Light Candles before sunset ––:––.
Today in Jewish History
• Dedication of Herod's Renovated Temple (11 BCE)
After 334 years, the 2nd Holy Temple in Jerusalem (see "Today in Jewish History" for Adar 3) was in disrepair. In the year 19 BCE, King Herod I floated the idea of rebuilding and renovating the Temple. Though many Jews were wary of Herod’s motives, the renovation was completed eight years later. The new structure was magnificent, causing the Talmud to state: "He who has not seen Herod's edifice has not seen a magnificent edifice!"
Daily Quote:
In the Burning Bush, Moses beheld the heart of the simple Jew, who lacks the learning and spiritual achievement of the "fruit bearing trees," and whose heart therefore burn with an insatiable yearning for G-d[Rabbi Israel Baal Shem Tov]Today's Study:
• Dedication of Herod's Renovated Temple (11 BCE)
After 334 years, the 2nd Holy Temple in Jerusalem (see "Today in Jewish History" for Adar 3) was in disrepair. In the year 19 BCE, King Herod I floated the idea of rebuilding and renovating the Temple. Though many Jews were wary of Herod’s motives, the renovation was completed eight years later. The new structure was magnificent, causing the Talmud to state: "He who has not seen Herod's edifice has not seen a magnificent edifice!"
Daily Quote:
In the Burning Bush, Moses beheld the heart of the simple Jew, who lacks the learning and spiritual achievement of the "fruit bearing trees," and whose heart therefore burn with an insatiable yearning for G-d[Rabbi Israel Baal Shem Tov]Today's Study:
Chitas and Rambam for today:
Chumash: Tetzaveh, 6th Portion Exodus 29:38-29:46 with Rashi
• Exodus Chapter 29
38And this is what you shall offer upon the altar: lambs in their first year, two a day, continually. לחוְזֶ֕ה אֲשֶׁ֥ר תַּֽעֲשֶׂ֖ה עַל־הַמִּזְבֵּ֑חַ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנַ֥יִם לַיּ֖וֹם תָּמִֽיד:
39The one lamb you shall offer up in the morning and the other lamb you shall offer up in the afternoon. לטאֶת־הַכֶּ֥בֶשׂ הָֽאֶחָ֖ד תַּֽעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם:
40And one tenth of fine flour, thoroughly mixed with a quarter of a hin of crushed [olive] oil, and a libation of one quarter of a hin of wine, for the one lamb. מוְעִשָּׂרֹ֨ן סֹ֜לֶת בָּל֨וּל בְּשֶׁ֤מֶן כָּתִית֙ רֶ֣בַע הַהִ֔ין וְנֵ֕סֶךְ רְבִיעִ֥ת הַהִ֖ין יָ֑יִן לַכֶּ֖בֶשׂ הָֽאֶחָֽד:
And one-tenth of fine flour: A tenth of an ephah, [the volume of] forty-three and one-fifth eggs. ועשרון סולת: עשירית האיפה, ארבעים ושלש ביצים וחומש ביצה:
of crushed [olive] oil: Crushed is not stated as being obligatory, but [simply] to make it acceptable. Since it says: “crushed for lighting” (Exod. 27:20), implying “for [use as] lighting” but not [to be used] for meal offerings, I would possibly think [that the verse means] to disqualify it for meal offerings. Therefore, the Torah states here, “crushed.” Consequently, “crushed for lighting” was stated only to exclude meal offerings, that they do not require crushed [oil], for even oil ground in a mill is acceptable for them. -[from Men. 86b] בשמן כתית: לא לחובה נאמר כתית אלא להכשיר, לפי שנאמר (לעיל כז כ) כתית למאור, ומשמע למאור ולא למנחות, יכול לפסלו למנחות, תלמוד לומר כאן כתית, ולא נאמר (שמות כז כ) כתית למאור אלא למעט מנחות שאין צריך כתית, שאף הטחון בריחים כשר בהן:
a quarter of a hin: Three logs. רבע ההין: שלשה לוגין:
and a libation: for the basins, as we learned in tractate Succah (48a): Two silver basins were at the top of the altar, and they were perforated like two fine nostrils. He [the kohen] would pour the wine into it [these basins], and it would flow and exit through the “nostril” and fall on the roof of the altar, from where it would descend [through holes in the altar] to the foundations, in the altar of the Temple, and in the copper altar it would descend from the altar to the ground. ונסך: לספלים, כמו ששנינו במסכת סוכה (מח א) שני ספלים של כסף היו בראש המזבח, ומנוקבים כמין שני חוטמין דקים, נותן היין לתוכו והוא מקלח ויוצא דרך החוטם ונופל על גג המזבח, ומשם יורד לשיתין במזבח בית עולמים, ובמזבח הנחשת יורד מן המזבח לארץ:
41And the other lamb you shall offer up in the afternoon; you shall offer [it] up like the meal offering of the morning and its libation, as a spirit of satisfaction, a fire offering to the Lord. מאוְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכָּהּ֙ תַּֽעֲשֶׂה־לָּ֔הּ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
as a spirit of satisfaction: This is stated regarding the meal offering, for the meal offering of libations is entirely burned, and the order of their sacrifice is: first the limbs [of the burnt offering] and afterwards the meal offering, as it is said: “burnt offering and meal offering” (Lev. 23:37). לריח ניחח: על המנחה נאמר, שמנחת נסכים כולה כליל, וסדר הקרבתן האיברים בתחלה ואחר כך המנחה, שנאמר (ויקרא כג לז) עולה ומנחה:
42It shall be a continual burnt offering for your generations, at the entrance of the Tent of Meeting before the Lord, where I will arrange meetings with you, to speak to you there. מבעֹלַ֤ת תָּמִיד֙ לְדֹרֹ֣תֵיכֶ֔ם פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִפְנֵ֣י יְהֹוָ֑ה אֲשֶׁ֨ר אִוָּעֵ֤ד לָכֶם֙ שָׁ֔מָּה לְדַבֵּ֥ר אֵלֶ֖יךָ שָֽׁם:
continual: Daily, without a day intervening. תמיד: מיום אל יום, ולא יפסיק יום בינתים:
where I will arrange meetings with you: When I arrange a time to speak to you, I will arrange it to come there. Some of our Rabbis derive from here that since the time the Mishkan was erected, the Holy One, blessed is He, spoke to Moses from above the copper altar. Others, however, say that [He spoke to Moses] from above the ark cover, as it is said: “and I will speak with you from atop the ark cover” (Exod. 25:22), and “where I will arrange meetings with you,” stated here, is not stated about the altar but about the Tent of Meeting mentioned in the verse. -[from Baraitha Melecheth HaMishkan, ch. 14] אשר אועד לכם: כשאקבע מועד לדבר אליך שם אקבענו לבא. ויש מרבותינו למדים מכאן, שמעל מזבח הנחשת היה הקב"ה מדבר עם משה משהוקם המשכן, ויש אומרים מעל הכפרת, כמו שנאמר (שמות כה כב) ודברתי אתך מעל הכפורת, ואשר אועד לכם האמור כאן אינו אמור על המזבח, אלא על אהל מועד הנזכר במקרא:
43There I will arrange meetings with the children of Israel, and it will be sanctified by My glory. מגוְנֹֽעַדְתִּ֥י שָׁ֖מָּה לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנִקְדַּ֖שׁ בִּכְבֹדִֽי:
There I will arrange meetings: I will arrange to speak with them [the children of Israel], as a king who arranges a place to speak there with his servants. ונועדתי שמה: אתועד עמם בדבור, כמלך הקובע מקום מועד לדבר עם עבדיו שם:
and it will be sanctified: [I.e.,] the Mishkan [will be sanctified]. ונקדש: המשכן:
by My glory: Heb. בִּכְבֹדִי. That My Shechinah will dwell in it. The aggadic midrash, however, says: Do not read בִּכְבֹדִי, but בִּמְכֻבָּדַי, with My honored ones. Here He hinted to him [Moses] about the death of Aaron’s sons on the day it [the Mishkan] was erected. This is what Moses [meant when he] said, “This is what the Lord spoke, saying, ‘With those close to Me I will be sanctified’” (Lev. 10:3). Now where did He speak? “And it will be sanctified by My glory.” -[from Sifra, Lev. 10:3; Zev. 115b] בכבודי: שתשרה שכינתי בו. ומדרש אגדה אל תקרי בכבודי, אלא [בכבודי], במכובדים שלי, כאן רמז לו מיתת בני אהרן ביום הקמתו, וזהו שאמר משה (ויקרא י ג) הוא אשר דבר ה' לאמר בקרובי אקדש, והיכן דבר, ונקדש בכבודי:
44I will sanctify the Tent of Meeting and the altar, and I will sanctify Aaron and his sons to serve Me [as kohanim]. מדוְקִדַּשְׁתִּ֛י אֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְאֶת־אַֽהֲרֹ֧ן וְאֶת־בָּנָ֛יו אֲקַדֵּ֖שׁ לְכַהֵ֥ן לִֽי:
45I will dwell in the midst of the children of Israel and I will be their God. מהוְשָׁ֣כַנְתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָיִ֥יתִי לָהֶ֖ם לֵֽאלֹהִֽים:
46They will know that I, the Lord, am their God, Who brought them out of the land of Egypt in order that I may dwell in their midst; I am the Lord, their God. מווְיָֽדְע֗וּ כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיהֶ֔ם אֲשֶׁ֨ר הוֹצֵ֧אתִי אֹתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לְשָׁכְנִ֣י בְתוֹכָ֑ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיהֶֽם:
in order that I may dwell in their midst: With the intention that I dwell in their midst. לשכני בתוכם: על מנת לשכון אני בתוכם:
• Daily Tehillim: Psalm Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 33
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 12 Adar, 5777 · 10 March 2017
• Likutei Amarim, middle of Chapter 33
• ועל זה תיקנו ליתן שבח והודיה לשמו יתברך בכל בקר, ולומר
• Rambam Friday, 12 Adar, 5777 · 10 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 131
• Declaration of Tithes
"And you shall say before G‑d, your G‑d: 'I have removed the holy from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow...'"—Deuteronomy 26:13.
[This mitzvah is observed on the eve of Passover on the fourth and seventh year of the seven-year Shemitah(Sabbatical) cycle.]
We are commanded to declare before G‑d that we have separated the requisite tithes. We must verbally clear ourselves of these tithes, just as we have physically parted with them.
Full text of this Mitzvah »
• Declaration of Tithes
Positive Commandment 131
Translated by Berel Bell
The 131st mitzvah is that we are commanded to make a proclamation of the kindness G‑d has bestowed upon us; and that we have separated the obligatory ma'asros and terumos. We must verbally clear ourselves from them just as we have physically cleared them from our premises. This is called vidui ma'aser.1
The source of this commandment is G‑d's statement,2 "And you must declare before G‑d your L‑rd: 'I have removed all the sacred portions from my house; I have given the appropriate ones to the Levite and to the orphan and widow....' "
The details of this mitzvah, and the manner and process of removing the tithes are explained in the last chapter of tractate Ma'aser Sheni.
FOOTNOTES
1.The declaration is made on the seventh day of Pesach in the 4th and 7th years of the shemittah cycle.
2.Deut. 26:13.
• Positive Commandment 125
• The First Fruits
"The first fruits of your land that ripen you shall bring to the house of G‑d, your G‑d"—Exodus 23:19.
We are commanded to separate the first fruit that ripen and bring them to the Holy Temple, where they are given to the priests.
This mitzvah only applies when the Temple is standing, and only to produce of the "Seven Kinds" [wheat, barley, grapes, figs, dates, pomegranates, and olives] that grew in Israel (on the east or west bank of the Jordan) and certain lands that adjoin Israel.
