Torah Reading
Acharei: Leviticus 16:1 Adonai spoke with Moshe after the death of Aharon’s two sons, when they tried to sacrifice before Adonai and died; 2 Adonai said to Moshe, “Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the ark-cover which is on the ark, so that he will not die; because I appear in the cloud over the ark-cover.
3 “Here is how Aharon is to enter the Holy Place: with a young bull as a sin offering and a ram as a burnt offering. 4 He is to put on the holy linen tunic, have the linen shorts next to his bare flesh, have the linen sash wrapped around him, and be wearing the linen turban — they are the holy garments. He is to bathe his body in water and put them on.
5 “He is to take from the community of the people of Isra’el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before Adonai at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for Adonai and the other for ‘Az’azel. 9 Aharon is to present the goat whose lot fell to Adonai and offer it as a sin offering. 10 But the goat whose lot fell to ‘Az’azel is to be presented alive to Adonai to be used for making atonement over it by sending it away into the desert for ‘Az’azel.
11 “Aharon is to present the bull of the sin offering for himself; he will make atonement for himself and his household; he is to slaughter the bull of the sin offering which is for himself. 12 He is to take a censer full of burning coals from the altar before Adonai and, with his hands full of ground, fragrant incense, bring it inside the curtain. 13 He is to put the incense on the fire before Adonai, so that the cloud from the incense will cover the ark-cover which is over the testimony, in order that he not die. 14 He is to take some of the bull’s blood and sprinkle it with his finger on the ark-cover toward the east; and in front of the ark-cover he is to sprinkle some of the blood with his finger seven times.
15 “Next, he is to slaughter the goat of the sin offering which is for the people, bring its blood inside the curtain and do with its blood as he did with the bull’s blood, sprinkling it on the ark-cover and in front of the ark-cover. 16 He will make atonement for the Holy Place because of the uncleannesses of the people of Isra’el and because of their transgressions — all their sins; and he is to do the same for the tent of meeting which is there with them right in the middle of their uncleannesses. 17 No one is to be present in the tent of meeting from the time he enters the Holy Place to make atonement until the time he comes out, having made atonement for himself, for his household and for the entire community of Isra’el.
Today's Laws & Customs:
• Count "Ten Days to the Omer" Tonight Tomorrow is the tenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is ten days, which are one week and three days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Tifferet sheb'Gevurah -- "Harmony in Restraint"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• The First Shabbat Celebrated (1313 BCE)
Two days after the Jews crossed the Red Sea (see Jewish History for the 21st of Nissan) they arrived in Marah. There they received several commandments; one of them was to observe the Shabbat. The first Shabbat was observed on the 24th of Nissan.
Links:
A Brief History of Shabbat
Shabbat Mega Site
Daily Quote:
Blessed are you G-d... who re-enacts the work of creation[blessing recited on the sun once in 28 years when it returns to its original place and time at the time of its creation]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 2nd Portion Leviticus 16:18-16:24 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
18And he shall then go out to the altar that is before the Lord and effect atonement upon it: He shall take some of the bull's blood and some of the he goat's blood, and place it on the horns of the altar, around. יחוְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָֹ֖ה וְכִפֶּ֣ר עָלָ֑יו וְלָקַ֞ח מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר וְנָתַ֛ן עַל־קַרְנ֥וֹת הַמִּזְבֵּ֖חַ סָבִֽיב:
to the altar that is before the Lord: This is the golden altar, which is “before the Lord” in the heichal [i.e., in the Temple, it was in the heichal , was the equivalent of the Holy in the Mishkan]. And [since the Kohen Gadol was to remain inside the Holy for the next procedure,] what does Scripture mean when it says, “And he shall then go out?” Since he had just performed the blood sprinklings on the dividing curtain, standing on the inner side of the altar to sprinkle [i.e., between the altar and the dividing curtain], for the applications on the altar, [Scripture] required him to “go out” to the outer side of the altar and to begin with the north-eastern corner. — [Torath Kohanim 16:45; Yoma 58b. See Mizrachi , Gur Aryeh. Also Chavel, who asserts that, according to the Reggio edition of Rashi, the Kohen Gadol did not stand beyond the altar, but alongside it, from where he commenced to apply the blood from the north-eastern corner.]
אל המזבח אשר לפני ה': זה מזבח הזהב שהוא לפני ה' בהיכל. ומה תלמוד לומר ויצא, לפי שהזה ההזאות על הפרוכת ועמד מן המזבח ולפנים והזה, ובמתנות המזבח הזקיקו לצאת מן המזבח ולחוץ, ויתחיל מקרן מזרחית צפונית:
and effect atonement upon it: And what is the [procedure that effects the] atonement? [As the verse continues:] “He shall take some of the bull’s blood and some of the he-goat’s blood,” one mingled with the other. — [Torath Kohanim 16:46; Yoma 57b]
וכפר עליו: ומה היא כפרתו, ולקח מדם הפר ומדם השעיר, מעורבין זה לתוך זה:
19He shall then sprinkle some of the blood upon it with his index finger seven times, and he shall cleanse it and sanctify it of the defilements of the children of Israel. יטוְהִזָּ֨ה עָלָ֧יו מִן־הַדָּ֛ם בְּאֶצְבָּע֖וֹ שֶׁ֣בַע פְּעָמִ֑ים וְטִֽהֲר֣וֹ וְקִדְּשׁ֔וֹ מִטֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
He shall then sprinkle some of the blood upon it: After he has applied the blood with his index finger on its horns, he shall then sprinkle seven sprinklings on its top.
והזה עליו מן הדם: אחר שנתן מתנות באצבעו על קרנותיו, מזה שבע הזאות על גגו:
and he shall cleanse it: from any [defilements] that had occurred in the past,
וטהרו: ממה שעבר:
and sanctify it: for the future. — [Torath Kohanim 16:48] [According to Mizrachi, this means that now that the altar had been purified from past defilements, care would be taken not to defile this now pure altar. Maskil LeDavid explains that, after the altar was cleansed of its previous defilements, it had to be resanctified for future use. This the Kohen Gadol would effect. Raavad explains that, by cleansing it of its defilements, he would sanctify it for future use.]
וקדשו: לעתיד לבא:
20And he shall finish effecting atonement for the Holy, the Tent of Meeting, and the altar, and then he shall bring the live he goat. כוְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי:
21And Aaron shall lean both of his hands [forcefully] upon the live he goat's head and confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins, and he shall place them on the he goat's head, and send it off to the desert with a timely man. כאוְסָמַ֨ךְ אַֽהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗יו (כתיב ידו) עַל־רֹ֣אשׁ הַשָּׂעִיר֘ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֹנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה:
with a timely man: Heb. אִישׁ עִתִּי, one who had been prepared for this from the day before. — [Torath Kohanim 16:60; Yoma 32a]
איש עתי: המוכן לכך מיום אתמול:
22The he goat shall thus carry upon itself all their sins to a precipitous land, and he shall send off the he goat into the desert. כבוְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כָּל־עֲוֹנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר:
23And Aaron shall enter the Tent of Meeting and remove the linen garments that he had worn when he came into the Holy, and there, he shall store them away. כגוּבָ֤א אַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם:
And Aaron shall come into the Tent of Meeting: Our Rabbis stated (Torath Kohanim 16:60; Yoma 32a) that this is not the [correct chronological] place for this verse, and they gave a reason for this in Tractate Yoma (32a). And they said: “This whole passage is in correct chronological order, except for this entry, for this followed the performance of his burnt offering and the people’s burnt offering, and the burning of the sacrificial parts of the bull and the he-goat, which were performed outside [the Holy of Holies, with the Kohen Gadol attired] in golden garments. Then he would immerse himself, sanctify [his hands and feet with water from the washstand], remove them [his golden garments], don his white garments”-
ובא אהרן אל אהל מועד: אמרו רבותינו, שאין זה מקומו של מקרא זה, ונתנו טעם לדבריהם במסכת יומא (דף לב א) ואמרו כל הפרשה כולה אמורה על הסדר, חוץ מביאה זו, שהיא אחר עשיית עולתו ועולת העם והקטרת אימורי פר ושעיר שנעשים בחוץ בבגדי זהב, וטובל ומקדש ופושטן ולובש בגדי לבן:
and…shall come into the Tent of Meeting: to take out the spoon and the pan, with which he had caused the incense to go up in smoke in the inner Holy. [Then,]
ובא אל אהל מועד: להוציא את הכף ואת המחתה שהקטיר בה הקטרת לפני ולפנים:
[Aaron shall…] remove the linen garments: After he took them [the spoon and the pan] out, and then he would don his golden garments the afternoon תָּמִיד [i.e., the daily burnt offering sacrificed twice every day]. The following, [therefore,] is the order of the services: 1) The morning תָּמִיד in golden garments; 2) the service involving the bull and he-goat whose blood was sprinkled inside [the Holy] and the incense procedure [with the burning coals] in the pan, in white garments. 3) Then, his ram, the people’s ram and some of the additional sacrifices [of the day (see Num. 29:7-11)] in golden garments; 4) then, the removal of the spoon and the pan in white garments; 5) the remainder of the additional sacrifices, the afternoon תָּמִיד, and the incense procedure in the heichal upon the inner altar in golden garments. Hence, the [chronological] sequence of the verses, corresponding to [the chronological order of] the services is as follows: (Verse 22), “and he shall send off the he-goat into the desert”; then (verse 24),“And he shall immerse his flesh…He shall then go out and sacrifice his burnt offering…”; then (verse 25),“the fat of the sin-offering…”; then the remainder of this passage, up till (verse 26),“And after this, he may come into the camp”; only then [comes our verse 23 into the chronological sequence,] “And Aaron shall enter [the Tent of Meeting, and remove the linen garments],”
ופשט את בגדי הבד: אחר שהוציאם ולובש בגדי זהב לתמיד של בין הערבים. וזהו סדר העבודות תמיד של שחר בבגדי זהב, ועבודת פר ושעיר הפנימים וקטרת של מחתה בבגדי לבן, ואילו ואיל העם ומקצת המוספין בבגדי זהב, והוצאת כף ומחתה בבגדי לבן, ושעירי [ושיירי] המוספין ותמיד של בין הערבים וקטורת ההיכל שעל מזבח הפנימי בבגדי זהב. וסדר המקראות לפי סדר העבודות כך הוא ושלח את השעיר במדבר, ורחץ את בשרו במים וגו' ויצא ועשה את עולתו וגו' ואת חלב החטאת וגו'. וכל הפרשה עד ואחרי כן יבא אל המחנה, ואחר כך ובא אהרן:
and there, he shall store them away: This teaches [us] that they require being stored away [forever], and he shall not use those four garments for any other Yom Kippur. — [Torath Kohanim 16:61; Yoma 12b]
והניחם שם: מלמד שטעונין גניזה, ולא ישתמש באותן ארבעה בגדים ליום כפורים אחר:
24And he shall immerse his flesh in a holy place and don his garments. He shall then go out and sacrifice his burnt offering and the people's burnt offering, and he shall effect atonement for himself and for the people. כדוְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֨יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד הָעָֽם:
And he shall immerse his flesh…: Above (see Rashi verse 4), we learned from “he shall immerse in water and then don them,” that when he changes from golden garments to white garments, he is required to immerse himself, for with that immersion, he removed the golden garments, with which he had performed the service of the morning תָּמִיד, and subsequently changed into white garments, to perform the service of the day (see verse 4). Here, we learn that when he changes from white garments to golden garments, he [also] is required to immerse [in a mikvah]. — [Torath Kohanim 16:60; Yoma 32a]
ורחץ את בשרו וגו': למעלה למדנו מורחץ את בשרו ולבשם (פסוק ד), שכשהוא משנה מבגדי זהב לבגדי לבן טעון טבילה, שבאותה טבילה פשט בגדי זהב שעבד בהן עבודת תמיד של שחר ולבש בגדי לבן לעבודת היום, וכאן למדנו שכשהוא משנה מבגדי לבן לבגדי זהב טעון טבילה:
in a holy place: sanctified with the [degree of] holiness of the Courtyard [of the Holy Temple], and it was on the roof of [a chamber in the Holy Temple, called] Beth HaParvah. And so were [all] four immersions which were obligatory for the day, except for the very first immersion, which was performed in an unsanctified [place because this immersion, in preparation to sacrifice the morning תָּמִיד, took place every day and was not, therefore, specific to the Yom Kippur service]. — [Torath Kohanim 16:62; Yoma 30a]
במקום קדוש: המקודש בקדושת עזרה והיא היתה בגג בית הפרוה, וכן ארבע טבילות הבאות חובה ליום, אבל הראשונה היתה בחול:
and don his garments: [meaning “his” regular] eight garments, in which he officiates all the days of the year.
ולבש את בגדיו: שמנה בגדים שהוא עובד בהן כל ימות השנה:
He shall then go out: of the heichal, to the Courtyard in which the altar for burnt offerings was located.
