.
הגהה
כמו שכתוב בזהר חלק ג׳, דף ל״א עמוד ב׳, ודף קכ״א עמוד ב׳, עיין שם:
*NOTE
Note Zohar, Part III, pp. 31b and 121b, where it is similarly written,
ההיא מלה סלקא ובקעא רקיעין כו' ואתער מה דאתער
“That [spoken] word ascends and pierces the heavens...and evokes what it evokes:
אי טב טב כו'
if [the word is] good — a word of Torah or the like — [it evokes] good...“; note there.
ע"ש ודף ק"ה ע"א מלה דאורייתא אתעביד מיניה קלא וסליק כו'
Note also on p. 105a: “From a word of Torah a voice is formed which rises...”;
וד' קס"ח ע"ב קלין דאורייתא וצלותא בקעין רקיעין כו'
and on p. 168b: “The voices of Torah and prayer [ascend on high and] pierce the heavens....”
END OF NOTE
All three passages from the Zohar indicate that words of Torah ascend on high, rending the heavens.
וכמו שכתוב בזהר על פסוק: מה יתרון לאדם מכל עמלו שיעמול תחת השמש
It is similarly written in the Zohar, commenting on the verse,2 “What profit has a man of all his toil that he labors under the sun?”
Our Sages point out that only man’s labor “under the sun,” i.e., toil in mundane matters, does not realize any profit; the labor of Torah, however, is “above the sun” and does indeed profit a man. The Zohar, though, stipulates:
דאפילו עמלא דאורייתא, אי עביד בגין יקריה כו׳
“Even with the toil of Torah, if one does it for his own glory... it belongs to the category of ‘labor under the sun,’ and there is no profit in it.”
וזה שאמרו: אשרי מי שבא לכאן ותלמודו בידו
This is also the meaning of the saying [of our Sages]:3 “Happy is he who arrives here on high with his Torah study in his hand,”
פירוש: שלא נשאר למטה בעולם הזה
meaning that [his Torah study] did not remain below in this world.
The saying thus means: “Happy is he who studies Torah lishmah, so that his Torah ascends on high.” Had he not studied Torah lishmah his Torah would not be with him (“in his hand”) when his soul ascends, but would have remained in this world.
It has been demonstrated above that Torah studied out of habit, without personal motive yet lacking any intention oflishmah, cannot ascend on high to be absorbed into the Sefirot. The Alter Rebbe now proceeds the explain why this is so.
The difficulty: The Torah and G‑d are altogether one, for the Torah is G‑d’s Will. Thus, the Torah is higher even than theSefirot, just as G‑d’s Will transcends the Sefirot. Why then does the Torah need one’s kavanah to elevate it to the Sefirot?
ואף דאורייתא וקודשא בריך הוא כולא חד, שהוא ורצונו אחד
Although the Torah and the Holy One, blessed be He, are altogether one, for He and His Will are one, and the Torah represents His Will, nevertheless the Torah will not ascend on high without kavanah.
The reason (presently stated) in brief:
The words of Torah that one speaks are physical, as are all things in this material world. True, they are holy words; the divine life-force within them is not concealed and veiled, as it is in other material beings. Yet, being physical, the words of Torah share with all physical existence a divine life-force that is greatly contracted and limited.
Therefore they cannot ascend to the G‑dly Sefirot unless they are impelled by kavanah, i.e., a spiritual intention generated by love and fear of G‑d, which elevate the words of Torah and cause the Divine Will to be revealed in them.
In the Alter Rebbe’s words:
הרי קודשא בריך הוא איהו ממלא כל עלמין בשוה, ואף על פי כן אין העולמות שוים במעלתם
The Holy One, blessed be He, fills all the worlds alike, yet the worlds are not equal in rank.
והשינוי הוא מהמקבלים בב׳ בחינות
The difference [between one world and another] is due to the recipients [of the divine life force], and is twofold:
האחת: שהעליונים מקבלים הארה יותר גדולה לאין קץ מהתחתונים
(a) The higher [worlds and beings] receive an illumination infinitely greater than [the illumination received by] the lower;
והשנית: שמקבלים בלי לבושים ומסכים רבים כל כך כהתחתונים
b) The higher ones receive [this illumination] without as many garments and veils as the lower ones.
ועולם הזה הוא עולם השפל בב׳ בחינות
This world is the lowest of worlds in both respects.
כי ההארה שבו מצומצמת מאד, עד קצה האחרון, ולכן הוא חומרי וגשמי
For (a) the illumination [of divine life-force] within it is greatly contracted, to the furthest degree; it is therefore corporeal and material.
וגם זאת היא בלבושים ומסכים רבים
Furthermore, (b) even this [contracted illumination] is clothed in many garments and veils,
עד שנתלבשה בקליפת נוגה, להחיות כל דברים הטהורים שבעולם הזה, ובכללם הוא נפש החיונית המדברת שבאדם
until it is clothed in kelipat nogah, to give life to all clean permitted things of this world, including the animating intelligent soul in man.
As mentioned in earlier chapters, all permitted objects receive their vitality via kelipat nogah, and can therefore serve either a good or an evil purpose.
ולכן כשמדברת דברי תורה ותפלה בלא כוונה
Therefore, when the animating soul speaks words of Torah or prayer without kavanah, the concealment characteristic of this world is absent, yet the contraction still applies, as follows:
אף שהן אותיות קדושות, ואין קליפת נוגה שבנפש החיונית מסך מבדיל כלל להסתיר ולכסות על קדושתו יתברך המלובשת בהן
Though these are holy letters and thus, in this case, the kelipat nogah of the animating soul does not constitute a veil of separation, concealing or covering the divine holiness clothed in these letters,
כמו שהיא מסתרת ומכסה על קדושתו יתברך שבנפש החיונית כשמדברת דברים בטלים
as [kelipat nogah] conceals and covers the divine holiness in the animating soul when it utters idle chatter,
ושבנפש החיונית שבשאר בעלי חיים הטהורים
and [the divine holiness] in the animating souls of other ritually clean living creatures, where kelipat nogahlikewise conceals the divine life-force,
דאף דלית אתר פנוי מיניה
for although4 “no place is devoid of Him,” and His presence is found in man’s animating soul even when he engages in idle talk, and in the soul of all living creatures —
-מכל מקום איהו סתימו דכל סתימין, ונקרא אל מסתתר
yet, He is the5 “Most Hidden One of all the hidden,” and is called6 “a hidden G‑d,” for He is hidden from his creations.
וגם ההארה והתפשטות החיות ממנו יתברך מסתתרת בלבושים ומסכים רבים ועצומים
Similarly, the illumination and extension of vitality from Him is hidden in many dense garments and veils,
עד שנתלבשה ונסתתרה בלבוש נוגה
and is finally clothed and hidden in the garment of nogah, which completely conceals man’s divine life-force when he engages in idle talk, and the life-force in other animals, as stated.
מה שאין כן באותיות הקדושות של דברי תורה ותפלה
It is different, however, with the holy letters in words of Torah and prayer:
דאדרבה, קליפת נוגה מתהפכת לטוב, ונכללת בקדושה זו, כנ״ל
Here,not only does kelipat nogah not obscure G‑dliness, but on the contrary, kelipat nogah is transformed to good and is absorbed into this holiness, as explained above.7
Thus, the second of the two aforementioned traits that make this world the lowest of worlds — namely, the complete concealment of divine life-force in the garment of kelipat nogah — is absent in words of Torah and prayer. But the first trait, the Alter Rebbe will now state, is present even in these holy words: they are physical, as are all things of this world, so that the contraction of divine life-force that characterizes physical matter in general, applies to these words as well.
מכל מקום, ההארה שבהן מקדושתו יתברך הוא בבחינת צמצום עד קצה האחרון, מאחר שהקול והדבור הוא גשמי
Nevertheless, the illumination from His holiness that [these words] contain is contracted to the furthest degree, since the voice and speech uttering words of Torah and prayer are material.
Therefore, although Torah is one with G‑d, words of Torah will not ascend to the Sefirot without kavanah, since the G‑dliness within them is so greatly contracted.
אבל בתפלה בכוונה ותורה בכוונה לשמה
But in the case of prayer [recited] with kavanah and Torah [studied] with kavanah lishmah,
הרי הכוונה מתלבשת באותיות הדבור, הואיל והיא מקור ושרש להן
the kavanah is clothed in (i.e., permeates) the letters of speech, since it is their source and root,
שמחמתה ובסיבתה הוא מדבר אותיות אלו
for he speaks these words for, and because of, this kavanah.
לכן היא מעלה אותן עד מקומה
Therefore, the kavanah elevates the words to its own level,
בי׳ ספירות דיצירה או דבריאה
meaning to the Ten Sefirot of either Yetzirah or Beriah,
לפי מה שהיא הכוונה, בדחילו ורחימו שכליים או טבעיים כו׳, כנ״ל
depending on the type of kavanah — whether a kavanah of intellectual fear and love, in which case they ascend to Beriah, or natural fear and love, which elevates them to Yetzirah, as explained above.
At any rate, the kavanah which is spiritual elevates the material words to the Sefirot of Yetzirah or Beriah.
ושם מאיר ומתגלה אור אין סוף ברוך הוא
There, in the Sefirot, the Ein Sof-light shines forth and is revealed,
שהוא רצון העליון ברוך הוא המלובש באותיות התורה שלומד ובכוונתן, או בתפלה בכוונתה, או במצוה ובכוונתה
meaning the blessed Divine Will vested in the letters and in the kavanah of the Torah that one studies, orthe Divine Will in prayer and in its kavanah or in a mitzvah and in its kavanah.
One’s kavanah, too, expresses the Divine Will, for G‑d desires that man cleave to Him with love and fear.
בהארה גדולה לאין קץ , מה שלא יכול להאיר ולהתגלות כלל בעוד האותיות והמצוה בעולם הזה הגשמי
This Ein Sof-light of the Divine Will radiates in the Sefirot with an infinitely great brightness, that can by no means shine forth and be revealed while the letters of Torah and prayer and the mitzvah are still in this physical world.
The Torah and the mitzvot contain the radiance of Divine Will even as they are in this physical world. But this radiance is altogether incomparable to the radiance of Divine Will that Torah and mitzvot contain when they ascend to the Sefirot ofYetzirah or Beriah, for —
לא מינה ולא מקצתה
neither the radiance itself that shines forth in the Sefirot nor any part of it can be revealed in this physical world.
עד עת קץ הימין, שיתעלה העולם מגשמיותו, ונגלה כבוד ה׳ וגומר, כנ״ל באריכות
This disparity between the respective levels of radiance of the Divine Will in the Sefirot and in this world, will remain until the era of the End of Days, when the world will rise out of its materiality, and8 “The glory of G‑d will be revealed...for all flesh to behold,” as explained above9 at length.*
At that time the Divine Will contained in the Torah and mitzvot of this world will shine forth in all its splendor. Until then, however, this radiance is incomparable to that of the Divine Will contained in the Torah and mitzvot insofar as they ascend to the Sefirot.
| FOOTNOTES | |
| 1. | The commentary on the phrase, “all angels are possessed of matter and form,” is from the distinguished rav of Yekaterinoslav, Rabbi Levi Isaac Schneerson, of blessed memory, as transmitted by his son, the Rebbe. |
| 2. | Kohelet 1:3. |
| 3. | Pesachim 50a. |
| 4. | Tikkunei Zohar, Tikkun 57, p. 91b. |
| 5. | Ibid., Introduction. |
| 6. | Yeshayahu 45:15. |
| 7. | Chs. 35, 37, et al. |
| 8. | Yeshayahu 40:5. |
| 9. | Ch. 36. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Nissan 5, 5776 · April 13, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 169
A Portion in the Land of Israel for the Tribe of Levi
"The Priests the Levites all the tribe of Levi shall have no portion or inheritance..."—Deuteronomy 18:1.
The tribe of Levi [this includes the priests] are forbidden from taking a tribal portion in the Land of Israel.
Full text of this Mitzvah »• A Portion in the Land of Israel for the Tribe of Levi
Negative Commandment 169
Translated by Berel Bell
The 169th prohibition is that all members of the tribe of Levi are forbidden from inheriting a portion of Israel.1
The source of this mitzvah is G‑d's statement2 (exalted be He), "The Levitical priests and the entire tribe of Levi shall not have a portion and an inheritance."
FOOTNOTES
1.In the days of Joshua, Israel was divided up among the various tribes, excluding Levi. The Rambam, Hilchos Shemittah VeYovel, 13:11, holds that the prohibition only covers the portion of Israel promised to Avraham, Yitzchak and Yaakov. They may, however, take a portion of additional lands captured in the past by various Jewish kings.
2.Deut. 18:1.