Full text of this Mitzvah »
• The First Fruits
Positive Commandment 125
Translated by Berel Bell
The 125th mitzvah is that we are commanded to separate first-fruits [bikkurim] and to bring them to the Bais Hamikdosh.
The source of this commandment is G‑d's statement,1 "Bring your first fruits to the house of G‑d your L‑rd."
It is clear that this mitzvah applies only when the Bais Hamikdosh is standing; that one brings fruit only from Eretz Yisroel, Syria, and the east side of the Jordan; and only fruit from the seven species.2
The details of this mitzvah are explained in tractate Bikkurim. There it is explained that bikkurim become the kohen's property.
FOOTNOTES
1.Ex. 23:19.
2.Wheat, barley, grapes, figs, pomegranates, olives, and dates.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter One
• Zechiyah uMattanah - Chapter One
• Maaser Sheini - Chapter 11
• Friday, 12 Adar, 5777 · 10 March 2017
• "Today's Day"
• Wednesday, 12 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Revi'i with Rashi.
Tehillim: 66-68.
Tanya: If so (p. 125)...end of Ch. 13. (p. 127).
It is written: "The gift of man makes room for him and leads him before the great."1
Some are renowned for their wisdom or wealth. But "the gift of man" - when an individual gives his "man," i.e., devotes himself to an undertaking to strengthen Judaism, then not only will he "make room for himself" (releasing him from constrictions and bounds), but it "leads him before the great" (his position will be superior to the great).
Friday, Adar Sheini 12, 5703
Torah lessons: Chumash: Vayikra, Shishi with Rashi.
Tehillim: 66-68.
Tanya: Ch. 37. This (p. 167)... G-d forbid. (p. 169).
The Torah portion dealing with altar offerings begins: "A man who offers (yakriv) of you an offering to G-d."1 The logical order of the words should be, "A man of you2 who offers, etc."
The Alter Rebbe answers:3 "A man who offers" - in order that a man become closer4 to G-d - "of you an offering to G-d" - he must bring the offering of himself. He must sacrifice his personal "animal," the desire for evil that is called the animal soul.5
FOOTNOTES
1.Vayikra 1:2.
2.I.e., "from among you."
3.Likutei Torah, Vayikra, beginning.
4.Yakriv ("who offers") literally means "draws close."
5.Tanya, Ch. 1.
• Daily Thought:
G-d with the Oppressed
G‑d is always with the oppressed. Even if the oppressor is righteous and the oppressed is wicked, our sages tell us, G‑d is with the oppressed. (Lev. Rabba 27:7)
Visit the prisoners and bring them some happiness. Even if they are guilty; even if, in your eyes, they deserve whatever misery they have. Bring them joy.
And it is not only those in the penitentiary. A hospital, a home for the elderly, even a private residence of a lonely old man—these, too, can be prisons of the soul.[Purim 5736:4]
Chumash: Tetzaveh, 6th Portion Exodus 29:38-29:46 with Rashi
• Exodus Chapter 29
38And this is what you shall offer upon the altar: lambs in their first year, two a day, continually. לחוְזֶ֕ה אֲשֶׁ֥ר תַּֽעֲשֶׂ֖ה עַל־הַמִּזְבֵּ֑חַ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנַ֥יִם לַיּ֖וֹם תָּמִֽיד:
39The one lamb you shall offer up in the morning and the other lamb you shall offer up in the afternoon. לטאֶת־הַכֶּ֥בֶשׂ הָֽאֶחָ֖ד תַּֽעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם:
40And one tenth of fine flour, thoroughly mixed with a quarter of a hin of crushed [olive] oil, and a libation of one quarter of a hin of wine, for the one lamb. מוְעִשָּׂרֹ֨ן סֹ֜לֶת בָּל֨וּל בְּשֶׁ֤מֶן כָּתִית֙ רֶ֣בַע הַהִ֔ין וְנֵ֕סֶךְ רְבִיעִ֥ת הַהִ֖ין יָ֑יִן לַכֶּ֖בֶשׂ הָֽאֶחָֽד:
And one-tenth of fine flour: A tenth of an ephah, [the volume of] forty-three and one-fifth eggs. ועשרון סולת: עשירית האיפה, ארבעים ושלש ביצים וחומש ביצה:
of crushed [olive] oil: Crushed is not stated as being obligatory, but [simply] to make it acceptable. Since it says: “crushed for lighting” (Exod. 27:20), implying “for [use as] lighting” but not [to be used] for meal offerings, I would possibly think [that the verse means] to disqualify it for meal offerings. Therefore, the Torah states here, “crushed.” Consequently, “crushed for lighting” was stated only to exclude meal offerings, that they do not require crushed [oil], for even oil ground in a mill is acceptable for them. -[from Men. 86b] בשמן כתית: לא לחובה נאמר כתית אלא להכשיר, לפי שנאמר (לעיל כז כ) כתית למאור, ומשמע למאור ולא למנחות, יכול לפסלו למנחות, תלמוד לומר כאן כתית, ולא נאמר (שמות כז כ) כתית למאור אלא למעט מנחות שאין צריך כתית, שאף הטחון בריחים כשר בהן:
a quarter of a hin: Three logs. רבע ההין: שלשה לוגין:
and a libation: for the basins, as we learned in tractate Succah (48a): Two silver basins were at the top of the altar, and they were perforated like two fine nostrils. He [the kohen] would pour the wine into it [these basins], and it would flow and exit through the “nostril” and fall on the roof of the altar, from where it would descend [through holes in the altar] to the foundations, in the altar of the Temple, and in the copper altar it would descend from the altar to the ground. ונסך: לספלים, כמו ששנינו במסכת סוכה (מח א) שני ספלים של כסף היו בראש המזבח, ומנוקבים כמין שני חוטמין דקים, נותן היין לתוכו והוא מקלח ויוצא דרך החוטם ונופל על גג המזבח, ומשם יורד לשיתין במזבח בית עולמים, ובמזבח הנחשת יורד מן המזבח לארץ:
41And the other lamb you shall offer up in the afternoon; you shall offer [it] up like the meal offering of the morning and its libation, as a spirit of satisfaction, a fire offering to the Lord. מאוְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכָּהּ֙ תַּֽעֲשֶׂה־לָּ֔הּ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
as a spirit of satisfaction: This is stated regarding the meal offering, for the meal offering of libations is entirely burned, and the order of their sacrifice is: first the limbs [of the burnt offering] and afterwards the meal offering, as it is said: “burnt offering and meal offering” (Lev. 23:37). לריח ניחח: על המנחה נאמר, שמנחת נסכים כולה כליל, וסדר הקרבתן האיברים בתחלה ואחר כך המנחה, שנאמר (ויקרא כג לז) עולה ומנחה:
42It shall be a continual burnt offering for your generations, at the entrance of the Tent of Meeting before the Lord, where I will arrange meetings with you, to speak to you there. מבעֹלַ֤ת תָּמִיד֙ לְדֹרֹ֣תֵיכֶ֔ם פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִפְנֵ֣י יְהֹוָ֑ה אֲשֶׁ֨ר אִוָּעֵ֤ד לָכֶם֙ שָׁ֔מָּה לְדַבֵּ֥ר אֵלֶ֖יךָ שָֽׁם:
continual: Daily, without a day intervening. תמיד: מיום אל יום, ולא יפסיק יום בינתים:
where I will arrange meetings with you: When I arrange a time to speak to you, I will arrange it to come there. Some of our Rabbis derive from here that since the time the Mishkan was erected, the Holy One, blessed is He, spoke to Moses from above the copper altar. Others, however, say that [He spoke to Moses] from above the ark cover, as it is said: “and I will speak with you from atop the ark cover” (Exod. 25:22), and “where I will arrange meetings with you,” stated here, is not stated about the altar but about the Tent of Meeting mentioned in the verse. -[from Baraitha Melecheth HaMishkan, ch. 14] אשר אועד לכם: כשאקבע מועד לדבר אליך שם אקבענו לבא. ויש מרבותינו למדים מכאן, שמעל מזבח הנחשת היה הקב"ה מדבר עם משה משהוקם המשכן, ויש אומרים מעל הכפרת, כמו שנאמר (שמות כה כב) ודברתי אתך מעל הכפורת, ואשר אועד לכם האמור כאן אינו אמור על המזבח, אלא על אהל מועד הנזכר במקרא:
43There I will arrange meetings with the children of Israel, and it will be sanctified by My glory. מגוְנֹֽעַדְתִּ֥י שָׁ֖מָּה לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנִקְדַּ֖שׁ בִּכְבֹדִֽי:
There I will arrange meetings: I will arrange to speak with them [the children of Israel], as a king who arranges a place to speak there with his servants. ונועדתי שמה: אתועד עמם בדבור, כמלך הקובע מקום מועד לדבר עם עבדיו שם:
and it will be sanctified: [I.e.,] the Mishkan [will be sanctified]. ונקדש: המשכן:
by My glory: Heb. בִּכְבֹדִי. That My Shechinah will dwell in it. The aggadic midrash, however, says: Do not read בִּכְבֹדִי, but בִּמְכֻבָּדַי, with My honored ones. Here He hinted to him [Moses] about the death of Aaron’s sons on the day it [the Mishkan] was erected. This is what Moses [meant when he] said, “This is what the Lord spoke, saying, ‘With those close to Me I will be sanctified’” (Lev. 10:3). Now where did He speak? “And it will be sanctified by My glory.” -[from Sifra, Lev. 10:3; Zev. 115b] בכבודי: שתשרה שכינתי בו. ומדרש אגדה אל תקרי בכבודי, אלא [בכבודי], במכובדים שלי, כאן רמז לו מיתת בני אהרן ביום הקמתו, וזהו שאמר משה (ויקרא י ג) הוא אשר דבר ה' לאמר בקרובי אקדש, והיכן דבר, ונקדש בכבודי:
44I will sanctify the Tent of Meeting and the altar, and I will sanctify Aaron and his sons to serve Me [as kohanim]. מדוְקִדַּשְׁתִּ֛י אֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְאֶת־אַֽהֲרֹ֧ן וְאֶת־בָּנָ֛יו אֲקַדֵּ֖שׁ לְכַהֵ֥ן לִֽי:
45I will dwell in the midst of the children of Israel and I will be their God. מהוְשָׁ֣כַנְתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָיִ֥יתִי לָהֶ֖ם לֵֽאלֹהִֽים:
46They will know that I, the Lord, am their God, Who brought them out of the land of Egypt in order that I may dwell in their midst; I am the Lord, their God. מווְיָֽדְע֗וּ כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיהֶ֔ם אֲשֶׁ֨ר הוֹצֵ֧אתִי אֹתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לְשָׁכְנִ֣י בְתוֹכָ֑ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיהֶֽם:
in order that I may dwell in their midst: With the intention that I dwell in their midst. לשכני בתוכם: על מנת לשכון אני בתוכם:
• Daily Tehillim: Psalm Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 33
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 12 Adar, 5777 · 10 March 2017
• Likutei Amarim, middle of Chapter 33
• ועל זה תיקנו ליתן שבח והודיה לשמו יתברך בכל בקר, ולומר
For this ability to experience and to be absorbed in G‑d’s unity, it was instituted [by the Sages] that one should render praise and thanks to G‑d’s Name each morning, saying:
אשרינו מה טוב חלקנו וכו׳ ומה יפה ירושתנו
“How fortunate are we! How good is our portion, [how pleasant our lot,] and how beautiful our heritage!”
כלומר: כמו שהאדם שש ושמח בירושה שנפלה לו, הון עתק שלא עמל בו
In other words, just as a person rejoices and is glad when an immense fortune falls into his possession — by inheritance, through no toil of his own,
כן ויותר מכן לאין קץ יש לנו לשמוח על ירושתנו שהנחילונו אבותינו
similarly, and infinitely more so, ought we to rejoice over the inheritance which our forefathers bequeathed to us.