ויצא: מן ההיכל אל החצר שמזבח העולה שם:
and sacrifice his burnt offering: namely, the ram for a burnt offering, stated above (verse 3), [when Scripture says there,] “Aaron shall come with this…,”
ועשה את עלתו: איל לעולה האמור למעלה (פסוק ג) בזאת יבא אהרון וגו':
and the people’s burnt offering: namely, “and one ram for a burnt offering,” stated above (verse 5), [when Scripture says,] “And from the community of the children of Israel….”
ואת עלת העם: ואיל אחד לעולה האמור למעלה (פסוק ה) ומאת עדת בני ישראל וגו':
Daily Tehillim: Chapters 113 - 118• Hebrew text
• English text• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Likutei Amarim, middle of Chapter 42• Lessons in Tanya• English Text
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• Monday, Nissan 24, 5776 · May 2, 2016
• Likutei Amarim, middle of Chapter 42
• In describing earlier the fear a Jew should possess for G‑d, the Alter Rebbe said that it should be similar to the fear felt “when one stands before a king,” for G‑d is omnipresent and observes all man’s actions.
Rambam:
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A question arises: When one stands before a king, he is not only being seen by the king, but he is also looking at him, and this helps him to stand in fear of him. In the analogue, however, this is not the case: though G‑d, the King, sees him, he fails to see G‑d.
The Alter Rebbe will now respond to this question by saying that there is yet another means by which an individual may awaken within himself the fear of G‑d — by being able to “see” the King. For by observing heaven and earth and all the created beings that people them, and realizing that they all derive their life from G‑d, he will have fear of Him.
ועוד זאת יזכור כי כמו שבמלך בשר ודם, עיקר היראה היא מפנימיותו וחיותו ולא מגופו, שהרי כשישן אין שום יראה ממנו
In addition to this, one should remember that, as in the case of a mortal king, the fear of him relates mainly to his inner essence and vitality and not to his body — for when he is asleep, though his body does not change,there is no fear of him,
This is because while he sleeps his inner essence and vitality are in a state of concealment. Clearly, then, they are the main reason for fearing a king while he is awake.
והנה פנימיותו וחיותו אין נראה לעיני בשר, רק בעיני השכל
and, surely, his inner essence and vitality are not perceived by physical eyes, but only by the mind’s eye,
על ידי ראיית עיני בשר בגופו ולבושיו, שיודע שחיותו מלובש בתוכם
through the physical eyes‘ beholding his body and garments, and knowing that his vitality is clothed in them.
This in turn leads the beholder to fear him.
ואם כן
And if this is so, then surely in the analogue as well, not only is the king seeing him, but he is seeing the king as well, and this causes him to fear G‑d. Moreover,
ככה ממש יש לו לירא את ה׳ על ידי ראיית עיני בשר בשמים ואר׳ וכל צבאם, אשר אור אין סוף ברוך הוא מלובש בהם להחיותם
he must truly likewise fear G‑d when gazing with his physical eyes at the heavens and earth and all their hosts, wherein is clothed the [infinite] light of the blessed Ein Sof that animates them.*
הגהה
*NOTE
The Alter Rebbe will now say that by looking at heaven and earth one not only becomes aware of their G‑dly vitalizing force, but also perceives how the world and all its inhabitants are truly nullified to the divine life-force. This can be perceived by observing the stars and planets, all of which travel in a westerly direction. In doing so they express their nullification to theShechinah, the Divine Presence, which is in the west.
וגם נראה בראיית העין שהם בטלים לאורו יתברך בהשתחוואתם כל יום כלפי מערב בשקיעתם, כמאמר רז״ל על פסוק: וצבא השמים לך משתחוים, שהשכינה במערב
And it is also seen with a glance of the eye that they are nullified to His blessed light, by the fact that they “prostrate” themselves every day towards the west at the time of their setting. As the Rabbis, of blessed memory, commented on the verse:1 “...and the hosts of the heavens bow before You,” that the Shechinah abides in the west,
ונמצא הילוכם כל היום כלפי מערב הוא דרך השתחוואה וביטול
Hence, not only do the heavenly hosts show their self-abnegation when they set in the west, but their daily orbit westwards is a kind of prostration and self-nullification.
We find it written that if the sun, moon and planets were to follow their natural characteristics they would travel in an easterly, rather than in a westerly direction. That they do not do so testifies to their constant self-nullification to the Divine Presence which is found in the west. For the four points of the compass are rooted in the Supernal Sefirot, and Malchut — the level of the Shechinah — is in the west. Thus, even man’s eye observes the self-nullification of creation to the divine life-force.
והנה גם מי שלא ראה את המלך מעולם ואינו מכירו כלל, אף על פי כן, כשנכנס לחצר המלך
Even he who has never seen the king and does not recognize him at all, nevertheless, when he enters the royal court,
“There the king is not revealed at all: it is not the place of his royal throne and the like. (In the analogue this refers to the physical world, in which various proofs are necessary in order to bring about self-nullification to the King.)” — Note of the Rebbe.
ורואה שרים רבים ונכבדים משתחוים לאיש אחד
and sees many honorable princes prostrating themselves before one man,
“The person who enters and looks superficially is unable to detect a difference between him and the other men present.” — Note of the Rebbe.
תפול עליו אימה ופחד
there falls on him a dread and awe.
So, too, the self-nullification before G‑d shown by the awesome creatures, such as the heavenly bodies, enables one to be in fear and awe of Him.
END OF NOTE
However, the question may be asked: When one gazes at the body of a physical king, he sees before him beyond a shadow of a doubt the king himself. He therefore can extrapolate intellectually about the inner essence and vitality of the king and come to fear him. This is not so, however, with regard to physical creatures. The divine life-force is so concealed within them through so many garbs of concealment, that it is quite possible for one to gaze at them and fail to be aware that their bodies are but garments to the divine life-force they contain.
The Alter Rebbe now goes on to say, that it is therefore important for a person who observes physical created beings to cultivate the habit of immediately recalling that within the concealment of their external trappings and garments, there is to be found the G‑dliness that animates them. By doing so, one is then able to perceive the divine life-force found within the world.
ואף שהוא על ידי התלבשות בלבושים רבים
And although many garments are involved in this vestiture, so that when one gazes at created beings, one does not perceive that they are but garments to their divine life-force,
הרי אין הבדל והפרש כלל ביראת מלך בשר ודם, בין שהוא ערום, ובין שהוא לבוש לבוש אחד, ובין שהוא לבוש בלבושים רבים
there is no difference or distinction at all in the fear of a mortal king, whether he be naked,2 or clothed in one or many garments.
It is the realization that the king is found within the garments that creates the fear of him. And the same, the Alter Rebbe will conclude, is true here. When a person becomes accustomed to remember that when he gazes upon created beings he is in reality gazing upon the King’s garments, he will then come to fear Him.
אלא העיקר הוא ההרגל, להרגיל דעתו ומחשבתו תמיד, להיות קבוע בלבו ומוחו תמיד, אשר כל מה שרואה בעיניו, השמים והאר׳ ומלואה, הכל הםלבושים החיצונים של המלך הקב״ה
The essential thing, however, is the training to habituate one’s mind and thought continuously, so that it always remain imprinted in his heart and mind, that everything one sees with his eyes — the heavens and earth and all they contain — constitutes the outer garments of the king, the Holy One, blessed be He.
ועל ידי זה יזכור תמיד על פנימיותם וחיותם
In this way he will constantly remember their inwardness and vitality, which is G‑dliness. This will create within him a fear of G‑d.
The Rebbe explains that what now follows answers a question: How can we possibly say here that the nullification of the world to G‑d is a concept that can be perceived intellectually, when in ch. 33 the Alter Rebbe explained that this was a matter of faith? In this chapter too, we have learned that it is a matter of faith — “that all Jews are believers, descendants of believers,” and so on. Faith and intellect are not only distinct entities, they are antithetical; for example, when something is understood, faith is not necessary.
The Alter Rebbe therefore now goes on to explain that this intellectual perception is also implicit in the word emunah(“faith”). For this word is etymologically rooted in the word uman (“artisan”). In order for an artisan with a talent for painting, creating vessels, or whatever, to be successful, he must habituate and train his hands; only then will they reveal the latent talents of the artistry found in his soul.
The same is true here: The soul of every Jew possesses the abovementioned faith. However, in order for this faith to be actualized, so that one’s actions will be in consonance with it, one must habituate and train himself to realize that all he sees — heaven and earth and all of creation — are but G‑d’s external garments. By constantly remembering that their inwardness is G‑dliness, the soul’s essential faith will be revealed and will affect one’s actions. His bodily organs will then follow the dictates of his faith.
וזה נכלל גם כן בלשון אמונה, שהוא לשון רגילות, שמרגיל האדם את עצמו, כמו אומן שמאמן ידיו וכו׳
This is also implicit in the word emunah (“faith”), which is a term indicating “training” to which a person habituates himself, like a craftsman who trains his hands, and so forth.
The Rebbe notes that “who trains his hands” means: “He is cognizant of the craft in his soul; he has a natural talent for it, but needs only to train his hands, so that it will find tangible expression in his actions (be it through art, or fashioning vessels, or the like).”
Thus, the analogue contains both aspects: The king sees the individual, and he sees the king, as it were, by looking at created beings and perceiving through them the divine life-force that vitalizes them.
* * *
| FOOTNOTES | |
| 1. | Bava Batra 25a. |
| 2. | The Rebbe notes: “Cf. Mishnah, Sanhedrin, end of ch. 2.” |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Nissan 24, 5776 · May 2, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 28
Burning the Incense
"And Aaron shall burn upon [the altar] sweet incense every morning"—Exodus 30:7.
The kohanim (priests) are commanded to offer incense on the Golden Altar in the Temple Sanctuary twice daily—morning and afternoon.
Full text of this Mitzvah »• Burning the Incense
Kindling the Temple Menorah
"In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set up [the lights of the menorah]"—Exodus 27:21.
The kohanim (priests) are commanded to regularly [i.e. daily] kindle the Menorah in the Holy Temple.
Full text of this Mitzvah »• Kindling the Temple Menorah
The High Priest's Daily Offering
"This is the offering of Aaron and his sons, which they shall offer to G‑d"—Leviticus 6:13.
The high priest is commanded to offer the Chavitin meal offering twice daily—morning and afternoon.
Full text of this Mitzvah »• The High Priest's Daily Offering
The Additional Shabbat Offering
"And on the Sabbath day, two lambs"—Numbers 28:9.
On the Shabbat day, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
Full text of this Mitzvah »• The Additional Shabbat Offering
The Showbread
"And you shall put showbread upon the table, for Me, always"—Exodus 25:30.
We are commanded to place lechem hapanim [known as "showbread"] before G‑d [on the Table in the Temple's sanctuary]. New loaves of bread are placed on the Table every Shabbat, together with frankincense. The priests then eat the previous week's showbread.
Full text of this Mitzvah »• The Showbread
The Additional Rosh Chodesh Offering
"And on the beginnings of your months..."—Numbers 28:11.
On Rosh Chodesh, the first day of the Jewish month, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 28
Burning the Incense
"And Aaron shall burn upon [the altar] sweet incense every morning"—Exodus 30:7.
The kohanim (priests) are commanded to offer incense on the Golden Altar in the Temple Sanctuary twice daily—morning and afternoon.
Full text of this Mitzvah »• Burning the Incense
Positive Commandment 28
Translated by Berel Bell
And the 28th mitzvah is that the priests are commanded to place [i.e. burn] the incense on the golden altar twice each day.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron shall burn upon [the altar] the incense of fragrant spices; every morning when he lights2 the lamps [of the menorah] he shall burn it. And towards evening, when Aaron lights the menorah, he shall burn it as a continual incense-offering."
The laws regarding this incense, how to make it and the description of how it was burned each day are explained in the beginning of Kerisus3 and in a number of places in tractate Tamid.4
FOOTNOTES
1.Ex. 30:7-8.
2.See P25 below, and Kapach, 5731, note 47. This is in contrast with the opinion of Rashi, who holds that the hatavas haneiros referred to in the verse is cleaning the lamps.
3.6a.
4.3:8, 5:4.
Positive Commandment 25Kindling the Temple Menorah
"In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set up [the lights of the menorah]"—Exodus 27:21.
The kohanim (priests) are commanded to regularly [i.e. daily] kindle the Menorah in the Holy Temple.
Full text of this Mitzvah »• Kindling the Temple Menorah
Positive Commandment 25
Translated by Berel Bell
And the 25th mitzvah is that the priests are commanded to light the lamps [of the menorah] continually before G‑d [i.e. in the Communion Tent].
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his sons shall light it in the Communion Tent, outside the cloth partition that conceals the [Ark of] Testimony." This is known as hatavas haneiros.
The details of this mitzvah have been explained in the 8th chapter of Menachos,2 in the 1st chapter of Yoma,3 and in several places in tractate Tamid.4
FOOTNOTES
1.Ex. 27:21.
2.86a. In our versions, it is chapter 9.
3.14b.
4.Chapter 3.
Positive Commandment 40The High Priest's Daily Offering
"This is the offering of Aaron and his sons, which they shall offer to G‑d"—Leviticus 6:13.