Negative Commandment 170The Levites Benefiting from Conquest Spoils
"The Priests the Levites all the tribe of Levi shall have no portion or inheritance..."—Deuteronomy 18:1.
The tribe of Levi, including the priests, are forbidden from taking a portion of the spoils taken during the conquest of the Land of Israel.
Full text of this Mitzvah »• The Levites Benefiting from Conquest Spoils
Negative Commandment 170
Translated by Berel Bell
The 170th prohibition is that all members of the tribe of Levi are also forbidden from taking part of the spoils of war which were taken when Israel was being conquered.
The source of this mitzvah is G‑d's statement1 (exalted be He), "The Levitical priests and the entire tribe of Levi shall not have a portion and an inheritance." The Sifri explains, "The word 'portion' refers to spoils of war. The word 'inheritance' refers to the land."
It is possible for you to question me as follows: "Why did you count these two prohibitions — against taking a portion of the land and against taking part of the spoils — as separate mitzvos? They are included in one statement, and you already explained before2 that a lav she'b'klalus (inclusive prohibition) counts as one single prohibition!"
You must realize that Scripture itself separates the one prohibitive statement into two [in the next verse],3 "And he shall not have an inheritance." They are therefore two separate prohibitions with two separate names: the verse, "The Levitical priests ... shall not have a portion and an inheritance," which prohibits taking part of the spoils, and the verse, "And he shall not have an inheritance," which prohibits taking a portion of the land.
Both parts of this prohibition are repeated regarding the kohanim4 when G‑d (exalted be He) said to Aaron, "You shall not have any inheritance in their land, and you shall not have a portion among them." Our Sages explained5 that "You shall not have any inheritance in their land" refers to when the land was split up; "you shall not have a portion among them," refers to the spoils.
Perhaps you will think that these two prohibitions mentioned regarding the kohanim should be counted as two additional mitzvos. However, you must realize that since the prohibition is stated in general terms — "the entire tribe of Levi" — the kohanim are included. The prohibition was repeated regarding the kohanim for additional stress. The same applies wherever both the general law and a particular application are mentioned. The repetition is either to add stress or6 to complete a law which was not fully described in the one prohibitive statement.
If we would count G‑d's statement to Aaron, "You shall not have any inheritance in their land, and you shall not have a portion among them," as another prohibition in addition to, "The Levitical priests ...", we would similarly have to count the prohibitions of a kohen gadol to marry a divorcee, a chalalah, and a zonah as three more prohibitions in addition to the three which apply equally to all kohanim, whether kohen gadol or regular kohen.
And if someone will counter, "Yes, you should count them separately," we will answer that accordingly, a kohen gadol who marries a divorcee would transgress two prohibitions — one because any kohen may not marry a divorcee, and a second because a kohen gadol may not marry a divorcee. But the Gemara explains in Kiddushin7 that he only transgresses one prohibition. Therefore, it is clear that only the general prohibition is counted, and all other particular prohibitions associated with it come only to teach some particular detail or to complete the law, as we explained in Prohibition 161.8
In this same category belongs the prohibition to the kohanim not to "shave off patches of hair from their heads, nor shave the edges of their beards, nor make gouges in their skin."9 These three prohibitions were already said to the Jewish people in general: "Do not cut off the hair on the sides of your head and do not shave [the edges of your beard];"10 "Do not make a bald patch in the middle of your head for the dead;"11 and "Do not make gashes in your skin."12 They were repeated regarding the kohanim to completely describe the mitzvah, as explained in the end of tractate Makkos,13 where these three laws are explained. If these prohibitions were counted separately for kohanim and were not just given to completely describe the mitzvah, then a kohen would get two sets of lashes — one for being a Jew and one for being a kohen. But this is not the case; he gets one set of lashes just as any Jew would, as we explained in the proper place. You should understand and know this principle.
FOOTNOTES
1.Ibid.
2.Introductory Principle 9.
3.Deut. 18:2.
4.Num. 18:20.
5.Sifri, Num. ibid.
6.See Kapach, 5731, footnote 44, that the Rav Kook edition changed l'chizuk oh l'hashlomas hadin to l'chizuk u'l'hashlomas hadin, as if there is only one. Chavel translates according to the Rav Kook edition, "emphasize and complete."
7.77a.
8.See also P165. Ninth Introductory Principle.
9.Lev. 21:5.
10.Lev. 19:27.
11.Deut. 14:1.
12.Lev. 19:28.
13.20a.
Positive Commandment 183Providing Cities for the Levites
"They shall give to the Levites . . . cities to dwell in"—Numbers 35:2.
We are commanded to provide the Levites with cities in Israel in which to dwell—considering that they have no tribal portion in the Land.
These cities given to the Levites also serve as "Cities of Refuge" and provide refuge [to inadvertent murderers] under certain unique conditions.
Full text of this Mitzvah »• Providing Cities for the Levites
Positive Commandment 183
Translated by Berel Bell
The 183rd mitzvah is that we are commanded to give cities to the Levites to dwell in since they have no portion in Israel.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Give to the Levites cities in which to live."
These Levitical cities also serve as Cities of Refuge, and therefore provide protection under the proper conditions, as explained in tractate Makkos.2
FOOTNOTES
1.Num. 35:2.
2.10a.
Negative Commandment 228Switching the Functions of the Levite Cities' Zones
"But the field of the pasture land of their cities may not be sold"—Leviticus 25:34.
The cities that the Israelites grant the Levites each consist of the actual city, surrounding open areas (1,000 cubits to all directions) and then fields around the open areas (2,000 cubits to all directions).
It is forbidden for the Levites to switch these areas. They may not make the space allotted for a city into an open area, an open area into a city, a field into an open area, or an open area into a field.
Full text of this Mitzvah »• Switching the Functions of the Levite Cities' Zones
Negative Commandment 228
Translated by Berel Bell
The 228th prohibition is that we are forbidden from selling the open areas surrounding the Levitical cities.
The source of this mitzvah is G‑d's statement,1 "Do not sell the open areas surrounding their cities."
You are aware that Scripture2 grants the Levites cities, open areas and fields. The open areas are 1000 amos wide and an additional 2000 amos beyond that are for fields and vineyards, as explained in tractate Sotah.3 This prohibition forbids the Levites from changing these borders. They may not make the space allotted for a city into an open area; an open area into a city; a field into an open area; an open area into a field. The phrase, "Do not sell" is explained in the Oral Tradition as meaning, "Do not change."
The details of this mitzvah are explained in the end of tractate Erachin.4
FOOTNOTES
1.Lev. 25:34.
2.Num. 35:2-5.
3.27b.
4.33b.
Positive Commandment 20Building a Temple
"And they shall make for Me a sanctuary"—Exodus 25:8.
We are commanded to build a Sanctuary to serve [G‑d]. In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year.
This is one of the three mitzvot the Jews were commanded to fulfill upon entering the Land—the other two being crowning a king and annihilating Amalek.
Included in this mitzvah are many details—e.g., building a menorah, a showbread table, altars.
Full text of this Mitzvah »
• Building a Temple
Positive Commandment 20
Translated by Berel Bell
The 20th mitzvah is that we are commanded to build a Sanctuary to serve [G‑d]. In it we offer sacrifices, burn the eternal flame, offer our prayers, and congregate for the festivals each year, as will be explained.1
The source of this mitzvah is G‑d's statement2 (exalted be He), "Make a Sanctuary for Me."
The Sifri3 says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for themselves a king, building themselves a Sanctuary and wiping out the descendants of Amalek." This wording ["three mitzvos"] shows clearly that building the Sanctuary is counted as a distinct mitzvah.
We have already explained4 that this general term ["Sanctuary"] includes many parts. The Menorah, the Table, the Altar, etc. are all parts of the Sanctuary, everything together is called by the name, "Sanctuary," even though the Torah gives a distinct command for each individual element.
It is possible for one to entertain the thought that G‑d's statement5 regarding the Altar, "Make for Me an earthen Altar," constitutes a mitzvah separate from that regarding the Sanctuary.6 However, the explanation is as follows: The plain meaning of the verse refers to the era when it was permissible to bring sacrifices on a bamah, i.e. when we were allowed to construct an earthen altar and bring sacrifices upon it in any location.7 However, our Sages, may they rest in peace, explained that it is a commandment to build the altar attached to the ground, and that it cannot be moved around as it was in the desert. They explained this verse in the Mechilta of R. Yishmael8: "When you enter Israel, make for Me an altar attached to the ground." If so, this does apply to all generations.9
It — building an altar of stones — is considered an integral part of the Sanctuary. The Mechilta10 explains the verse "If you make for Me an earthen altar," as follows: "R. Yishmael says, 'Wherever the Torah uses the word im (if), it is not obligatory, with three exceptions. One exception is, "If (im) you make for Me an earthen altar," which is obligatory. How do we know it is really obligatory? From the verse,11 "You shall build the altar of Hashem your G‑d with whole stones."' "
All the details pertaining to this mitzvah — i.e. building the Sanctuary, its shape, its divisions, building the Altar, and all its regulations — are explained in the tractate which deals with it specifically, tractate Middos. The shape of the Menorah, the Table, the Golden Table and their placement in the Sanctuary are explained in tractates Menachos12 and Yoma.13
FOOTNOTES
1.See P29, P52, P53, P54.
2.Ex. 25:8.
3.Deut. 12:10.
4.Introductory Principle 12.
5.Ex. 20:24.
6.This is in fact the opinion of the Ramban.
7.Since this was allowed only until the construction of the Holy Temple in Jerusalem, it would not apply for all generations and would not be counted among the 613 mitzvos. See Third Introductory Principle.
8.See Kapach, 5731, footnote 9, from Mechilta D'Rashbi.
9.Therefore, according to the Sages, it does apply for all generations and can be counted among the 613 mitzvos. Which is not the case according to the first interpretation. (See previous footnote.) The Rambam now explains that even according to this explanation, it cannot be counted as a separate mitzvah.
10.Yisro 11, Mishpatim 19.
11.Deut. 27:6.
12.28a; 97a ff.
13.33b.
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Halacha 1
Halacha 2
Halacha 3
There are three types of communal meal-offerings:
a) the omer with which tenufah is performed.5 [A portion of] it is offered on the altar, as will be explained.6
b) the two breads offered on Shavuot.7 They are called a meal-offering, but are not offered on the altar and are chametz.8 Concerning them, [Leviticus 2:12] states: "You shall offer them as a sacrifice of first fruits to God, but they shall not be offered on the altar."
c) The third meal-offering is the showbread that is brought every Sabbath. They are not offered on the altar, but instead are eaten entirely by the priests, as will be explained.9
Halacha 4
There are nine types of individual meal-offerings. They are all offered on the altar.10 They include:
a) the meal-offering of a sinner when he is obligated to bring a sin-offering, but is financially incapable.11
b) the meal offering of a sotah; it is the meal-offering of jealously. The manner in which it was offered has already been described.12
c) the meal-offering that every priest brings at the outset when he enters the Temple service the first time. He brings it himself. It is called the meal-offering of initiation.13
d) the meal-offering that the High Priest would offer every day. It is called thechavitin [offering];14
f) a flat-pan flour-offering.17 It is brought as either a vow or a pledge;
g) a deep-pan flour-offering.18 It is brought as either a vow or a pledge;
h) a flour-offering baked in an oven.19 It is brought as either a vow or a pledge;
i) an offering of wafers.20 It is brought as either a vow or a pledge.
Halacha 5
With regard to all of the meal-offerings that are brought to the altar, none may be less than an isaron,21 even a small portion of it is an absolute requirement for the entire [offering to be acceptable].
A person may pledge and vow as large a quantity as he desires, even 1000isaronim22 for any of the five meal-offerings that are brought as a pledge or a vow. By contrast, the meal-offering of the omer, the meal-offering of a sinner, the meal-offering of jealously, the meal-offering of initiation, and the chavitinoffering must each be one isaron, neither more or less.
Halacha 6
All of the meal-offerings23 that are brought to the altar must be brought close to the altar on its western side, facing the tip of its southwest corner.24Tenufah25is not required for them with the exception of the meal-offering of asotah26 and the omer [offering].27 Both of them require both tenufah and being brought close to the altar.