הוא יחוד ה׳ האמיתי, אשר אפילו בארץ מתחת אין עוד מלבדו, וזו היא דירתו בתחתונים
This [inheritance] is the true unity of G‑d — that even here below on earth there is nothing else besides Him alone, and this is His abode amongst the lowly beings of this physical world — when they are pervaded by the awareness of G‑d’s unity and nullify themselves before it.
Our own unaided efforts would never win for us the ability to experience G‑d’s unity; it is our inheritance from our forefathers.
וזהו שאמרו רז״ל: תרי״ג מצות ניתנו לישראל, בא חבקוק והעמידן על אחת, שנאמר: וצדיק באמונתו יחיה
This is [the meaning of] what our Rabbis, of blessed memory, said:1 “Six hundred and thirteen mitzvotwere given to Israel;... came Habakkuk and based them all on a single one - faith as it is written:2 'a tzaddik lives by his faith.'"
כלומר: כאלו אינם רק מצוה אחת, היא האמונה לבדה, כי על ידי האמונה לבדה יבא לקיום כל התרי״ג מצות
This means, it is as if they — all the mitzvot — consisted of this one mitzvah of faith alone, for through faith alone one will come to fulfill all the 613 mitzvot.
דהיינו, כשיהיה לבו שש ושמח באמונתו ביחוד ה׳ בתכלית השמחה, כאילו לא היתה עליו רק מצוה זו לבדה, והיא לבדה תכלית בריאתו ובריאת כל העולמות
That is, when his heart will rejoice and be glad with his faith in G‑d’s unity, in perfect joy, as though he were obligated by just this one mitzvah, and it alone were the purpose for which he and all the worlds were created — surely, if there were but one such mitzvah for him to do, he would fulfill it with utmost joy.
הרי בכח וחיות נפשו בשמחה רבה זו תתעלה נפשו למעלה מעלה ”על כל המונעים קיום כל התריג מצות, מבית ומחוץ
Let him thus rejoice in the mitzvah of faith, and by the power and vitality of his soul [generated] from this great joy, his soul will soar far above all obstacles hindering his fulfillment of all the 613 mitzvot; both [obstacles] from within — from one’s animal soul, and from without — arising from one’s environment.
Being thus imbued with the awareness of G‑d’s true unity, he will be able to overcome any obstacle hindering him from carrying out the mitzvot. For how can anything stand in the path of G‑d’s Will — the mitzvot, when there is nothing in the world apart from G‑d
וזהו שאמר: באמונתו יחיה, יחיה דייקא, כתחיית המתים דרך משל, כך תחיה נפשו בשמחה רבה זו
Thus, the expression יחיה (“will live”) in the verse “a tzaddik will live by his faith” is meant in the sense of “will be revived”; as though resurrected from the dead, so will his soul be revived by this great joy.
והיא שמחה כפולה ומכופלת, כי מלבד שמחת הנפש המשכלת בקרבת ה׳, ודירתו אתו עמו
This is a double and redoubled joy. Apart from the soul’s joy upon apprehending how near G‑d is to him, and how He dwells together with him,
| FOOTNOTES | |
| 1. | Makkot 24a. |
| 2. | Chavakuk 2:4. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 131
• Declaration of Tithes
"And you shall say before G‑d, your G‑d: 'I have removed the holy from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow...'"—Deuteronomy 26:13.
[This mitzvah is observed on the eve of Passover on the fourth and seventh year of the seven-year Shemitah(Sabbatical) cycle.]
We are commanded to declare before G‑d that we have separated the requisite tithes. We must verbally clear ourselves of these tithes, just as we have physically parted with them.
Full text of this Mitzvah »
• Declaration of Tithes
Positive Commandment 131
Translated by Berel Bell
The 131st mitzvah is that we are commanded to make a proclamation of the kindness G‑d has bestowed upon us; and that we have separated the obligatory ma'asros and terumos. We must verbally clear ourselves from them just as we have physically cleared them from our premises. This is called vidui ma'aser.1
The source of this commandment is G‑d's statement,2 "And you must declare before G‑d your L‑rd: 'I have removed all the sacred portions from my house; I have given the appropriate ones to the Levite and to the orphan and widow....' "
The details of this mitzvah, and the manner and process of removing the tithes are explained in the last chapter of tractate Ma'aser Sheni.
FOOTNOTES
1.The declaration is made on the seventh day of Pesach in the 4th and 7th years of the shemittah cycle.
2.Deut. 26:13.
• Positive Commandment 125
• The First Fruits
"The first fruits of your land that ripen you shall bring to the house of G‑d, your G‑d"—Exodus 23:19.
We are commanded to separate the first fruit that ripen and bring them to the Holy Temple, where they are given to the priests.
This mitzvah only applies when the Temple is standing, and only to produce of the "Seven Kinds" [wheat, barley, grapes, figs, dates, pomegranates, and olives] that grew in Israel (on the east or west bank of the Jordan) and certain lands that adjoin Israel.
Full text of this Mitzvah »
• The First Fruits
Positive Commandment 125
Translated by Berel Bell
The 125th mitzvah is that we are commanded to separate first-fruits [bikkurim] and to bring them to the Bais Hamikdosh.
The source of this commandment is G‑d's statement,1 "Bring your first fruits to the house of G‑d your L‑rd."
It is clear that this mitzvah applies only when the Bais Hamikdosh is standing; that one brings fruit only from Eretz Yisroel, Syria, and the east side of the Jordan; and only fruit from the seven species.2
The details of this mitzvah are explained in tractate Bikkurim. There it is explained that bikkurim become the kohen's property.
FOOTNOTES
1.Ex. 23:19.
2.Wheat, barley, grapes, figs, pomegranates, olives, and dates.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter One
• Zechiyah uMattanah - Chapter One
Introduction to Hilchos Zechiyah uMattanah
The purpose of these laws is to determine how a person acquires an ownerless article and the processes that he employs. They also explain the rules governing one who gives a gift and one who receives, and which gift is retracted and which is not. All these laws are explained in the chapters that follow.
הלכות זכיה ומתנה פרק ראשון - הקדמה
הלכות זכיה ומתנה ענין אלו ההלכות לידע דין זוכה מן ההפקר היאך יקנה ובמה יקנה ודין נותן מתנה ומקבל מתנה ואי זו מתנה חוזרת ואי זו אינה חוזרת וביאור כל הדינין אלו בפרקים אלו:
1
Whoever takes hold of ownerless property acquires it. Any objects found naturally in deserts, rivers and streams - e.g., grass, trees, wild fruit and the like - are ownerless. Whoever first takes hold of such an object acquires it.
א
ההפקר כל המחזיק בו זכה וכן המדברות והנהרות והנחלים כל שבהן הפקר וכל הקודם בהן זכה כגון העשבים והעצים והפירות של אילנות של יער וכיוצא בהן:
2
When a person catches fish in a sea or in a river, and similarly, when he catches fowl, or various wild beasts, since they are ownerless, he acquires them. He may not, however, hunt in a field belonging to a colleague. Nevertheless, if he snares an animal there, he acquires it.
If fish - or wild beasts or fowl - are in vivariums belonging to another person, they belong to the owner of the vivarium. A person who snares an animal there is considered to be a robber. This applies even if the vivarium is large and effort is required to snare the animal.
ב
הצד דגים מן הימים ומן הנהרות או שצד עופות או מיני חיות הואיל ואין להם בעלים זכה ובלבד שלא יצוד בשדה חבירו ואם צד שם קנה ואם היו הדגים בביברים של בעלים וכן חיה ועוף שבביברים אע"פ שהוא ביבר גדול והוא מחוסר צידה הרי זה של בעל הביברים והצד משם הרי זה גזלן:
3
However, when a person takes a fish from the net of a colleague at sea, or takes a beast from a snare of a colleague set in the desert, this is prohibited by virtue of Rabbinic decree. If the snare could be considered to be a container, and the person took the fish or the animal from the container, he is considered to be a robber.
ג
אבל הלוקח דגים מתוך מצודתו של חבירו כשהוא בתוך הים או שלקח חיה ממצודתו כשהיא פרוסה במדבר הרי זו אסור מדברי סופרים ואם היה המצודה כלי ולקח מתוך המצודה הרי זה גזלן:
4
When a person spreads out a snare in a field belonging to a colleague, and traps a beast or a fowl, he acquires it, even though he does not have permission to do this. If the owner of the field was standing in the field at the time the animal was trapped, and said: "My field acquires this on my behalf," the owner of the field acquires it, and the owner of the snare does not acquire anything.
ד
הפורס מצודה בשדה חבירו וצד בה חיה או עוף אף על פי שאין לו רשות לעשות דבר זה קנה ואם היה עומד בעל השדה בתוך שדהו ואמר זכתה לי שדי קנה בעל השדה ואין לבעל המצודה כלום:
5
When fish jump into a boat, they become acquired by the owner of the boat, for the boat is considered to be a protected courtyard. It is not considered to be a moving courtyard, because the boat does not move on its own. It is the water that moves it.
ה
דגים שקפצו לתוך הספינה קנה בעל הספינה שזו כחצר המשתמרת היא ואינה חצר המהלכת שהמים הן שמוליכין אותה ואינה הולכת מחמת עצמה:
6
When a convert dies without having fathered a Jew after his conversion, he has no heirs. Instead, the first person who takes hold of his property acquires it. A neighbor does not have the right to buy the property from the person who took hold of it, because this is considered to be a gift.
ו
גר שמת ולא הוליד ישראל אחר שנתגייר אין לו יורשין אלא כל הקודם והחזיק בנכסיו זכה ואין בעל המצר יכול לסלקו בדמים שזו כמתנה היא:
7
The following laws apply when there are two fields in an estate that belong to a convert, with one boundary marker between them. If a person manifests ownership over one of the fields with the intent of acquiring it, he acquires it. If he manifests ownership over it with the intent of acquiring both it and the other field, he acquires the field over which he manifested ownership, but he does not acquire the other field.
If he manifests ownership over one field with the intent of acquiring only the other field, he does not acquire either of them. He does not acquire the field over which he did not manifest ownership because he did not manifest ownership over it. He does not acquire the field over which he did manifest ownership because he did not manifest ownership with the intent of acquiring it.
If he manifests ownership over one field with the intent of acquiring it, the other field and the boundary marker between them, or if he manifests ownership over the boundary marker with the intent of acquiring both fields, there is an unresolved doubt with regard to the matter. If another person comes and manifests ownership over one of the fields itself with the intent of acquiring it, the latter person becomes the legal owner.
ז
שתי שדות בנכסי הגר ומצר אחד ביניהן החזיק באחת מהן לקנותה קנאה החזיק בה לקנות אותה ואת חברתה זו שהחזיק בה קנה אבל חברתה לא קנה החזיק בה כדי לקנות את חברתה לא קנה אחת מהן חברתה מפני שלא החזיק בה ואותה מפני שלא החזיק בה כדי לקנותה החזיק בה כדי לקנותה ולקנות את חברתה ואת המצר שביניהן או שהחזיק במצר לקנות שתיהן הרי זה ספק ואם בא אחד והחזיק בה כדי לקנותה זכה האחרון:
8
Similarly, when two houses are located one within the other, if a person manifests ownership over one of the houses with the intent of acquiring both it and the other house, he acquires only the house over which he manifested ownership. If he manifests ownership over one house with the intent of acquiring only the other one, he does not acquire even the house over which he did manifest ownership.
ח
וכן שני בתים זה לפנים מזה שהחזיק באחד מהן לקנותו ולקנות את השני לא קנה אלא זה שהחזיק בו בלבד החזיק באחד מהן כדי לקנות את השני אף זה שהחזיק בו לא קנה:
9
When a person takes hold over a deed of sale within the estate of a convert with the intent of acquiring the land mentioned in that deed, he acquires only the document itself. He may use it to wrap around the top of a bottle or the like.