The high priest is commanded to offer the Chavitin meal offering twice daily—morning and afternoon.
Full text of this Mitzvah »• The High Priest's Daily Offering
Positive Commandment 40
Translated by Berel Bell
And the 40th mitzvah is that we are commanded that the High Priest shall bring a meal-offering continually each day, in the morning and the evening. It is called "chavitin1 of the High Priest," as well as "minchas Kohen mashiach" [meal-offering of the anointed Priest].
The source of this commandment is G‑d's statement2 (exalted be He), "This is the offering that Aaron and his descendants must bring to G‑d."
The details of this mitzvah, and when and how it is brought have been explained in the 6th3 and 9th chapter of Menachos,4 and many places in Yoma,5 and Tamid.
FOOTNOTES
1.From the word "machavas," since it is made in a pan.
2.Lev. 6:13.
3.74b. In our versions, it is chapter 7.
4.87b. In our versions, it is chapter 10.
5.34a.
Positive Commandment 41The Additional Shabbat Offering
"And on the Sabbath day, two lambs"—Numbers 28:9.
On the Shabbat day, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
Full text of this Mitzvah »• The Additional Shabbat Offering
Positive Commandment 41
Translated by Berel Bell
And the 41st mitzvah is that we are commanded to bring an offering each Sabbath in addition to the daily offerings.1 This is the Sabbath musaf offering.
The source of this commandment is G‑d's statement2 (exalted be He), "On the Sabbath day [you shall present] two [additional] yearling sheep."
The order of how it is brought is explained in the 2nd chapter of Yoma3 and in Tamid.
FOOTNOTES
1.P39.
2.Num. 28:9.
3.26b.
Positive Commandment 27The Showbread
"And you shall put showbread upon the table, for Me, always"—Exodus 25:30.
We are commanded to place lechem hapanim [known as "showbread"] before G‑d [on the Table in the Temple's sanctuary]. New loaves of bread are placed on the Table every Shabbat, together with frankincense. The priests then eat the previous week's showbread.
Full text of this Mitzvah »• The Showbread
Positive Commandment 27
Translated by Berel Bell
And the 27th mitzvah is that we are commanded to place lechem hapanim1 continually before G‑d [in the Communion Tent].
The source of this commandment is G‑d's statement2 (exalted be He), "You shall place lechem hapanim on this table before Me at all times."
You are already aware of the Torah's statements regarding placing new loaves each Sabbath,3 that there must be frankincense brought with it4 and that the Priest eats what was baked the previous Sabbath.5
The details of this mitzvah have been explained in the 11th chapter of Menachos.6
FOOTNOTES
1.12 multisided unleavened loaves, sometimes called "showbread."
2.Ex. 25:30.
3.Lev. 24:8.
4.Ibid., 24:7.
5.Ibid., 24:9.
6.94a.
Positive Commandment 42The Additional Rosh Chodesh Offering
"And on the beginnings of your months..."—Numbers 28:11.
On Rosh Chodesh, the first day of the Jewish month, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
Full text of this Mitzvah »
• The Additional Rosh Chodesh Offering
Positive Commandment 42
Translated by Berel Bell
And the 42nd mitzvah is that we are commanded to bring an offering at the beginning of each month, in addition to the daily offerings.1
The source of this commandment is G‑d's statement2 (exalted be He), "And on your New Moon festivals [you shall present a burnt-offering to G‑d]."
FOOTNOTES
1.P39.
2.Num. 28:11.
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Halacha 1
[With regard to the presentation of] the blood from any of the sacrifices on the outer altar: as long as one makes one presentation of blood, atonement is generated.1Even with regard to a sin-offering, one presentation is of fundamental importance.2Making the remaining [three of] the four [required] presentations is [merely] the optimum manner of fulfilling the mitzvah, as [implied by Deuteronomy 12:27]: "The blood of your sacrifices shall you pour on the altar."3 [One can infer that one] pouring of blood on the altar is of fundamental importance.
Halacha 2
Whenever [a priest] poured [blood] over the altar when he should have cast it upon it,4 the obligation is fulfilled, as [implied by the verse:] "The blood of your sacrifices shall you pour."
Halacha 3
With regard to all of the blood presented on the inner altar,5 if one of the presentations is lacking, the sacrifice does not bring atonement. Instead, all of them are integral for the atonement, for Scripture was precise with regard to their number, as [Leviticus 4:7, 17; 16:14] states: "seven times."
Halacha 4
If the owner died after one of the presentations of the blood of a sin-offering was made, the remainder of the presentations should be made after his death.6
Halacha 5
If, however, he made one presentation during the day, he should not make the [remaining] three at night.7
Halacha 6
If one made one [of the presentations of blood required to be made on] the inner altar on [that altar] and made the remainder on the outer [altar], he is liable for [karet] for offering [a sacrifice] outside its appropriate place.8
Halacha 7
Halacha 8
If one changed [the order] of corners11 [of the altar on which the blood was presented when bringing] a sin-offering - whether for a sin-offering [whose blood] is offered on the inner altar12 or a sin-offering [whose blood] is offered on the outer altar13 - [the sacrifice] is disqualified.14 If, however, [the order of the presentation of the blood] for other sacrifices is changed, [the sacrifices] are acceptable.
Halacha 9
If [the priest] presented the blood beyond the corner of the altar - whether for a sin-offering or for another offering and whether for the inner altar or for the outer altar - [the sacrifice] is unacceptable.
Halacha 10
When blood that according to [the Torah's] command should have been presented above the midpoint of the altar15 was presented below it;
if according to [the Torah's] command, it should have been presented below the midpoint of the altar,16but it was presented above it;
if [blood that] according to [the Torah's] command should have been presented inside [the Temple]17 and was presented on the outer altar;
if [blood that] should have been presented on the outer altar was presented in [the Temple]; or
if blood that should have been presented on the outer [altar] was presented on the ramp in a place that is not opposite the foundation [of the altar],18
[in all these instances,] the meat of the sacrifice is unacceptable.19Nevertheless, the owners of the sacrifices receive atonement because of it, for its blood has reached the altar. Although it did not reach the proper place, it is as if it reached its [proper] place with regard to atonement.
When does the above apply? When the person casting [the blood] is acceptable for Temple service. If, however, a person fit for Temple service received [the blood] and gave it to a person who is unacceptable and that unacceptable person presented [blood] that should have been presented above [the midpoint] of the altar below its midpoint, [blood] that should have been presented [on the] outer [altar] was presented inside [the Temple Sanctuary], [blood] that should have been presented inside [the Temple Sanctuary] was presented[on the] outer [altar], or one presented [the blood] on the ramp in a place that is not opposite the foundation [of the altar],20 the meat of the sacrifice is not disqualified if [any of the sacrificial animal's] blood of life remains.21 Instead, an acceptable person should receive the remainder of the blood of life and cast it [on the altar] in its appropriate place.
Halacha 11
[The following rules apply when] the blood of sacrificial animals becomes mixed between two types of blood22 or between two cups of blood.23 If [the blood of sacrifices that require] one presentation [of blood] was mixed with [the blood of others that require] one presentation [of blood],24 one presentation should be made of the entire [mixture]. Similarly, if [the blood of sacrifices that require] four presentations [of blood was mixed] with [the blood of others that require] four presentations,25 four presentations should be made of the entire [mixture]. If, [however, the blood of sacrifices that require] one presentation [of blood] was mixed with [the blood of others that require] two presentations that are four,26 one presentation should be made of the entire [mixture].27
If [blood that was] to be presented on the upper [half of the altar] became mixed with [blood that was] to be presented on the lower [half of the altar],28 all [the blood] should be poured into the [waste] channel29 and the sacrifices are disqualified. Even if the remainder of [the blood from] a sin-offering30 is mixed with the blood of a burnt-offering in which instance, all of the blood should be presented on the bottom of the altar, the entire [mixture] should be poured into the [waste] channel.31
Halacha 12
If [blood from a sin-offering32 became mixed with the remnants of the blood of a burnt-offering]33 and [the priest] did not inquire [concerning the law], but instead presented some of the mixture on the upper portion [of the altar] and some on the lower portion, it is acceptable.34 If he presented a portion on the upper [portion of the altar] and then inquired, he should present [the remainder] on the lower portion.35 He is considered to have fulfilled his obligation for both [sacrifices].
Halacha 13
If blood that was required to be presented in the Temple building36 became mixed with blood to be presented on the outer [altar], the entire [mixture] should be poured into the [waste] channel.37 If he did not inquire and took the mixture of the blood and presented some in the Temple [building] and some outside - whether first he presented it inside and then he presented it outside or first he presented it outside and then he presented it inside - everything is acceptable.38
When does the above apply? With regard to the blood [of the sacrifices that must] be presented on the outer [altar] with the exception of a sin-offering. If, however, the blood of a sin-offering that should be presented outside becomes mixed with the blood of a sin-offering that should be presented inside, it is acceptable [only] if one made the presentation outside and then made the presentation inside.39 If, however, one made the presentation inside and then made the presentation outside, [the sacrifice whose blood was to be present outside] is unacceptable. [The rationale is that] the blood of a sin-offering that was brought into the Temple building - even the blood of a sin-offering brought by an individual [whose meat] should be eaten40 - becomes forbidden, as [implied by Leviticus 6:23]: "Any sin-offering whose blood has been brought [into the Tent of Meeting... shall not be eaten]."41
Halacha 14
When the blood from a bull brought [because of the violation a law] forgotten [by the High Court] or from a goat brought [because of the violation of the prohibition against] idol worship45 which should be brought into the Sanctuary was brought to the Holy of Holies, it is disqualified. For this place is inward with regard to the appropriate place for this blood.46
Similarly, with regard to the bull and the goat brought on Yom Kippur47 whose blood is brought into the Holy of Holies, if the blood [of these offerings] was brought into the Holy of Holies and sprinkled there,48 was then taken to the Sanctuary and afterwards, returned to the Holy of Holies, it is disqualified.49[The High Priest] should not complete the sprinkling [of the blood] in the Holy of Holies. Once he departs, he has departed.50
Similarly, if he completed the sprinklings in the Holy of Holies, then brought the blood into the Sanctuary and made some of the sprinklings [required there], then took [the blood] out of the Sanctuary and afterwards returned it, he should not complete the sprinklings in the Sanctuary. [The rationale is that] since the blood was taken out of its place, it became disqualified.51
Halacha 15
If the blood of an [ordinary] sin-offering52 was received in two cups and one of them was taken outside, the one that remained inside is acceptable and the sprinklings may be performed.53 If, [by contrast,] one [of the cups] was taken into the Sanctuary and sprinkled there, even the one left outside is disqualified, as [implied by the prooftext] : "whose blood has been brought in," i.e., even if only a portion of its blood was brought in to the Sanctuary to bring about atonement, it is disqualified.
Halacha 16
[The following rules apply when] the blood of an [ordinary] sin-offering that was taken into [the Sanctuary] to achieve atonement, but nothing was done and instead, he took it out without sprinkling it inside. If he brought it in unknowingly, [the blood] remains acceptable and should be sprinkled outside, for nothing to achieve atonement was done in the Sanctuary.54 If he brought it in intentionally, it is disqualified.55
Halacha 17
If the sin-offering itself was brought into the Sanctuary,56 it is acceptable, because [the prooftext] mentions "whose blood was brought in," [i.e., it is the blood] and not the meat [that disqualifies it].
Halacha 18
When a sin-offering of a fowl moved in its death throes and entered the Sanctuary, it is acceptable.57
Halacha 19
Halacha 20
Halacha 21
When [a priest] received the blood of a sin-offering in four cups and made one presentation [on the altar] from each cup, the remainder of all four cups is poured on the altar's base, as [Leviticus 4:30] states: "And all of its blood shall be poured [on the base of the altar]." If he made all four presentations from one cup, the remnants of that cup should be poured on the altar's base and the other cups poured in the drainage canal.65
Halacha 22
When blood falls into water or into ordinary blood,66 it should not be sprinkled on the altar. If it was sprinkled, it is disqualified.67 When water fell into blood in a receptacle, if it has the appearance of blood, it is acceptable. If wine or ordinary blood fell into it, we make an assessment [as follows]: Were it to have been water would there have been enough to nullify the blood in the receptacle to the extent that it would no longer have the appearance of blood, he should not sprinkle from [the mixture]. If there would not have been enough to nullify its appearance, he should sprinkle from it.68
Halacha 23
When the blood of sacrificial animals becomes mixed with the blood of animals that are disqualified from the altar or with the blood of sacrificial animals that were disqualified because of unsatisfactory ritual slaughter, the entire mixture should be poured into the drainage canal.69 Even if all the cups [of blood] were offered aside from one, it should be poured into the drainage canal and all of those offerings are unacceptable.
Halacha 24
If one cast the organs and fats offered on the altar, the limbs of burnt-offerings, the handfuls [of meal offered on the altar], the frankincense, or the meal-offerings that are to be burnt on the [altar's] pyre after they were consecrated in a sacred utensil, whether by hand72 or with a utensil, whether with one's right hand or with one's left hand, they are acceptable.