Halacha 7
All of the meal-offerings that are brought to the altar28 require that oil and frankincense be placed upon them,29 a log30 of oil for every isaron [of flour]31and a handful of frankincense for every meal-offering whether it comprised one isaron or 60 isaronim32 - [the latter measure is mentioned because] more than 60 isaronim are never brought in one container, as will be explained33 - with the exception of the meal-offering of jealously and the meal-offering of a sinner, as [Leviticus 5:11] states:34 "He shall not place oil upon it,35 nor shall he place frankincense upon it."36
Halacha 8
If one placed [oil and/or frankincense on these offerings] and offered them,37he is liable for the oil individually and the frankincense individually.38If one placed a container holding oil or frankincense on the offering, he does not transgress,39 nor does he disqualify [the offerings].40 Oil must be added to each of the initiation and chavitin meal-offerings, as will be explained.41
Halacha 9
A handful is taken42 from all of the meal-offerings that are brought to the altar.43 That handful is offered on the altar in its entirety and the remainder [of the offering] is eaten by the priests with the exception of a meal-offering brought by a male priest. A handful is not taken from such an offering. Instead, the entire offering is offered on the altar's pyre, as [Leviticus 6:16] states: "Every meal-offering from a priest [is offered on the pyre in its entirety]."44From this we learn that all [of the following offerings]: an initiation and chavitinmeal-offering or a meal-offering of a sinner or a free-will meal-offering brought by a priest are all offered on the altar's pyre and a handful is not taken from them.
Halacha 10
Halacha 11
When sons [from a priestly family and one of Israelites] become intermingled and each of their identities are doubtful, a handful is taken from a meal-offering [brought by either], as is done with regard to a meal-offering brought by an Israelite, but [the remainder] is not eaten, as is done with a meal-offering brought by a priest.47
What is done? The handful alone is offered on the altar and the remainder is scattered over the ash heap.48
Halacha 12
The meal-offerings brought by all women married to a priest - whether from the priestly family or Israelites - are not eaten, because of the portion of the husband [present within them],49 nor is it offered on the pyre in its entirety, because of the portion of the woman.50 Instead, a handful alone is offered on the altar and the remainder is scattered over the ash heap.
The handful may be taken in any place within the Temple Courtyard. If it was taken in the Temple Building, it is acceptable.
Halacha 13
A meal-offering may be consecrated by [placing the flour] in a container [even] while it is placed on the ground.51 [Similarly,] the handful may be taken from a container [placed] on the ground, [but] the handful may not be consecrated52in a container [placed] on the ground.53
When is the remainder of a meal-offering permitted to be eaten? When the fire [of the altar] has consumed most of the handful.
Halacha 14
All of the meal-offerings that are brought to the altar are unleavened.54Similarly, although the remaining portions of the meal-offerings that may be eaten by the priests may be eaten with all foods and with a sweetener,55 they may not be eaten while leavened, as [Leviticus 6:10] states: "It shall not be baked leavened; their portion...." [Implied is that] even their portion may not be leavened. If they cause the remaining portion to become leavened, they are liable for lashes.56 One who performs an act that causes [the remaining portion of the meal-offering] to be leavened after it was leavened,57 is liable. One is liable for each act [that causes the remnants of the meal-offering to leaven].58
Halacha 15
What is implied? If one mixed [the remnants of a meal-offering] with water in manner that causes them to leaven, one kneaded them in a manner that causes them to leaven, 59 one shaped the loaves in such a manner, or baked them in such a manner, he is liable for lashes,60 as [Leviticus 2:11] states: "It shall not be prepared as leavened." [Now it is also written:] "It shall not be baked leavened." [Why are the two verses necessary?] To make one liable for every individual act performed [in its preparation]. If one prepared it as leavened from the beginning to the end, one is liable for lashes for every individual act performed.
Halacha 16
If one left yeast on a dough and then departed and sat elsewhere and [let] it leaven on its own accord, he is liable for lashes, for placing yeast [on the dough] is a deed.61
Halacha 17
If one dipped the remainder [of a meal-offering] in caraway or sesame seeds or any type of spice or oil, it is acceptable. It is matzah; it is merely called spiced matzah.62
Halacha 18
A person who causes a meal-offering that was disqualified63 to become leavened is exempt, as [implied by Leviticus 2:11]: "which will be offered to God; it should not be prepared as leaven." [We can infer that the prohibition applies when the offering is] acceptable to God, not when it is disqualified.
If one caused [a meal-offering] to become leaven while it was acceptable and then it was taken outside the Temple Courtyard,64 and he then caused it to leaven again after it was disqualified, he is not liable65 for lashes.66 If one caused [a meal-offering] to become leavened at the top of the altar, he is not liable for lashes, for it is written "which will be offered," and this [offering] was already offered and it is acceptable.67
Halacha 19
One who causes the showbread to become leaven is liable for lashes, for [the verse cited] states: "Any meal-offering."68 [Causing] the meal-offering of the accompanying offering [to leaven] does not incur liability for lashes. For if [the flour] was mixed with water, it was disqualified before it became leavened.69And if it was mixed with the oil70 of the accompanying offerings, it is considered as fruit-juice and it does not cause [dough] to leaven.71
Halacha 20
We do not soak the wheat kernels72 for the meal-offerings, lest they leaven. For they would be soaked outside [the Temple Courtyard]73 and not everyone is ardent [enough] to watch them [so that they do not leaven]. With regard to the meal-offering of the omer, since it is a communal offering, [the kernels] are soaked, for [those acting on behalf of] the Jewish people as a whole are ardent74 and watch it.
Halacha 21
Halacha 22
In the place where the sacrifices of the most sacred order are cooked, the meal-offerings are baked,77 as [Ezekiel 46:20] states: "This is the place where the priests will cook the guilt-offering and the sin-offering, where they will bake the meal-offering...."
Halacha 23
The grinding and the sifting [of the flour] for the meal-offerings is performed outside [the Temple Courtyard],78 while the mixing of the dough, the kneading, and the baking are performed inside.79
All of the acts [necessary to prepare it] are acceptable [when performed] by a non-priest until it reaches the stage where the handful [of flour] is separated.80There were a flat frying pan and a deep frying pan in the Temple Courtyard. They were both considered as sacred utensils and caused [the substances placed in them] to be sanctified.81 The oven in the Temple Courtyard was made of metal.82
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 67) and Sefer HaChinuch (mitzvah 116) include bringing the meal-offerings as one of the 613 mitzvot of the Torah.
2.
See Chapter 2, Halachah 1.
3.
A woman suspected of adultery. See Hilchot Sotah 3:12.
4.
This refers to the omer offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12.
5.
This refers to the omer offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12.
6.
See ibid.:12.
7.
See Hilchot Temidim UMusafim 8:1-16.
8.
Leavened bread in contrast to almost all the other meal-offerings that are unleavened.
9.
See Hilchot Temidim UMusafim 4:10-12; 5:5.
10.
I.e., they are brought to the southwestern corner of the altar as described in Halachah 6 and a handful from them (or with regard to offerings brought by priests, the entire offering) is offered on the altar's pyre, as described in Halachah 9.
11.
See Leviticus 5:11; Hilchot Shegagot1:4;10:4.
12.
A woman suspected of adultery. See Hilchot Sotah 3:12.
13.
See Hilchot K'lei HaMikdash 5:16. See also Chapter 13, Halachah 4.
14.
See Leviticus 6:13-15; Chapter 13, Halachot 2-4; Hilchot Temidim UMusafim 3:18. The above four offerings are obligatory. The five that follow are voluntary.
15.
See Leviticus 2:1; Chapter 13, Halachah 5.
16.
See Hilchot Nedarim 1:2 with regard to the distinction between these two types of commitments.
17.
See Leviticus 2:5; Chapter 13, Halachah 6.
18.
See Leviticus 2:7; Chapter 13, Halachot 6-7.
19.
See Leviticus 2:4; Chapter 13, Halachah 8.
20.
This offering is also baked in an oven, as stated in Chapter 13, Halachah 8.
21.
An isaron is 2500 cc in contemporary measure according to Shiurei Torah, and 4320 cc according to Chazon Ish.
22.
The offerings must, however, be of complete isaronim.
23.
The Radbaz explains that this includes the meal offerings brought by priests even though a handful of flour is not removed from them. It does not, however, include the meal-offerings brought as part of the accompanying offerings. The rationale for the distinction is that this rite is required only for the meal-offerings that are brought as independent offerings, not for those that merely accompany other offerings. The showbread and the two loaves offered on Shavuos are not brought close to the altar, because they are not offered on the altar at all.
24.
Leviticus 6:7 states: "The sons of Aaron will bring it close, before God, towards the face of the altar." Sotah 14b interprets this as referring to the southwest corner of the altar."
25.
See Chapter 9, Halachah 7, where this rite is described.
26.
See Chapter 9, Halachah 16.
27.
See Hilchot Temidim UMusafim 7:12.
28.
This term excludes the showbread and the two loaves offered on Shavuos, as mentioned above.
29.
With the exception of the meal-offering of a sinner and a sotah, it is explicitly stated that oil must be brought with every meal-offering. Including frankincense is mentioned only with regard to the offering of fine flour. Nevertheless, Menachot 59a uses techniques of Biblical exegesis to derive that it should be included with every meal-offering.
30.
A log is 344 cc in contemporary measure according to Shiurei Torah, and 600 cc according to Chazon Ish.
31.
This represents the minimum. More oil is placed on certain offerings as mentioned in Halachah 8.
32.
In contrast to the oil which is added proportionately to the flour, a uniform measure of frankincense is included for every meal offering.
33.
See Chapter 17, Halachah 6.
34.
This verse applies to the meal-offering of a sinner. Similar statements are made with regard to the meal-offering brought by asotah in Numbers 5:15. In both instances, the commentaries explain that the reason for the prohibition is so that the sinner's (or the suspected adulteress') sacrifice should not appear attractive.
35.
Sefer HaMitzvot (negative commandment 104) and Sefer HaChinuch (mitzvah 366) include the prohibition against placing oil on the meal-offering of a sotah as one of the 613 mitzvot of the Torah. See also Hilchot Sotah 3:13.
36.
Sefer HaMitzvot (negative commandment 105) and Sefer HaChinuch (mitzvah 367) include the prohibition against placing frankincense on the meal-offering of a sotahas one of the 613 mitzvot of the Torah.
37.
The Rambam's understanding is that one is not liable unless he offers these meal-offerings on the altar after placing the oil and frankincense on them (Radbaz).
38.
For they are considered as independent prohibitions.
39.
Even if he offers the meal-offering on the altar in this manner (Radbaz).
40.
If, however, he placed oil and/or frankincense directly on the meal-offering, he does disqualify it. Should one remove the frankincense after placing it upon the offering, the offering becomes acceptable again (Radbaz).
41.
Chapter 13, Halachah 2.
42.
See Chapter 13, Halachah 13, for a description of how this handful is taken.
43.
The Radbaz states that this does not include the meal-offerings that are brought as part of the accompanying offerings, for they are offered on the altar in their entirety.
44.
The passage from which the prooftext is taken speaks about the initiation offering and the High Priest's chavitin offering. Nevertheless, since it includes the word "every," the concept it states is applied to other offerings brought by priests (Radbaz).
45.
I.e., one unmarried, alternatively, one married to an Israelite as evident from Halachah 12 (Radbaz; Kessef Mishneh).
46.
Sotah 23b derives this concept from the fact that the prooftext cited above uses a male term for priest.
47.
I.e., since there is a doubt involved, the offering is treated with both the stringencies applying to one brought by priests and those applying to one brought by Israelites (Yevamot 99b).
48.
Rashi (ibid. 100a) interprets this as referring to the place outside the Temple Courtyard where the ashes from the altar are deposited. Tosafot interprets it as the place inside the Temple Courtyard where sacrifices of the most sacred order that are disqualified are burnt. This difference of opinion is possible, because the term ash-pile is used for several different places.
The offering may not be eaten, for perhaps the person bringing it is a priest and meal-offerings a priest brings may not be eaten. Nor may it be burnt entirely on the altar, for perhaps the person bringing it is an Israelite and an Israelite's offerings may not be burnt entirely.
49.
For a woman will bring her offering from flour that belongs to her husband (Rashi, Sotah23a).
50.
For she is bringing it for her atonement.
51.
I.e., it need not be held by a priest.
52.
The consecration of the handful is discussed in Chapter 13, Halachah 12.
53.
Menachot 7b derives this concept from a parallel to the receiving of the blood. Just as that is only acceptable when the priest holds the container in his hands, so too, the consecration of the meal-offering is acceptable only when the priest holds the container.
54.
The only meal-offerings that are leavened are the two loaves brought on Shavuos and ten of the loaves brought for the thanksgiving offering and these are not brought to the altar.
55.
Although a sweetener may not be offered on the altar (Hilchot Issurei Mizbeiach 5:1), it may be eaten with sacrificial foods.
56.
Sefer HaMitzvot (negative commandment 124) and Sefer HaChinuch (mitzvah 135) include this prohibition as one of the 613 mitzvot of the Torah.
57.
E.g., one allowed it to leaven while kneading it and then another baked it.
58.
As explained in the following halachah.
59.
