Today's Laws & Customs:
• Count "Thirty-Seven Days to the Omer" Tonight
Tomorrow is the thirty-seventh 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 thirty-seven days, which are five weeks and two days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Gevurah sheb'Yesod -- "Restraint in Connection"
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:
• Frank Hanged in Prague (1946)
Karl Hermann Frank, the German Nazi official in Czechoslovakia during World War II, was hanged on this date in 1946.
Frank surrendered to the American army on May 9, 1945 and was extradited and tried in a court in Prague. Following his conviction for war crimes, Frank was sentenced to death and hanged in the courtyard of the Pankrac prison in Prague as 5,000 onlookers witnessed his death.
• Kfar Chabad Established (1949)
The Chabad-Lubavitch village in Israel, Kfar Chabad, was founded by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, on Iyar 21 of 1949. The first settlers were mostly recent immigrants from the Soviet Union, survivors of the terrors of World War II and Stalinist oppression. Kfar Chabad, which is located about five miles south of Tel Aviv and includes agricultural lands as well as numerous educational institutions, serves as the headquarters of the Chabad-Lubavitch Chassidic movement in the Holy Land.
Link: The Rebbe Who Saved a Village
Daily Quote:
A person should take leave of his friend only with a word of halachah (Torah law), for through this he will remember him[- Talmud, Berachot 31a]
Daily Study:
Chitas and Rambam for today:
Chumash: Bechukotai, 1st Portion Leviticus 26:3-26:5 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 26
3If you follow My statutes and observe My commandments and perform them, גאִם־בְּחֻקֹּתַ֖י בחוקותי תֵּלֵ֑כוּ וְאֶת־מִצְוֹתַ֣י תִּשְׁמְר֔וּ וַֽעֲשִׂיתֶ֖ם אֹתָֽם:
If you follow My statutes: I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes”? It means that you must toil in the study of Torah [for the word for “follow” here, תֵּלֵכוּ, literally means “walk,” which is a strenuous activity (Gur Aryeh)]. — [Torath Kohanim 26:2]
אם בחקתי תלכו: יכול זה קיום המצות, כשהוא אומר ואת מצותי תשמרו, הרי קיום המצות אמור, הא מה אני מקיים אם בחקתי תלכו, שתהיו עמלים בתורה:
and observe My commandments: You shall toil in the study of Torah in order to observe and fulfill [the commandments (Torath Kohanim 26:2). This is similar to, “[Hear, O Israel, the statutes and ordinances…] and learn them, and keep in mind to do them” (Deut. 5:1) [i.e., learn the Torah in order to keep them in your heart and perform them]. — [Sifthei Chachamim]
ואת מצותי תשמרו: הוו עמלים בתורה על מנת לשמור ולקיים, כמו שנאמר (דברים ה א) ולמדתם אותם ושמרתם לעשותם:
4I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit. דוְנָֽתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם וְנָֽתְנָ֤ה הָאָ֨רֶץ֙ יְבוּלָ֔הּ וְעֵ֥ץ הַשָּׂדֶ֖ה יִתֵּ֥ן פִּרְיֽוֹ:
[I will give your rains] in their time: at a time when people do not usually go out, for example, on Sabbath Eve. — [Ta’anith 23a]
בעתם: בשעה שאין דרך בני אדם לצאת, כגון בלילי שבתות ובלילי ימים טובים:
the tree of the field: This refers to trees [planted in the field, as opposed to the orchard,] that do not bear fruit, but are destined to bear fruit in the future. — [Torath Kohanim 26:5]
ועץ השדה: הן אילני סרק, ועתידין לעשות פירות:
5Your threshing will last until the vintage, and the vintage will last until the sowing; you will eat your food to satiety, and you will live in security in your land. הוְהִשִּׂ֨יג לָכֶ֥ם דַּ֨יִשׁ֙ אֶת־בָּצִ֔יר וּבָצִ֖יר יַשִּׂ֣יג אֶת־זָ֑רַע וַֽאֲכַלְתֶּ֤ם לַחְמְכֶם֙ לָשׂ֔בַע וִֽישַׁבְתֶּ֥ם לָבֶ֖טַח בְּאַרְצְכֶֽם:
Your threshing will last until the vintage [and the vintage will last until the sowing]: For the threshing will be so plentiful that you will be occupied with it until the vintage, and you will be occupied with the vintage until the sowing season. — [Torath Kohanim 26:6]
והשיג לכם דיש את בציר: שיהא הדיש מרובה ואתם עסוקים בו עד הבציר, ובבציר תעסקו עד שעת הזרע:
you will eat your food to satiety: One will eat only a little [food], but it will become blessed in one’s innards. — [Torath Kohanim 26:6]
ואכלתם לחמכם לשבע: אוכל קמעא והוא מתברך במעיו
Daily Tehillim: Chapters 104 - 105• Hebrew text
• English text•
Print
Email
SHOW CONTENT IN:
English Hebrew
Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Likutei Amarim, end of Chapter 49• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Sunday, Iyar 21, 5776 · May 29, 2016
• Likutei Amarim, end of Chapter 49
• כי על כל מוצא פי ה׳ יחיה האדם
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Iyar 21, 5776 · May 29, 2016
for,1 “By every word that proceeds from G‑d’s mouth does man live.”
The mouth is thus the outlet of the breath. However, since what is crucial is understanding Torah, for through this the union of “spirit with Spirit” is effected, why must one utter the words in order to arrive at this love?
The Alter Rebbe now addresses himself to this question and says, that while it is true that for “man” himself — i.e., the divine soul — cleaving to G‑d is attained chiefly through understanding Torah, yet this only suffices for the divine soul. In order for the divine plan to be realized, i.e., that G‑dliness be drawn down upon the animal soul as well and into the world as a whole, one must speak words of Torah. This is because physical words are uttered by the animal soul, which in turn is affected by them.
Since a person has the strength to speak because he receives physical nourishment, it follows that when he utters words of Torah, G‑d’s ultimate intent of drawing down holiness into this physical world is realized, and the “whole world is filled with His glory.”
(Understandably, this selfsame reason applies not only to speaking words of Torah, but also explains why mitzvot are to be performed with the physical body and utilizing objects of the material world, for it is through them that G‑dliness is manifest in the animal soul and in the material world as a whole. Here, however, the matter under discussion is Torah knowledge. In this instance, although nothing can unite the divine soul with its Source more completely than the contemplation of Torah, it is nevertheless necessary for one to utter the words of Torah as well, in order to draw down G‑dliness into one’s animal soul and, indeed, into the whole material world.)
ומכל מקום לא יצא ידי חובתו בהרהור ועיון לבדו
However, one does not fulfill one’s obligation by meditation and deliberation alone,
I.e., one’s obligation is not fulfilled thereby, even though such deliberation leads to the lofty union of his soul with G‑d in a manner of the cleaving of “spirit with Spirit.”
עד שיוציא בשפתיו, כדי להמשיך אור אין סוף ברוך הוא למטה עד נפש החיונית השוכנת בדם האדם, המתהוה מדומם צומח חי
unless one expresses the words with his lips, in order to draw the [infinite] light of the blessed Ein Sofdownwards even unto the vivifying soul which dwells in the blood of man, which in turn is produced by the intake of food from the mineral, vegetable and animal [worlds].