Halacha 25
When wine or water was poured [on the altar as a libation] with a bowl, the hinmeasure,73 or another sacred utensil, it is acceptable. If they were poured with an ordinary vessel or by hand, they are unacceptable.
Halacha 26
When one arranged the limbs [of a burnt-offering] or the handful [of meal from a meal-offering] and then arranged the logs for the altar's pyre above them74or arranged them at the side of the limbs, there is an unresolved doubt whether this is considered as the typical way of having them consumed by fire or not.75 Therefore as an initial preference, one should not offer them in this manner, but if one did, it is acceptable.
FOOTNOTES
1.
Although there is a desired manner in which the blood from every sacrifice should be offered on the altar, that is merely the desired manner of fulfilling the mitzvah. After the fact, even one presentation of blood is sufficient.
2.
Rav Yosef Corcus explains that the Rambam's intent is that even if the priest did not present the blood of the sin-offering on the corners of the altar at all as required, but rather poured it on the wall of the altar, it is sufficient to bring atonement.
3.
The Kessef Mishneh notes that rather than use the method of exegesis stated inZevachim 37b, the Rambam quotes a different prooftext. This follows a pattern demonstrated in several other places in theMishneh Torah where the Rambam derives a concept from the apparent meaning of Biblical verses even though the traditional Rabbinic approach is to derive the idea from other sources.
4.
Casting blood on the altar refers to a situation where a priest stands slightly removed from the altar and casts the blood upon it powerfully. The blood of the burnt offerings, peace offerings, and guilt offerings are presented on the altar in this manner. Pouring the blood on the altar refers to a situation where the priest stands next to the altar and pours the blood gently upon it. The blood of firstborn offerings, tithe offerings, and Paschal sacrifices are presented in this manner.
5.
This refers to the bull and the goat offered on Yom Kippur and the other sin-offerings which are burnt rather than eaten that are mentioned in Hilchot Ma'aseh HaKorbanot1:5. See ibid. 5:11 for a description of the manner in which the sacrifice was offered.
6.
If the owner of a sin-offering dies before even one presentation of the blood was made, the blood should not be presented (see Chapter 4, Halachah 1). If, however, one presentation was made, the sacrifice is fundamentally acceptable, as stated in Halachah 1. Hence the remainder of the presentations should also be made.
7.
For the blood is disqualified at sunset (Zevachim 56a) and hence should not be presented upon the altar. Hence, even though the sacrifice is acceptable, the remaining presentations should not be made.
8.
See Hilchot Ma'aseh HaKorbanot 19:13.
9.
The Torah uses the term haza'ah, "sprinkling," with regard to the sin-offering of a fowl and the sin-offerings whose blood is offered on the inner altar.
10.
For at the time the sprinkling is completed, the priest who performed it was no longer acceptable for Temple service, because of his physical blemish. Even though the blemish did not occur until after the priest completed his activity, the time when the blood reached the altar is most significant. See Zevachim 15a.
11.
Our translation is based on authoritative manuscripts and early printings. The standard published text of the Mishneh Torah uses a different version.
12.
See Hilchot Ma'aseh HaKorbanot 5:12, 14, for a description of the presentation of the blood for these sacrifices.
13.
See ibid.:10 for a description of the presentation of the blood for these sacrifices.
14.
Based on Halachah 10, it appears that the intent in this and the following halachah is that the meat of the sacrifice is unacceptable and may not be eaten. Nevertheless, the sacrifice itself is acceptable, since its blood has reached the altar.
15.
As mentioned in Hilchot Beit HaBechirah 2:9, there was a scarlet band dividing the upper half of the altar from the lower half. Sin-offerings of animals (Hilchot Ma'aseh HaKorbanot 5:7) and burnt-offerings of fowl (ibid. 6:20) should be offered above the midpoint of the altar.
16.
This refers to the blood of all other sacrifices.
17.
In his Commentary to the Mishnah (Zevachim 3:6), the Rambam states that this refers to blood presented on the inner altar, on the Parochet (the curtain separating between the Sanctuary and the Holy of Holies), and within the Holy of Holies itself.
18.
The foundation of the altar did not surround the altar on its southern side, the place where the ramp was positioned. Rav Yosef Corcus explains that since the ramp is considered as equivalent to the altar in several contexts (see Menachot 57b;Zevachim 87a), after the fact, presenting the blood on it is considered equivalent to presenting it on the altar itself.
19.
Since the blood was not offered in its proper place, in this context, it is as if the sacrifice was disqualified and the meat cannot be eaten. Nevertheless, even if "the blood of life" remains, it may not be offered upon the altar again. The rationale is that since the blood reached the altar, atonement is granted and another sacrifice is not required.
20.
Although the Rambam does not mention all the instances that were mentioned in the first clause, they are all included in this ruling.
21.
Since the casting of the blood is disqualified entirely because the person sprinkling it was unacceptable, it is as if it was not performed at all. Hence, if more "blood of life" remains, the sacrifice can be offered as if nothing had happened.
22.
Blood from two sacrificial animals were mixed into the same cup.
23.
The blood from two sacrificial animals was collected in separate cups, but it was forgotten in which cup the blood of each sacrificial animal was contained.
24.
E.g., the blood of a firstborn offering with the blood of a tithe offering or of a Paschal sacrifice. See Hilchot Ma'aseh HaKorbanot5:17.
25.
Sin-offerings are the only sacrifices that require four presentations of blood on the altar. The Rambam is speaking about a situation in which the blood from one sin-offering was mixed with the blood from another.
26.
I.e., burnt-offerings, guilt-offerings, and peace-offerings whose blood is dashed on the northeast and southwest corners of the altar so that it will have been presented on all four sides as described in ibid. 5:6.
27.
The rationale for this ruling is that it is forbidden to make more than one presentation of the blood that requires only one presentation, because doing so would be a violation of the prohibition of adding to the Torah's commandments (see Zevachim8:10). And after the fact, it is sufficient to make one presentation of the blood of sacrifices that require more as stated in Halachah 1. Although in failing to make the four presentations required for a sin-offering, the priest is detracting from the Torah's commandments and that is also forbidden, he is not performing an act when doing so.
28.
See the notes to Halachah 10.
29.
See Hilchot Beit HaBechirah 2:11.
30.
I.e., this refers to the blood that remains after the presentations on the corners of the altar were completed. This blood should be poured out at the base of the altar.
31.
For the blood of the burnt-offering should be dashed on the wall of the altar, while the remnants of the blood of the sin-offering should be poured directly on the altar's base. It should not be poured on the altar's wall, for that would be considered as an addition to the required number of presentations.
32.
Which must be presented on the upper half of the altar.
33.
Which should be poured on the altar's base. The definition of the halachah as speaking about such a situation is taken from the gloss of Rav Yosef Corcus, based onZevachim 81b.
34.
As an initial preference, he should not have presented the blood on the upper portion of the altar as stated in the previous halachah. Once he did, however, we assume that some of the blood from the sin-offering was presented there, thus the entire mixture is considered as the remainder of the blood of both a sin-offering and burnt-offering. In both instances, the remainder should be poured on the base of the altar.
35.
I.e., on the altar's base. Once some of the mixture was presented on the upper half of the altar, the preferred course of action is to pour the entire mixture on the altar's base.
36.
See Halachah 10.
37.
Because, as an initial preference, there is no satisfactory manner of presenting this blood. For the blood from the sacrifices that is required to be offered in the Sanctuary should not be offered on the outer altar. Conversely, the blood that is required to be offered on the outer altar should not be offered in the Sanctuary.
38.
For we assume that some of the blood for each sacrifice was presented in the appropriate manner.
39.
I.e., even after the fact, it is acceptable only in this manner.
40.
The Kessef Mishnehnotes that from the standard published text of Zevachim 82a, it would appear that the concept is more obvious with regard to an individual sin-offering than a communal sin-offering. They assume that the Rambam had a different version of the text.
41.
Just as the sacrifice is forbidden to be eaten, the blood is forbidden to be presented on the altar. If, however, the blood was presented outside, the sacrifice is acceptable after the fact. The meat, however, is forbidden to be eaten.
42.
The term huvah has as its root the word bawhich means "come," leading to the inference the Rambam draws. See parallels in Hilchot Bi'at HaMikdash 3:19; Hilchot Tuma'at Tzara'at 16:5.
43.
See Hilchot Beit HaBechirah 4:6 with regard to the wickets leading to the Sanctuary.
44.
For these are not the normal manner through which blood is brought into the Sanctuary.
45.
See Hilchot Ma'aseh HaKorbanot 1:16 and notes for a description of these sacrifices.
46.
I.e., just as blood that is required to be presented on the outer altar becomes disqualified if it is brought into the Sanctuary, blood that is to be presented on the inner altar, becomes disqualified when it is brought further inward, to the Holy of Holies.
47.
See Hilchot Avodat Yom HaKippurim 1:1; 4:1.
48.
But the required number of sprinklings were not completed.
49.
Just as the blood of an ordinary sin-offering is disqualified when taken out of the Temple Courtyard, so, too, the blood of these offerings is disqualified when taken out of the Holy of Holies before the sprinklings are completed.
50.
Even though the blood of this sacrifice will later be sprinkled in the Sanctuary as well, at the present time, the sprinklings should have been completed in the Holy of Holies. Since that was not done, taking the blood out disqualifies it.
The Ra'avad (and similarly, Rashi in his commentary to Zevachim 82b-83a) has a different understanding of the passage on which the Rambam's ruling was based and hence, objects. The Kessef Mishneh offers grounds to justify the Rambam's understanding.
51.
The same rationale applies here as in the previous clause. Rav Yosef Corcus questions why the Rambam rules that the blood has been disqualified. Seemingly, since Zevachim 83a leaves this as an unresolved question, the Rambam should not rule that it is definitely disqualified. He explains that although one of the Sages considered it an unresolved issue, when the entire passage is considered, it would appear that it is not acceptable.
52.
That should be offered on the outer altar.
53.
For as long as a portion of the blood of a sin-offering is offered in the appropriate manner, it is acceptable. Although the blood that was taken out is disqualified, it does not disqualify the blood that remains.
54.
Implied is that if it was sprinkled inside, even unknowingly, it is disqualified.
55.
Even if it was not sprinkled inside. TheKessef Mishneh and Rav Yosef Corcus note that this ruling appears to contradictZevachim 36a. The Kessef Mishnehconcludes that although the Rambam's ruling can be reconciled with the passage, the resolution still leaves certain points that require explanation.
56.
Even after the animal was slaughtered and before its blood was received (Zevachim92b).
57.
This law is mentioned because of the contrast to the law that follows. The prooftext above speaks of a sacrifice being disqualified because its blood was "brought into" the Temple Sanctuary. In this instance, the fowl was not brought in, but rather entered on its own.
58.
I.e., the fowl was slaughtered, but the neck was held upright instead of allowing the blood to flow out into a receptacle.
59.
For when the blood of a sin-offering is brought into the Temple sanctuary in a utensil, it is disqualified, as stated in Halachah 13.
60.
With regard to a parallel situation concerning a sin-offering of an animal, see Chapter 1, Halachah 25.
61.
Unto the floor of the Temple Courtyard.
62.
Into a receptacle. The blood of a fowl should be squeezed from the neck of the animal unto the altar directly as stated in Hilchot Ma'aseh HaKorbanot 7:6. The question is whether collecting the blood in a receptacle disqualifies the sacrifice or not, i.e., when the Torah stated that the blood of a sin-offering of a fowl should be presented directly on the altar was that granting permission (but not negating, presenting it from a receptacle) or stating that it must be presented in this manner (see Zevachim 92b).
63.
The Kessef Mishneh states that this also applies to the situation mentioned in Halachah 19.
64.
See Chapter 7, Halachah 10.
65.
Since they were set aside as separate entities, but blood was not presented on the altar from them, they are not considered as the remnants of the blood presented and hence should not be poured on the altar's base. Yoma 57b derives this from the fact that Leviticus 4:26 states: "Its blood should be poured on the altar's base," implying that there are times when all of its blood is not poured there.
66.
I.e., blood from an animal that was not offered as a sacrifice.
67.
This applies even if it has the appearance of blood. From every drop of blood that falls into the mixture is nullified as it falls in. Thus it is considered as if there is never a majority of blood (Zevachim 77b).
68.
See parallels to the above in Hilchot Shechitah 14:6; Hilchot Metamei Mishkav UMoshav 2:6.
69.
In contrast to the instances mentioned in the previous halachah, in this instance even if the amount of the unacceptable blood is not sufficient to nullify the acceptable blood, the sacrifice is disqualified. Among the explanations given for the distinction is that the previous halachah describes mixtures that were made with ordinary blood and it is uncommon for ordinary blood to be found in the Temple Courtyard. Hence there was no need for a Rabbinic decree to serve as a safeguard. This halachah, by contrast, speaks of mixtures that could frequently occur in the Temple. Hence lest the mixture also be permitted even when the unacceptable blood could nullify the ordinary blood, our Sages were strict and disqualified all mixtures (Kessef Mishneh).
70.