Our translation is based on the Rambam's Commentary to the Mishnah (Menachot5:2).
60.
Each of these acts carries liability individually, as the Rambam proceeds to explain.
61.
And thus the person caused the dough to leaven.
62.
See Hilchot Chametz UMatzah 5:20 where the Rambam rules that the addition of such substances does not cause matzah to leaven.
The Ra'avad differs with the Rambam, stating that it is permissible to dip bakedmatzah in the substances mentioned in this halachah, but not to mix them into the dough used to prepare matzah. The Radbaz,Kessef Mishneh, and others support the Rambam's position.
63.
Hilchot Pesulei HaMukdashim, ch. 11, describes many different factors that can cause a meal offering to become disqualified.
64.
Which disqualifies it, as evident from Chapter 11, Halachah 6.
65.
For the second leavening. He is, however, liable for the first leavening (Rav Yosef Corcus).
66.
Although generally one who causes a meal-offering to leaven a second time is liable (Halachah 14), in this instance, since it was disqualified in the interim, he is exempt.
67.
It should not, however, be offered on the altar's pyre (but should be taken from the altar and discarded), because no leaven should be offered on the altar, as stated inHilchot Issurei Mizbeiach 5:1 (Radbaz).
68.
And this also includes the showbread. The commentaries note that Menachot 57a derives this concept from a different prooftext.
69.
For the flour of the accompanying offerings should be mixed with oil, not water (Chapter 2, Halachah 4).
70.
Our translation is based on authoritative manuscripts and early printings of theMishneh Torah. The standard printed text states "wine" and hence, has been questioned by many.
71.
See Hilchot Chametz UMatzah 5:2.
72.
In the Talmudic era, when preparing fine flour, the wheat kernels would be soaked and then ground in a mill so that the shell of coarse bran would be removed. See Hilchot Chametz UMatzah 5:7 which states that in order that the kernels not become leaven, they should be ground immediately.
73.
By private individuals.
74.
Rashi (Pesachim 36a) states that this sacrifice would be prepared by the agents of the court and those individuals would certainly act with the proper care and energy.
75.
Even though lukewarm water will serve as a catalyst to cause the dough to leaven faster (Hilchot Chametz UMatzah 5:11), since the priests inside the Temple Courtyard are performing the service, we are not concerned that they will allow it to leaven.
76.
And will not allow the flour to leaven.
77.
For their status is the same.
78.
See Chapter 13, Halachah 12; Hilchot Temidim UMusafim 3:19.
79.
Exceptions to this general principle were the the showbread and the two loaves offered on Shavuos which were also kneaded outside the Temple Courtyard, as stated inHilchot Temidim UMusafim 5:7; 8:7).
80.
See Hilchot Pesulei HaMukdashim 11:7.
81.
For anything placed in a sacred utensil becomes sanctified, as stated in Hilchot K'lei HaMikdash 1:19.
82.
Zevachim 96a explains that it could not be made of earthenware, because it had the status of a sacred utensil since the showbread and the two loaves offered on Shavuos were sanctified because they were baked inside of it and it is not befitting to make a sacred utensil from earthenware.
• 3 Chapters: Shemita Shemita - Chapter 12, Shemita Shemita - Chapter 13, Beit Habechirah Beit Habechirah - Chapter 1 • English Text | Hebrew Text | Audio: Listen | Download• Shemita - Chapter 12
Hayom Yom:
• English Text | Video Class• Wednesday, Nissan 5, 5776 · 13 April 2016
Audio: Listen | Download• Shemita - Chapter 12
Halacha 1
Halacha 2
Halacha 3
If the purchaser dies, [the original owner] may redeem it from his son. Similarly, if the seller dies, his son may redeem it for the duration of the twelve months.7
Halacha 4
If [the seller] sold it to one person and he sold it to another, the reckoning is made from [the date of] the first [sale]. When the first year is concluded, the house is established8 as the property of the [second] purchaser. For the [second] seller9 sold to the second [purchaser] all the rights that will accrue to him [with regard to this property].10 If twelve months pass and it is not redeemed, it is established as the property of the [second] purchaser.
Halacha 5
During a leap year, the permanent disposition of the property is not brought about until the end of the year,13 as [Leviticus 25:30] states: "Until a complete year is completed for it." [This wording indicates that] the extra month [of the leap year] is included.
Halacha 6
[The following rules apply when a person] sold two houses, one in the middle of Adar 1 and the other on Rosh Chodesh Adar II. When the month of Adar arrives in the following year,14 the year for the house sold on Rosh Chodesh II is completed.15 The year for the house sold in the middle of Adar I is not completed until the middle of Adar in the following year, for the purchaser took possession in the middle of the extra month [of the leap year].
Halacha 7
Halacha 8
When a person consecrates a house in a walled city and another person redeems it from the Temple treasury, when a year passes from the time that it was redeemed from the Temple treasury without it being redeemed by its [original] owner, it becomes established as the property of the one who redeemed it [from the Temple treasury].18 For the Temple treasury does not become the permanent owner, the purchaser does, as [implied by Leviticus 25:30]: "the one who purchases it for his generations."19
Halacha 9
When a person sells a house in a walled city and the Jubilee arrives within the first year after the sale, the house does not revert to its owner in the Jubilee.20Instead, it remains in the possession of the purchaser until the seller decides to redeem it throughout the year after its sale or it becomes established as the property [of the purchaser] after that year is completed.
Halacha 10
When a person sells a home in a settlement or in a city that is not surrounded by a wall in the appropriate manner,21 he may redeem it according to the advantages that apply with regard to both the redemption of an [ancestral] field and the redemption of a home in a walled city.
What is implied? If he desires to redeem [the home] immediately, he may,22 as is the law with regard to a home [in a walled city]. If the twelve months pass and he does not redeem it, he may redeem it until the Jubilee, as is the law regarding a field.23 When he redeems it, he makes a reckoning with the purchaser and subtracts the value of the benefit he received.24 If the Jubilee arrives without having redeemed it, the house returns [to the owner] without payment, as is the law with regard to fields.
Halacha 11
Any [residential property] within a city's wall, e.g., gardens, bathhouses, and dovecotes, is considered as a house,25 for [ibid.] states: "that are in the city." Fields that are located in the city may be redeemed according to the rules applying to fields outside the city, as [implied the phrase (ibid.)]: "And the house that will be within the city will be established." [This includes] houses and anything resembling houses, not fields.
Halacha 12
When a house is not four cubits by four cubits, it does not become the permanent property of the purchaser like the houses in a walled city.26 A house does not become the permanent property of a purchaser in Jerusalem.27 A house that is built in the wall is not considered as a home in a walled city.28
Halacha 13
Halacha 14
A city is not referred to as a walled city unless it has three or more courtyards and in each of the courtyards, it has two or more houses.32 [Moreover,] it must have been surrounded by a wall first and then the courtyards were built in its midst. If, however, a place was settled and afterwards, surrounded [by a wall] or it did not have [at least] three courtyards with [at least] two houses [each], it is not considered as a walled city. Instead, its houses are like the houses of a settlement.33
Halacha 15
We rely only on a wall that surrounded [a city] at the time of the conquest of the land.
What is implied? When a city was not surrounded by a wall at the time when Joshua conquered the land even though it is surrounded now, [the houses in it] are considered as the houses of a settlement. [Conversely,] if a city was surrounded by a wall at the time of Joshua,34 even though it is not surrounded at present, it is considered as walled.35
When the Jews were exiled after the first destruction [of the Temple], the sanctity of the walled cities from Joshua's time were nullified.36 When Ezra ascended at the time of the second entry into the land, all of the walled cities of that time became consecrated. For the entry [into the land] at the time of Ezra, i.e., the second entry, was comparable to the entry at the time of Joshua. Just as [after] their entry at the time of Joshua, they counted Sabbatical years and Jubilees, sanctified the homes in walled cities and were obligated in the tithes, so too, [after] their entry in the time of Ezra, they counted Sabbatical years and Jubilees, sanctified the homes in walled cities and were obligated in the tithes.37
Halacha 16
Similarly, in the Ultimate Future, upon the third entry to the land,38 we will begin to count the Sabbatical and Jubilee years and sanctify the homes in walled cities, and every place that will be conquered will be obligated in [the separation of] tithes, as [Deuteronomy 30:5]: "And God your Lord will bring you to the land that your ancestors possessed as a heritage and you shall possess." [The verse] equates [the Jews' ultimate] possession with that of their ancestors. Just as when your ancestors took possession of the land as a heritage, they practiced the renewal of all these observances, when you take possession of the land, you should practice the renewal of all these observances.39
FOOTNOTES
1.
As stated in Halachah 15, it is not significant whether the city is surrounded by a wall at the present time. Instead, we are speaking about cities that were walled when Joshua conquered Eretz Yisrael.
2.
I.e., the year mentioned in the Leviticus 25:29 is not a calendar year, beginning on Rosh HaShanah, but a twelve month period beginning from the day of sale.
3.
In contrast to the laws of a field that is an ancestral heritage, as mentioned in Chapter 11, Halachah 4. The return of the purchaser's money in full resembles a loan at interest - for the benefit he had in using the property is comparable to interest paid for the principal - nevertheless, because a sale is involved, there is no prohibition (Arichin 9:3).
4.
In contrast to the law regarding an ancestral heritage (Chapter 11, Halachah 18).
5.
In contrast to the law regarding an ancestral heritage (ibid.:17).
6.
In this, the laws parallel those governing an ancestral field (ibid.:17-18).
7.
Arachin 32b derives these concepts from the exegesis of relevant verses.
8.
Permanently, for it does not return to the owner in the Jubilee. See the Rambam's Commentary to the Mishnah (Arichin 9:4).
9.
Who was also the first purchaser.
10.
The Rambam is referring to a difference of opinion in Arichin, loc. cit., whether after twelve months, the house remains in the possession of the second purchaser or reverts to the first. Although one might argue that the Torah specifies that if the house is not redeemed it becomes the property of the first seller, that rationale is not accepted for the reason the Rambam states.
11.
Permanently, for it does not return to the owner in the Jubilee. See the Rambam's Commentary to the Mishnah (Arichin 9:4).
12.
For as indicated by Chapter 11, Halachah 19, a present is equivalent to a sale.
13.
I.e., until the end of a 13 month period.
14.
I.e., an ordinary year with only one Adar.
15.
For it is a full twelve months after that sale and that sale was made after the extra month of the leap year had been completed.
16.
And if that day passes, he will not be able to redeem it.
17.
This is an ordinance established by Hillel the Elder to protect the rights of the seller (Arachin 9:4). The rationale is that since the purchaser has no choice whether to accept the money or not, it is sufficient for the money to be deposited in the court for him (Arachin 32a).
18.
We are not concerned with the date on which it was consecrated. Instead, it is the date from which it was redeemed from the Temple treasury which concerns us, for that is when it was sold and it is its sale that brings about a change in ownership.
19.
I.e., for the sake of his descendants and the Temple treasury does not have descendants (Arachin 32b).
20.
The statement (Leviticus 25:30): "It shall not return in the Jubilee" applies both before the house becomes the permanent property of the purchaser and afterwards.
21.
Again, what is significant is not the present state of the city, but its state at the time of Joshua's conquest, as stated in Halachah 15.
22.
Since the sale involves a house, the seller has this advantage over the seller of a field.
23.
For Leviticus 25:31 states that they will be considered as a field.
24.
Arachin 33a [quoted by the Rambam's Commentary to the Mishnah (Arachin 9:7)] explains that since the above verse specifies that these homes can be redeemed and that they are returned in the Jubilee, we derive the concept that their redemption involves a reduction of the cost of the field.
25.
I.e., it can be redeemed only within a year and does not return in the Jubilee.
26.
For a house is not considered a house unless it is at least four cubits by four cubits (Sukkah 3b). This concept applies in several different contacts, for example, the requirement to place a mezuzah (Hilchot Mezuzah 6:1) or to construct a guardrail (Hilchot Rotzeach 11:1).
27.
As the Rambam states in Hilchot Beit HaBechirah 7:14, Jerusalem was never divided among the tribes. For that reason, a person can never permanently acquire property there. Instead, houses there are bound by the laws that apply to houses in settlements (see Rashi. Arachin 32b; Bava Kama 82b).
28.
Arachin 9:5 records a difference of opinion on this issue between Rabbi Yehudah and Rabbi Shimon. Both of them base their opinion on the exegesis of the Biblical story of Rachab's home in Joshua, ch. 2.
29.
Megillah 5b explains that this refers to a situation where the city is not surrounded by a wall, but instead, its houses are built next to each other, so that it appears that it is surrounded by a wall (Rav Yosef Corcus).
30.