That is to say: Eating and drinking produce the blood in which the vivifying soul is clothed, and G‑dliness is drawn down into all the above-mentioned worlds when one speaks words of Torah.
כדי להעלות כולן לה׳ עם כל העולם כולו, ולכללן ביחודו ואורו יתברך, אשר יאיר לארץ ולדרים עליה בבחינת גילוי, ונגלה כבוד ה׳ וראו כל בשר וגו׳
One thereby elevates them all — the vivifying soul, and the mineral, vegetable and animal worlds — to G‑d, together with the entire universe, and causes them to be absorbed in His blessed Unity and light, which will illumine the world and its inhabitants in a revealed manner, in the spirit of the verse that says:2 “And the glory of G‑d shall be revealed” — so much so, indeed, that “all flesh shall see it....”
שזהו תכלית השתלשלות כל העולמות, להיות כבוד ה׳ מלא כל הארץ הלזו דוקא בבחינת גילוי, לאהפכא חשוכא לנהורא ומרירא למיתקא, כנ״ל באריכות
For this is the purpose of the progressive descent of all the worlds — that the glory of G‑d may pervade this physical world especially, in a revealed manner, to change the darkness of kelipot into the light of holiness,and the bitterness of the world, whose life-force is from kelipat nogah, into the sweetness of goodness and holiness, as has been explained above in ch. 36 at length.
וזהו תכלית כוונת האדם בעבודתו: להמשיך אור אין סוף ברוך הוא למטה
And this is the essence of the intent of man’s service: to draw the [infinite] light of the blessed Ein Sofdown below.
Therefore, although man’s spiritual service and deep understanding of Torah are able (through thought alone) to fulfill the objective of his love — to cleave to G‑d in a manner of the cleaving of “spirit with Spirit,” yet the intent of his service should not only be for the sake of his divine soul. It must also be in keeping with G‑d’s desire of drawing down G‑dliness into this material world. And this is accomplished through speaking words of Torah.
Now before commanding us to place “these words [of the Torah] upon your heart,” and continuing by saying that “you shall speak in them,” the Torah says: “You shall love the L‑rd your G‑d with all your heart, and with all your soul, and with all your might.” For before G‑dliness is drawn down through Torah, man must first initiate an arousal of love on his part. Only then will G‑dliness be drawn down through Torah and mitzvot. This is what the Alter Rebbe now says:
רק שצריך תחלה העלאת מ״ן
However, the initiative must come through the “elevation of mahn” (מן — an acronym of the words mayin nukvin, lit., “female waters,” which in Kabbalistic terminology signifies the arousal and elevation of the “female”, i.e., the recipient),
למסור לו נפשו ומאודו כנ״ל
surrendering to Him one’s soul and one’s all, as has been explained above.
In order for G‑dliness to be properly drawn down through Torah and mitzvot, it is first necessary that there be the “elevation of mahn,” emanating from man’s love of G‑d to the degree that he is ready to forgo everything for His sake.
* * *
With this the Alter Rebbe concludes the theme beginning in ch. 46 regarding the love likened to “water mirroring the image of a face,” and concerning which he had said that the Shema and its introductory blessings are especially effective in awakening it.
Commentary of the Rebbe
On the Conclusion of Chapter Forty-Nine
“But how does... while the mouth.... However, one does not fulfill.... For this is the purpose....”
The Rebbe here asks six questions:
(1) What, in general terms, is the Alter Rebbe’s intent in introducing the passage that begins, “But how does the attachment of spirit to Spirit take place”?
(2) The section from “while the mouth” to “does man live” seems to be superfluous. Since the Alter Rebbe goes on to say that in Torah study deliberation alone does not suffice, and one must also express the words with his lips in order to draw down the light of Ein Sof into the world, nothing appears to be gained by adding, “while the mouth... does man live.”
(3) When the Alter Rebbe quotes the verse, “By every word that proceeds from G‑d’s mouth does man live,” and does not expound on it at all, he is evidently referring to the simple meaning of the text (and not as some would say, that it refers toChaBaD, the source of Divine speech). What connection, then, is there between the simple textual meaning and the context?
(4) What is the meaning of the words “and its emergence into a revealed state” in the phrase, “as the outlet of the breath and its emergence into a revealed state?” Indeed, the Hebrew original here would appear to be repetitious.
(5) How is this all connected to what is being discussed at the end of ch. 49?
(6) Moreover: “For this is the purpose of the progressive descent of all the worlds” surely belongs in ch. 36, where this matter is discussed at length. Indeed, the Alter Rebbe refers here to that chapter when he says, “as has been explained above at length.” Here, it would seem, is not the place to treat this subject at all, even briefly.
* * *
In order to better understand the answers of the Rebbe to these questions, a brief introduction is in order.
The concept called the “unity of kissing” bespeaks the revelation of a level of love so inward that it cannot be revealed in speech. Thus, too, the verse that says, “He shall kiss me with the kisses of His mouth,” which alludes to Torah, indicates that through Torah a Jew is united with G‑d in a manner of “kissing”; i.e., there is revealed within him a manifestation of G‑dliness which is essentially removed from the realm of revelation. Only because of this inward love is it revealed at all.
This revelation comes about only through spirit and breath, and begins in “intelligence”; i.e., the revelation is drawn down to the Supernal ChaBaD. When the soul of a Jew understands the intellect of Torah, which is the Supernal ChaBaD, his spirit (intellect) is unified with the Spirit and Intellect Above. This unification of mortal ChaBaD with the Supernal ChaBaDis the highest existing form of unity (as explained in ch. 5).
Intellect itself, however, especially when it is involved in the stage of scholarly polemics, is found within a person in a concealed manner. Even after a debate crystallizes into a final halachic decision it is still concealed, when considered in relation to his soul at large, and especially in relation to his animal soul and body.
However, when the concept in question or its legal outcome is verbalized (and speech after all belongs to “the world of revelation”), then not only is there a revelation of the profound thinking that was involved in the stage of intellectual give and take, but even relative to the revelation of intellect as expressed in the final halachic decision, the Torah student’s speech constitutes a revelation.
From the above it becomes clear that the unity of “kissing” is effected chiefly at the level of ChaBaD; there it is able to reveal that which is essentially beyond revelation. This is also the meaning of the expression of the Sages, that “HaKadosh Baruch Hu sits and studies Torah.” This means that He who is essentially Kadosh — Holy, separate and apart — “sits” at (i.e., lowers Himself into) the level of Torah. And through Torah study it is granted to an individual to absorb this level within himself.
Nevertheless, the complete revelation of this connection both Above and below is accomplished through speech. When it is revealed in Supernal Speech and echoed in man’s speech, then it truly illuminates man’s soul.
* * *
Following this introduction, the commentary of the Rebbe will be better understood:
Until this point it has been explained that as a result of the blessings preceding the Shema and of the Shema itself, “the intelligent person will reflect on these matters in the depth of his heart and brain,” and then “his soul will be kindled” and he will desire to cleave to G‑d. The direction taken by this form of divine service is elevation “from below to above,” i.e., the individual desires to leave the bounds and limitations of the world, and become one with G‑d.
This feeling can find expression in the “expiry of the soul” (klot hanefesh) in its love for G‑d. (This surely does not result in any obligation to study Torah or the like in order to draw G‑dliness down below. On the contrary, a person in this situation is in a state of longing and “expiry of his soul” in order to become united with G‑d as He is Above.)