Blood that flows slowly after the majority of the animal's blood has already been discharged. See the Rambam's Commentary to the Mishnah (loc. cit.).
71.
Here also, our Rabbis saw the need for a safeguard, because this is a common situation (Kessef Mishneh).
72.
Rav Yosef Corcus notes that the Rambam's ruling here directly contradicts his ruling in Chapter 11, Halachah 6, which states that a handful of meal that is presented on the altar by hand is disqualified. He states that although the Rambam's ruling can be resolved with difficulty, the explanations appear forced.
73.
This was one of the measures that were used in the Temple, as stated in Hilchot K'lei HaMikdash 1:17-18.
74.
Instead of placing them above the logs.
75.
More precisely, it is obviously not the ordinary way of offering these substances. The question is whether the departure from the norm is great enough to disqualify them or not.
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Halacha 1
It is a positive commandment to offer the incense1 offering2 on the Golden Altar3 in the Sanctuary twice each day, in the morning and in the afternoon, as [Exodus 30:7] states: "And Aaron shall burn on it the incense of fragrant spices."
Halacha 2
How much [incense] was offered every day? [An amount that] weighed 100dinarim,6 50 in the morning and 50 in the afternoon.
Halacha 3
When the incense is offered in the Sanctuary every day,9 all of the people depart from the Sanctuary and from [the area] between the Entrance Hall and the altar. No one should be there until [the priest] who offers the incense offering departs. Similarly, at the time when [a priest] enters [to sprinkle] the blood of a sin-offering that is offered inside [the Temple],10 everyone departs from from [the area] between the Entrance Hall and the altar until he departs, as [Leviticus 16:17] states: "And no person should be in the Tent of Meeting when he enters to atone in the holy place." [This is] a general principle11[applying] to all atonement [made] in the holy place: No [other] person should be there.
Halacha 4
What is the order of the offering of the incense offering each day? [The priest] who merited12 to remove the ashes from the inner altar enters [the Sanctuary] [holding a] consecrated vessel called a teni.13 It was gold14 and would contain two and a half kabbin.15 He would place the teni on the ground in front of him and scoop up the ashes and the coals on the altar with his hands16 and deposit them in the teni. At the end, he would sweep off the remainder into it. He would leave [the teni] in the Sanctuary and depart.17
The one who merited to bring the incense offering18 would take a vessel filled to overflowing with incense. [The vessel] had a cover and was called abezech.19 He would place the bezech in another vessel that was called a kaf. He would cover the kaf with a small cloth and hold the kaf in his hand. [Another priest]20 would enter [the Sanctuary] with him holding a fire-pan with fire.21
Halacha 5
How does he collect the coals with the fire-pan? He takes a silver fire-pan22and ascends to the top of the altar and moves the coals to the side,23taking the coals that have been consumed by the fire in the second array24and descends and places them into a golden fire-pan.25 If a kab or less of the coals have become scattered [on the ground],26he should sweep them into the channel [for the outflow].27 On the Sabbath, he should cover them with thepisachter.28 If more than a kab become scattered, he should collect more with the fire-pan.
Halacha 6
Halacha 7
[The priest] who removed the ashes from the inner altar31 would proceed before them, he would take the teni that contained the ashes from the altar,32prostrate himself33 and depart. [The priest] holding the fire pan would array the coals on the surface of the inner altar, spreading them out with the bottom of the fire-pan. [He would then] prostrate himself and depart.
The one holding the kaf would remove the bezech from the kaf and give it to a friend or relative.34 He checks if some of the incense spilled out [from thebezech] into the kaf. His friend or relative places the incense that spilled and that which is in the bezech in his hands. [He then] prostrates himself and depart.
Halacha 8
Halacha 9
The priest who offers the incense does not offer it until the overseer37 tells him: "Offer the incense." If the High Priest is the one offering the incense, the overseer says: "My sir, High Priest,38 offer the incense." After he says this, all of the people depart [from the area in front of the Temple Building].39 He then offers the incense, prostrates himself and departs.
Halacha 10
The removal of the ashes from the lamps of the Menorah and their kindling40in the morning41 and the afternoon is a positive commandment,42 as [Exodus 27:21] states: "Aaron and his sons shall arrange it." The kindling of the lamps supersedes [the prohibitions of forbidden labor] on the Sabbath43 and [the restrictions of] ritual impurity,44 as do the [other] sacrifices that [are offered at] a fixed time,45 as [ibid.:20] states: "To raise up a continuously [burning] lamp."
Halacha 11
How much oil should be put in each lamp? Half a log.46 [This is implied by the phrase (ibid.:21):] "From the morning until the evening," Implied is that one must use a measure of oil that will enable it to burn from the afternoon until the morning.47 The Menorah may be dedicated only with the kindling of the seven lamps in the afternoon.
Halacha 12
What is meant by the expression "the removal of the ashes of the Menorah"?48 Every lamp that has burnt out should have its wick and its [remaining] oil removed and it should be cleaned. The priest should place another wick and other oil in it, using the half log measure. [The wick and oil he removed] should be placed in the ash-heap near the [outer] altar together with the ashes removed from the inner alter and the outer altar.49 He should kindle [any] lamp that was extinguished. Kindling the lamps is what is meant by the termhatavah.50When one discovers a lamp that has not been extinguished, he should restore it.51
Halacha 13
Halacha 14
Halacha 15
All of the substances that are forbidden to be used as wicks on the Sabbath59are forbidden to be used [as wicks] in the Temple for the Menorah.60 [This is derived from Exodus 27:20 which] states: "To raise up a continuously [burning] lamp." The flame must rise up on its own.61
Halacha 16
Halacha 17
Whenever one of the lamps of the Menorah was extinguished, we kindle it from another lamp as we explained.64
What is the order in which they were kindled? [The priest] who merited to remove the ashes of the Menorah enters the Sanctuary65 carrying a vessel referred to as a kuz. It was made of gold and resembled a large pitcher. He would place the wicks that were extinguished and the oil that remained in the lamp in it.66 He would then kindle five lamps and leave the kuz on the second step of the three steps positioned before [the Menorah]67 and depart. Afterwards,68 he would reenter and kindle two lamps, take the kuz in his hand, prostrate himself, and depart.
Halacha 18
It is a positive commandment to offer the chavitin69 offering of the High Priest each day,70 half in the morning together with the continuous offering of the morning and half in the afternoon together with the continuous offering of the afternoon. Kneading [these cakes] and baking them supersede [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time,71 as [implied by Leviticus 6:14 which] states [that these cakes must be] tufinei[which allows for the interpretation that they must be] naeh, "attractive," i.e., and thus not baked on the preceding day.72 Moreover, were they to have been baked on the preceding day, they would have been disqualified by the passage of the night,73 for the deep frying pan74 is one of the sacred utensils, as we explained.75
Halacha 19
Halacha 20
When a [High] Priest offered half [of the cakes] in the morning and then died, or became impure,78 or contracted a disqualifying physical blemish79 and another [High] Priest was appointed in his stead,80 [the latter] should not bring half an isaron81 [of flat cakes] from home [in the afternoon]. Nor should he bring the half an isaron [remaining] from [the offering of] the first [High Priest]. Instead, he should bring a complete isaron.82 Half is offered and half is destroyed.83
Halacha 21
Thus two half [esronim] will be offered and two will be destroyed. The two halves that will be destroyed should be left until their form is no longer recognizable84 and then be taken out to the place of burning. The same laws apply if the half [of a High Priest's offering that was set aside until] the afternoon was lost or became impure.85
Where should they be burnt? In the Temple Courtyard.86
Halacha 22
If the High Priest died in the morning after he offered the half of an isaron and another [High] Priest was not appointed, the heirs of the first should bring an entire isaron as atonement for the first. It was also offered complete.87
If the High Priest died in the morning before offering [the chavitin] and another [High] Priest was not appointed in his stead, [his heirs] should offer a complete isaron in the morning and a complete isaron in the afternoon.88 [The amount of] oil and the frankincense offered with it should not be doubled even though [the amount of] flour is doubled.89 Instead, three lugim of oil and a handful of frankincense is set aside for them, a log and half of oil and half a handful of frankincense for the isaron of the morning90 and a log and half of oil and half a handful of frankincense for the isaron of the afternoon.
FOOTNOTES
1.
See the description of the way in which the incense offering was prepared in Hilchot K'lei HaMikdash, ch. 2.
2.
Sefer HaMitzvot (positive commandment 28) and Sefer HaChinuch (mitzvah 103) count this as one of the Torah's 613 mitzvot. Preparing the incense for the offering is not considered as a mitzvah (Sefer HaMitzvot, General Principle 10). Significantly, the Ramban (Hosafot to the negative commandments) maintains that the morning incense offering and the afternoon one should be considered as separate mitzvot.
3.
See the description of the Golden Altar inHilchot Beit HaBechirah 3:17.
4.
In his Commentary to the Mishnah (Menachot 4:4), the Rambam writes that it was rare that the priests willfully omitted offering the incense offering, because offering it brought blessings for prosperity.
5.
Note the contrast to the daily offering (Chapter 1, Halachah 12).
6.
A dinar is approximately 4 grams in modern measure.
7.
For the altar itself need not be there for the offering to be acceptable. Note the parallel inHilchot Ma'aseh HaKorbonot 19:15.
8.
From the exegesis of Leviticus 6:3, Yoma45b derives that the limbs of a sacrifice that fly off the altar should be returned to it, but not the grains of incense. The grain should be entombed (Radbaz).
9.
The Kessef Mishnehstates that this phrase is making a distinction between the incense offering brought each day and that brought on Yom Kippur. Since the latter offering is brought into the Holy of Holies, it is necessary to depart only from the Temple Building. One may remain in the area between the Entrance Hall and the altar. SeeHilchot Avodat Yom Kippurim 4:2.
10.
This refers to the bull brought by a High Priest as a sin-offering, the bull brought as atonement for a law forgotten by the High Court, and the goats that are brought to atone for idolatry (see Hilchot Ma'aseh HaKorbanot 5:13).
11.
This translates the Talmudic term binyan av. Note the Radbaz who explains that althoughYoma 44a appears to derive this concept through the exegetical method referred to as a gezeirah sheveh (a textual association), the intent is really a binyan av.
12.
I.e., who was chosen in the lottery, as described in Chapter 4, Halachah 6.
13.
The term is used in several contexts in the Talmudic literature to refer to a metal container. In his gloss to Tamid 3:6, Rav Ovadiah of Bartenura states that it has the same root as the word tene used byDeuteronomy 26:2 to refer to the container used to carry the first fruits.
14.
As a sign of wealth and prosperity. SeeHilchot Beit HaBechirah 1:19.
15.
A kab is 1376 cc according to Shiurei Torahand 2400 cc according to Chazon Ish.
16.
They were already burnt out and there was no danger of him being burnt.
17.
Yoma 21a states this was done so because of the miracle that occurred. To explain: Our Sages relate the ashes from the Menorahand from the Golden Altar would be miraculously swallowed up in their place each day. In order not to require God to perform this miracle twice each day, the ashes from the Golden Altar would be put aside until those from the Menorah were collected. See Halachah 12.
18.
See Chapter 4, Halachah 7; Chapter 6, Halachah 4.
19.
In his translation of the Torah, Onkelos translates the word kaf, generally translated as "spoon," as bezech. Both the kaf and thebezech were utensils resembling ladles, i.e., they had a receptacle and a long arm leading to it.
20.
The one who merited to remove the ashes from the altar, as stated in Chapter 4, Halachah 5.
21.
I.e., with burning coals, as explained in the following halachah.
22.
In his Commentary to the Mishnah (Tamid5:5), the Rambam writes that this fire-pan would hold four kabbim.
23.
The Rambam's statements are based on his text of the Mishnah (Tamid 5:5). Apparently, the Ra'avad had a slightly different version.
24.
See Chapter 2, Halachot 4 and 8.
25.
This fire-pan would hold three kabbim [the Rambam's Commentary to the Mishnah (loc. cit.)]. Yoma 45a explains that gathering the coals would damage the fire-pan slightly and over time, it would have to be replaced. Hence rather than damage a golden one, the Sages took the financial needs of the Jewish people into consideration and did not require that a golden one be used each day.
26.
Since the golden fire-pan was smaller than the silver one, it was natural that this would occur (ibid.).
27.
As stated in Hilchot Beit HaBechirah 2:11, there was a channel for outflow that ran through the Temple Courtyard. The priest would sweep the coals there [the Rambam's Commentary to the Mishnah (loc. cit.)]. The Radbaz questions why the priest would be allowed to intentionally extinguish the coals. Perhaps his question can be answered on the basis of Hilchot Tuma'at Ochalin 8:9 which states that these coals no longer have any holiness.
28.
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that in his Targum (Exodus 27:3), Onkelos uses the termpisachter for the Hebrew sir, meaning "pot."
29.
See Hilchot Bi'at HaMikdash 3:20.
30.
See Chapter 2, Halachah 13.
31.
Tamid 6:1 states that he would be accompanied by the priest who would clean the Menorah. The Rambam does not mention this point, because it is not germane to the discussion at hand.