For example, as in the instance of Tiberias which was surrounded by a wall on one side and the sea on the other.
31.
Instead, they are governed by the laws applying to homes in a settlement.
32.
Otherwise, it is not large enough to be called a city.
33.
Interestingly, the Talmud also mentions these laws with regard to reading a Megilahin a walled city (Megilah 3b), but the Rambam does not quote them there, only here.
34.
Arachin 9:6 gives as examples: Ancient Yodefat, Gamla, Chadid, Gedod, and Ono.
35.
The Ra'avad differs with the Rambam and maintains that once a city's walls are destroyed, the city loses its unique status. The Radbaz and the Kessef Mishnehexplain that the Rambam is referring to the situation in the First Temple era. If a city had a wall at the time of Joshua's conquest, but that wall was torn down, the status of the city did not change throughout that era. See also the Rambam's Commentary to the Mishnah (Arichin 9:6).
36.
And the sanctity of the land was nullified, as the Rambam states in Hilchot Beit HaBechirah 6:15, Hilchot Terumah 1:26..
37.
As stated in those sources, in contrast to the sanctification in the time of Joshua, the sanctification of the land by Ezra was only Rabbinic in origin. In his Commentary to the Mishnah (loc. cit.), the Rambam states that the cities that were walled at the time of Ezra were given the status of walled cities. From the Radbaz and the Kessef Mishneh, it appears that the cities that were given the status of walled cities by the people who returned with Ezra were cities that were considered walled cities in the era of the First Temple.
38.
I.e., when the Jews return to Eretz Yisraelled by Mashiach.
39.
The Ra'avad and others question the Rambam's statements, because he accepts the principal (see Hilchot Beit HaBechirah, loc. cit.) that through Ezra's consecration, the land was consecrated until and including the ultimate future. Kina'at Eliyahu suggests a resolution based on the fact that the sanctification of the land by Ezra was only Rabbinic in origin, while the sanctification byMashiach will have the power of Scriptural Law. Hence, a new sanctification will be necessary.
Shemita - Chapter 13
Halacha 1
Although the tribe of Levi does not have an ancestral portion within Eretz [Yisrael],1 the Jewish people were commanded to give them cities2 to dwell in3and [additional] residential property.4 The cities include the six cities of refuge and 42 additional cities.5 When cities of refuge will be added in the era ofMashiach,6 all will be given to the Levites.
Halacha 2
[The obligation to give] the non-developed land around the cities is explicitly mentioned in the Torah as being [a radius of] three thousand cubits in every direction from the wall of the city outward, for [Numbers 35:4-5] states: "From the wall of the city onward, 1000 cubits on all sides" and continues: "You shall measure from the outside of the city 2000 cubits on the eastern side." The first thousand are left as [additional] residential property and the 2000 that are measured outside this residential property are for fields and vineyards.
Halacha 3
Every city is given a cemetery outside these boundaries, for they do not bury their dead within their cities, as [implied by ibid.:3]: "The residential area will be for their animals, their property, and all their vital needs." [This land] was given "for their vital needs" and not for burial.7
Halacha 4
In the cities of the Levites, the city itself should not be transformed into an outlying residential area and the outlying residential area should not made part of the city. This outlying residential area should not be converted to fields, nor should the fields be converted into such a residential area, as [Leviticus 25:34] states: "The fields of the residential area of their cities should not be sold."
Halacha 5
According to the Oral Tradition,8 it was taught that the phrase "should not be sold" should be interpreted as "should not be changed."9 Instead, all of the three, field, a residential area, and a city should remain in its original circumstances forever.
Similarly, in the other cities of [Eretz] Yisrael, the outlying residential area should not be converted to fields, nor should the fields be converted into such a residential area. The city itself should not be transformed into an outlying residential area and the outlying residential area should not be made part of the city.
Halacha 6
A person should not destroy his home to make it into a garden, nor should he plant a garden in his ruin, lest one destroy Eretz Yisrael.10
Halacha 7
The priests and the Levites who sold fields from the fields of their cities or homes from the homes in their walled cities do not redeem their property according to the procedures [explained above].11 Instead, they may sell their fields even directly before the Jubilee and redeem them immediately.12 If they consecrated a field, they may redeem it from the possession of the Temple treasury after the Jubilee.13 They may redeem houses in a walled city whenever they desire, even after several years,14 as [Leviticus 25:32] states: "The Levites will have eternal rights of redemption."
Halacha 8
When an Israelite inherits property from his maternal grandfather who was a Levi,15 although he is not a Levite, he may redeem [the property] as if he was a Levite. Since these cities or fields belong to the Levities, they may be redeemed forever. For this law is dependent on [the characteristics of] these places, not of the owners.16
Halacha 9
When a Levite inherits the property of his maternal grandfather who is an Israelite,17 he does not have the redemption rights of a Levite, only those of an Israelite, for the verse "The Levites will have eternal rights of redemption" applies only in the cities of the Levites.
Halacha 10
The entire tribe of Levi are commanded against receiving an inheritance in the land of Canaan,18 and they were commanded against receiving a share in the spoil when the cities are conquered,19 as [Deuteronomy 10:9] states: "The priest and the Levites - the entire tribe of Levi - should not have a portion and an inheritance among Israel." "A portion" [refers to a portion] of the spoil; "an inheritance" refers to [a portion of] the land. And [Numbers 18:20]: "You20 shall not receive a heritage in their land, nor will you have a portion among them," i.e., in the spoil. If a Levite or a priest takes a portion of the spoil, he is punished by lashes.21 If he takes an inheritance in Eretz [Yisrael], it should be taken from his possession.22
Halacha 11
It appears to me23 that the above applies only with regard to the land for which a covenant was established with Abraham, Isaac, and Jacob, their descendants inherited it and it was divided among them. If, however, other lands will be conquered by a king of Israel, the priests and the Levites have the same rights as the entire Jewish people.24
Halacha 12
Why did the Levites not receive a portion in the inheritance of Eretz Yisraeland in the spoils of war like their brethren? Because they were set aside to serve God and minister unto Him and to instruct people at large in His just paths and righteous judgments, as [Deuteronomy 33:10] states:25 "They will teach Your judgments to Jacob and Your Torah to Israel." Therefore they were set apart from the ways of the world. They do not wage war like the remainder of the Jewish people, nor do they receive an inheritance, nor do they acquire for themselves through their physical power. Instead, they are God's legion, as [ibid.:11]: states: "God has blessed His legion" and He provides for them, as [Numbers 18:20] states: "I am your portion and your inheritance."26
Halacha 13
Not only the tribe of Levi, but any one of the inhabitants of the world27whose spirit generously motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God, proceeding justly as God made him, removing from his neck the yoke of the many reckonings which people seek, he is sanctified as holy of holies.28 God will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites.29 And thus David declared [Psalms 16:5]: "God is the lot of my portion; You are my cup, You support my lot."
Blessed be the Merciful One who provides assistance.
FOOTNOTES
1.
I.e, all the other tribes were given portions of the land as an ancestral heritage. Levi was not given such a portion. Indeed, as stated in Halachah 10, a Scriptural prohibition is involved in them receiving such a portion.
2.
Sefer HaMitzvot (positive commandment 183) and Sefer HaChinuch (mitzvah 408) include the commandment to provide cities for the Levites among the 613 mitzvot of the Torah.
3.
One might infer from this wording (borrowed from Numbers 35:2) that the cities do not belong to the Levites per se. They are merely given the right "to dwell" in them. Nevertheless, from the Rambam's rulings: a) (Hilchot Ma'aser Sheni 11:17) that the Levites must recite the declaration after separating the second tithes for they possess these cities; and
b) his ruling (Hilchot Rotzeach 8:10) that an accidental killer who flees to the cities of the Levites must pay rent, we can conclude that they are the owners of these cities in a way similar to the other tribes' ownership of their ancestral heritages (Likkutei Sichot, Vol. XXV, p. 93).
4.
Our translation follows the Rambam's Commentary to the Mishnah (Arachin 9:8) which defines the term migrash as "the settlements close to the city which we refer to as outlying districts where shepherds and workers dwell."
5.
Numbers 35:2, 6 states: "Command the children of Israel that they shall give to the Levites... cities for dwelling and residential property.... The cities that you shall give the Levites are the six cities of refuge... and in addition, you shall give 42 cities." The names of these 42 cities are mentioned in Joshua, ch. 21.
Based on Hilchot Rotzeach, loc. cit., Likkutei Sichot, differentiates between the Levites ownership of the 42 cities and their ownership of the cities of refuge. For inHilchot Rotzeach, the Rambam states that an accidental killer who flees to the cities of refuge need not pay rent. With regard to these cities, the Levites are mere caretakers.
6.
In Deuteronomy, ch. 19, the Torah commands the Jewish people to set aside three cities of refuge in the portion of Eretz Yisrael west of the Jordan and three in TransJordan. It then continues (Deuteronomy 19:8-9) states: 'When God will expand your borders... you must add three more cities.' In Hilchot Melachim 11:2, the Rambam refers to this command as a proof of Mashiach's ultimate coming, for "This command was never fulfilled. [Surely,] God did not give this command in vain." Ultimately, there will come an era, the era ofMashiach, when this command will be fulfilled and these cities will be separated. See also Hilchot Rotzeach 8:2-4, 9-10.
7.
And additional land must be given for that purpose. Nevertheless, a person who accidentally killed a colleague and who fled to one of these cities should be buried within these cities, as stated in Hilchot Rotzeach7:3 (Radbaz).
8.
See Arachin 33b.
9.
Sefer HaMitzvot (negative commandment 228) and Sefer HaChinuch (mitzvah 342) include this commandment with the above interpretation among the 613 mitzvot of the Torah.
10.
I.e., the intent should be to make the land a residential center.
11.
See Chapter 11 which describes the redemption of a field that is an ancestral heritage. See Chapter 12 which describes the redemption of a home in a walled city.
12.
In contrast to the fields of an ancestral heritage that must be sold for at least two years, as stated in Chapter 11, Halachah 9.
In the listing of the mitzvot at the beginning of these halachot, the Rambam mentions giving the Levites the potential to redeem the land as part of the prohibition against selling the lands of the Levite. This enables that mitzvah to be understood in two contexts:
a) the halachic understanding expressed in halachot 4-5, that the status of the properties should not change,
b) the simple understanding of the verse, that the Levites' property should never be permanently sold, but rather there should always be the opportunity to redeem it.
13.
When, by contrast, an ordinary person who does not redeem his field after consecrating it, it becomes the property of the Temple treasury in the Jubilee (Hilchot Arachin 4:20-21).
14.
While an ordinary person can redeem such houses only during the first year (Chapter 12, Halachah 7).
15.
I.e., his maternal grandfather had no sons and his property was therefore inherited by his daughter. The daughter was married to an Israelite and so her children are Israelites. Whether she dies in her father's lifetime or afterwards, his property is inherited by her son, an Israelite.
16.
And when the Israelite inherited his grandfather's property, he inherited all the rights his grandfather possessed.
17.
I.e., a Levite married an Israelite women who gave birth to a son. That son is an Levite. If his maternal grandfather (an Israelite) dies without sons, his mother inherits his property and when she dies, the son who is a Levite inherits it from her.
18.
Sefer HaMitzvot (negative commandment 169) and Sefer HaChinuch (mitzvah 504) include this commandment with the above interpretation among the 613 mitzvot of the Torah.
19.
Sefer HaMitzvot (negative commandment 170) and Sefer HaChinuch (mitzvah 505) include this commandment with the above interpretation among the 613 mitzvot of the Torah. Sefer HaMitzvot, loc. cit., elaborates in explanation why the two charges are counted as separate commandments.
20.
The verse is addressed to Aaron as the leader of the entire tribe of Levi.
21.
The Radbaz states that it would appear that this applies only when one has destroyed the portion that he took. If, however, it can be returned, it should be returned and he is not subjected to lashes. (This is also the view of Sefer HaChinuch, loc. cit.) Nevertheless, the Radbaz concludes that it is possible to say that one may not compensate for this prohibition by making financial restitution and hence, lashes are required in all circumstances.
22.
For land can never be misappropriated from its rightful owners. Hence, his taking it is of no consequence and therefore, he is not punished (Radbaz).
23.
This phrase introduces a ruling that the Rambam arrived at through deduction, without any explicit, prior Rabbinic source.
24.
The Ra'avad objects to the Rambam's statement, stating that if so, the priests and the Levites would not have the rights toterumah and the tithes in these lands, for (see the following halachah and Hilchot Bikkurim 105), these presents were given to the priests instead of an ancestral portion. The Kessef Mishneh strengthens the Ra'avad's argument, noting that were it not for a special Divine commandment, the priests and the Levites would not have been given a portion of the spoil gained in the war against Midian. Nevertheless, the Kessef Mishneh as well as the Radbaz explain that the spoils from the war against Midian can be used as a source to teach that similar concepts apply with regard to other wars.