The Alter Rebbe therefore begins this passage by saying, “But how does the attachment of spirit to Spirit take place?” — Not as we may have expected, as described above, but: “To this end it is stated, ‘And these words shall be... upon your heart.’*”
The Alter Rebbe is telling us something completely new: the cleaving of “spirit to Spirit” is accomplished not through the “expiry of the soul,” but through fulfilling the commandment that “these words shall be... upon your heart” — through applying one’s intellect to the study of Torah.
Moreover, it is accomplished through fulfilling the commandment that “you shall speak of them,” through speaking words of Torah — and the direction taken by this form of divine service is contrary to elevation “from below to above,” for speech signifies drawing down, and revelation.
Since there must be a “cleaving of spirit to Spirit,” and Supernal Spirit is Supernal Wisdom, i.e., Torah, concentration in Torah therefore effects (as explained in ch. 5) the ultimate unity of man’s ChaBaD with G‑d’s — and this is the “cleaving of spirit to Spirit.”
However, one might think that uttering the words of Torah on which a person had already been deliberating only reveals the unification of ChaBaD with ChaBaD, and no more than this is accomplished by fulfilling the commandment that “you shall speak of them.” (In other words, we might think that speech merely relates that which has transpired in one’s intellect, namely, that his intellect is united with the Supernal Intellect.)
If this were so, it would contradict statements appearing in chs. 45 and 46, and also contradict the meaning of the verse, “He shall kiss me with the kisses of His mouth,” which as explained earlier signifies the unification of man’s speech with G‑d’s speech, G‑d’s speech being the Halachah.
The Alter Rebbe therefore goes on to state: “while the mouth,” i.e., the Supernal mouth as well as man’s mouth (kissing being from mouth to mouth), “is the outlet of the breath and its emergence into a revealed state.” He does not provide any additional explanation since he speaks of the simple meaning of these words, namely that the mouth emits the spirit and wisdom on which the person has previously concentrated. This is “its revelation,” the revelation of the spirit, which is the revelation of the thinking process and of its conclusion. All this is emitted by the mouth in a manner of revelation.
(This means the following: The “spirit” refers to intellectual concentration. Then there is “its revelation,” the revelation of the “spirit” being the intellectual conclusion. All this is emitted by the mouth in a manner of revelation. Before the words are uttered by the mouth, the conclusion existed only in the mind. Through speech, however, both the thinking process and its conceptual conclusion are revealed into actuality.)
The Alter Rebbe therefore concludes that “the mouth... represents the category of speech engaged in words of Torah.” It is necessary for the Torah concepts and conclusions of one’s study to be revealed within the spoken word. The reason for this is given in his next phrase: “for by every word that proceeds from G‑d’s mouth does man live.” The word that ultimatelyproceeds from G‑d’s mouth is not the preliminary stage of scholarly concentration and debate, but “the word of Halachah,”the final ruling on the question discussed. And on this does man live.
Yet, something still requires clarification: The need for “attachment of spirit to Spirit” through concentration in Torah is understandable. However, what impels us to say that the resulting desire to be absorbed in G‑d’s light must find expression inspeaking words of Torah? — For speech draws downward: its direction in divine service is exactly opposite to the desire of being absorbed in G‑d.
The Alter Rebbe therefore says that were it only a matter of a person’s desire to be absorbed in G‑d, then it really would not be necessary for him to speak words of Torah; meditation would suffice. However, were he not to speak words of Torah he would be shirking an obligation. As the Alter Rebbe goes on to say: “However, one does not fulfill one’s obligation by meditation and deliberation alone.”
A Jew is obliged to draw down the infinite light of the Ein Sof even unto the vivifying soul and the world as a whole. This obligation cannot be fulfilled through meditation and contemplation, but only through speaking words of Torah.
It would seem, however, that this is a distinct and separate obligation, quite unconnected with the love which results in the cleaving of “spirit to Spirit,” a level attained through the divine service involved in the blessings preceding the Shema as well as through the Shema itself.
The Alter Rebbe therefore explains that there indeed does exist a connection between the two. By speaking words of Torah and thereby causing G‑dliness to descend upon his vivifying soul and the mineral, vegetable and animal worlds, the individual will thereby also cause their elevation; they will all be raised to G‑d, and absorbed in His light. Thus, the selfsame thing the person effects within himself through meditating on Torah, he also effects in his vivifying soul and in the world at large by speaking words of Torah.
There still remains to be understood the connection between (a) elevating the world to G‑dliness and (b) the contents of the blessings preceding the Shema, as well as the beginning of the Shema itself (until “And these words...”). Seemingly they are separate and distinct manners of service.
Even the purpose of uniting man’s speech with G‑d’s lies not in his being “kindled with love,” but is rather intended to achieve an opposite effect (as mentioned previously). All the more so with regard to the elevation of the material world to G‑d. How is this connected with the blessings preceding the Shema, the Shema itself, and its resulting love?
This is explained by the Alter Rebbe when he goes on to say: “For this is the purpose of the progressive descent of all the worlds...,” and “this is the essence of the intent of man’s service.” Man’s purpose is to serve G‑d, and the purpose of all worlds is for G‑d’s glory to pervade them. This is the general content and the ultimate conclusion of the blessings preceding theShema (for the purpose of the divine service of Jewish souls and indeed the purpose of all the Worlds is to draw down G‑dliness below, as mentioned in the previous chapters regarding the meditation that should accompany the recitation of these blessings).
Thus there is a strong and direct connection between the ultimate purpose of these blessings and the elevation of the vivifying soul and the whole world to G‑dliness.
But how is this connected to the love of G‑d through the “cleaving of spirit to Spirit”? The Alter Rebbe explains this connection by concluding: “However, [one must take the step of] surrendering to Him his soul and his all.” This means to say that unless one first takes the initiative of surrendering himself to G‑d, G‑dliness will not be manifest in the world.
* * *
According to the exposition of the Rebbe, all six above-mentioned questions are now answered; we understand the need for each and every phrase in the text. Additionally, many points found in other chapters of Tanya are now understood as well.
In ch. 5, for example, the Alter Rebbe speaks of the union of man’s ChaBaD with G‑d’s through a deep comprehension of the Torah. He begins the chapter by giving an example of a person who understands a halachah. At the end of that chapter, however, when he is not intent on stressing the kind of unity that exists “from every side and angle,” he speaks of the knowledge of Torah in general, not specifically of the Halachah.
The reason for this is that in order to achieve unity “from every side and angle” through understanding Torah, it is necessary that this knowledge be revealed within one’s soul. This revelation is achieved specifically through the final decision of the Halachah, and is lacking in the intellectual give and take which precedes it, as has been explained earlier.
In chs. 45 and 46, likewise, where the Alter Rebbe speaks of the unity of “kissing”, he emphasizes “the Word of G‑d, which is the Halachah,” and not the intellectual debate preceding it. For only within the “Word of G‑d,” the halachic ruling, is there to be found the intense degree of revelation which is called the “kisses of His mouth.” This serves to explain other sections of Tanya as well.
The Rebbe here solves an additional knotty problem: In chs. 45 and 46 the Alter Rebbe explains that “kissing” meansspeaking words of Torah. This is puzzling, for the distinctive quality of the degree of union called “kissing” lies in the fact that it transcends speech: it cannot be distilled in speech.