32.
Which he had left previously in the Temple Sanctuary, as stated in Halachah 4.
33.
As appropriate for one who completed his Temple service and depart.
34.
I.e., thus four priests would enter: a) one to clean the altar; b) one to place the coal on it; c) one to pour incense into the hands of the priest who would offer it; and d) one to offer the incense on the coals (Radbaz).
35.
As mentioned in Chapter 4, Halachah 7, the incense offering would be given to a priest who never offered it previously. Hence he would not be experienced and required these warnings (Radbaz).
36.
I.e., the person offering the incense stands to the east of the altar. He should begin pouring the incense on the western side of the altar. Otherwise, he will have to lean over the altar while the incense is burning and he could be burned in this manner.
37.
Rashi (Yoma 28a) maintains that this term refers to the segen, the High Priest's assistant. Tosafot maintains that it refers to the priest who apportions the Temple service by lottery. From Hilchot K'lei HaMikdash 4:16, it is obvious that the Rambam accepts Rashi's view.
38.
I.e., as expression of deference.
39.
As stated in Halachah 3.
40.
See Halachah 12 which describes what this service entails.
41.
The Rambam's view that the Menorah was kindled both in the afternoon and the morning is not accepted by all authorities. Many maintain that it was kindled only in the afternoon. And there is an intermediate view that one (or two) lamps also burned during the day.
42.
Sefer HaMitzvot (positive commandment 25) and Sefer HaChinuch (mitzvah 98) count this as one of the Torah's 613 mitzvot.
43.
Although kindling light is usually forbidden on the Sabbath, in this instance it is permitted.
44.
If the majority of priests or sacred utensils are impure, the Menorah may still be kindled.
45.
See Hilchot Bi'at HaMikdash 4:10.
46.
172 cc according to Shiurei Torah and 300 cc according to Chazon Ish.
47.
The Jerusalem Talmud (Yoma 2:2) maintains that since the summer nights are longer than the winter nights, the priests would compensate for that by using thicker wicks in the winter and thinner ones in the summer. In his Commentary to the Mishnah (Menachot 9:3), however, the Rambam writes that a medium sized wick was used at all times. The Radbaz explains that position, stating that if some oil was left over, it was not significant, for the Temple sacrifices should be offered in a spirit of wealth and prosperity.
48.
Our translation is taken from the Rambam's Commentary to the Mishnah (Me'ilah 3:4) where the Rambam writes that deshenmeans "ash" and the remainder of the wicks and the coals produced are considered as ash.
49.
See Chapter 2, Halachah 12.
50.
Other authorities interpret hatavah as referring to the cleaning of the lamps. In his Commentary to the Mishnah (Tamid 3:9), the Rambam explains that this term means "the cleaning of the lamps, rekindling what was extinguished, and changing their wicks." See also Hilchot Bi'at HaMikdash 3:7 where it appears that the Rambam interprets this term as meaning cleaning and preparing theMenorah.
As the Kessef Mishneh mentions, many other commentaries follow the approach of Rashba (Responsa 79 and 309) who maintains that the term hatavah means only the cleaning and preparing of the Menachot. This difference of opinion regarding the definition of this term is dependent on a larger issue. Were all the lamps kindled in the morning or not? As mentioned in Halachah 10, the Rambam maintains that they were. The Rashba and those who follow his approach differ. Accordingly, they differ in their interpretation of Exodus 30:7"when he performs hatavah for the lamps, he shall offer the incense." According to the Rambam, this refers to the kindling of the lamps, while according to the Rashba, this refers only to cleaning them.
Exodus 30:8 uses a different term for kindling the lamps at night (as the Rashba states in support of his approach). Perhapshatavah can refer only to the rekindling of the lamps in the morning as indicated by the Rambam's Commentary to the Mishnah cited above. See the gloss of the Lechem Mishneh.
51.
I.e., add oil so that it will burn until nightfall.
52.
As mentioned in Hilchot Beit HaBechirah 3:8, the Rambam maintains that the Menorahwas positioned from north to south. Accordingly, this refers to the center lamp that was positioned opposite the Holy of Holies. Others differ, maintaining that theMenorah is positioned from east to west and the term "western lamp" refers to the second lamp from the east which is "western" in relation to the more eastern one.
53.
Yoma 45b derives this concept fromLeviticus 6:6 which reads "A continuous fire shall burn on the altar." Using the rules of Biblical exegesis, our Sages explain that the verse can be interpreted. Whenever a continuous fire will burn - and the Menorah is also referred to as a continuous fire - it shall be kindled from the altar.
The Ra'avad differs with this ruling and maintains that when possible, even the western lamp should be kindled from the other lamps of the Menorah. Only when there is no alternative, it should be kindled from the altar. The Radbaz and the Kessef Mishneh, however, give support for the Rambam's view.
54.
Indeed, as stated in the following halachah, it is desirable to do so rather than use another candle.
55.
With tweezers. This was possible, because the wicks were long.
56.
The Radbaz suggests that each lamp would be kindled from the lamp next to it. Thus one would not have to stretch any of the wicks that far.
57.
See Hilchot Beit HaBechirah 3:6-7.
58.
Even if one would light the ordinary lamp from the lamp of the Menorah, it would be unacceptable, because it is not respectful to light an ordinary lamp from the lamp of theMenorah (Kessef Mishneh, based onMaggid Mishneh, Hilchot Chanukah 3:9).
59.
See Hilchot Shabbat 5:5. The substances mentioned there are unacceptable, because they do not allow for a steadily burning flame. Instead, the flames they produce sputter.
60.
They may, however, be used for other purposes, e.g., as wicks for the lanterns used to illuminate the Temple Courtyard during the Simchat Beit HaShoevahcelebrations (Shabbos 21b).
61.
This excludes substances which will prevent the fire from ascending smoothly on its own.
62.
The limbs of the sacrifices would be brought up to the altar and the incense offering was brought, as stated in Chapter 6, Halachot 3-4.
63.
By extending the duration of time in which this service is performed, it will be noticed by all those present [the Rambam's Commentary to the Mishnah (Tamid 3:9)].
64.
Halachah 13.
65.
The lottery through which this priest is selected is described in Chapter 4, Halachah 6. As mentioned in Chapter 6, Halachah 1, this priest would enter the Sanctuary together with the priest who removed the ashes from the inner altar. The Rambam does not mention that fact here, because it is not a point of present concern.
66.
The wicks and oil were placed in the ash-pile near the outer altar as stated in Halachah 12. The commentaries have questioned the intent of the gloss of the Radbaz.
67.
As stated in Hilchot Beit HaBechirah 3:11, there was a stone positioned before theMenorah into which three steps were carved. The priest would stand on it while cleaning and kindling the Menorah.
68.
I.e., after the limbs were brought up to the altar as stated above.
69.
This offering resembled flat cakes. The Rambam describes their preparation inHilchot Ma'aseh HaKorbanot 13:2-4.
70.
Sefer HaMitzvot (positive commandment 40) and Sefer HaChinuch (mitzvah 136) count this as one of the Torah's 613 mitzvot.
71.
See the notes to Halachah 10, for details concerning the above.
72.
For day-old cakes are not attractive.
The Radbaz asks: Since the chavitinoffering is considered one of the communal offerings, why is it necessary to add this and the subsequent rationale. He explains that they are valuable for the lessons that they teach independent of the concept they are quoted to support.
73.
For an article kept in a sacred vessel overnight is disqualified.
74.
The Lechem Mishneh questions why the Rambam speaks of the deep frying pan when in Hilchot Ma'aseh HaKorbanot 13:3, he states that the High Priest's offering was prepared using the flat frying pan.
75.
Hilchot Ma'aseh HaKorbanot 12:23. Both the flat and deep frying pans are mentioned there.
76.
See Hilchot Ma'aseh HaKorbanot, op. cit.
77.
But instead, must be performed on Friday.
78.
Although Halachah 18 stated that the offering of the chavitin supersedes the restrictions of ritual impurity, that refers to an instance when the majority of the Jewish community, the majority of the priests, or the majority of the Temple utensils are impure. In this instance, only the High Priest is impure and that difficulty can be remedied by temporarily appointing another in his place (Radbaz).
79.
These latter two instances are not mentioned in Menachot 50b, the source for the Rambam's ruling. Nevertheless, the concept follows logically, because in these states, the High Priest cannot serve (Radbaz).
80.
In the latter two instances, if and when the first High Priest regains ritual purity or is healed from his blemish, he is restored to his position (ibid.).
81.
I.e., half the measure required to make the flat-cakes for the entire day, the measure required for the afternoon offering.
82.
From his own property.
83.
As explained in the following halachah.
84.
This term is interpreted to mean that they should be left until they become disqualified because they remained overnight. They cannot, however, be destroyed immediately, because since the disqualifying factor is not integral to the sacrificial food itself, destroying them would be an act of disrespect.
85.
I.e., the High Priest must bring a completeisaron and half is offered and half is destroyed.
86.
To the east of the altar, as stated in the notes to Hilchot Ma'aseh HaKorbanot 7:3.
87.
Menachot 51b derives this concept fromLeviticus 6:15: "The priest... from his sons should offer it," i.e., his heirs should offer it, the entire offering, bringing it in his place.
88.
Menachot, op. cit., derives this concept from the fact that the prooftext states "It shall be offered on the pyre in its entirety."
89.
For there is a verse requiring the doubling of the flour and no such verse with regard to the oil and the frankincense (Menachot, op. cit.).
90.
See Hilchot Ma'aseh HaKorbanot 13:2,4.
Temidin uMusafim - Chapter 4
Halacha 1
All of these services that were performed [in the Temple] every day were performed on the basis of a lottery.1 How would they conduct themselves? All of the priests of the clan of that day2 enter the Chamber of Hewn Stone3 after dawn4 while garbed in the priestly garments. The [priest] appointed [to supervise] the lotteries [stands] with them and they stand in a semicircle. The supervisor takes a hat from one of the priests and returns it to him.5 This is the person from whom they will begin to count and thus determine the lottery, as will be explained.6
Halacha 2
The men [selected to perform] the services proceed to them. The remainder of the priests are taken to the attendants who remove the sacred garments from them, leaving them only with the leggings7 until they put on their ordinary garments. They then remove the sacred leggings. The attendants then return the garments to the lockers.8
Halacha 3
How would the lottery be carried out? [The priests] would stand in a semi-circle. They would decide on a number, e.g., 100, 1000, or any other number that they would choose. Afterwards, the supervisor says: "Stick out your fingers" and they stick out one or two fingers.9 If one would stick out three, the three are counted.10 A thumb should not be stuck out in the Temple because of the deceivers. For a thumb is small and it is easy to stick out and then bend over.11 If one sticks out a thumb, it is not counted.
The supervisor begins counting from [the priest] who was identified by the removal of his hat. The count on their fingers12 and then repeat13 until they reach the number they agreed upon. The person upon whose finger the counting was completed is the one who is chosen in the first lottery for the Temple service.
Halacha 4
Why do they count the number they have agreed upon by the fingers they stuck out instead of counting the people themselves? Because it is forbidden to count Jews14 except via another entity, as [I Samuel 15:4] states: "And he counted them with lambs."15
Halacha 5
Four lotteries were carried out each day in the morning.16 The first lottery was for who would remove the ashes from the altar.17 The lottery was conducted and the one who merited was chosen to remove the ashes. He also arranges the wood on the altar and he brings the two logs of wood to the altar and brings in a fire-pan full of flaming [coals]18 from the outer altar to the golden altar to offer the incense upon it.
Halacha 6
Thirteen [priests] are chosen in the second lottery19 according to the order in which they stand.
What is implied? The supervisor tells them to stick out their fingers and counts as explained.20 The one who is chosen first by lottery slaughters the continuous offering of the morning. The second priest standing next to him21receives the blood of the continuous offering and he casts [on the altar]. The third, [who stands] next to the second, removes the ashes from the inner altar, the altar of the incense offering. The fourth on his side removes the ashes from the Menorah and kindles the lamps. The fifth brings up the head of the continuous offering and its [right] hindleg to the ramp.22 The sixth brings up the two forefeet. The seventh brings up the tail and the [left] hindleg. The eighth brings up the breast and the neck. The ninth brings up the two flanks. The tenth brings up the inner organs. The eleventh brings up the flour for the additional offerings. The twelfth brings up the chavitin23 and the thirteenth brings up the wine of the additional offerings.
Halacha 7
Halacha 8
For the fourth lottery, all the priests gathered.26 The lottery is held to know who will bring the limbs up from the ramp to the altar. The lottery was held and the one who was chosen27 merited.
A different lottery was not held for the continuous offering of the afternoon. Instead, all of the priests who were chosen to perform any of the tasks in the morning should also perform them in the afternoon.28 An exception was the incense offering. Another lottery was made for [the right to offer] it in the afternoon. All those who never brought an incense offering from that clan could come and enter the lottery. If they had all offered incense previously, they are all able to enter the third lottery in the morning and the one who was selected in the morning offers the incense in the afternoon as well.