25.
In Moses' blessing to the tribe of Levi.
26.
The Rambam cites the first portion of this verse in Halachah 10 as proof that the Levites are not entitled to a portion of the spoil nor an ancestral heritage in Eretz Yisrael. In this halachah, he explains the rationale for that exclusion. The Levites are set aside from material involvement so that they can devote themselves to the spiritual. God, however, promises that this exchange will not cause them any loss, for He will provide for their material needs.
27.
This wording could also imply gentiles.
28.
This expression is used by I Chronicles 23:12 to refer to the holiness of Aaron, the High Priest. The Rambam is implying that every individual can reach a similar level of holiness.
29.
I.e., the Rambam is explaining that the motif that applies with regard to the priests and the Levites can be extended and in truth applies with regard to any person who is willing to devote his life to God's service.
Beit Habechirah - Chapter 1
Halacha 1
1 It is a positive commandment2 to construct a House for God,3 prepared for sacrifices to be offered within.4 We [must] celebrate there three times a year,5as [Exodus 25:8] states: "And you shall make Me a sanctuary.6"
The sanctuary constructed by Moses is already described in the Torah.7 It was only temporary,8 as [Deuteronomy 12:9] states: "For at present, you have not come unto [the resting place and the inheritance]."9
Halacha 2
After [the Jews] entered The Land [of Israel],10 they erected the Sanctuary in Gilgal during the fourteen years in which they conquered and divided [the land].11From there, they came to Shiloh,12 built a house of stone, and spread the curtains of the Sanctuary over it. It did not have a roof. The sanctuary of Shiloh stood for 369 years. When Eli died, it was destroyed.13
Halacha 3
Once the Temple was built in Jerusalem, it became forbidden to build a sanctuary for God or to offer sacrifices in any other place.19
There is no Sanctuary for all generations20 except in Jerusalem and [specifically,] on Mt. Moriah,21 as [I Chronicles 22:1] states: "And David declared: 'This is the House of the Lord, God, and this is the altar for the burnt offerings of Israel.'22 and [Psalms 132:14] states: "This is My resting place forever."23
Halacha 4
The [design of the] structure built by [King] Solomon is described explicitly in [the Book of] Kings.24 [In contrast, the design of] the Messianic Temple, though mentioned in [the Book of] Ezekiel, is not explicit or explained. Thus, the people [in the time] of Ezra built the Second Temple according to the structure of Solomon, [including] certain aspects which are explicitly stated in Ezekiel.25
Halacha 5
The followings elements are essential when constructing this House:26
a) the Sanctuary,27
b) the Holy of Holies,28
c) preceding the Sanctuary, there should be a place called the Entrance Hall.29
The three [together] are called the Temple.30
[In addition,] we must make another partition around the Temple, set off from it [slightly], resembling the curtains surrounding the courtyard of the [sanctuary in the] desert.31 Everything encompassed by this partition is similar to the courtyard of the Tent of Meeting and is called the Courtyard.32
The entire area is referred to as the Mikdash.
Halacha 6
The following utensils are required for the Sanctuary:33
a) an altar for the burnt offering and other sacrifices;34
b) a ramp to ascend to the altar. It was positioned before the Entrance Hall to the south.35
c) a wash basin36 with a pedestal where the priests would sanctify their hands and feet for the (Temple) service.37 It was positioned between the Entrance Hall and the altar, to the left when entering the Sanctuary.38
d) the altar for the incense offering,
e) the Menorah, and
f) the table [for the showbread].39
The [latter] three were placed within the Sanctuary, before the Holy of Holies.40
Halacha 7
The Menorah was in the south, to the left as one entered. The Table was to the right.41 The Showbread was placed upon it. Both of them were close to the Holy of Holies on the outside. The incense altar was positioned between these two, towards the outside.
Divisions are to be made within the Temple Courtyard to [indicate] the point to which the Israelites may proceed;42 the point to which the priests, [who were not able to participate in the Temple service,] may proceed.43
[Also,] within it, we must build structures for the various necessities of the Sanctuary. These structures were called chambers.44
Halacha 8
When we build the Temple and the courtyard, we must use large stones. If stones cannot be found, we may build with bricks.45
We may not split the stones used for the building on the Temple Mount.46Rather, we must split and chisel them outside, and [afterwards,] bring them in,47 as it is said (I Kings 5:31): "And they brought great stones, costly stones, to lay the foundation of the House with hewn stone." Furthermore, it is said (ibid. 6:7): "Neither hammer, nor axe, nor any tool of iron was heard in the House while it was being built."
Halacha 9
Halacha 10
Costly stones were laid on the floor of the entire courtyard.50
Stones which were uprooted [from their fixture] are invalidated, even though they remained in place, since they were impaired. [Thus,] a priest is forbidden to stand upon them during the [Temple] service until they become fixed in the ground [again.]51
Halacha 11
Halacha 12
We must not build the Temple at night, as [Numbers 9:15] states: "on the day in which the Sanctuary was raised up." [Our Sages55 interpret this phrase as implying:] We may raise it up by day and not by night.
We must be involved with its building from sunrise until the appearance of the stars.56
Everyone is obligated to build and to assist both personally and financially;57[both] men and women,58 as in the [construction of the] Sanctuary in the desert.59 [Nevertheless,] children are not to be interrupted from their [Torah] studies.60
The construction of the Temple does not supersede the [observance of the] festivals.61
Halacha 13
The Altar should only be made as a structure of stone.62 Though the Torah states, [Exodus 20:24]: "You shall make Me an altar of earth," [that verse is interpreted63 to mean that] the altar must be in contact with the earth and not built on an arch or on a cave.64
Though [ibid.:22] states: "If you shall make an Altar of stone...," the Oral Tradition explains that the matter is not left to [our] decision, but is an obligation [incumbent upon us].65
Halacha 14
Any stone which is damaged66 to the extent that a nail will become caught in it [when passing over it], as is the case regarding a slaughtering knife,67is disqualified for [use in the] Altar or the ramp, as [Deuteronomy 27:6] states: "You shall build the Altar of the Lord with whole stones."68
From where would they bring the stones of the Altar? From virgin earth. They would dig until they reach a point which was obviously never used for tilling or for building, and they would take the stones from there.69 Alternatively, [they would take them] from the Mediterranean Sea70 and build with them.
Similarly, the stones the Temple and the Courtyard were whole.71
Halacha 15
Damaged or split stones from the Temple and the Courtyard are invalid.72They can not be redeemed [and used for mundane purposes].73Rather, they must be entombed.74
Every stone which was touched by iron,75 even though it was not damaged, is disqualified [for use] in building the Altar or the ramp, as it is said (Exodus 20:25): "By lifting your sword against it, you will have profaned it."76
Anyone who builds the altar or the ramp with a stone that has been touched by iron [violates a negative command and] is [given] lashes,77 as it is said (ibid.): "Do not build them with hewn stone."
One who builds with a damaged stone violates a positive command.78
Halacha 16
[If] a stone was damaged or touched by iron once it had been built into the Altar or the ramp, that stone [alone] is invalidated, but the others are still fit for use.
Halacha 17
We must not make steps for the Altar, as [Exodus 22:26] states: "Do not ascend on My Altar with steps."81 Rather, we must build an incline on the southern side of the Altar,82 diminishing [in height] as it declines from the top of the Altar until the earth.83 It was called the ramp.
Anyone who ascends the Altar with steps [violates a negative command and] is [given] lashes.
Similarly, anyone who demolishes84 a single stone from the Altar, any part of the Temple building, or [the floor of the Temple Courtyard] between the Entrance Hall and the Altar85 with a destructive intent is worthy of lashes, as [Deuteronomy 12:3-4] states: "And you shall destroy their altars.... Do not do so to God, your Lord."86
Halacha 18
Halacha 19
If the nation is poor, it is permissible to make them of tin.90 If they [later] become wealthy, they should be made of gold.
Halacha 20
All the [Temple's] utensils must initially be made for sacred purposes.93If they were initially made for mundane uses,94 they may not be used for [the Temple's] sake.95
A vessel [intended to be used for the Temple], but which was never used for [the Temple] may be used for mundane purposes. Once it has been used for [the Temple], it may not be used for mundane purposes.96
Stones or boards which were originally hewn for use in a synagogue should not be used in the Temple Mount construction.97
FOOTNOTES
1.
The Rambam introduces each book of theMishneh Torah by quoting a verse from the Bible. In this case, the verse chosen does more than introduce the text to follow. It also emphasizes that we are commanded to "seek out the welfare of Jerusalem" and study the laws of the Temple's construction.
2.
Sefer HaMitzvot (positive commandment 20) and Sefer HaChinuch (mitzvah 95) include this as one of 613 mitzvot. The mitzvah is incumbent on the Jewish community as a whole and must be undertaken by the nation as a collective entity. See Hilchot Melachim1:1 which speaks of "Israel being commanded to fulfill three mitzvot upon entering [the Promised] Land."
3.
There are two ways to understand this mitzvah:
a) to build the Temple,
b) to ensure that the Temple be built; the mitzvah is not fulfilled until that objective is accomplished.
The question is whether the command is to perform an activity or to see that an objective is completed. In his commentary on the Torah (Exodus 35:10), the Rogachover Gaon favors the latter explanation and explains a number of possible practical differences between these abstract concepts. Among them:
a) Must a blessing be recited before taking part in the construction of the Temple? If the mitzvah is the actual building, a blessing would be required. However, if the mitzvah is to ensure that the Temple be completed, no blessing is necessary.
b) Can a gentile participate in the building of the Temple? If the actual construction is the mitzvah, it would be improper for a gentile to participate. However, if the mitzvah is dependent on the completion of the objective, the construction of the Temple, there is no difference if a gentile's efforts also aided in the fulfillment of this goal.
c) If the Temple descends from heaven - as some maintain the Third Temple will - will it be considered as if the mitzvah has been fulfilled (Likkutei Sichot, Vol. 18, p. 418).
From the Rambam' wording (Halachah 12 and elsewhere), it appears that he views the mitzvah as the activity of building.
4.
This phrase is the subject of much commentary. In Sefer HaMitzvot(loc. cit.) the Rambam describes the mitzvah to build a Sanctuary as : "the command... to make a house for service where sacrifices will be offered."
In contrast, the Ramban (Nachmanides) views the construction of the Temple as a command with a self-contained objective. Thus, he writes in his commentary to the Torah (Exodus 25:2): "[God's] essential desire in the Sanctuary was the [construction of] a resting place for theShechinah."
Some commentaries explain the disagreement between these giants simply: According to the Rambam, the Temple was built to allow for sacrifices to be offered, while the Ramban views the revelation of theShechinah as the Temple's purpose.
However, this interpretation can not be accepted because:
a) the Torah itself specifically refers to the Temple as (Deuteronomy 12:5): "The place which God has chosen to cause His Name to dwell there," emphasizing the revelation of Godliness.
b) when describing the mitzvah to build a Sanctuary, the Rambam himself writes that we are commanded "to construct a house for God," stressing that the main element of the Temple was the revelation of Godliness. It is after that statement, that he declares that the House must be "prepared for sacrifices to be offered within."
Therefore, it must be assumed that both sages recognized the two differing elements, and the debate between them involves the question of determining which aspect is more important. The Ramban considered the fundamental goal the revelation of Godliness and viewed man's service as a means toward that end. On the other hand, the Rambam saw man's service as the ultimate objective. However, that service could only be complete when carried out in a place where Godliness is revealed (Likkutei Sichot, Vol. 4, p. 1346, Vol. 11, p. 116, Vol. 24, p. 84).
5.
The pilgrimage festivals; Passover, Shavuot, and Sukkot. On these festivals, each Jew was obligated to come to the Temple and present himself before God. In particular, the term "celebrate" refers to bringing the festive peace-offerings (see Hilchot Chagigah 1:1).
6.
Even though this verse specifically refers to the construction of the sanctuary in the desert, the construction of the later sanctuaries and the building of the Temple were also implicit in that command (Kessef Mishneh).
In Hilchot Melachim (1:1), the Rambam writes "Israel was commanded to fulfill three mitzvot upon its entry into Eretz [Yisrael]: to appoint a king..., to annihilate the seed of Amalek.., and to build [God's] Chosen House as it is said: "You shall seek out His dwelling and come there." The commentaries offer different explanations why the Rambam quotes a different verse in either place.
7.
In the Book of Exodus, Chapters 25-40.
8.
And was replaced by other structures, as described in the following Halachah.
9.