However, this will be understood in light of a statement of the Alter Rebbe in Likkutei Torah, Shir HaShirim (p. 1d), where he explains that the love described in the verse, “He shall kiss me with the kisses of His mouth,” which refers to Torah, is similar to the love of a father for his only child. The love felt by the father for his child is so great that it cannot be expressed in any spiritual manner, but must be contracted, ultimately finding expression in the form of a physical kiss. The same is true with regard to Torah.
It is thus evident that the extremely exalted revelation of the love called “kissing” can find expression only when it is contracted and condensed in the breath, spirit and speech of Torah.
The concept alluded to there (in Likkutei Torah), and discussed more elaborately by the Alter Rebbe in the maamar onShir HaShirim in Sefer HaMaamarim: Hanachot HaRap zal (p. 142), enables us to appreciate more fully what is actuallyachieved by fulfilling the commandment that “you shall speak of them.” For we see from the discourses cited above, that speaking words of Torah is no mere verbal description of what is occurring in the person’s ChaBaD (namely, that his ChaBaDis connected to G‑d’s); rather, the very contraction represented by the descent of Torah into his speech is the vehicle through which the intense divine love termed “kissing” is expressed.
We also understand from those discourses why the union of “kissing” must be preceded by the person loving G‑d through giving Him “his all.”
When the mode of divine illumination that does not normally descend to the point of revelation, leaps over the bounds of divine self-limitation, and is in fact revealed by means of tzimtzum (“contraction”, “condensation”), this transcending revelation is called dilug (lit., a “leap”). In order to trigger off such a “leap” in the Worlds Above, it is necessary for the individual below to make a corresponding leap — by loving G‑d to the point of giving Him “his all.”
It now also becomes clear that the great merit of speech notwithstanding, “kissing” is primarily expressed in the unification of ChaBaD with ChaBaD. To borrow the phrase of the Sages: G‑d, who is essentially transcendent, i.e.,HaKadosh Baruch Hu — the Holy (lit., separate) One, blessed be He — “*’sits‘ (i.e., descends) and studies Torah”: the illumination descends below.
The Rebbe also answers another vexing question. Generally, whenever unification of the level of “kissing” is discussed inChassidut, the explanation is given that “kissing” results from the great love of the one who gives the “kiss”. This being so, what connection can this possibly have to ChaBaD, which is, after all, a manifestation of intellect, not of love?
According to the explanations in the above-mentioned discourses, this too becomes clear. The inner love transforms or creates the faculties of ChaBaD, so that by virtue of this inner love an illumination which is essentially beyond revelation is drawn down into ChaBaD. As this is expressed in Tanya: “His great Name” is drawn down to the Jewish people because of His great love for them. In similar vein, the Rebbe cites the Siddur of the Alter Rebbe, Derushei Chanukah, p. 273a, which states that “kissing” derives from the “internal aspect of heart and mind,” for it is by virtue of the inward love of the heart that revelation occurs in the mind.
To sum up: According to the commentary of the Rebbe on the explanation given in ch. 49 by the Alter Rebbe about the level of unification called “kissing”, we come to understand that it denotes the revelation of an illumination which essentially is beyond the pale of revelation. This love is “holy” (i.e., apart), and is revealed only because of G‑d’s great inner love for the Jewish people. Concerning this love it is written, “He shall kiss me with the kisses of His mouth,” which refers to Torah.
Through studying Torah, a Jew is united with G‑d in a manner of “kissing”, and of the “cleaving of spirit to Spirit.” This love is first manifested in the intellectual faculties of ChaBaD, the illumination first descending into Supernal Intellect. The Rabbis express it thus: “The Holy One sits and studies Torah” — G‑d Who is “holy” (i.e., detached) “sits” and descends into Torah.
The intellect of Torah — Supernal Intellect — is the “Spirit” as it is found above. When a Jew thoroughly comprehends the Supernal Intellect that is vested in the Torah, then his spirit — his intellect — is united with the Supernal Intellect and Spirit, this being the “cleaving of spirit to Spirit.”
“Kissing”, however, takes place from mouth to mouth, for it is through one’s mouth that the inner spirit and breath is revealed, and it is through the mouth that the inner love is expressed. So, too, regarding Torah. When someone fulfills the commandment that “you shall speak of them,” this not only tells us that his ChaBaD (intellect) is unified with the SupernalChaBaD and Intellect, but it also serves to reveal the halachic conclusion, the “spirit”, of Torah.
When one’s intellect is immersed in the depths of debate, the “spirit” is in a state of concealment. Only when it is fullyrevealed, when one articulates the crystallized halachah, does it reach its most complete state — the “kisses of the mouth.”
FOOTNOTES | |
1. | Devarim 8:3. |
2. | Yeshayahu 40:5. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 106
Exchanging an Animal Designated for Sacrifice for Another
"He shall not exchange it or transfer it"—Leviticus 27:10.
It is forbidden to exchange an animal designated for sacrifice for another animal; i.e., to attempt to transfer the holiness from one animal to another.
Full text of this Mitzvah »• Exchanging an Animal Designated for Sacrifice for Another
The Sanctity of an "Exchanged" Animal
"Both it and its substitute shall be holy"—Leviticus 27:10.
In the event that someone exchanges an animal designated for sacrifice with another animal – i.e., he attempts to transfer the holiness from one animal to another – the animal upon which holiness was transferred becomes holy, [also] designated for sacrifice.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 106
Exchanging an Animal Designated for Sacrifice for Another
"He shall not exchange it or transfer it"—Leviticus 27:10.
It is forbidden to exchange an animal designated for sacrifice for another animal; i.e., to attempt to transfer the holiness from one animal to another.
Full text of this Mitzvah »• Exchanging an Animal Designated for Sacrifice for Another
Negative Commandment 106
Translated by Berel Bell
The 106th prohibition is that we are forbidden from exchanging an animal that has been designated for a sacrifice [with another animal]. This is called Temurah.
The source of this prohibition is G‑d's statement1 (exalted be He), "One may not exchange it nor offer a substitute for it."
This prohibition is mentioned separately2 regarding ma'aser [of cattle].3 The reason [for the apparent repetition] is given in the Sifra: "Ma'aser was already included in the general prohibition. Why did it need to be mentioned separately? In order to compare [the general prohibition] to it: just as ma'aser, for which exchanging is forbidden, is kadshei mizbe'ach,4 so too the only animals that are covered by the prohibition, 'One may not exchange it' are only kadshei mizbe'ach [and not kadshei bedek habayis]."5
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah are explained in tractate Temurah.
FOOTNOTES
1.Lev. 27:10.
2.Ibid., 27:33.
3.See P78.
4.There are two distinct types of sanctity: kadshei mizbe'ach and kadshei bedek habayis. The former are animals dedicated as offerings, whereas the latter become property of the Temple treasury.
5.Perhaps the Rambam's intention is quoting the Sifra is to prove that verses 10 and 33 do not constitute separate commandments. Rather, they both come together to define the single commandment. See N170.
Positive Commandment 87The Sanctity of an "Exchanged" Animal
"Both it and its substitute shall be holy"—Leviticus 27:10.
In the event that someone exchanges an animal designated for sacrifice with another animal – i.e., he attempts to transfer the holiness from one animal to another – the animal upon which holiness was transferred becomes holy, [also] designated for sacrifice.