Halacha 9
On the Sabbath, when [besides] the continuous offerings, the additional offerings and the two bowls of frankincense were offered, how would they conduct themselves?
In the morning, the lottery was held among the men of clan of the watch that was leaving.29 They would offer the continuous offering of the morning and the two sheep brought as burnt-offerings for the additional offering.30 The ones selected to perform the tasks for the continuous offering of the morning would [perform those tasks] for the two sheep [brought as] additional offerings.31 The watch that enters32 on the Sabbath would conduct other lotteries for the continuous offering of the afternoon. Both watches would [participate in] the division of the showbread.33
Halacha 10
The [show]bread is not eaten until the two bowls of frankincense are offered on the pyre. The frankincense requires salt like the other sacrifices.34
Halacha 11
Halacha 12
How is the showbread divided on the Sabbaths of the year in general? The watch that enters receives six loaves and the watch that leaves receives six loaves. Those that enter divide [the bread] among themselves in the north, for they are prepared to carry out the Temple service.37 Those who depart divide it in the south.38
When the holiday of one of the three pilgrimage festivals39 falls on the Sabbath or on Sabbath in the midst of the holiday,40 all of the watches share equally in the division41 of the showbread.42 Similarly, if the first holiday of a festival falls on Sunday, all of the watches share equally in the division of the showbread on the day preceding the festival which is the Sabbath because they came early to the Temple service.43
Similarly, if the final day of the festival falls on Friday, all of the watches share equally in the division of the showbread on the Sabbath which is the day following the festival. This practice is an ordinance of our Sages [who instituted it] so that the priests should delay [their departure from Jerusalem so that they share] in the division of the showbread.44 [In this way,] if one of the members of the watch [of the coming week] would be delayed and not come [on time], another priest will be found [to take his place].
Halacha 13
If there is one day intervening between the Sabbath and the festival, e.g., the first day of the festival fell on Monday or the last day fell on Thursday, or Shavuot fell on Monday or Thursday, the watch whose time was fixed that week receives ten loaves and the watch which enters receives two.45 The rationale is that only one day is left for them to serve alone,46 either Friday or Sunday, and they are indolent and only a few come [to the Temple].47
Halacha 14
The High Priest always receives from each watch half of the loaves that they receive, as [implied by Leviticus 24:9]: "And it shall be for Aaron and his sons," i.e., half for Aaron and half for his sons. A High Priest never receives a portion of a loaf, because that is not respectful.
FOOTNOTES
1.
This refers to the offering of the communal offerings. The priests to offer individual sacrifices were not chosen on the basis of a lottery (Rashi, Yoma 26b). See also the gloss of the Mishneh LiMelech to Halachah 9 which discusses this issue.
Yoma 22a explains that the lotteries were initiated, because originally the priests would race to carry out the Temple functions. Once as the priests were running up the ramp, one pushed another and he fell and broke his leg. When the Sages realized that danger could result, they instituted these lotteries.
2.
See Hilchot K'lei HaMikdash, ch. 4, which explains that the priests were divided into 24 watches. Each watch would serve in the Temple for one week at a time. Each of those watches were divided into seven clans which would carry out the services for that particular day.
3.
A large chamber on the northern side of the Temple Courtyard. See Hilchot Beit HaBechirah 5:17. This chamber was chosen because a portion of it is outside the Temple Courtyard and it was in that portion the priests would stand. The rationale is that, as will be explained, the hat of one of the priests would be removed and it is inappropriate to stand bareheaded in the Temple Courtyard even briefly.
4.
The first glowing of the sun's rays, well before sunrise. At this time, the dust was removed from the altar, as stated in Chapter 2, Halachah 11. See also Chapter 6, Halachah 1.
5.
Immediately, so that the priest would not be bareheaded.
6.
In Halachah 3.
7.
For reasons of modesty.
8.
See Hilchot K'lei HaMikdash 8:8-9.
9.
In his Commentary to the Mishnah (Yoma2:1), the Rambam writes that a priest would stick out one finger if he was weak or several if he was healthy.
10.
The commentaries note that the Rambam's interpretation of Yoma, loc. cit., is different from that of most other authorities with regard to this point. See the gloss of the Radbaz who elaborates on this matter.
11.
And thus he could manipulate the counting to favor himself [the Rambam's Commentary to the Mishnah (loc. cit.). Here also, the Rambam's interpretation differs from that of other authorities.
12.
Proceeding to the right along the semi-circle.
13.
Counting each finger a second time.
14.
Even for a mitzvah (Yoma 22b).
15.
This refers to Saul's census of the army before entering into battle against Amalek. Conversely, we find that when David took a census and actually counted people, a severe plague resulted.
16.
With regard to the afternoon, see Halachah 8.
17.
As described in Chapter 2, Halachah 12.
18.
The Radbaz elaborates in questioning the Rambam's ruling, for it appears to run contrary to the statements of Yoma 25b-26a. Indeed, he maintains that there is a printing error in the text and that this phrase should be included in the following halachah. Others, however, explain that it appears that there is support for the Rambam's position based on the Mishnayot of Tamid 5:5, 6:2.
19.
As Yoma 26b relates, on Sabbaths and festivals even more priests are selected in this lottery. As indicated by Chapter 6, Halachah 1, according to the Rambam, the first two lotteries were conducted in direct proximity to each other.
20.
In Halachah 3.
21.
On his right.
22.
See Hilchot Ma'aseh HaKorbanot, ch. 6, for details concerning how the offering was divided into portions and brought to the altar.
23.
See Chapter 3, Halachah 18; Hilchot Ma'aseh HaKorbanot 13:4, 6:16.
24.
The laws that apply had they all brought an incense offering once are mentioned in the following halachah.
25.
Bringing the incense offering was a medium to drawn down Divine blessings for prosperity. Hence the opportunity is given to priests who had never brought that offering previously (Yoma 26a).
26.
I.e., in contrast to the previous lottery where those who had brought the incense offering previously did not participate (ibid.).
27.
I.e., one priest would bring up all the limbs (Tosafot, Yoma 26a).
28.
The Kessef Mishneh notes that although the wood for the altar was brought by two priests in the afternoon as opposed to the one in the morning, there was no need for a second lottery. Instead, the priest who was selected in the morning would bring one of his friends to assist him in the afternoon.
29.
I.e., completes their week of Temple service. For the watches changed after the offering of the sacrifices on the morning of the Sabbath (Hilchot K'lei HaMikdash 4:3).
30.
Sefer HaMitzvot (positive commandment 41) and Sefer HaChinuch (mitzvah 402) count the offering of the two sheep as the additional offering of the Sabbath as one of the Torah's 613 mitzvot.
31.
This conclusion is reached from the fact that the Talmud does not speak of a separate lottery for the additional offerings.
32.
I.e., begins their week of Temple service.
33.
As described in Halachah 12.
34.
Hilchot Issurei HaMizbeiach 5:11-13; Hilchot Ma'aseh HaKorbanot 16:14.
35.
See Chapter 6, Halachah 11.
36.
They are the fourteenth and fifteenth priests in the second lottery (Kessef Mishneh in the name of the Ritbah). The Radbaz maintains that these priests came from the watch that entered the Temple service that week.
37.
This is the portion of the Temple Courtyard where the communal sacrifices are slaughtered. Dividing the bread there distinguishes them as the watch that will perform the service in the Temple that week [the Rambam's Commentary to the Mishnah (Sukkah 5:6)].
38.
This would show that they have completed their service (Sukkah 56b).
39.
I.e., the first and last days of Pesach and Sukkot and the holiday of Shavuot.
40.
I.e., during Chol HaMoed.
41.
This refers to the division of the bread itself, but not to the division of the tasks involved in offering it. Those are performed only by the priests of the watch who serve in the Temple that week (Hilchot K'lei HaMikdash 4:6).
42.
See ibid.:4-5 which explains the derivation of this concept.
43.
Indeed, they were given the right to share in the division of the showbread to motivate them to come early.
44.
The Ra'avad objects to the Rambam's statements, explaining that since the festival ended on the day before the Sabbath, the priests had no choice but to stay. The Radbaz explains that it is possible that the priests will be staying in the surroundings of Jerusalem, but will not come to the Temple Mount. Giving them a share in the showbread would encourage them to come to the Temple Mount.
45.
This applies if the last day of the holiday fell on Thursday. Conversely, if the first day fell on Monday, few priests will come so the watch which departs receives ten loaves and the watch which comes two. See the Rambam' Commentary to the Mishnah (Sukkah 5:6).
46.
For the priests of all the watches will come to serve during the festival.
47.
The Ra'avad and Rashi have a different understanding of the passage from Sukkah. The Radbaz and the Kessef Mishneh offer support for the Rambam's view.
Temidin uMusafim - Chapter 5
Halacha 1
It is a positive commandment to arrange the showbread on the [golden] table before God in the Sanctuary,1 as [Leviticus 24:5] states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
Halacha 2
It is clearly evident from the Torah that there were twelve loaves. Each loaf required two esronim [of flour]. [The loaves] were arranged in two sets, six loaves in each set, one loaf on the other. There were three rods2 of gold placed between the loaves so that the wind could blow through them.3 Each set was supported by two side-frames. At the side of each set,4 there is placed a vessel containing a handful of frankincense, as [ibid.:7] states: "And you shall place pure frankincense next to5 the arrangement." This vessel is called a bezech (dish).6 Thus there were two handfuls of frankincense in two dishes. These dishes had flat bases so that they could be placed on the table.
Halacha 3
The two sets of showbread are fundamental necessities for each other.7[Similarly,] the two dishes [of frankincense] are fundamental necessities for each other and the sets and the dishes are necessities for each other.8The [golden] table should not be dedicated except by placing the showbread on it on the Sabbath.9
From one Sabbath to another, the bread that was placed on the table on the previous Sabbath is removed and new bread is arranged there. The bread that is removed is the bread that is divided between the two watches - that which enters and that which departs10 - and the High Priest11 and they partake of it.12
Halacha 4
How are the sets of the showbread arranged? Four priests enter [the Sanctuary], two are holding the two sets13 [of bread]14 and two, the two dishes [of frankincense]. Four priests enter before them to remove the two sets of bread and the two dishes [of frankincense] that were on the table. The priests that enter15 stand in the north,16 facing the south and those that depart17 stand in the south, facing the north. These remove [the showbread from the previous week] and these place down [the new breads]. One should be within a handbreadth of another,18 for [Exodus 25:30] states: "[You shall place showbread] before Me continually."19
Halacha 5
Halacha 6
How is the showbread prepared? 24 se'ah23 of wheat that is fit [to be made into flour] for meal-offerings are brought.24 [The kernels] are struck25and tread upon26 like the other kernels of wheat for the meal offerings.27 They are then ground and sifted with eleven sifters to produce 24 esronim of fine flour.28Twelve loaves of unleavened bread are made from it.
If one did not sift [the flour] with eleven sifters or did not use 24 se'ah of grain to produce the flour, [the loaves] are acceptable, since fine flour was produced regardless. These measures were mentioned only as [the optimum manner] for the mitzvah.
Halacha 7
Halacha 8
Halacha 9
All of these loaves were rectangular, as [Exodus 35:13] states: Lechem Hapanim, [literally,] "the bread of faces," i.e., it had many surfaces.35 The length of each loaf was ten handbreadths,36 its width, five handbreadths, and its height, seven fingerbreadths.37 The length of the table was twelve handbreadths and its width, six handbreadths. [The priest] should place the length of the loaf across the width of the table. Thus the loaf would extend an extra two handbreadths at either side. He should fold up the portions that extend [beyond the table] on either side,38 leaving space in the middle [of the loaf] between the two ends.39 Similarly, he should place one loaf on another loaf until he arranged six loaves. Similarly, on the other side, he should make a second arrangement of six loaves.
Halacha 10
Halacha 11
Neither the arrangement of the rods [between the breads], nor their removal supersedes the Sabbath prohibitions.44 Instead, on Friday, [a priest] would enter, remove them, and place them along the table's length. And on Sunday, [another priest] would enter and insert them between the loaves.
Halacha 12
If one arranged the bread as commanded, but did not place with it the bowls of frankincense until the next day45 and on the following Sabbath he offered [the contents of] the bowls [of frankincense] on the pyres,46 the bread is disqualified47 and is not sanctified.48Similarly, if he arranged the bread and the bowls on Sunday and offered [the contents of] the bowls on the pyre after the following Sabbath, the bread is not sanctified and is disqualified.49 If he offered [the contents of] the bowls on the pyre on the Sabbath, the bread is not disqualified.50
Halacha 13
What should be done with the bread and the bowls [of frankincense] that were arranged after the Sabbath? They should be left on the table until the Sabbath day passes while they are arranged.51 Afterwards, he should offer [the contents of] the bowls [of frankincense] on the Sabbath that followed the Sabbath that passed after they were arranged. [This does not present a difficulty,] because even if the showbread and the bowls [of frankincense] were on the table for several weeks, this does not present a problem.