ט
המחזיק בשטר מנכסי הגר כדי לקנות את הקרקע הכתובה באותו שטר לא קנה אלא השטר בלבד לצור על פי צלוחיתו וכיוצא בזה:
10
When the boundaries of a field belonging to a deceased convert are clearly marked, when a person plunges a spade into the field in one place, he acquires the entire field. If the boundaries of the field are not clearly marked, by plunging the spade into that one place, he acquires only a portion over which a team of oxen will pass when plowing, before the team returns.
A boundary marker and a chatzav used to designate boundaries serve as cut-off points with regard to the estate of a convert. Whoever manifests ownership over the field acquires only up to the boundary marker or the chatzav.
י
שדה המצויינת במצריה כיון שהכיש בה מכוש אחד קנה את כולה ואם אינה מצויינת במצריה קונה ממנה באותו מכוש כדי שילך הצמד בשעת חרישה ויחזור המצר והחצב שמתחמין בו תחומין מפסיקין בנכסי הגר וכל המחזיק בשדה לא קנה אלא עד המצר או עד החצב:
11
Whatever is considered significant to create a separation with regard to the distribution of pe'ah is also considered significant to create a separation with regard to the acquisition of the property of a deceased convert.
What is implied? If there was a stream, an irrigation ditch or the like, the person seeking to acquire the field acquires only up to the stream or up to the irrigation ditch.
Whatever creates a distinction with regard to the domains of the Sabbath, creates a distinction with regard to the acquisition of the property of a deceased convert - for example, a situation where a private domain or a carmelit is interposed between two fields. Indeed, a distinction is created, even if the two fields were separated by a domain that is considered a distinction with regard to the transfer of a bill of divorce.
יא
כל המפסיק לפאה מפסיק בנכסי הגר כיצד היה שם נחל או אמת המים וכיוצא בהן לא קנה אלא עד הנחל או עד האמה וכל המפסיק ברשות שבת מפסיק בנכסי הגר כגון שהיה בין שתי השדות רשות היחיד או כרמלית אפילו היה ביניהם רשות שחולקת לגיטין:
12
Whenever a distinction is created with regard to the laws of ritual impurity, it also applies with regard to the acquisition of the property of a deceased convert.
What is implied? A person enters a valley. There is an object that conveys ritual impurity on one side of the valley, and the person does not know whether or not he has reached the place that is ritually impure. Wherever the person would be considered to be ritually impure is considered to be a separate entity from the field as a whole.
יב
כל דבר המפסיק לטומאה מפסיק בנכסי הגר כיצד כגון שנכנס אדם לבקעה זו וטומאה בבקעה בצדה אחרת ואינו יודע אם הגיע למקום הטומאה אם לאו כל מקום שמחזיקין אותו לטומאה הרי הוא כמקום אחר מוחלק בפני עצמו:
13
The following law applies when there is a large valley containing many fields, all belonging to one convert, and there is no boundary marker, chatzav or any other entity that creates a distinction between them. If one person comes and manifests ownership over a portion of the valley with the intent of acquiring the entire valley, he acquires all the land that is known to be owned by that convert.
יג
בקעה גדולה שיש בה שדות רבות וכולן של גר אחד ולא היה ביניהן לא מצר ולא חצב ולא דבר מדברים המפסיקין ובא אחד והחזיק במקצת הבקעה לקנות את כולה כל הנקרא על שם אותו הגר קונה אותו:
14
When a gentile sells movable property to a Jew or buys movable property, he acquires and transfers the property through meshichah or through the transfer of funds.
Different rules apply with regard to landed property. A gentile does not acquire landed property from a Jew without a deed of sale, nor does he transfer property without a deed of sale. For he will not rely on anything but a deed of sale.
For this reason, if a Jew purchased a field from a gentile and paid the money for it, but before he could manifest his ownership over it, another Jew came and manifested ownership over it in a manner similar to that described above with regard to the acquisition of the property of a deceased convert, the latter person acquires the land. He must, however, repay the money to the purchaser.
The rationale for the decision is that the gentile abrogates his ownership over the property at the time he receives the money. And yet, the Jew [purchasing the land does not acquire it until the deed of sale reaches his hand. In the interim, the property is like property in the desert concerning which the rule is: Whoever manifests ownership over it acquires it.
יד
עכו"ם שמכר מטלטלין לישראל או קנה מטלטלין מישראל קונה במשיכה ומקנה במשיכה או בדמים אבל הקרקע אינו קונה אותו מישראל אלא בשטר ואינו מקנה אותו לישראל אלא בשטר שאין דעתו סומכת אלא על השטר לפיכך ישראל שלקח שדה מן העכו"ם ונתן הדמים וקודם שיחזיק בה בא ישראל אחר והחזיק בה כדרך שמחזיקין בנכסי הגר זכה אחרון ונותן לראשון את הדמים מפני שהעכו"ם מעת שלקח הדמים סלק רשותו וישראל לא קנה עד שיגיע השטר לידו ונמצאו נכסים אלו כנכסי מדבר שכל המחזיק בהן זכה:
15
When does the above apply? When there are no known laws enforced by the governing sovereign. If, however, the law of the governing sovereign and his judgment is that only a person whose name is mentioned in the deed of sale - who paid money for the property or the like - can acquire the land, we follow the law of the governing sovereign. For we rule according to all the financial laws of the governing sovereign.
טו
בד"א במקום שאין משפט ידוע למלך אבל אם דין אותו המלך ומשפטו שלא יזכה בקרקע אלא מי שכותב בשטר או הנותן דמים וכיוצא בדברים אלו עושין כפי משפט המלך שכל דיני המלך בממון על פיהן דנין:
• Maaser Sheini - Chapter 11
1
א
מצות עשה להתודות לפני יי' אחר שמוציאין כל המתנות שבזרע הארץ וזהו הנקרא וידוי מעשר:
2
This declaration is made only after the year in which the tithe for the poor is separated,5 as [Deuteronomy 26:12-13] states: "When you complete tithing, and you shall declare before God your Lord: 'I have removed all the sacred substances from the house...'"
ב
ואין מתודין וידוי זה אלא אחר השנה שמפרישין בה מעשר עני שנאמר כי תכלה לעשר ואמרת לפני יי' אלהיך בערתי הקדש מן הבית:
3
When is this declaration made? On the afternoon of the last festival6 of the Pesach holiday7 of the fourth and seventh year, as [the prooftext] states: "When you complete tithing...," i.e., on the festival when all the tithes are completed. Pesach of the fourth year will not arrive before all of the produce - both those that grow from the earth and those that grow from trees - have been tithed.
ג
אימתי מתודין במנחה ביום טוב האחרון של פסח של רביעית ושל שביעית שנאמר כי תכלה לעשר ברגל שכל המעשרות כלים בו ואין הפסח מגיע משנה רביעית אלא כל פירות שלישית נתעשרו בין פירות האילן בין פירות הארץ:
4
ד
אין מתודין אלא ביום וכל היום כשר לוידוי המעשר ובין בפני הבית ובין שלא בפני הבית חייב לבער ולהתודות:
5
This declaration may be made in any language,12 as [indicated by the prooftext]: "You shall declare before God your Lord," i.e., in any language in which you declare.
ה
וידוי זה נאמר בכל לשון שנאמר ואמרת לפני יי' אלהיך בכל לשון שאתה אומר וכל אחד ואחד אומרו בפני עצמו ואם רצו רבים להתודות כאחד מתודין:
6
[The proper way of performing] the mitzvah is to recite the declaration in the Temple, as [implied by] the phrase: "before God." [Nevertheless,] if he made the declaration in any other place, he fulfilled his obligation.
ו
ומצותו במקדש שנאמר לפני יי' ואם התודה בכ"מ יצא:
7
A person may not make this declaration until he has disposed of all the agricultural presents in his possession.15 For in the declaration he states: "I have removed all the sacred substances from the house."16 On the day before the final day of the Pesach festival,17 one must remove [the lasts of the presents] and on the following day, the declaration is made.
ז
אינו מתודה עד שלא ישאר אצלו אחת מן המתנות שכן הוא אומר בוידוי בערתי הקדש מן הבית וערב יום טוב האחרון היה הביעור ולמחר מתודין:
8
What must one done? If he has terumah or terumat ma'aserin his possession, he should give them to a priest. The first tithe should be given to a Levite and tithe of the poor to the poor. If produce that was definitely from the second tithe or neta reva'i18 or money from their redemption remained in his possession, he must destroy it and cast it in the sea or burn it.19 If the second tithe of demai remains in his possession, he is not obligated to destroy it.20 If the first fruits remain in his possession, they may be destroyed in any place.
ח
כיצד הוא עושה אם נשאר אצלו תרומה ותרומת מעשר נותנה לכהן מעשר ראשון נותנו ללוי מעשר עני נותנו לעניים נשארו אצלו פירות מעשר שני של ודאי או נטע רבעי או מעות פדייתן ה"ז מבערן ומשליך לים או שורף נשאר אצלו מעשר שני של דמאי אינו חייב לבערו נשאר אצלו בכורים הרי הן מתבערין בכל מקום:
9
When does the obligation to burn and remove apply? When there remains in his possession [fresh] produce that one cannot consume before the commencement of the holiday. If, however, cooked food from the second tithe or neta reva'i remain, it need not be removed, for cooked food is considered as if it was removed.21 Similarly, wine and spices are considered as if they were removed.22
ט
בד"א ששורף ומבער כשנשארו אצלו פירות שאינו יכול לאכול כולן קודם שיכנס יום טוב אבל אם נשאר תבשיל של מע"ש ונטע רבעי אינו צריך לבערו שהתבשיל כמבוער וכן יין ותבלין הרי הן כמבוערין:
10
י
פירות שלא הגיעו לעונת המעשרות בשעת הביעור אין מעכבין אותו להתודות ואינו חייב לבערן:
11
When produce belonging to a person was distant from him [when] the time for its removal arrived,25 he should designate the presents [appropriately]26 and transfer them to their owners by giving them together with land.27 Alternatively, [he may give them to] someone who will acquire them for their owners. He may then recite the declaration the following day.
[The rationale is] that transferring movable property to a person together with landed property is a present that has been strengthened. He may not, however, transfer [the produce from] the tithes to them via an exchange,28 because it resembles a sale and [the Torah] speaks of giving, not selling, the tithes, terumah, and the other presents.29
יא
מי שהיו פירותיו רחוקין ממנו והגיע יום הביעור הרי זה קורא שם למתנות ומזכה להן לבעליהן על גב קרקע או למי שזוכה להן לבעליהן ומתודה למחר שנתינת המטלטלין על גבי קרקע אינה אלא מתנה שיש בה חיזוק אבל אינו יכול להקנות להם המעשר בחליפין מפני שנראה כמכירה והמעשרות והתרומות והמתנות נאמר בהן נתינה לא מכירה:
12
What source teaches that he cannot recite the declaration until he removes all the presents [from his possession]? [It is written:] "I have removed all the sacred substances from the house." "The sacred substances" refers to the second tithe and neta reva'i which are called "sanctified."30 "From the house" refers to challah, for it is a present given to the priests in one's home.31[The prooftext continues:] "I gave it to the Levite" - this refers to the first tithe. "And I also gave it" - this implies that it was preceded by another present, i.e., the great terumah and terumat ma'aser. "To the stranger, the orphan, and the widow" - this refers to the tithe given to the poor, leket, shichachah, and pe'ah. [The latter three are mentioned] even though [the failure to give them] does not prevent recitation of the declaration.32
יב
ומניין שאינו יכול להתודות עד שיוציא כל המתנות שנאמר בערתי הקדש מן הבית הקדש זה מעשר שני ונטע רבעי הקרוי קדש מן הבית זו חלה שהיא המתנה של כהנים בבית נתתיו ללוי זה מעשר ראשון וגם נתתיו מכלל שקדמתו מתנה אחרת והיא תרומה גדולה ותרומת מעשר לגר ליתום ולאלמנה זה מעשר עני ולקט שכחה ופאה אף על פי שאין לקט שכחה ופאה מעכבין את הוידוי:
13
The presents must be separated according to the desired order33 and afterwards, the declaration is made, as [implied by the continuation of the verse:] "according to all Your mitzvot which You commanded me." Thus if he gives the second tithe before the first tithe, he cannot recite this declaration.34
If a person's tevel is burnt, he cannot make this declaration, for he did not separate the presents or give them to the people designated. In the era when the first tithe was given to the priests,35 the declaration was not made, [because it contains the words:] "I gave it to the Levite."