Full text of this Mitzvah »
• The Sanctity of an "Exchanged" Animal
Positive Commandment 87
Translated by Berel Bell
The 87th mitzvah is that an animal that has been designated as a substitute [for a sanctified animal] itself becomes sanctified.1
The source of this commandment is G‑d's statement,2 "[If he replaces one animal with another,] both the original animal and its replacement shall be sanctified."
Our3 Sages said explicitly in tractate Temurah4 that G‑d's statement5 (exalted be He), "no substitutions may be made" is a lav she'nitak l'aseh6 (a prohibition with a remedial positive commandment): [after the statement is made that lashes are never given for a lav she'nitak l'aseh, the Gemara asks,] "But what about Temurah, which is a lav she'nitak l'aseh [and the punishment is still lashes]!"
There, the Gemara elaborates on the reason why Temurah is punished by lashes even though it is a lav she'nitak l'aseh: "One positive commandment cannot outweigh two prohibitions." This means that the prohibition of Temurah is said twice: [1] "one may not exchange it," [2] "nor offer a substitute for it."7 However, there is only one positive command: "both the original animal and its replacement shall be consecrated."
We have therefore explained what we set out to do [i.e. to prove that this counts as a positive mitzvah.]
The details of this mitzvah — when the substitution is binding and when it is not, what is its status, and how it is sacrificed — are explained in tractate Temurah.
FOOTNOTES
1.As explained in the previous mitzvah (N106) one is forbidden from making such a substitution. However, if one did so, this mitzvah dictates that both animals become sanctified.
2.Lev., 27:10.
3.Evidently the Rambam's intention in quoting the Gemara is to show that this command is referred to as an "aseh." It therefore counts as a positive mitzvah, and is not just a statement of fact, etc. See below.
4.4b.
5.Lev. 27:33.
6.See N214.
7.Lev. 27:10.
• 1 Chapter: Me`ilah Me`ilah - Perek 5 • English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Me`ilah - Perek 5
Halacha 1
The prohibition against me'ilah applies whether one consecrates an article that is fit to be used for the improvement of the Temple for that purpose, e.g., a stone or a beam, consecrates an article fit for the altar for the improvement of the Temple, e.g., sheep or doves, or consecrates an article that is fit to be used for the improvement of the Temple for the altar, e.g., a stone or a beam, or he consecrates for either of these purposes an article that is not fit for either of these purposes, e.g., he consecrated chickens, vinegar, brine, or land. This applies even if he consecrated a dungheap filled with fertilizer, dust, or ash. In all these instances, the prohibition against me'ilah applies from the time the entity was consecrated until it was redeemed if it is an article fit to be redeemed.
Halacha 2
Any of the article consecrated for the improvement of the Temple and those entities from entities consecrated to the altar for which the prohibition againstme'ilah applies may be combined together to reach the minimum measure required for me'ilah. If one derives a p'rutah's worth of benefit from all of them, he violates the prohibition against me'ilah.
Halacha 3
If one partook of consecrated food and fed a colleague or derived benefit from a consecrated object and caused a colleague to benefit. His eating and his colleague's benefit or his colleague's eating and his benefit are all combined to make one liable for me'ilah. If a sum of benefit worth a p'rutah is reached, he violates the prohibition against me'ilah.
Halacha 4
A combination making one liable for the prohibition against me'ilah can be made over an extended period of time.
What is implied? If one derived benefit from a consecrated article on one day and then derived benefit again after the passage of several years in one continuous state of not knowing, the two events are combined for a p'rutah'sworth and he violates the prohibition against me'ilah.
Halacha 5
The prohibition against me'ilah applies only to articles that have been separated from the earth. If, however, one benefits from consecrated earth or from consecrated articles attached to the earth, he does not violate the prohibition against me'ilah even if blemishes that entity.
What is implied? If one plows a consecrated field or sows it, he is exempt. If he takes its earth, derives benefit from it, and damages the earth, he violates the prohibition against me'ilah. A person who threshes in a consecrated field violates the prohibition against me'ilah, because its dust benefits the field. Thus he has benefited from the dust and damaged the field. Similarly, if one plowed a consecrated field in order to raise dust for grass that was planted there and he took the grass, he violates the prohibition against me'ilah.
A person who dwells in a cave that is consecrated or in the shade of a tree or dovecote that is consecrated does not violate the prohibition against me'ilah, even though he benefited. Similarly, when one consecrates a house that was built, a person who dwells in it does not violate the prohibition against me'ilah. When, however, a person consecrates wood and stones and builds a house, a person who dwells in it violates the prohibition against me'ilah, as will be explained.
Halacha 6
The prohibition against me'ilah applies to produce that grows on consecrated property.
What is implied? If one consecrated a field and it produced grass or one consecrated a tree and it produced fruit, the prohibition against me'ilahapplies. If, however, one consecrated an empty cistern and afterwards, it became filled with water, a dungheap and it became filled with wastes, or a dovecote and it became filled with doves, since these are not the products of the consecrated articles, the prohibition against me'ilah does not apply with regard to them. Similarly, one may not benefit - but the prohibition againstme'ilah does not apply to - wastes and dung in a courtyard that was consecrated. What should be done with them? They should be sold and the proceeds given to the Temple treasury.
When a spring emerges in a consecrated field, it is forbidden to benefit from the water that emerges in the field, but one who derives benefit does not violate the prohibition against me'ilah. If the water emerges outside the field, it is permitted to benefit from it. When a willow grows in a consecrated field, it is forbidden to benefit from it, but the prohibition against me'ilah does not apply.
The following rules apply when an ordinary tree is growing next to a consecrated field and its roots emerge in that field. If there are up to sixteen cubits between it and the consecrated field, it is forbidden to benefit from the roots in the field, but one who benefits from them does not violate the prohibition against me'ilah. If the tree was more than sixteen cubits away from the field, one who benefits from the roots violates the prohibition againstme'ilah.
The converse applies when a consecrated tree is growing next to an ordinary field and its roots emerge in that field. If the roots emerge within sixteen cubits, the prohibition against me'ilah applies with regard to them. If they emerge more than sixteen cubits away, one should not benefit from the roots in the ordinary field, but the prohibition against me'ilah does not apply with regard to them.
Halacha 7
When there is a nest in the top of a consecrated tree that a fowl built from wood and grass and the like, one should not benefit from the nest and the eggs in it together with the chicks that require their mother. One who derives benefit does not violate the prohibition against me'ilah.
Halacha 8
When one consecrates a forest, the prohibition against me'ilah applies to it in its entirety, the trees and the nests at the tops of the trees or between them.
Halacha 9
When the Temple treasurers plane consecrated trees and cut them down, the prohibition against me'ilah applies to those small pieces of wood that were cut off when the trees were cut to size. The prohibition against me'ilah does not apply to the slivers, the sawdust, or to the nivia of the wood, i.e., a hard, round knot in the midst of the wood which resemble a wart, because it will not be useful for work.
Halacha 10
When a person consecrates his servant, the prohibition against me'ilah does not apply to him, nor to his hair, even though his hair is fit to be cut off. The rationale is that the hair is still attached to the servant and as long as it is attached to him, it grows and increases in value.