Halacha 14
If one arranged the bread and the bowls [of frankincense] on the Sabbath as required52 and offered [the contents of] the bowls [of frankincense] after the Sabbath53- whether after this Sabbath or the following Sabbath - the bread is disqualified.54 Its status is that of sacred articles that have been disqualified in which instance the prohibitions of notar, piggul and consuming the bread in a state of ritual impurity55 apply, as will be explained.56
Halacha 15
[The following rules apply if] one of the loaves became broken. If it was broken before the bread was removed from the table, the bread is disqualified,57 and the [the contents of] the bowls [of frankincense] should not be offered on the pyre because of it.58 If it was broken after the bread was removed, the bread is disqualified,59 but the [the contents of] the bowls should be offered.60
Halacha 16
If the time to remove the bread61 arrived, it is as if the breads were removed. [Even] if a bread became broken, the [the contents of] the bowls should be offered although the arrangement [of the breads] has not been taken apart.
If one of the arrangements became impure - whether before [the frankincense] was offered or afterwards - or one of the bowls [of frankincense] became impure, the entities that are impure are impure and those that are pure are pure.62
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 27) and Sefer HaChinuch (mitzvah 97) count this as one of the Torah's 613 mitzvot. Significantly, in his listing of the mitzvot at the beginning of the section, the Rambam defines the mitzvah as making the showbread. See also the notes of the Ra'avad to the Rambam's listing of the mitzvot at the beginning of the Mishneh Torah where he questions why placing the incense on the breads and partaking of the breads are not considered as separate mitzvot.
2.
See the description of the table and its utensils in Hilchot Beit HaBechirah 3:13-15.
3.
I.e., in this way, the loaves were lifted up so that air could pass through them. The rods were hollow for this purpose (Menachot97a).
The commentaries note that there was an ongoing miracle with regard to the showbread and it remained fresh from week to week (Yoma 21b). Nevertheless, the Torah advises us to take this precaution, because one should not rely on a miracle.
4.
I.e., a space of two handbreadths was left in the center of the table for this purpose.
5.
The Kessef Mishneh states that although, generally, the word al is translated as "on," it can also mean "next to," as in the term elev, "Next to it" (Numbers 2:20).
6.
In his Commentary to the Mishnah (Menachot 2:2), the Rambam notes thatbezech is Onkelos' translation of the Hebrew kaposav.
7.
I.e., if one had only one set, it should not be offered.
8.
Thus if there is anything lacking in either the breads or the frankincense, nothing should be offered.
9.
One should wait until the Sabbath, because the prooftext cited above states: "On the Sabbath day, on the Sabbath day, the priest shall arrange it."
10.
See Chapter 4, Halachot 12-13.
11.
See ibid. 14.
12.
In the Rambam's Commentary to the Mishnah (Menachot 2:2), he writes that the showbread may be eaten only on the Sabbath on which it was removed from the table. Nevertheless, when Yom Kippur falls on the Sabbath, they are eaten on Saturday night.
13.
From the Rambam's wording here, it appears that the breads were already folded over (as stated in Halachah 9) and placed one on top of the other. See also Halachah 11.
14.
Each holding one.
15.
I.e., who bring in the new showbread.
16.
The table itself was on the north side of the Sanctuary, extending lengthwise from east to west.
17.
I.e., who remove the showbread from the previous week.
18.
I.e., immediately after removing one, the other should be placed down.
19.
I.e., there should be no time when there is not bread on the table.
20.
See Hilchot Beit HaBechirah 3:16.
21.
On the outer altar. See Hilchot K'lei HaMikdash 2:11.
22.
For the obligation to partake of them does not supersede the mitzvah of fasting on Yom Kippur.
23.
The minimum size the contemporary authorities give for a se'ah is approximately 8.5 liter.
24.
See Hilchot Issurei Mizbeiach 7:4 with regard to the special stringencies taken with regard to the preparation of the grain for such offerings.
25.
In his Commentary to the Mishnah (Menachot 6:5) the Ramban interprets this as striking the wheat powerfully with one's hand so that the dust will be removed from them.
26.
Crushing them with his feet to crack the shells (ibid.).
27.
Which are struck 300 times and tread upon 500 times (Hilchot Issurei Mizbeiach, loc. cit.).
28.
This was of course a far smaller measure than the 24 se'ah. The remainder of the flour had to be redeemed and then it could be used for ordinary purposes. See Hilchot Bikkurim 6:3.
29.
In his Commentary to the Mishnah (Menachot 11:2), the Rambam writes that it is permitted to knead the loaves outside the Temple Courtyard, but that it is not permitted to bake them outside. He states that the rationale for this distinction was not mentioned in the Talmud.
30.
See Hilchot Ma'aseh HaKorbanot 12:21-23. The intent is that the other meal-offerings are baked in the Temple Courtyard. They are, however, also kneaded in the Temple Courtyard. See Kessef Mishneh.
31.
Menachot 94a derives this from the exegesis of Leviticus 24:5: "Each loaf will be two esronim." Implied is that each loaf is treated individually.
32.
This refers to the ka'arot mentioned inHilchot Beit HaBechirah 3:14.
33.
Significantly, Rashi in his gloss to Exodus 25:29 states that the loaves were baked in iron molds.
34.
Since the loaves were thin, it is possible that their shape would be impaired.
35.
In his Commetary to the Mishnah (Menachot11:4), the Rambam writes that each loaf had six surfaces: two on either side, one from the front and one from the bottom. This follows the opinion (Menachot 94b) that the showbread was like an open drawer. See the diagram accompanying Hilchot Beit HaBechirah 3:14.
36.
A handbreadth is 8 centimeters in contemporary measure according to Shiurei Torah.
37.
A fingerbreadth is 2 centimeters in contemporary measure according to Shiurei Torah.
38.
Rashi (Menachot 94a) states that the loaves were baked while folded over. When the breads folded over some of the dough would jut out. That dough was left there as support for the sides. Menachot 96a refers to these as karanot, "corners."
In his Commentary to the Mishnah (Menachot 11:4), the Rambam writes that the height of the bread was four fingerbreadths. In order that there be no contradiction between those statements and the statements here, Minchat Yehudahsuggests that the bread itself was four fingerbreadths high. Together with thesekaranot, the height was seven fingerbreadths. The Kessef Mishneh, however, suggests that the bread was much thinner.
39.
Hence producing the form "like an open drawer."
All of the above follows the popular conception of the form of the showbread as it is usually depicted and as is explained by the Ralbag quoted by the Kessef Mishneh. The Radbaz, however, maintains that this is not the Rambam's intent. Instead, the simple meaning of his words is that the breads were baked as elongated rectangles and folded over only when they were put on the table itself. The folds lay on top of the bread rather than standing perpendicular to it. This form could still be considered "as an open drawer," because of the space between the two folds.
40.
Baking is one of the labors forbidden on the Sabbath. Although the performance of the Temple service generally supersedes the Sabbath prohibitions, an exception is made in this instance, because the bread could be baked before the Sabbath and it would not spoil due to the passage of one day (Menachot 97a).
41.
Although it is permitted to bake on the festivals, that leniency is granted only with regard to bread to be eaten that day and the showbread would not be eaten until more than a week afterwards [the Rambam's Commentary to the Mishnah (Menachot11:9)].
42.
The commentaries question why the showbread was not disqualified even though it remained overnight on Friday, for any article that had been placed in a sacred utensil is disqualified if it remains overnight.Minchat Yehudah explains that just as the bread is not disqualified while it is left on the golden table on the altar, it is similarly not disqualified when it is left on the marble table in the Entrance Hall (see Hilchot Beit HaBechirah 3:16).
43.
We are speaking about the era when the Temple existed and then Rosh HaShanah was observed for only one day. Nevertheless, there was a possibility that there would be no witnesses who saw the new moon. In such a situation, the people would regard the 30th of Elul as holy regardless and not perform any work on it. If witnesses came, it was declared as Rosh HaShanah. If they would not come, the following day was declared as Rosh HaShanah, as explained in Hilchot Kiddush HaChodesh 5:8. Taking that possibility into mind, the priests would bake the showbread on Wednesday.
44.
Rashi (Menachot 97a) explains that by placing the rods between the breads, one looks like he is building. Tosafot explains that the problem is that the rods are muktzeh, articles forbidden to be moved on the Sabbath.
45.
Instead of placing them on the table together with the bread, as stated in Halachah 4.
46.
The key to the understanding of this and the following halachah is that for the breads to be acceptable, they and the frankincense must have been placed on the table before the conclusion of the Sabbath, remain there for an entire week, and thus be on the table from the beginning of the next Sabbath.
47.
Because the bread is not acceptable until the frankincense was offered properly and in this instance, it was not, because it was never on the table at the conclusion of the Sabbath.
The Radbaz (see also Rashi, Menachot100a) explains that in this instance, it is not acceptable to leave the bread and the frankincense on the altar for another week, for the bread was arranged in the proper manner and hence, becomes disqualified if left on the table beyond the following Sabbath. In this instance, it is not possible to leave the bread on the table, because it was not arranged together with the frankincense (Radbaz to Halachah 14).
48.
Therefore the prohibitions of notar, pigguland consuming the bread in a state of ritual impurity are not relevant to it [the Rambam's Commentary to the Mishnah (Menachot11:8)].
49.
For the frankincense should be offered on the Sabbath. Since it was offered improperly, the bread is not consecrated.
50.
Our translation is based on authentic manuscripts and early printings of theMishneh Torah. The standard published text has a different - and somewhat difficult to understand - version. See the glosses of theKessef Mishneh and Lechem Mishneh which discuss this point. According to our version, the intent is that since the frankincense should not have been offered on this Sabbath (but on the next, as stated in the following halachah), the bread is disqualified.
51.
I.e., if they were placed on the table on Sunday, new showbread should not be prepared that week. Instead, the bread and the frankincense should be left on the table over the next Sabbath and should not be removed until the next Sabbath.
The Radbaz questions: Seemingly, since they were not arranged in the proper manner, the arrangement should be not be acceptable. He explains that since they were placed down properly, when the time comes, retroactively, their having been arranged is considered effective.
52.
They became sanctified, because they were arranged in the proper manner (Radbaz).
53.
I.e., during the week; thus doing so in an improper manner.
54.
Because the frankincense which enables it to be permitted to be eaten was offered in an improper manner.
55.
See Hilchot Pesulei HaMukdashim 17:1; 18:9-10, 13, for an explanation of these prohibitions.
56.
The Chazon Ish states that the text should be amended to read "is not liable for" and cites as support Hilchot Pesulei HaMukdashim 18:16 which states: "Whenever sacrificial food is permitted because [of the performance of] a particular act, one is not liable for the violation any of the prohibitions against partaking of piggul, notar, or impure sacrificial food unless the act which permits partaking of the food was performed according to law." This approach is not, however, accepted by all authorities.
57.
Menachot 12b derives this concept from the fact that, with regard to all twelve loaves,Leviticus 24:9 states: "It is of the most sacred order of holiness." By referring to all twelve loaves as a single collective, the Torah implies that they are granted this status only when they are all whole.
58.
Because that offering is made only when the breads are fit. The Radbaz explains that the situation is comparable to that of a meal offering whose substance was reduced before a handful of flour was offered on the altar. In such a situation, the entire offering is disqualified.
59.
And should not be eaten. See also Hilchot Pesulei HaMukdashim 12:4.
60.
Being on the table for the required time is sufficient to warrant that the breads be offered.
If the bread breaks after the frankincense is offered, it may be eaten, for all the mitzvot associated with it have been fulfilled (ibid.).
61.
The beginning of the seventh hour on the Sabbath afternoon.
62.
I.e., the frankincense should be offered and the priests should partake of the loaves.
• English Text | Video Class• Monday, Nissan 24, 5776 · May 2, 2016• "Today's Day"
Thursday Nissan 24, 9th day of the omer 5703
Torah lessons: Chumash: Acharei Mot, Chamishi with Rashi.
Tehillim: 113-118.
Tanya: In addition to (p. 225)...hands and so forth. (p. 225).
It is customary not to recite the b'racha she'he'che'yanu during the days of the omer count.
We all possess an element of "non-good." Why, the scapegoat (representing evil, banished to Azazeil)1 was actually a service in the Beit hamikdash!2 A physical created being inevitably has a negative element, but we must banish that evil to a "desolate land."
FOOTNOTES
1.See Vayikra 16. This was part of the Yom Kippur rites. Two goats were chosen by lot, one "for G-d" to be offered on the altar, the other, the scape-goat, to be cast down Azazeil, a rocky mountain in the "desolate land," the wilderness, "bearing their sins."
2.This sentence (like the ones preceding it and following it) continues the emphasis on the ubiquity of evil in this world, exclaiming that a procedure involving banishment of evil was even part of the sacred service within the holy Jerusalem sanctuary!
• Daily Thought:
G-d Within
Before the Baal Shem Tov, people thought of G‑d as the One who directs all things from above and beyond.
The Baal Shem Tov taught that the vital force of each thing, from which comes its personality, its experience of pain and pleasure, its growth and life—that itself is G‑d.
Not that this is all of G‑d. It is less than a glimmer of G‑d, because He is entirely beyond all such descriptions.
But that life-force is G‑d as He is found within each creature He has made.
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