Commenting on this verse, Zevachim 119a declares: "'the resting place' - this is Shiloh, [for Shiloh was also merely a temporary resting place for the Divine Presence]; 'the inheritance' - this is Jerusalem." (Just as an inheritance reflects an everlasting chain, so too, the Divine Presence will always remain in Jerusalem.)
10.
In the year 2488 after creation.
11.
The conquest of the Land took seven years, and the division took another seven years (Zevachim 118b).
12.
In the year 2502, built a house of stone and spread the curtains of the Sanctuary over it. It did not have a roof. The Talmud (ibid.) explains:
I Samuel 1:24 declares: "And she brought him to the House of God, Shiloh" implying that the Ark was enclosed with a permanent structure. Another verse (Psalms 78:60) states: "He has forsaken the tabernacle of Shiloh" from which it can be inferred that it was a tent-like structure resembling the Sanctuary in the desert. How can the two verses be reconciled?There was no roof. Though there was a structure of stone, the curtains [of the Sanctuary] were spread over it.
13.
In the year 2871, when the Philistines captured the Holy Ark and slew Eli's two sons.
The Sanctuary of Shiloh had a greater degree of holiness than the structure which preceded it and those that followed immediately thereafter. The Sifri states that the verse (Deuteronomy 12:5): "The place which God has chosen to cause His name to dwell there" refers to "Shiloh and the Temple."
The uniqueness of Shiloh is further emphasized by the fact that while it stood, the Jews were forbidden to offer sacrifices in any other place. While the Ark was in Gilgal, and similarly, in Nov and Givon, the Jews were allowed to bring their individual sacrifices wherever they desired. However, during all the years the Sanctuary was in Shiloh, no sacrifices could be offered in any other location.
14.
When the Philistines returned the ark after the seven months of its captivity, they brought it to Kiryat Yearim (I Samuel, Chapters 6-7). During this time, a Sanctuary was constructed in Nov and afterwards, in Givon, to provide the Jews with a place for centralized worship. However, the ark was not kept there out of fear that it might again be captured by the Philistines (Meiri,Megillah, 9b).
15.
Of stone. Though the Rambam in his commentary on the Mishnah (Zevachim, ibid.) states that the Jews erected the Sanctuary that had stood in the desert in Nov, here he appears to follow the view mentioned by Rashi (Pesachim 38 a,b) which states that a stone structure was erected there. Similarly, Sotah 9a states that the sanctuary's structure was entombed when the Jews entered Eretz Yisrael. The Sanctuary of Nov stood for 44 years (Seder HaDorot).
16.
By King Saul.
17.
On the outskirts of Jerusalem (see II Samuel, ch. 6). The Sanctuary stood there for approximately 13 years.
18.
In the year 2928, as described in the beginning of I Kings.
19.
See Hilchot Ma'aseh HaKorbonot 18:3 which describes this prohibition. Zevachim 112b states: "When they came to Jerusalem [and erected the Temple], it became forbidden [to sacrifice in] the High Places and permission [to sacrifice] there was never granted [again]."
That prohibition was derived from the following verses (Deuteronomy 12:5-6):
Only at the place where the Lord, your God, shall choose to cause His Name to dwell, may you seek Him at his dwelling...There, you shall bring your burnt offerings and your sacrifices.
The preceding verses described how the pagans had sacrificed "upon the high mountains, upon the hills, under every lofty tree." In contrast, the service of God had to be centralized in one place alone, "the place which the Lord, your God shall choose to cause His Name to dwell." Nevertheless, until an abode for the Shechinah was constructed, there was no prohibition against sacrificing anywhere in Eretz Yisrael.
As mentioned above, this prohibition was in effect during the time of the Sanctuary of Shiloh. After Shiloh was destroyed, there were no restrictions until the Temple was built. However, once the Shechinah was revealed on Mount Moriah, the Jews were never allowed to offer their sacrifices at any other place.
Although Shiloh and the Temple were both considered "the place God chose...," there is a difference between the two. God's choice of Shiloh was for the benefit of the Jewish people. He wanted to offer them a centralized place of worship. However, the physical place of the Sanctuary did not itself become holy for all time.
In contrast, God chose Jerusalem as an eternal resting place for the Shechinah. The Divine Presence united with the place itself. After Shiloh was destroyed, no vestige of its former holiness remained. However, Mount Moriah remains "the gate to heaven" even after the Temple has been destroyed. Hence, permission was never granted to sacrifice in other places. See Likkutei Sichot, Vol. 24, p. 80-85.
20.
The above prohibition extends beyond the offering of sacrifices and includes the actual construction of a sanctuary. Megillah 10a records the construction of such a sanctuary in Alexandria by Ono, the son of Shimon HaTzaddik.
21.
The root of the name Moriah is the wordhora'ah, meaning instruction. The Temple was the seat of the Sanhedrin, Israel's highest court and the source of instruction for the entire Jewish nation. Others associate it with the word yirah, meaning "fear," for from this mountain, the fear of God radiated forth.
22.
As the Rambam explains in Chapter 2, in addition to God's choice of the site for the Temple at large, He also specifically chose the site of the Altar.
To emphasize this concept, the verse quoted by the Rambam contains two clauses. The first clause describes the choice of the Temple's site and the second, the choice of the site of the Altar.
23.
The Rambam views these verses as more than a statement of Jerusalem's uniqueness. They also exclude the possibility of constructing other sanctuaries.
24.
I Kings, chapter 6.
25.
The commentaries on the tractate of Middotcontrast Ezekiel's vision and the structure of the Second Temple in mishnayot 2:5, 3:1, 4:2.
26.
i.e. if they are lacking, we have not fulfilled the mitzvah of constructing a Sanctuary.
27.
The holy chamber containing the Golden Altar, the Menorah, and the table for the Showbread.
28.
The inner chamber containing the Holy Ark.
29.
This refers to a structure positioned before the Sanctuary.
The commentaries note that, in general, an equivalent to each of the structures of the Temple existed in the Sanctuary of the desert. Based on this principle, they question which structure in the Sanctuary corresponded to the Entrance Hall.
30.
Though the three represent various levels of holiness, they are on one rung of sanctity when compared to other areas (Zevachim2a).
The commentaries note that Jeremiah (7:4)states: "Trust not in lying words which say: 'The Temple of the Lord, the Temple of the Lord, the Temple of the Lord... ' The threefold repetition alludes to the fact that the three chambers mentioned above share an equal measure of holiness.
31.
As described in Exodus, chapter 27.
32.
The commentaries explain that the root of the Hebrew term azarah is the word ezrameaning "help." In the Temple Courtyard, the Jewish people call to God and He responds, granting them assistance.
33.
As mentioned in the explanation to Halachah 1, the Rambam considers the purpose of the construction of the Temple the erection of "a house ...to offer sacrifices within." In this context, he views the fashioning of the Temple's utensils as an integral part of the mitzvah of building a sanctuary - for without them the sacrifices could not be offered. Thus, when enumerating the mitzvot, he considers the fashioning of the Sanctuary's utensils as part of the mitzvah to construct the Sanctuary and not as separate mitzvot in their own right.
As mentioned above, the Ramban, Nachmanides, disputes the Rambam's view and considers the revelation of Godliness as the primary intent of the Sanctuary's construction. He also disagrees with the Rambam in regard to the fashioning of the utensils and considers them as separate independent commands. See Hasagot Sefer HaMitzvot, Positive command 33.
There is a practicable application of the above concept. The Sanctuary could only be constructed during the daytime, (see Halachah 17). If the fashioning of the Sanctuary's utensils is to be considered as part of the mitzvah of constructing the Temple, that ruling may apply to them as well (Likkutei Sichot, Vol. 21, p. 255).
34.
The Torah also refers to the outer altar as "the altar of the burnt offering" (Exodus 30:28, 35:16) for that was the most frequent sacrifice, offered twice daily.
35.
See Halachah 17.
36.
A large basin, with 12 taps. (Yoma 37a)
37.
Before taking part in any aspect of the Temple service, the priests had to wash their hands and feet. See Hilchot Biat HaMikdash 5:1.
38.
The entrance to the Sanctuary was from the east, facing the Holy of Holies which was in the west.
39.
These sacred objects are discussed in detail in Chapter Two.
40.
See Exodus 26:35.
The commentaries have asked why the Rambam does not consider the ark as one of the essential vessels of the Sanctuary. The commentary to Chapter 4, Halachah 1, addresses that issue.
41.
The Menorah was the source of spiritual inspiration, the Table of material wealth. Because of the position of these objects, our Sages declared (Bava Batra 25b): He who desires to become wise should face south (while praying). He who desires to become wealthy should face north.
42.
See Middot 2:6. There were steps dividing between the area set aside for Israelites and the area set aside for priests. An Israelite was not permitted to proceed beyond these steps, except:
a) to perform semichah, the placing of hands on an animal brought as a sacrifice. SeeHilchot Ma'aseh HaKorbanot, ch. 3.
b) to recite confessional prayers, Vidui.
c) to slaughter an animal brought as a sacrifice,
d) to perform Tenufah, the waving of the peace offerings (Kellim 1:8. See also Chapter 7, Halachah 19, Tifferet Yisrael, Middot 2:6.)
43.
See Chapter 7, Halachah 20.
44.
Chapter 5, Halachah 17.
45.
On the verse (Exodus 20:22): "If you shall build an altar of stone...," the Mechiltacomments: "If you desire [to build it from] stone, you may. If you desire from bricks, you may."
46.
Regarding the altar, the Torah declares (ibid.): "Do not build it out of hewn stone. By lifting your sword against it, you will have profaned it." The Sages (Middot 3:4) explained that iron shortens man's life, and the altar prolongs it. Therefore, iron should not be used to build the Temple. As above, the Rambam draws a parallel between the altar and the entire sanctuary.
Sotah"b quotes the two abovementioned verses and records a debate among the Sages how to resolve the apparent contradiction between them. The Rambam quotes the opinion of Rabbi Nechemiah who resolves the discrepancy by explaining that the stones were hewn outside the Temple premises and then, brought in.
In contrast, Rabbi Yehudah explained that King Solomon employed a unique wormlike creature, the Shamir, which had the power to eat through stone. The Temple's builders drew lines on the stone and then placed theShamir upon them. The tiny creature ate through the rock, leaving the stones finely hewn without using iron.
According to most opinions, when the First Temple was destroyed, this unique species was lost, and it was impossible to build the Second Temple in this miraculous manner. Nevertheless, the stones were not hewn on the Temple Mount itself.
47.
Thus, at least, "in the House," on the Temple premises, no iron tool was used.
48.
Tamid 28b relates that this prohibition was enacted as a safeguard for the Scriptural commandment (Deuteronomy 16:21): "Do not plant an Asherah or any other tree near the altar that you shall make for the Lord." Though that prohibition only refers to a tree that grows in the ground and not to wood used for building purposes, the Sages instituted this measure as a "fence around the Torah."
Wood could be used for the substructure of the building. Indeed, I Kings 6:10 relates how Solomon used cedar trees for that purpose. However, they could not be used for the exterior surface of the building.
49.
The Ra'avad objects to this Halachah, noting that there were wooden structures on the Temple Mount. The High Priest's chamber was lined with wood. In addition, wooden balconies were built in the Women Courtyard on Sukkot to allow the women to observe the Simchat Beit Hashoevah celebrations. Thus, he concludes that the prohibition against building with any protruding wood applies only within within the Temple courtyard, from the area set off for the priests and beyond, and not elsewhere on the Temple Mount. Only that region could be described as "near the altar [of God]." Rav Yosef Corcus explains that the wooden balconies were not permanent structures. Hence, they were permitted.
50.
See the verse from I Kings quoted in Halachah 8.
The Torah (Leviticus 26:1), commands, "Do not make a stone pavement in your land to bow down upon it." The commentaries explain that this prohibition was ordained so that the Jews would refrain from making a copy of the Temple services outside of Jerusalem.
Nevertheless, according to strict Torah law, it was not necessary to lay a stone floor for the Temple courtyard. Zevachim 24a relates that in preparation for the construction of the Temple, King David sanctified the very ground of the Temple Courtyard.
51.
The Sages explained that it was not respectful to take part in the Temple services while standing on such a stone. Nevertheless, if a priest disobeyed this prohibition and did stand on such a stone, his service was not invalidated.
The logic of that decision can be explained as follows: There is a principle in Jewish law that a particular substance is not considered as interposing between one object and another if it and the object beneath it are of the same type. Thus, since the stone and the earth below it are considered to be of the same substance, the stone is not considered an interruption. Since, as mentioned above, the ground itself was sanctified by King David, the priest's service is not invalidated.
52.
Shabbat 11a interprets this verse in a very literal sense, explaining that a synagogue must be the tallest building in a city.