Halacha 11
When a person sows produce that was consecrated, he should redeem it when he sows it. Nevertheless, even if he does not redeem it, the produce that grows from it is not consecrated and the prohibition against me'ilah does not apply to it. If one derived benefit from other consecrated property, he may not pay the principal and an additional fifth from such produce. One is obligated to separate challah from bread made from such grain.
Halacha 12
When water was placed on consecrated grape dregs for the first, second, and third times, it is forbidden to benefit from it, but one who benefits does not violate the prohibition against me'ilah. The fourth time, the mixture is permitted.
When does the above apply? When the dregs had been consecrated for the Temple's improvement. If they were consecrated for the altar, even from the fourth time onward, they are always forbidden.
Halacha 13
When a person consecrates a hen for the altar, the prohibition against me'ilahapplies to it and its eggs. When a person consecrates a donkey for the altar, the prohibition against me'ilah applies to it and its milk. When a person consecrates a dove for the improvement of the Temple, the prohibition againstme'ilah applies to it and its eggs, as we explained.
Halacha 14
When the tunics of the priestly garments have worn out, the prohibition against me'ilah applies to them, as it does to other consecrated objects. If they are new, since it is permitted to benefit from them, the prohibition againstme'ilah does not apply to them.
Halacha 15
The following rules apply to articles consecrated by gentiles. If he consecrated them for the improvement of the Temple, the prohibition againstme'ilah applies. If they were consecrated for the altar, the prohibition againstme'ilah does not apply according to Scriptural Law, for with regard to the sacrifices, Leviticus 1:2 states: "Speak to the children of Israel." It is, however, forbidden to benefit from them according to Rabbinic Law.
Halacha 16
With regard to sound, appearance, and fragrance from a consecrated object, it is forbidden to benefit from them, but the prohibition against me'ilah does not apply.
When does the above apply? When one smelt the fragrance of the incense offering after its cloud ascended. If, however, he smelt the fragrance of the incense offering as its cloud ascends, he violates the prohibition againstme'ilah.
• 3 Chapters: Temurah Temurah - Perek 1, Temurah Temurah - Perek 2, Temurah Temurah - Perek 3 • English Text | Hebrew Text |
Audio: Listen | Download• Temurah - Perek 1
Hayom Yom:
• English Text | Video Class• Sunday, Iyar 21, 5776 · May 29, 2016
Halacha 1
Anyone who transfers holiness from one animal to another is liable for lashes for every animal from which he transferred the holiness, as Leviticus 27:10states: "Do not exchange it and do not transfer its holiness," even though he did not perform a deed. According to the Oral Tradition, it was taught that any negative commandment that does not involve a deed is not punishable by lashes with the exception of one who takes a false or unnecessary oath, one who transfers the holiness of a sacrificial animal, and one curses a colleague mentioning God's name. These three negative commandments can never involve a deed at all, and yet one is liable for lashes for their violation.
Why is one liable for lashes for transferring the holiness of an animal, it is a negative commandment that can be corrected by a positive commandment, as ibid.:33 states: "If he will transfer its holiness, it and the animal to which its holiness will be transferred shall be consecrated"? Because it has one positive commandment and two negative commandments and because the negative commandment it involves is not of the same nature as the positive commandment.This is reflected in the ruling that if the Jewish community or partners try to transfer the holiness of a sacrificial animal, the transfer is not effective. Nevertheless, they are warned not to transfer the holiness. Thus when an individual transfers the holiness of a sacrificial animal, the animal to which he transferred the holiness is consecrated. Even if he transfers holiness on the Sabbath, he is liable for forty lashes. If, by contrast, partners in a sacrificial animal endeavors to transfer its holiness or an endeavor is made to transfer the holiness of an animal designated for a communal sacrifice - since that person has a share in these sacrifices he is liable for lashes, but the animal to which he endeavored to transfer the holiness is not consecrated.
Halacha 2
Whether one transfers the holiness of an animal as an intentional transgression or one does so inadvertently, the transfer of holiness is effective and the person is liable for lashes.
What is implied? One intended to say: "This animal should be considered as an exchange for an animal consecrated as a burnt-offering that I possess," and instead, he said: "This animal should be considered as an exchange for an animal consecrated as a peace-offering that I possess," the transfer of holiness is effective and he is liable for lashes. If, however, he thought that it was permitted to transfer holiness or he said: "I will enter that house and transfer the holiness of a sacrificial animal willfully," and instead, he entered and transferred the holiness of the animal unknowingly, the transfer of holiness is effective, but he is not liable for lashes for it.
Halacha 3
A person cannot transfer the holiness of a sacrificial animal that does not belong to him. If the owner of a sacrificial animal says: "Whoever desires to transfer the holiness of my sacrificial animal may come and do so," another person may transfer the holiness of that animal.
If a person transferred the holiness of a sacrificial animal belonging to him to another animal that does not belong to him, the transfer is not effective. The rationale is that a person cannot consecrate an entity that does not belong to him.
Halacha 4
It is the one who will receive atonement who has the potential to exchange the holiness of a sacrificial animal, not the person who consecrates it.
What is implied? A person consecrated an animal so that his colleague could gain atonement through its sacrifice, e.g., one consecrated the animals required for the sacrifices of a nazirite so that so-and-so, the nazirite, could gain atonement thereby. It is that nazirite who can transfer their holiness, but not the person who consecrated them, because they do not belong to him.
Halacha 5
An heir can transfer the holiness of a sacrificial animal he inherits. If a person dies, leaving a sacrificial animal to his two sons, this animal should be offered, but its holiness cannot be transferred. The rationale is that the sons are partners and partners cannot transfer the holiness of a sacrificial animal, as we explained.
Halacha 6
The holiness of sacrificial animals consecrated by gentiles may not be transferred according to Scriptural Law. According to Rabbinic Law, however, if a gentile transfers the holiness of a sacrificial animal, the transfer is effective. If a gentile consecrated a sacrificial animal with the intent that a Jew receive atonement through its being offered and then the gentile transferred its holiness to another animal, there is an unresolved question whether the transfer is effective.
Halacha 7
When either a man or a woman seek to transfer the holiness of a sacrificial animal, the transfer is effective.
Halacha 8
Even though he is not liable for lashes, there is an unresolved question whether a transfer of holiness made by a minor who has reached the age when his vows are binding is effective or not.
Halacha 9
The priests cannot transfer the holiness of animals to be sacrificed as sin-offerings and guilt-offerings that were given to them to offer. Although portions of the animal belong to them, they do not acquire them during the lifetime of the animal, for they do not receive a portion of the meat until the blood is cast on the altar.
A priest cannot transfer the holiness of a firstborn animal; even though he does acquire it while it is alive, he does not acquire it at the outset. On the contrary, at the outset, it should be in the home of the Israelite. When, by contrast, an owner transfers the holiness of a firstborn animal, as long as it is in his household, the transfer is binding.Similarly, when a priest transfers the holiness of a firstborn animal born in his herd, not a firstborn animal given to him by an Israelite, the transfer is binding.
Halacha 10
The holiness of the ram of the High Priest can be transferred to another animal. The holiness of his bull, by contrast, cannot be transferred to another animal. Even though it is brought from his own resources, since his priestly brethren derive atonement through its sacrifice, they are considered as partners in it.
Halacha 11
The holiness of fowl and meal-offerings cannot be transferred, for the relevant verses mention only animals.