יג
וצריך להפריש המתנות על הסדר ואח"כ יתודה שנאמר ככל מצותך אשר צויתני הא אם הקדים מעשר שני לראשון אינו יכול להתודות נשרף טבלו אינו יכול להתודות שהרי לא הפריש מתנות ולא נתנן לבעליהן ובזמן שהיו נותנין מעשר ראשון לכהנים לא היו מתודין שנאמר וגם נתתיו ללוי:
14
When a person possesses only the second tithe, he should make the declaration, for the fundamental dimension of the declaration concerns the [second] tithe.36Similarly, if he possesses only the first fruits, he should make the declaration, for [the prooftext] states: "I removed the holy substances" and the first type of produce that is holy is the first fruits.37 When, however, a person only possesses terumah, he does not recite the declaration,38 because terumah [in and of itself] does not require a declaration except as part of all the presents [together].
יד
מי שאין לו אלא מעשר שני בלבד מתודה שעיקר הוידוי במעשר הוא וכן אם לא היה לו אלא ביכורים בלבד מתודה שנאמר בערתי הקדש הקדש הראשון שהוא הבכורים אבל מי שאין לו אלא תרומה בפני עצמה אינו מתודה שאין התרומה טעונה וידוי אלא בכלל שאר המתנות:
15
[The prooftext continues:] "I did not violate your commandments,"39 i.e., he did not separate from one species for another, nor from produce that has been reaped for produce that is still attached to the ground, nor from produce that is attached, nor from produce from the present year for that of the previous year, nor from produce of the previous year for that of the present year.40
[The prooftext continues:] "I did not forget," I did not forget to bless Him and recall His name with regard to them.41 "I did not partake of it in a state of acute mourning";42thus if he partakes of it in a state of acute mourning, he does not recite the declaration. "I did not partake of it in a state of impurity," thus if he separates it in a state of acute mourning, he does not recite the declaration. "I did not give of it to a corpse." This implies that he did not use [money from the redemption of the tithes] for a coffin or shrouds, nor did he give it to other people in a state of mourning. "I heeded the voice of God my Lord," i.e., I brought it to the Temple.43 "I performed everything that You commanded me," I rejoiced. And I shared that rejoicing with others with it, as [Deuteronomy 26:11]: "And you share rejoice in all the good."
טו
לא עברתי ממצותיך שלא הפריש ממין על שאינו מינו ולא מן התלוש על המחובר ולא מן המחובר על התלוש ולא מן החדש על הישן ולא מן הישן על החדש ולא שכחתי שלא שכח מלברכו ומלהזכיר שמו עליו לא אכלתי באוני ממנו הא אם אכלו באנינו אינו מתודה ולא בערתי ממנו בטמא הא אם הפרישו בטומאה אינו מתודה ולא נתתי ממנו למת שלא לקח ממנו ארון ותכריכין ולא נתנו לאוננים אחרים שמעתי בקול יי' אלהי שהביאו לבית הבחירה עשיתי ככל אשר צויתני ששמח ושימח בו שנאמר ושמחת בכל הטוב:
16
[The passage continues:] "Look down from Your holy habitation heaven... as You swore to our ancestors, a land flowing with milk and honey." This is a prayer that the fruits be flavorful.
טז
השקיפה ממעון קדשך מן השמים עד כאשר נשבעת לאבותינו ארץ זבת חלב ודבש זו בקשה שיתן טעם בפירות:
17
Israelites and mamzerim44 may make this declaration, but not converts and freed slaves, because they do not have an ancestral portion in Eretz Yisrael45 and in the declaration one says: "And the land that You gave us." Priests and Levites may make the declaration. Although they did not receive a portion in the division of the land, they were granted cities in which to dwell.46
יז
ישראל וממזרים מתודים אבל לא גרים ועבדים משוחררים מפני שאין להם חלק בארץ והרי הוא אומר ואת האדמה אשר נתת לנו כהנים ולויים מתודים שאע"פ שלא נטלו חלק בארץ יש להם ערי מגרש:
Blessed be God who grants assistance.
סליקו להו הלכות מעשר שני ונטע רבעי:
FOOTNOTES
1.
In other contexts, the term used by the Rambam here (and by the previous Rabbinic sources) usually means "confession." Among the reasons why this term is used is because the fact that the terumah and the tithes are given to the priests and Levites is a result of the Jews' sin. Had that not occurred, these agricultural separations would have been given to the firstborn.
2.
I.e., in the Temple.
3.
See Halachah 12.
4.
Sefer HaMitzvot (positive commandment 131) and Sefer HaChinuch (mitzvah 607) include this commandment among the 613 mitzvot of the Torah.
5.
The third and the sixth years of the seven year cycle.
6.
Rashi and others, by contrast, maintain that this declaration should be made on the first day of the Pesach holiday. The Rambam's opinion is based on the Jerusalem Talmud (Ma'aser Sheni 5:10) which states that the Jews were given the opportunity to partake of the second tithe throughout the Pesach holiday so that they would have ample resources with which to celebrate and partake of this food. For that same reason, the declaration is delayed until the afternoon.
7.
For on Sukkot, there are still many fruits from the sixth year in the field (Radbaz; Siftei Cohen331:159).
8.
A declaration made at night is unacceptable.
9.
From sunrise to sunset. The above statement that it is made in the afternoon was a leniency intended to provide a person with latitude.
10.
For, as stated in Hilchot Terumah1:1, the laws of terumah and the other agricultural requirements apply even if the Temple is not standing.
11.
The Ra'avad differs and maintains that the mitzvah to make a declaration applies only in the Temple. The Radbaz supports the Rambam's ruling, explaining that it is based on the Halachah 6. Since, after the fact, one fulfills his obligation if he makes the declaration outside the Temple, when there is no Temple, there is no choice but to accept that alternative.
12.
It must, however, be an exact translation. Note the contrast to the declaration made when bringing the first fruits (Hilchot Bikkurim 3:10).
13.
I.e., this is the desirable manner of performing the mitzvah (Siftei Cohen 331:161).
14.
Not the Minchat Chinuch(Mitzvah 607) which states that the Rambam is speaking about a situation where one person speaks out loud and the others fulfill their obligation by listening.
15.
The Minchat Chinuch and others question why the removal of the presents from one's property is not considered as an independent mitzvah.
16.
And if he still possessed these presents, he would be lying. See the following halachot.
17.
The standard published text of Ma'aser Sheni 5:6 states "The day before the first holiday of the Pesach festival." The Rambam apparently had a different version of that mishnah. The Kessef Mishneh justifies the Rambam's version, explaining that on the passage from the Jerusalem Talmud cited above which explains that the declaration was delayed so that the people would be able to partake of the presents during the festival indicates that they would not have to remove the presents from their possession until the festival's conclusion.
18.
This halachah is based on Ma'aser Sheni 5:6. That mishnah does not mention neta reva'i. Nevertheless, the Rambam adds it because all the laws that apply to the second tithe apply to it (Kessef Mishneh).
19.
Thus there are two types of biur, removal of agricultural presents: giving presents to those to whom they are supposed to be given and destroying, those which one keeps for oneself (ibid.).
20.
Since the obligation to separate it was imposed only because of a doubt, we rule leniently.
21.
For if it is left for any significant amount of time, it will spoil [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 5:6)].
22.
For they also will spoil if left for any significant amount of time.
23.
One third of its growth, as stated in Hilchot Ma'aserot 2:5.
24.
Since the produce has not reached this stage of development, there is no obligation to tithe it. Hence, it need not be removed or included in the declaration.
25.
Ma'aser Sheni 5:9 relates that once when the time to remove produce arrived, Rabban Gamliel was on a sea journey and could not physically give the produce to anyone else. He therefore transferred the presents to other sages in the manner described here. Since Rabbi Elazar ben Arach was a priest, he gave him terumah, Rabbi Yehoshua was a Levite and so he gave him the tithes, and since Rabbi Akiva was a collector of gifts for the poor, he gave him the tithes for the poor.
26.
And specify in which portion of the grainheap they are located.
27.
See Hilchot Mechirah, ch. 6, which describes how this transfer of property operates. This means of transfer is used, because this is the only way the ownership produce can be given to these individuals without an actual physical transfer.
28.
The term "exchange" is translated the Hebrew kinyan chilipin, a legal act that formalizes a transaction. See Hilchot Mechirah, ch. 5, for a description. Although this legal act is frequently employed, it is not appropriate in this instance, because the gift would resemble a sale and not a present.
29.
As stated in Deuteronomy 26:13.
30.
See Chapter 9, Halachah 1.
31.
I.e., it is not given until the grain is made into dough [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 5:10)].
32.
The commentaries have pointed out a difference between leket, shichachah, and pe'ah and the other presents. For the Torah does not prescribe giving the latter three to the poor, but rather leaving them for them.
33.
See Hilchot Terumah 3:23 with regard to the desired order of the presents.
34.
For he cannot say: "As You commanded me," since by deviating from the desired order, he did not fulfill the mitzvot "as commanded." Indeed, he committed a transgression.
35.
When Ezra led the Jews back to Eretz Yisrael after the Babylonian exile, by and large, the Levites did not accompany him. Therefore, he punished them, decreeing that the tithes should be given to the priests instead (Hilchot Ma'aser 1:4). From the Rambam's statements here and also in that source, some have inferred that Ezra's decree applied only in his generation and not in later eras. This conclusion is not, however, borne out by his Commentary to the Mishnah (ibid. 5:15)].
36.
Of them all, it is the only one that must be destroyed as stated in Halachah 8.
37.
And it must also be removed from one's possession.
38.
The Kessef Mishneh states that the same rule applies to the first tithe. For neither of them must be removed from one's possession at a given time.
39.
Although the Rambam explains the details of this declaration, the intent is not that one should explain it while reciting it. Instead, he should merely read the passage as it is stated in the Torah [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 5:13)].
40.
See Hilchot Terumah 5:18; 5:9, 5:11, and Hilchot Ma'aser 1:12 which explains that separating the presents in such a manner is forbidden.
41.
Some interpret this as referring to the recitation of a blessing when making the separations. The commentaries question these interpretations, however, because the blessings were instituted by the Rabbis and here we are speaking of the exegesis of a Biblical verse. Others maintain that it refers to reciting grace after partaking of the grain, for that is a Scriptural command.
42.
See Chapter 3, Halachah 5ff.
43.
This refers to the first fruits. The second tithe need not be brought to the Temple.
44.
A child born out of an adulterous or incestuous union. Even though they are forbidden to marry, they are considered heirs and are granted their ancestral heritage.
45.
Although they may purchase land in Eretz Yisrael, they were not granted an ancestral heritage when the land was divided among the tribes and thus there is no portion of Eretz Yisrael that is theirs in an ultimate sense. For during the Jubilee year, any purchased land will return to its owner. Note the contrast to the declaration concerning the first fruits which they are required to make (Hilchot Bikkurim 4:3).
46.
As related in Numbers, ch. 35, in addition to the six cities of refuge, the Levites were given 42 cities that were scattered throughout the entire land of Eretz Yisrael.