53.
Herod slaughtered many Sages. Bava Batra4a explains that the Sages advised him to expiate a certain measure of his sin by rebuilding the Temple and making it attractive. The Talmud declares: "Whoever has not seen Herod's building has not seen an attractive building in his life."
54.
Thus, Pesachim 57a relates that the Temple was covered with gold plates the thickness of a golden coin.
55.
Sh'vuot 15b.
56.
Generally, employees are not obligated to begin their work until the sun appears. However, in this case, due to the importance of their task, the workers were obligated to begin earlier. See Nechemiah 4:15; Berachot2b.
57.
Thus there are two obligations: a) the actual building of the Temple, b) assisting in the work and supporting it financially.
58.
In particular, there is a difference in the obligations incumbent on men and women. Women are not obligated to fulfill most mitzvot which have a specific time limitation. The construction of the Temple also possesses a specific time restriction. As mentioned above, it may only by built by day and not by night. Therefore, women are not obligated to carry out the actual construction. However, in regard to the second aspect mentioned above, rendering personal and financial assistance, women are obligated as well as men.
59.
Note Exodus 35:22 and 25, which relate the role played by women in constructing the Sanctuary. Commenting on the first of those verses, Rashi states that the women displayed greater generosity than the men.
60.
Commenting on this law, Shabbat 119b declares: "The world is only maintained [through the merit] of the voice of school children [studying Torah]."
61.
Yevamot 6a states: "The construction of the Sanctuary does not supersede the observance of the Sabbath, as it is written (Leviticus 19:30): 53Observe My Sabbaths and revere My Sanctuaries, 54 i.e., the Sabbath is of primary importance, even in regard to the Sanctuary. The festivals are also called Sabbaths by the Torah, cf.Leviticus 23:24 and 39. Hence, the same ruling applies to them.
Though the construction of the Temple is forbidden on the Sabbaths and festivals, sacrifices may be offered on these days even though prohibited labors are involved in this service.
This apparent discrepancy can be explained as follows: Once the Temple is constructed and complete, the holiness of its service supersedes the Sabbath prohibitions. Nevertheless, while the Temple is being constructed, those prohibitions must be observed in order to establish the sacred nature of the place.
62.
Our text is based on authoritative manuscripts and early printings of theMishneh Torah. The standard printed text states "hewn stone." That is obviously an error. Note Halachah 8 which describes the manner of cutting the stones used for the Temple. Even such measures were insufficient for the stones used for the Altar, as explained in the following halachot.
63.
By the Mechilta, commenting on that verse.
64.
In his commentary on this Halachah, theMishneh LiMelech notes that it appears that this directive was violated in the construction of the Temple.
In Hilchot Parah Adumah 2:7 (see also Chapter 5, Halachah 1), the Rambam explains that the entire area beneath the Temple and its courtyard had been hollowed out to protect against the possibility of ritual impurity being contracted because of a grave which was buried there without anyone's knowledge.
To resolve this difficulty, the Mishneh LiMelech explains that the ground had indeed been hollowed out. However, there was a certain measure of earth that was left for support. The Altar was, therefore, considered to be in contact with the earth.
65.
Commenting on this verse, the Mechiltastates that on three occasions the Torah expresses a command using terminology which appears conditional: our verse, the verse (Exodus 22:24), "If you will lend money...," and the verse (Leviticus 2:14), "If you shall offer a meal offering of the first fruits."
66.
I.e., cracked, split, or broken in any way. Even if the breach in the stone was not made by iron, the stone is disqualified. SeeMiddot 3:4 and Halachah 16.
67.
See Hilchot Shechitah 1:23.
68.
Even though this verse describes the altar to be built by the Jews when they cross the Jordan, it teaches us fundamental principles regarding the Temple's altar.
69.
These lines are also taken from Middot, loc. cit. The Rambam quotes the mishnah here, rather than in the following halachah, to emphasize that even a breach which was not caused by contact with iron could disqualify a stone for use. To find stones of this nature, it was necessary to dig in the manner described.
70.
Zevachim 54a notes that whole stones could be found on the seashore. See also Tosefot, Sukkah 49a.
71.
As I Kings 6:7 states, "And the House...was built with whole stones as they were brought in." However, as explained in Halachah 8, the laws governing the stones of the Temple and the Courtyard were more lenient. They could be smoothed with iron tools outside the Temple Mount.
72.
The Rambam stated a measure: "to the extent that a nail passing over it will become caught in it" for disqualifying stones to be used in the Altar. However, in the present Halachah, he does not mention a measure for the cracks or splits which may disqualify a stone after it has been used for the Temple. Thus, a question arises: Does the previous measure apply in this case as well, or was no measure mentioned, because even the slightest crack would disqualify the stone?
This question can be resolved as follows: In Halachah 17, the Rambam states that a person "who destroys a single stone from the Altar, any part of the Temple building, or [the floor of the Temple Courtyard]," violates a negative command, "as it is said (Deuteronomy 12:3-4): 'And you shall destroy their altars...Do not do so to the Lord, your God. '
By mentioning the prohibition against the destruction or damage to the Altar's stones in the context of "their altars," the prohibition against idol worship, the Torah creates an association between the two. Even the slightest measure of property consecrated unto a false god is prohibited. So, too, even the smallest crack may disqualify one of the Temple's stones.
73.
Since they were used for the building of the Temple, it is not fitting for them to be used for mundane matters afterwards (Mishneh Limelech).
The Tosefta (Megillah, Chapter 2) discusses whether this principle applies to other sacred structures, such as a synagogue.
74.
Middot 1:6 describes that a special chamber just outside the Temple courtyard was set aside for entombing the stones of the Courtyard which were defiled by the Greeks before the Hasmoneans reconquered the Temple.
75.
As mentioned above, iron is often used for death and destruction. This stands in direct contradiction to the purpose of the Altar. Therefore, the Torah insisted that stones which had been prepared for building the Altar were forbidden to have any contact with that metal.
76.
The source for the Rambam's statements is Middot, Chapter 3, Mishnah 4.
However, the terminology used by the Mishnah and quoted by the Rambam is subject to debate. The Rosh interprets the Mishnah strictly and maintains that contact with iron disqualifies a stone even though no blemish was made in the stone.
77.
Sefer HaMitzvot (negative commandment 79) and Sefer HaChinuch (mitzvah 40) include this as one of 613 mitzvot of the Torah.
78.
As it is written (Deuteronomy 27:6): "You shall build the Altar of the Lord with whole stones." It is interesting to note that though the Rambam uses this expression, he does not consider this command as one of the 613 mitzvot of the Torah.
79.
To clean it from the blood of the sacrifices.
80.
To apply and smooth the cement. The Ra'avad suggests that a wooden tool was employed for this purpose.
81.
The verse continues, explaining the reason for the command: "so that your nakedness not be revealed upon it."
The commentaries explain that spreading one's legs as when walking up steps does not show fitting deference to God's altar.
This command raises an obvious question: If walking up steps is not considered respectful, why were any steps allowed on the Temple Mount? It was necessary to ascend steps to enter the Temple building itself!
Among the answers given to this question is: The ramp possessed a degree of holiness comparable to that of the Altar itself (as obvious from Halachot 15 and 16). Thus, one's manner of ascent could be considered a sign of respect or disrespect to the Altar. In contrast, the steps leading to the Temple building have a lower level of sanctity (as obvious from Halachah 5). Thus, the way in which one approached is not as significant. (See Likkutei Sichot, Vol. 21, p. 119).
82.
To the left when facing the Temple.
Zevachim 62b expounds this concept as follows: Leviticus 1:11 declares that "He shall slaughter it at the foot of the Altar, on its north side." If the north side was to be the Altar's foot, its head, i.e. the side from which we approach, would be at the south.
83.
The ramp began at a height of 8.83 cubits and was inclined over 32 cubits.
84.
One is only liable if his intent was to destroy. If he had intended to improve upon the building, there is no prohibition. Therefore, when King Herod desired to beautify the Temple, as mentioned in (Halachah 11), he was allowed to tear down the previous structure. See also Bava Batra 3b.
85.
The Rambam also mentions this prohibition in Hilchot Yesodai HaTorah (6:7). There, he does not restrict the scope of the prohibition, and states that it applies throughout the Temple Courtyard including the area outside the region specified here. Most commentaries view that opinion as more precise.
86.
Even though the command is stated in the positive, it is considered one of the 365 negative commands of the Torah. See Sefer HaMitzvot (negative commandment 65) andSefer HaChinuch (mitzvah 437).
87.
I.e., the tongs and scoops used to clean out its wicks and ashes. See Exodus 25:38.
88.
I.e., the bread molds, incense bowls, frames, and dividers (ibid.:29).
89.
Menachot 28b derives this Halachah as follows: One of the thirteen principles of Biblical analysis expounded by Rabbi Yishmael (in the introduction to the Sifra, and included in our morning prayers) is as follows: "When a generalization is followed by a specific example and then, by a second generalization, the law is applicable to other cases similar to the specific example mentioned."
The command to fashion the Menorah was expressed as follows (Exodus 25:31): "You shall make a Menorah out of pure gold. You shall fashion it by hammering it out." The Sages commented, "You shall make a Menorah" is a generalization, "out of pure gold" is a specific example, and "You shall fashion it," a second generalization. Thus, the Menorah may be made from other substances similar to gold, i.e., any metal. The same principle is then expanded to include other utensils.
90.
Menachot 28b relates that when the Greeks controlled the Temple, they defiled all its utensils. When the Hasmoneans reconquered Jerusalem, they were very poor and constructed the Menorah of iron staves coated with tin. Afterwards, they acquired more means and made a Menorahof silver. Ultimately, they were able to make one of gold.
91.
Bereishit Rabbah declares: "Gold was created only for the sake of the Temple."
This metal is really too precious for our world, and was only given to us to be used for these sacred purposes. Therefore, fashioning even the Temple's most insignificant utensils from this metal is not an unnecessary extravagance, but rather the fulfillment of God's intent when He created gold.
92.
Middot 2:3 relates that the Second Temple's gates were originally built of other metals. Generations later, the people prospered, and plated them with gold.
93.
Before fashioning the utensil, the craftsman must have the intention that they be used for the Temple.
94.
Even if they were never used for those reasons
95.
The term translated as "the Temple,"gavohah, literally means "the Most High." Because of the departure from the literal meaning, it is set off with brackets.
96.
The sanctity of the Temple's utensils has two dimensions:
a) that conveyed by one's intention when fashioning the utensil,
b) that brought about by its use in the Temple services.
Without the proper intention, an object may never be used in Temple services. However, the intention alone is not sufficient to distinguish that object as holy and prevent its use for mundane purposes.
97.
Since the sanctity of a synagogue is not as great as that of the Temple, the building materials are not considered as prepared for that holy purpose.
• English Text | Video Class• Wednesday, Nissan 5, 5776 · 13 April 2016
• "Today's Day"
Shabbat Nissan 5 5703
Torah lessons: Chumash: Tazria, Shevi'i with Rashi.
Tehillim: 29-34.
Tanya: Ch. 40. However (p. 197)...discussed at length. (p. 201).
In Birkat Hamazon, in Retzei (p. 91), say baal hayeshuot ("b" in the first word) u'vaal hanechamot ("v" in the second word).
My grandfather commented on the saying, "The place of man does not honor him; rather man honors his place."1 The term, kavod, "honor," has two implications. One is kaveid, "liver," as the Torah says,2 "Pharaoh's heart is kaveid ("heavy"), and the Sages comment, "His heart became like a liver," (cold, insensitive). The other meaning is kavod, "honor," signifying the revelation of a supernal encompassing illumination.
"The place of man does not honor him": Place (and circumstances) do not make him cold and insensitive.3 Rather, "Man honors his place," man has the capacity and the power to illuminate4 his environment ("place") with the light of Torah and avoda.
When the soul descends into the body, it is administered an oath to be a tzadik,5 This oath, sh'vua, implies sova, "satiety"; the person is generously endowed with eminent powers to be able to fulfill G-d's intention in having the soul descend (into the material world). And just as it is with the soul's descent, so is it also with every person, in whatever place he may be.6
FOOTNOTES
1.Taanit 21b.
2.Sh'mot 7:14.
3.As in the first meaning of kavod.
4.As in the second meaning of kavod.
5.See Tanya, beginning.
6.Just as the soul in general is endowed with powers to accomplish its purpose "below," so is every individual given the power and ability to illuminate his environment - the place (see above) in which he finds himself.
• Daily Thought:
Reciprocal Tolerance
At every moment, your Creator must decide, “How should I measure this little creature, with its imperfections and blunders? How often and by what scale?”
Then He looks at how you measure others. And by that same measure, He measures you.
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