Halacha 12
The holiness of animals consecrated for the upkeep of the Temple may not be transferred, for with regard to the tithe offering, Leviticus 27:33 states: "He shall not distinguish between good and bad and he should not transfer its holiness." Now the tithe offering was part of the general category of all the sacrifices, why was it singled out?To teach us a concept that applies to the entire general category. The tithe-offering is the sacrifice of an individual, thus excluding communal offerings and sacrificial animals owned by partners. The tithe-offering is a sacrifice offered on the altar, thus excluding animals consecrated for the sake of the upkeep of the Temple. There is an association between the tithe-offerings and the tithes of the crops in which are obligated Jews and not non-Jews; thus excluding sacrifices of the gentiles whose holiness cannot be exchanged as stated.
Halacha 13
When a person consecrates an animal that has a permanent disqualifying blemish, its holiness cannot be transferred to another animal, because its body has not been consecrated in a complete way; only its worth was consecrated. If, however, one consecrates an animal with a temporary blemish or one consecrates an unblemished animal and then it contracted a permanent blemish, its holiness can be transferred.
Halacha 14
Whether one transfers the holiness of a blemished animal to an unblemished one or that of an unblemished animal to a blemished one, one transferred the holiness of sheep to cattle, or the holiness of cattle to sheep, or that of goats to sheep or that of sheep to goats, or that of males to females or that of females to males, or transferred the holiness of 100 animals to one or that of one to 100, whether he did so all at once or one after another, the transfer is effective and he is liable for the same number of sets of lashes as animals to which he transferred holiness.
Halacha 15
The holiness of an animal to which holiness has been transferred cannot be transferred to another animal, nor may the holiness of the offspring of a consecrated animal be transferred to another animal. This is derived fromLeviticus 27:10: "And it and the animal to which its holiness was transferred shall be holy." Implied is "it" and not its offspring, "the animal to which its holiness was transferred" and not an animal to which there was an attempt to transfer the holiness of the animal to which its holiness was transferred. If, however, one transferred the holiness of an animal and then transferred its holiness a second time, even 1000 times, the holiness has been transferred to each of them, and one is liable for lashes for each transfer, as we explained.
Halacha 16
The holiness of an entire animal may not be transferred to limbs or fetuses, nor may the holiness of the latter be transferred to an entire animal.
What is implied? If one says: "The hindfoot of this animal..." or "Its forefoot should be substituted for this burnt-offering," or he said: "The fetus of this animal should be substituted for this burnt-offering," the holiness is not transferred. Similarly, if one says: "This animal should be substituted for the forefoot..." or "the hindfoot of this burnt-offering," or he said: "This animal should be substituted for the fetus of this sin-offering," the holiness is not transferred.
Halacha 17
When one seeks to transfer the holiness of a consecrated animal to a hybrid, and animal that is tereifah, one born of Caesarian section, a tumtum, or anadrogynus, the holiness is not transferred to them and it is as if one sought to transfer the holiness of a sacrificial animal to a camel or a donkey. The rationale is that this type of animal is not fit for sacrifice. Therefore one who tries to transfer the holiness of a sacrificial animal to it is not liable for lashes.
What is the difference between these and an animal that is blemished? There is the possibly of the type of animal that is blemished serving as a sacrifice, while these types of animals cannot serve as sacrifices.
Halacha 18
An animal that was engaged in intercourse with humans - whether it acted as the male or female - is considered as a blemished animal and the holiness of a sacrificial animal can be transferred to it. Similar laws apply in all analogous situations.
Halacha 19
When an animal was half consecrated and half unconsecrated, holiness cannot be transferred to it, not may its holiness be transferred.
Halacha 20
The holiness of all of the sin-offerings that are consigned to death may not be transferred to another animal. By contrast, the holiness of all of the sin-offerings that are designated to pasture until they contract a blemish and are sold may be transferred to another animal.
Halacha 21
When a person sets aside a female animal for his Paschal sacrifice, burnt-offering, or guilt-offering, its holiness can be transferred even though it is not fit to be offered. The rationale is that since its worth is consecrated and it is unblemished, it is considered as if its body was consecrated.
If, by contrast, one separated a goat as a sin-offering, a king separated a she-goat as a sin-offering, and a High Priest separated a cow as a sin-offering, their holiness cannot be transferred. The rationale is that anyone who deviates from the commandments prescribed for a sin-offering does not cause the designated animal to be consecrated at all, not even its worth, as we explained in Hilchot Pesulei HaMukdashim.
Temurah - Perek 2
Halacha 1
The act of transferring the holiness of a sacrificial animal involves the owner of the animal saying with regard to an ordinary animal that he possesses: "This should be substituted for this" or "This is a replacement for this." Needless to say, holiness is transferred if one says: "This should be substituted for this sin-offering" or "... substituted for this burnt-offering." Similarly, holiness is transferred if one says: "This should be substituted for the sin-offering I possess at home" or "...substituted for the burnt-offering I possess in such-and-such a place."
If, by contrast, one said with regard to an ordinary animal: "This should be substituted for a burnt-offering" or "This is substituted for a sin-offering," his words are of no consequence. If he states: "The holiness of this is conveyed to this," a transfer of holiness is not brought about.
Halacha 2
The following rules apply when there were two animals before a person, one ordinary animal and one consecrated animal that became blemished. If he placed his hand on the ordinary animal and said: "This one is substituted for this," he has brought about a forbidden exchange of holiness and he is liable for lashes. If, by contrast, he placed his hand on the consecrated animal and said: "This is substituted for this," he has exchanged its holiness and transferred it to the ordinary animal. This is not a forbidden exchange of holiness, but instead, is comparable to redeeming the blemished sacrificial animal with this ordinary animal.
Halacha 3
The following rule applies when there were three animals consecrated for the altar before a person and one of them was blemished and awaiting redemption and also three unblemished ordinary animals. If he says: "These are substituted for these," the holiness of two of the consecrated animals is transferred to two of the ordinary animals through the convention of temurahand he is liable for two sets of lashes. The third ordinary animal is substituted for the blemished animal through the convention of chillul. We assume that he sought to use that convention rather than the convention of temurah. The rationale is that since the person had a forbidden course of action, temurahand a permitted course of action, chillul, we operate under the assumption that a person will not abandon the permitted course of action and follow the forbidden one. Therefore he is not liable for three sets of lashes.
Similarly, if one says: "These ten ordinary animals are substituted for these ten consecrated animals," and one of the consecrated animals is blemished, the person is liable for only nine sets of lashes, for he intended to transfer the holiness of the tenth animal through the convention of chillul. Even though he had established a halachic presumption by being liable for many sets of lashes, since there is a permitted way for him to transfer the animal's holiness, we presume that he will not abandon the permitted course of action and follow the forbidden one.
When there are two consecrated animals and one of them is blemished and two ordinary animals and one of them is blemished, and one says: "These are substituted for these," the holiness of the unblemished animal is transferred to the unblemished animal through the convention of temurah and he is liable for one set of lashes and the holiness of the blemished animal is transferred to the blemished animal through the convention of chillul. The rationale is that we presume that he will not abandon the permitted course of action and follow the forbidden one.
Halacha 4
When one says: "The holiness of an animal designated as a burnt-offering and one designated as a peace-offering is transferred to this animal," his statements are of consequence. The animal should be sold and half of the proceeds used to bring the exchange of a burnt-offering and half used to bring the exchange of a peace-offering.