Bikkurim - Chapter 1
Introduction to Hilchos Bikkurim
They contain nine mitzvot: eight positive commandments and one negative commandment. They are:
1) To set aside the first fruits and bring them to Jerusalem;
2) For a priest not to eat the first fruits outside of Jerusalem;
3) To read [the declaration when bringing] them;
4) To separate challah and [give it] to a priest;
5) To give a priest the foreleg, the jaw, and the maw [of an animal slaughtered];
6) To give him the first shearings [of one's flocks];
7) To redeem one's firstborn son and [give that money] to a priest;
8) To redeem one's firstling donkey and [give a lamb or kid] to a priest;
9) To behead a firstling donkey if one does not desire to redeem it.
2) For a priest not to eat the first fruits outside of Jerusalem;
3) To read [the declaration when bringing] them;
4) To separate challah and [give it] to a priest;
5) To give a priest the foreleg, the jaw, and the maw [of an animal slaughtered];
6) To give him the first shearings [of one's flocks];
7) To redeem one's firstborn son and [give that money] to a priest;
8) To redeem one's firstling donkey and [give a lamb or kid] to a priest;
9) To behead a firstling donkey if one does not desire to redeem it.
These mitzvot are explained in the ensuing chapters.
הלכות בכורים - הקדמה
הלכות בכורים עם שאר מתנות כהונה שבגבולין יש בכללן תשע מצות שמונה מצות עשה ואחת מצות לא תעשה וזהו פרטן:
(א) להפריש בכורים ולהעלותן במקדש
(ב) שלא יאכל הכהן בכורים חוץ לירושלים
(ג) לקרות עליהן
(ד) להפריש חלה לכהן
(ה) לתת לכהן זרוע ולחיים וקיבה
(ו) ליתן לו ראשית הגז
(ז) לפדות בכור הבן וליתן פדיונו לכהן
(ח) לפדות פטר חמור וליתן פדיונו לכהן
(ט) לערוף פטר חמור אם לא רצה לפדותו
(ב) שלא יאכל הכהן בכורים חוץ לירושלים
(ג) לקרות עליהן
(ד) להפריש חלה לכהן
(ה) לתת לכהן זרוע ולחיים וקיבה
(ו) ליתן לו ראשית הגז
(ז) לפדות בכור הבן וליתן פדיונו לכהן
(ח) לפדות פטר חמור וליתן פדיונו לכהן
(ט) לערוף פטר חמור אם לא רצה לפדותו
ביאור מצות אלו בפרקים אלו:
1
א
עשרים וארבע מתנות ניתנו לכהנים וכולן מפורשין בתורה ועל כולן נכרתה ברית לאהרן וכל כהן שאינו מודה בהן אין לו חלק בכהנים ואין נותנין לו מתנה מהן:
2
ב
וכל האוכל מתנה שיש בה קדושה מברך אשר קדשנו בקדושתו של אהרן וצונו לאכול כך וכך:
3
Eight of the presents may be eaten by the priests only in the Sanctuary, within the walls of the Temple Courtyard.6 Five of them may be eaten only in Jerusalem within the walls of the city.7 According to Scriptural Law, there are five presents that are acquired [by the priests] only in Eretz Yisrael.8 There are five presents that they acquire both in Eretz Yisrael and in the Diaspora.9 And there is one present that that they acquire from the Temple's [property].10
ג
שמנה מתנות מהם אין אוכלים אותן הכהנים אלא במקדש לפנים מחומת העזרה וחמש מתנות אין אוכלין אותן אלא בירושלים לפנים מחומת העיר וחמש מתנות אין זוכין בהן מן התורה אלא בארץ ישראל בלבד וחמש מתנות זוכין בהן בין בארץ בין בח"ל ומתנה אחת זוכין בה מן המקדש:
4
What are the eight that may be eaten only in Temple? The meat of the sin offering - this includes both sin-offerings of fowl and sin-offerings of animals,11the meat of a guilt-offering,12 whether a definite guilt-offering or a guilt-offering brought because of doubt,13 communal peace offerings,14 [the portion of] the omer offering that remains,15 [the portion of] an Israelite's meal offering that remains,16 the two loaves [offered on Shavuot],17 the show bread,18 and the log of oil brought by a metzora.19 [All of] these may be eaten only in the Temple.
ד
מה הן השמנה שאין נאכלין אלא במקדש:
בשר החטאת אחד חטאת העוף ואחד חטאת הבהמה ובשר האשם בין תלוי בין ודאי וזבחי שלמי ציבור ומותר העומר ושירי מנחות ישראל ושתי הלחם ולחם הפנים ולוג שמן של מצורע אלו אינן נאכלין אלא במקדש:
5
What are the five that are eaten only in Jerusalem? The breast and the leg of the peace offering,20the portion granted [the priests] from the thanksgiving offering,21the portion granted [the priests] from the ram brought by a nazirite,22 the firstborn of a kosher animal,23 and the first fruits.24 [A1l of] these may be eaten only in Jerusalem.
ה
ומה הן החמש שאינן נאכלין אלא בירושלים חזה ושוק של שלמים והמורם מן התודה והמורם מאיל נזיר ובכור בהמה טהורה והבכורים אלו אינן נאכלין אלא בירושלים:
6
What are the five [that are given] in Eretz Yisrael? Terumah, terumat ma'aser, and challah - these three are sanctified,25the first shearings,26 and an ancestral field [that was consecrated]27 - these are ordinary property. [The priests are granted] these according to Scriptural Law only in Eretz Yisrael.28Terumot and challot from Eretz Yisrael may be eaten only in Eretz Yisrael.29
ו
ומה הן החמש שבא"י התרומה ותרומת מעשר והחלה ושלשתן קדש וראשית הגז ושדה אחוזה ושניהן חולין אלו אינן זוכין בהן מן התורה אלא בא"י ואין אוכלין תרומות וחלות של ארץ ישראל אלא בא"י:
7
What are the five that the priests acquire in all places? The presents [given when slaughtering animals],30 [the money given for] the redemption of a firstborn [son],31 [the lamb given for] the redemption of a firstborn [donkey],32 [property] stolen from a convert [who died heirless],33 and dedication offerings.34These five are are ordinary property.
ז
ומה הן החמש שזוכין בהן הכהנים בכל מקום המתנות ופדיון הבן ופטר חמור וגזל הגר והחרמים וחמשתן חולין לכל דבר:
8
ח
והמתנה שזוכין בה מן המקדש הוא עורות העולות והוא הדין לשאר עורות קדשי הקדשים כולן לכהנים:
9
The eight presents that may be eaten only in the Sanctuary are all sacrifices of the most holy order. They may be eaten only by male priests, as will be explained in the appropriate place.37 Concerning them, [Leviticus 6:22] states: 'All males among the priesthood shall partake of it.
ט
השמנה מתנות שאינן נאכלין אלא במקדש כולן קדשי קדשים הן ואינן נאכלים אלא לזכרי כהונה כמו שיתבאר במקומו ובהן נאמר כל זכר בכהנים יאכל אותו וגו':
10
The five [presents that may be eaten only] in Jerusalem are all sacrifices of lesser sanctity.38 [Both] males and females [of the priestly family] may partake of them.39Concerning them, [Numbers 18:11] states: 'To you, and your sons and your daughters with you have I given them as an eternal decree.' [Although woman may partake of them,] they are granted only to the males of the priestly family. For they are given to the men of the watch [serving in the Temple].40
The fat and the blood of the firstborn [of kosher animals] was offered and only a male was allowed to offer it.41 Similarly, the hides of the sacrifices of the most sacred order, an ancestral field, dedication offerings, and the stolen property of a convert are acquired only by the men of the priestly watch [of that week], as will be explained.
Similarly, the redemption of firstborn [sons is given] only to males of the priestly family, for concerning it, [Numbers 3:48] states: 'And you shall give the money to Aaron and his sons.' [Similarly, the redemption of] a firstborn donkey [is given] to males of the priestly family, for all the laws of the firstborn are parallel. [The redemption is given] to males and not females.
י
החמש שבירושלים הן קדשים קלים ונאכלין לזכרים ולנקבות ובהן נאמר לך נתתים ולבניך ולבנותיך אתך לחק עולם ואעפ"כ אין ניתנין אלא לזכרי כהונה שהרי לאנשי משמר הן והבכור מקריבין חלבו ודמו ואין מקריבו אלא איש וכן עורות קדשי הקדשים ושדה אחוזה והחרמים וגזל הגר אין זוכין בהן אלא אנשי משמר כמו שיתבאר וכן פדיון הבן לזכרי כהונה שכן נאמר בו ונתת הכסף לאהרן ולבניו ופטר חמור לזכרי כהונה שדין הבכורות כולן שוה לזכרים ולא לנקבות:
11
Thus you have learned that the presents given [directly] to females like males are five: terumah,42 terumat ma'aser, challah,43 the presents given when slaughtering an animal,44 and the first shearings.
What is the source that teaches that the first shearings may be given to a woman of the priestly family? 'The first of your grain, your wine, and your oil, and the first shearings of your flock shall you give to him' [Deuteronomy 18:4]. [The verse establishes an equivalence:] Just as [terumah,] the first of the grain, may be given to females as well as males, so too, the first shearings.
יא
הנה למדת שהמתנות שניתנין לנקבות כזכרים חמש מתנות תרומה ותרומת מעשר וחלה ומתנות בהמה וראשית הגז ומניין אתה אומר שראשית הגז ניתנת לכהנות שנאמר ראשית דגנך תירושך ויצהרך וראשית גז צאנך תתן לו מה ראשית דגן ניתנת לנקבות כזכרים אף ראשית הגז:
12
0ur Sages45 reckoned these presents in another manner, stating: 24 presents for the priests were given to Aaron. They are 10 in the Temple, 4 in Jerusalem, and 10 in the outlying areas.
יב
מנו חכמים מתנות אלו על דרך אחרת ואמרו עשרים וארבעה מתנות כהונה ניתנו לאהרן ואלו הן:
עשר במקדש ארבע בירושלים ועשר בגבולין:
13
The ten in the Temple are: a) an animal brought as a sin-offering, b) a fowl brought as a sin-offering, c) a guilt-offering, d) a guilt-offering brought because of doubt, e) the communal peace-offerings, f) the log of oil brought by a nazirite, g) the two breads, h) the show bread, i) the remnants of the meal offering, and j) the remnants of the omer offering.
יג
עשר במקדש: חטאת בהמה וחטאת העוף אשם ואשם תלוי זבחי שלמי ציבור ולוג שמן של מצורע שתי הלחם ולחם הפנים שירי מנחות ומותר העומר:
14
The four in Jerusalem are: a) the firstborn [kosher animal], b) the first fruits, c) the portion granted [the priests] from the thanksgiving offering and the portion granted [the priests] from the ram brought by a nazirite, and d) the hides of the sacrifices.46
יד
ארבע בירושלים: הבכור והבכורים ומורם מתודה ואיל נזיר ועורות קדשים:
15
The ten in the outlying areas are: a) terumah, b) terumat ma'aser, c) challah, d) the first shearings, e) the presents given when slaughtering an animal, f) the redemption of a firstborn [son], g) the redemption of a firstborn donkey, h) a field that was designated as a dedication offering, i) an ancestral field, and j) the stolen property of a convert.
According to this reckoning, all of the portions given the priests from sacrifices of lesser sanctity are considered as one present. This includes: the breast and the leg that is given [the priest] from every peace offering, together with the bread that is given with them if [the peace offering] was a thanksgiving offering47 and the foreleg given the priest from the nazirite's ram, with the bread given with it, and the breast and the leg.48 Since they are all peace offerings, all of the portions given the priests are considered as one present.
טו
עשר בגבולין תרומה ותרומת מעשר וחלה וראשית הגז והמתנות ופדיון הבן ופדיון פטר חמור שדה חרמים ושדה אחוזה וגזל הגר ולפי חשבון זה חשב כל המורם מקדשים קלים מתנה אחת והן חזה ושוק המורם מכל זבח שלמים עם הלחם המורם עמהם [אם היה תודה עם הזרוע המורמת מאיל נזיר עם הלחם המורם עמה] עם חזה ושוק הואיל ושלשתן שלמים הן חשוב המורם מהם מתנה אחת:
16
AIl of the presents that are dependent on the sacrifices will be explained in their appropriate places in the laws of sacrifices.49 Similarly, [the laws pertaining to] the stolen property of a convert will be explained in Hilchot Gezeilah.50We have already explained the laws governing an ancestral field and dedication offerings in Hilchot Arachin51 and the laws ofterumahand terumat ma'aser in Hilchot Terumah. In the present halachot, I will explain the laws of the [priestly] presents that are not dependent on the sacrifices: the first fruits,52 challah,53 the presents given when slaughtering an animal,54 the first shearings,55 the redemption of a firstborn son,56 the redemption of a firstborn donkey.57
טז
כל המתנות שהן תלויות בקרבנות תתבאר כל אחת ואחת במקומה בהלכות קרבנות וכן גזל הגר יתבאר בהלכות גזילה וכבר ביארנו דין שדה אחוזה ודין החרמים בהלכות ערכין ודין תרומה ותרומת מעשר בהלכות תרומות ובהלכות אלו אבאר משפטי המתנות שאין תלויין בקרבנות והן: הבכורים והחלה והמתנות וראשית הגז ופדיון הבן ופטר חמור:
FOOTNOTES
1.
The Rambam specifies and categorizes them in this chapter.
2.
Numbers 18:19 speaks of 'an eternal covenant of salt.' It is called a covenant of salt, because just as salt never spoils, so too, this covenant will endure forever (Rashi).
3.
The Kessef Mishneh notes that Menachot 18b, the Rambam's apparent source, states: 'Any priest that does not acknowledge the priestly service does not receive a portion of the priesthood.' The Kessef Mishnehquestions why the Rambam changes the wording of his source.
4.
E.g., like terumah or the first fruits which are referred to as 'holy.'
5.
These presents also include elements of the sacrificial offerings. The Rambam speaks about the mitzvah to partake of these sacred foods in Hilchot Ma'aseh HaKorbanot 10:1-2. And see Hilchot Terumah 15:22 which describes partaking of terumah.
6.
See Halachah 4. The division of the presents into these categories is not found in a prior Rabbinic source, but instead, was made by the Rambam himself (Kessef Mishneh).
7.
See Halachah 5.
8.
See Halachah 6.
9.
See Halachah 7.
10.
See Halachah 8.
11.
In Halachah 13, however, the Rambam's considers these two as separate presents. As the Radbaz clarifies, there is a difference in the procedure involved in these two offerings. See Hilchot Ma'aseh HaKorbonot 1:1; 10:3.
12.
See Hilchot Ma'aseh HaKorbanot 9:1, 10:3.
13.
In Halachah 13, however, the Rambam's considers these two as separate presents. As the Radbaz clarifies, there is a difference in the procedure involved in these two offerings. See Hilchot Ma'aseh HaKorbonot 1:1; 10:3.
14.
See Hilchot Ma'asehHaKorbanot1:4, 9:4.
15.
I.e., the portion that remains after a handful is taken to be offered on the altar. See Hilchot Temidim UMusafim 7: 12.
16.
I.e., the portion that remains after a handful is taken to be offered on the altar. An Israelite's offering is mentioned in contrast to that of a priest which is offered on the altar entirely. See Hilchot Ma'aseh HaKorbanot 10:2-3, 12:9.
17.
See Hilchot Temidim UMusafim8:11.
18.
See Hilchot Temidim UMusafim4:9.
19.
SeeHilchot Mechusrei Kapparah4:3.
20.
SeeHilchot Ma'aseh HaKorbanot10:4-5.
21.
See ibid. 9:12.
22.
See ibid. 9:12.
23.
See Hilchot Bechorot 1:2.
24.
See Chapter 3, Halachah 3.
25.
And must be eaten in a state of ritual purity.
26.
See Chapter 10, Halachah 1.
27.
See Hilchot Arachin VaCharamim 4:1-2, 19.
28.
According to Rabbinic Law, terumah and challah are also separated in the Diaspora.
29.
On the contrary, if they are taken to the Diaspora, they become impure (see Hilchot Terumah2:17).
30.
The foreleg, the jaw, and the maw; see Chapter 9, Halachah 1.
31.
See Chapter 11.
32.
See Chapter 12.
33.
See Hilchot Gezeilah 8:5.
34.
See Hilchot Arachin VaCharamim6:4.
35.
The Rambam puts this present in a category of its own, because unlike all of the above which were given by individuals, this present comes from the Temple's property (Radbaz). Once the hides are given to the priests, they are considered as ordinary property and may be used for mundane purposes.
36.
See Hilchot Ma'aseh HaKorbanot 5:19. Hilchot Pesulei HaMukdashim 19:9.
37.
Hilchot Ma'aseh HaKorbanot 9:1, 10:3, 12:3.
38.
See Hilchot Ma'aseh HaKorbanot 1:17 with regard to the sacrifices of lesser sanctity. Chapter 3, Halachah 1, equates the first fruits with those sacrifices.
39.
See Hilchot Ma'aseh HaKorbanot 10:17.
40.
As explained in Hilchot K'lei HaMikdash 4:3, the priestly family was divided into 24 watches. Each one would serve in the Temple for a week. During that week, its members had the rights to all the sacrifices offered during that time.
41.
This sacrifice is not given to the priests of the weekly watch, but instead to the priest of the owner's choice [Hilchot Bechorot1:15; the Rambam's Commentary to the Mishnah (Challah 4:9)]. That priest in turn offers it on the altar and may give its meat to whichever members of the priestly family, males and females, he desires to (see Radbaz).
42.
See HilchotTerumah 12:22.
43.
For the laws applying to terumahapply to both of these.
44.
The foreleg, the jaw, and the maw; see Chapter 9, Halachah 1.
45.
Tosefta, Challah 2:7.
46.
Although these hides are not eaten in Jerusalem, but instead, can be sold and the proceeds used for any purpose, the Rambam places them in this category, because the priests would not take them out of the holy city. Instead, as a token of respect for their holiness, they would sell them there and use the proceeds to partake of food that was eaten in that holy place (Radbaz, gloss to Halachah 5).
47.
A thanksgiving offering is one type of peace offering.
48.
I.e., from the nazirite's ram, the priest is given a foreleg, a hindleg, and the breast. And he is also given a portion of bread that is offered with that sacrifice.
49.
See the sources given above.
50.
See Hilchot Gezeilah 8:5.
51.
Hilchot Arachin, chs. 4-8.
52.
See chs. 2-4.
53.
See chs. 5-8.
54.
See ch. 9.
55.
See ch. 10.
56.
See ch. 11.
57.
See ch. 12.
Bikkurim - Chapter 2
1
It is a positive commandment to bring the first fruits to the Temple.1 [The obligation of] the first fruits applies only while the Temple is standing, and only in Eretz Yisrael, as [implied by Exodus 23:19]: 'Bring of the first ripened fruit of your land2 to the house of God your Lord.'3 According to Rabbinic decree, one should bring first fruits even from the cities of Sichon and Og4 and from Syria.5For a person who purchases land in Syria is like one who purchases in Jerusalem. We do not bring the first fruits from the lands of Ammon and Moab6 and Babylon, even though they are liable for terumah and tithes according to Rabbinic decree.7 If one brings the first fruits from the Diaspora, they are not considered as first fruits.8
א
מצות עשה להביא בכורים למקדש ואינם נוהגין אלא בפני הבית ובארץ ישראל בלבד שנאמר ראשית בכורי אדמתך תביא בית י"י אלהיך ומביאין בכורים של דבריהם מערי סיחון ועוג ומסוריא שהקונה בסוריא כקונה בירושלים [אבל עמון ומואב ובבל] אף על פי שהן חייבין בתרומה ובמעשרות מדבריהם אין מביאין מהן בכורים ואם הביא בכורים מחוץ לארץ אינן בכורים:
2
ב
אין מביאין בכורים אלא משבעת המינין האמורים בשבח הארץ והם החטים והשעורים והענבים והתאנים והרמונים והזיתים והתמרים ואם הביא חוץ משבעת המינין לא נתקדשו:
3
We do not bring [first fruits] from the dates in the mountains, nor from the fruit from the valleys, not from oil-producing olives that are not of the highest quality, but rather from dates from the valleys and fruit from the mountains, for they are of the highest quality. If a person brought first fruits of inferior quality, e.g., dates from the mountains, figs that were perforated and had oil applied to them,12 dusty and smoked grapes,13 they are not consecrated.
ג
אין מביאין לא מתמרים שבהרים ולא מפירות שבעמקים ולא מזיתי שמן שאינן מן המובחר אלא מתמרים שבעמקים ומפירות שבהרים לפי שהן מן המובחר [ואם הביא שלא מן המבחר] כגון תמרים שבהרים ותאנים סורות ומרוקבות וענבים מאובקות ומעושנות לא נתקדשו:
4
We may not bring liquids as the first fruits14 with the exception of [oil from] olives and [wine from] grapes, as [implied by Deuteronomy 26:2 which speaks of]: 'the fruit of the land,' i.e., [the fruit and] not a beverage. If one brought beverages, they are not accepted.15
ד
אין מביאין בכורים משקין חוץ מזיתים וענבים בלבד שנאמר פרי האדמה [ולא משקה] ואם הביא משקין אין מקבלין ממנו:
5
ה
הקרובים לירושלים מביאין תאנים וענבים לחים והרחוקין מביאין אותן גרוגרות וצמוקין:
6
The first fruits should not be brought before Shavuot, for that holiday is referred to as 'the harvest festival, the first fruits of your work.' If one brings [them at that time], we do not accept them from him. Instead, they should be left there18 until Shavuot, at which time, he should make the declaration concerning them. Similarly, the first fruits should not be brought after Chanukah.19For first fruits that ripen after Chanukah are considered as being of the coming year. They should be left until Shavuot.
ו
אין מביאין בכורים קודם לעצרת שנאמר וחג הקציר בכורי מעשיך ואם הביא אין מקבלין ממנו אלא יניחם שם עד שתבוא עצרת ויקרא עליהן וכן אין מביאין בכורים אחר חנוכה שהבכורים שבכרו אחר חנוכה הן חשובין משנה הבאה ויניחם עד אחר עצרת:
7
The first fruits may not be brought from produce of the present harvest for produce of the previous harvest or from produce of the previous harvest for produce of the present harvest.20
What is implied? One should not bring produce that budded before the 15th of Shvat21 as first fruits for produce that budded after the 15th of Shvat. [This applies] both to produce that is planted and produce that grows on its own, as [implied by Numbers 18: 13]: 'The first fruits of everything in their land.'22
ז
אין מביאין בכורים לא מן החדש על הישן ולא מן הישן על החדש כיצד לא יביא מפירות שחנטו קודם ט"ו בשבט על פירות שחנטו אחר ט"ו בו אחד הנטוע ואחד העולה מאליו שנאמר בכורי כל אשר בארצם:
8
The obligation of the first fruits applies to the produce of partners, [implied by]: 'The first fruits of everything in their land.'23
ח
הפירות של שותפין חייבים בבכורים שנאמר בכורי כל אשר בארצ' [אשר יביאו] :
9
When produce grows in a flower pot, even if it has a hole or it grows in a ship, one should not bring first fruits from them at all. [for the prooftext] speaks of 'their land.'24 One should, however, bring from produce that grows on a roof or in a ruin.