If one said: "The holiness of an animal designated as a burnt-offering and the holiness of an animal dedicated as a peace-offering are transferred to this animal," we examine if that was his original intent. If it was, his words are of consequence. If his original intent was merely to transfer the holiness of a burnt-offering, and he afterwards, added "the holiness of a peace-offering" later, only his original statements are of consequence. Even though he retracted them immediately thereafter, only the holiness of a burnt-offering was transferred to the animal.
Temurah - Perek 3
Halacha 1
What are the laws governing the offering of an animal to which holiness was transferred? A male animal to which the holiness of a burnt-offering was transferred should be sacrificed as a burnt-offering. If the animal to which the holiness of a burnt-offering was transferred was female or blemished, the female should be left to pasture until it contracts a disqualifying blemish. Then it should be sold and a burnt-offering brought with the proceeds of the sale.
An animal to which the holiness of a sin-offering was transferred should be consigned to death, as we explained in Hilchot Pesulei HaMukdashim. An animal to which the holiness of a guilt-offering was transferred should be left to pasture until it contracts a disqualifying blemish. Then it should be sold and freewill offerings brought with the proceeds of the sale. An animal to which the holiness of a peace-offering was transferred is like a peace-offering in all respects: It requires semichah, accompanying offerings, and the waving of the breast and the thigh.
An animal to which the holiness of a thanksgiving-offering was transferred is like a thanksgiving-offering except that it does not require bread, as we explained in Hilchot Pesulei HaMukdashim.The following laws apply to an animal to which the holiness of a Paschal sacrifice was transferred. If the transfer was made before noon on the fourteenth of Nisan, the animal to which the holiness was transferred is not offered. Instead, it should be left to pasture until it contracts a disqualifying blemish. Then it should be sold and a peace-offering brought with the proceeds of the sale. If the transfer was made after noon, the animal to which the holiness was transferred should itself be sacrificed as a peace-offering.
An animal to which the holiness of a firstborn offering or a tithe offering was transferred should never be sacrificed. This is derived from Leviticus 27:26which states with regard to a firstborn: "It is God's." According to the Oral Tradition, it was taught: "It" is sacrificed, but an animal to which its holiness is transferred is not sacrificed. The laws pertaining to the tithe offering are the same as those pertaining to the firstborn offering. An animal to which the holiness of these offerings was transferred should be left to pasture until it contracts a disqualifying blemish. Afterwards, it may be eaten.
Halacha 2
An animal to which the holiness of a firstborn is transferred should be given to the priests and an animal to which the holiness of a tithe offering was transferred is given to its owners. Just as a firstborn animal or a tithe offering that contracts a disqualifying physical blemish is not redeemed, as explained in Hilchot Issurei Mizbeiach, so too, an animal to which their holiness is transferred is not redeemed.
Halacha 3
When an animal was consecrated half as a burnt-offering and half as a peace-offering, an animal to which its holiness was transferred is given the same status. Similarly, when the holiness of any consecrated animal which should not be sacrificed because of a difficulty at the time of its consecration was transferred to another animal, that second animal should also not be sacrificed.
If one said: "The holiness of a sacrificial animal should be transferred to half this animal and the other half should be consecrated as a burnt-offering," it should be offered as a burnt-offering. If he consecrated it half as a burnt-offering and half, as a tithe offering, it should be sacrificed as a burnt-offering. If he transferred the holiness of a sacrificial animal to half of it and he consecrated half as a tithe offering, its status is in doubt and it should not be sacrificed.
Halacha 4
The following rules apply when a person consecrates an animal with a temporary blemish or, needless to say, an unblemished animal and then it contracts a permanent blemish and it is redeemed. If one endeavored to transfer its holiness after it was redeemed, the transfer is binding, but the animal to which the transfer was made should neither be sacrificed, nor redeemed. Instead, it should be left until it dies. It should not be sacrificed, because it comes from holiness that was already deferred. Nor may it be redeemed, because its holiness does not have the strength to encompass the entity used to redeem it.
Halacha 5
When any animal to which holiness was transferred was permanently blemished from the outset, they should be redeemed. Nevertheless, they do not become ordinary animals in a complete sense to the extent that it is permitted to shear them or perform work with them after they are redeemed. For holiness that is transferred can encompass an animal that possesses a permanent blemish, as evident from Leviticus 27:10 which speaks of transferring holiness "from the good to the bad." Here the intent of the term "bad" is an animal that is blemished or the like and thus is not fit to serve as a sacrifice. Nevertheless, concerning it, the verse continues: "It shall be consecrated."
Halacha 6
The following laws apply when an animal consecrated as a burnt-offering became intermingled with sacrificial animals consecrated as peace-offerings and one transferred the holiness of one of the animals in the mixture to an ordinary animal.One should bring another animal and consecrate it, saying: "If this one had the holiness of a burnt-offering transferred to it, this animal is a peace-offering. And if this onehad the holiness of a peace-offering transferred to it, this animal is a burnt-offering." Thus the animal which he brought together with the animal to which the holiness of the animal was transferred are like animals consecrated as burnt-offerings and as peace-offerings that became intermingled.
If the person transformed the holiness of one of these two to a third animal and it is not known which one's holiness he transferred, he should bring another animal fit forsacrifice from his home and consecrate it conditionally, saying with regard to the second animal to which holiness is being transferred: "If this is an animal to which was transferred the holiness of an animal was transferred, this animal that was brought remains an ordinary animal. If this animalis an animal to which the holiness of a burnt-offering or a peace-offering was transferred, the animal that was brought is a burnt-offering or a peace-offering." Thus the animal which he brought with the second animal to which holiness was transferred is like a sacrificial animal that became intermingled with an animal to which holiness was transferred. We have already explained the laws pertaining to the intermingling of animals to which holiness was transferred in Hilchot Pesulei HaMukdashim.
Halacha 7
When an animal consecrated as a peace-offering became intermingled with a firstborn animal or a tithe offering and one transferred the holiness of one of the animals of the mixture to another animal, that animal should not be offered. Instead, it should be left to pasture until it contracts a disqualifying blemish and then be redeemed, and then it should be eaten in the same manner as a blemished firstborn or tithe offering, as explained.
• English Text | Video Class• Sunday, Iyar 21, 5776 · May 29, 2016
• Iyar 21, 36th day of the omer
Wednesday Iyar 21, 36th day of the omer 5703
Torah lessons: Chumash: B'chukotai, Revi'i with Rashi.
Tehillim: 104-105.
Tanya: for "By the word (p. 261)...has been explained above. (p.261).
Every person must know that G-d, through His individual Providence, gives each person the ability to bring G-d's supernal Will from the potential state to the actual. This is done through fulfilling the mitzvot and strengthening Judaism and our holy Torah at all times in every place. All depends solely upon one's avoda.
• Daily Thought:
To Each His Path
Just as it is a mitzvah to direct someone onto the path where he belongs, so too it is a crime to direct someone onto a path that does not belong to him.
Each person is born with a path particular to his or her soul, generally according to the culture into which he or she was born.
There are universal truths, the inheritance of all of us since Adam and Noah. In them we are all united. But we are not meant to all be the same.
Our differences are as valuable to our Creator as our similarities.
---------------------
No comments:
Post a Comment