ט
הגדל בעציץ אע"פ שהוא נקוב והגדל בספינה אינו מביא ממנו כל עיקר שנאמר בארצם אבל מביא מן הגדל בגג או בחורבה:
10
[In all the following situations,] a person should not bring the first fruits from the produce that grows in one domain or the produce that grows in another domain. [These situations include] one who plants a tree in his field and extends25it into his colleague's field26 or into the public domain, or the trunk of the tree was in his field and he extended its end in his field but there was a public road or a private path interrupting between the trunk and the end which was extended. [This is derived from Exodus 23:19]: "the first fruits of your land.' [Implied is that] all the growth [of the tree] must be from your land.'27
י
הנוטע אילן בתוך שדהו והבריכו לתוך שדה חבירו או לרשות הרבים או שהיה נוטע בשדה חבירו או ברשות הרבים והבריכו בתוך שדהו או שהיה עיקרו בתוך שדהו והבריך קצתו בתוך שדהו ודרך הרבים או דרך היחיד מפסקת באמצע בין העיקר והצד המוברך אינו מביא בכורים לא ממה שהוציא ברשות זו ולא מן הצד שברשות האחרון שנאמר בכורי אדמתך עד שיהיו כל הגידולין מאדמתך:
11
If his colleague gave him permission28 [to implant the end] in his property even for a brief time, he may bring the first fruits. If the tree was close to his colleague's boundary or leaned into his colleague's field29 [and he planted there], even though he was obligated to distance [his planting], he may bring [the first fruits]30 and recite the declaration, for Joshua gave the land [to our people] as an inheritance with that intent.31
יא
נתן לו חבירו רשות להבריך בתוך שלו אפילו לשעה הרי זה מביא בכורים ואם היה האילן סמוך למצר חבירו או נוטה לשדה חבירו אף על פי שחייב להרחיק הרי זה מביא ממנו וקורא שעל מנת כן הנחיל יהושע את הארץ:
12
Sharecroppers, tenant farmers,32 men of force who compel the owners [to sell] their land and purchase it for a low price,33 and robbers34 may not bring first fruits, because [the prooftext] states: 'the first fruits of your land.'35 [This applies] even when the owners despair [of recovering their land].36
יב
האריסין והחכירין ובעלי זרוע שאונסין את הבעלים ולוקחין מהן ארצותם בפחות והגזלנין אינן מביאין בכורים ואפילו נתייאשו הבעלים שנאמר בכורי אדמתך:
13
When a person purchases a tree in a field belonging to a friend, he may not bring [the first fruits], because he does not own land. [If he purchases] three [trees], he does own land. Even if he formally acquired only the trees, it is as if he owns land.37If he purchased one tree and the land around it, he should bring [the first fruits].38
יג
הקונה אילן בתוך שדה חבירו אינו מביא לפי שאין לו קרקע שלשה יש לו קרקע ואע"פשאין לו אלא אילנות בלבד הרי הוא כמי שקנה קרקע קנה אילן אחד וקרקעו ה"ז מביא:
14
When a person purchases fruit that has been harvested and purchases the land [on which they grew],39 he should bring the first fruits, because he possesses both land and the fruits.
When one sells a colleague fruit, but not the land, even when the fruit is still attached to the land, [neither the seller, nor the purchaser may bring the first fruits]. The seller may not bring them, because he does not own the fruits. The purchaser may not bring them, because he does not own the land. If the seller buys the fruit back from the purchaser, he may bring [the first fruits], because he [now] owns [both] the land and its produce.
יד
הלוקח פירות תלושין ולקח הקרקע הרי זה מביא בכורים שהרי יש לו קרקע ופירותיה מכר לו פירות חוץ מן הקרקע אפילו מחוברים מוכר אינו מביא שהרי אין לו פירות ולוקח אינו מביא שהרי אין לו קרקע חזר המוכר ולקח הפירות מן הלוקח הרי זה מביא שהרי יש לו קרקע ופירותיה:
15
טו
המוכר שדהו לעכו"ם וחזר ולקחה ממנו הרי זה מביא ממנה בכורים מן התורה שאינה נפקעת מן המצוה בקנין העכו"ם כמו שביארנו:
16
טז
אשרה שבטלה אין מביאין ממנה בכורים שהבכורים כקדשי מקדש הן:
17
There is no set measure for the first fruits according to Scriptural Law. According to Rabbinic Law, one should give one sixtieth of the crop. If one desires to set aside his entire crop as first fruits, he may.
יז
הבכורים אין להם שיעור מן התורה אבל מדבריהם צריך להפריש אחד מששים והרוצה לעשות כל שדהו בכורים עושהו:
18
When a person separated his first fruits and afterwards added to them or adorned them, the addition is also considered as the first fruits.45
When does the above apply? When he brought [the first fruits] from Eretz Yisrael. If, however, he brought them from Transjordan or Syria, they are not as the first fruits.46 Even though they are not considered as the first fruits, they should only be eaten in a state of ritual purity.47 No matter where it is from,48 the first fruits should only be adorned with fruit from the seven species [mentioned in the praise of Eretz Yisrael].49
יח
הפריש בכוריו וחזר והוסיף עליהן או עטרן הרי התוספת כבכורים במה דברים אמורים כשהביא מא"י אבל אם הביא מעבר הירדן או מסוריא אינה כבכורים ואף על פי שאינה כבכורים אינה נאכלת אלא בטהרה ואין מעטרין את הבכורים בכ"מ אלא משבעת המינים:
19
How should one separate the first fruits? A person descends to his field, sees a fig tree, a cluster [of grapes], and/or a pomegranate tree that has budded, and ties them with a reed.50 He should say: "These are the first fruits.' They become designated as first fruits even though they are attached to the ground after they have been given that title, even though they have not ripened entirely.51
When they ripen and are reaped from the ground, it is not necessary to designate them again. If he did not designate them while attached or call them first fruits and then he reaped them, he should designate them after he reaps them.52
If his entire harvest becomes impure, he should not designate the impure produce as first fruits. Instead, as an initial preference, he should set aside other produce as first fruits for the impure produce. It appears to me that if he does not have other produce, to separate [as first fruits], he should not set them aside to be destroyed.53 Similarly, it appears to me54 that if the first fruits become impure, he should not use them as kindling for a furnace, because they are like objects consecrated for the Temple.55
יט
כיצד מפרישין הבכורים יורד אדם לתוך שדהו ורואה תאנה שבכרה אשכול ענבים שבכרו רמון שבכר קושרן בגמי ואומר הרי אלו בכורים והם נעשים בכורים במחובר משקרא להן שם ואע"פ שעדיין לא בשלו כל צרכן ומשיגמרו ויתלשם מן הקרקע אינו צריך לחזור ולקרות להם שם לא הפרישן במחובר ולא קרא להם שם ותלשם ה"ז מפרישם אחר שנתלשו ואם נטמאו הפירות כולן אינו מפריש בכורים בטומאה אלא מפריש מן הטהור על הטמא לכתחילה ואם אין לו פירות אחרות להפריש מהן יראה לי שאינו מפריש בטומאה שאין מפרישין לאבוד וכן יראה לי שהבכורים שנטמאו אינו מסיק בהן התנור כתרומה טמאה מפני שהן כקדשי מקדש:
20
When a person set aside his first fruits and they rotted away,56 were taken by others, lost, stolen, or became impure,57 he is obligated to set aside others in place ofthem,58 as [Exodus 23:119] states: '...bring to the house of God your Lord.' This teaches that one is liable to replace them until he brings them to the Temple Mount.59
כ
המפריש בכוריו ונמקו או נבזזו או אבדו או שנגנבו או שנטמאו חייב להפריש אחרים תחתיהם שנאמר תביא בית י"י אלהיך מלמד שהוא חייב באחריותן עד שיביאם להר הבית:
21
כא
המפריש בכוריו להעלותן בידו לירושלים לא ישלחם ביד שליח ואם לקטן מתחלה על מנת לשלחם ביד שליח ה"ז מותר לשלחם:
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 125) and Sefer HaChinuch (mitzvah 91) include this commandment among the 613 mitzvot of the Torah.
2.
I.e., from the land given specifically to you, Eretz Yisrael.
3.
I.e., only when the House of God, the Temple, is standing.
4.
I.e., the lands on the eastern side of the Jordan that were captured from these kings by Moses as he led our people to the promised land. These territories were not part of the land flowing with milk and honey promised to Abraham, Isaac, and Jacob.
The Rambam's position here represents a reversal from his position in Sefer HaMitzvot, loc. cit., where he writes that according to Scriptural Law, the mitzvah of the first fruits applies in these lands. Similarly, in his Commentary to the Mishnah (Bikkurim 1:10), he states that the mitzvah applies in these lands according to Scriptural Law.
5.
Lands to the north of Eretz Yisrael. These lands are not considered as part of Eretz Yisrael according to Scriptural Law. See Hilchot Terumah 1:9.
6.
Lands to the southeast of Eretz Yisrael which were not conquered by the Jews upon their initial conquest of the land.
7.
See Hilchot Terumah 1:1.
8.
And instead are considered as ordinary produce. The rationale is that the first fruits must be ritually pure and all produce coming from the Diaspora is ritually impure by Rabbinic decree.
10.
See the gloss of Rabbi Akiva Eiger which states that rye, oats, and spelt, although considered as subspecies of wheat and barley in other contexts, should not be brought as the first fruits.
11.
The Jerusalem Talmud (Bikkurim1:3) derives this from the exegesis of Deuteronomy 26:2: 'And you shall take of the first of all the fruit of the land. 'Take of" implies an exclusion. Not all of the fruit may be brought as first fruits.
12.
As the Rambam explains in his Commentary to the Mishnah (Sh'vi'it 2:5), these techniques are used to hurry the ripening of figs. Although they are effective, they reduce the quality of the figs.
13.
I.e., at times, fires were lit under grape vines to kill worms and insects in the vine. This, however, reduced the quality of the fruit.
14.
I.e., one may not bring juice from pomegranates, dates, and figs.
15.
From the conclusion of the tractate of Challah, it would appear that it is not acceptable to bring wine or oil either. Nevertheless, the Rambam does not accept that teaching, favoring instead Terumah 11:3 which deems them acceptable. See the explanation in the Kessef Mishneh.
16.
For it is preferable that fresh fruits should be brought.
17.
For if they bring fresh fruit, it will spoil.
18.
I.e., in the Temple courtyard. The Radbaz states that this applies only to fruit that will not spoil. Otherwise, the fruit brought prematurely is like all the other fruit mentioned in the previous halachot and its consecration is not effective.
19.
After Chanaukah, it is not appropriate to bring the first fruits, because they are to be brought at the time of the harvest and the harvest is concluded by Sukkot. Moreover, if one brings the first fruits between Sukkot and Chanukah, he cannot make the declaration concerning them (Chapter 4, Halachah 13).
The Ra'avad objects to the Rambam's words for their implication is that the first fruit brought after Chanukah becomes consecrated. The Ra'avad maintains that since the fruit did not ripen until then, the first fruits are considered as of low quality and do not become consecrated. Nor, the Ra'avad maintains, can they be considered as being from the following year, as the Rambam states, because until the 15th of Shvat, they are considered as from the crops of the previous year. The Kessef Mishnehsupports the Rambam, maintaining that since the crops have generally been harvested, any produce that does grow is considered as belonging to the coming year. The Radbaz emphasizes that here too, we are speaking of produce that will not spoil. Otherwise, it is not consecrated.
20.
Yevamot 73b states that there is an equation between the tithes and the first fruits. Hence, just as the tithes may not be brought from one harvest for another (Hilchot Terumah 5:11; Hilchot Ma'aser 1:7), so too, the law applies with regard to the first fruits.
21.
This refers to the first fruits brought from fruit. With regard to wheat and barley, the date when a change is made is Rosh HaShanah.
22.
I.e., the prooftext implies that the obligation applies to any and all situations where these species grow (see Menachot 84b and Radbaz).
23.
The plural form of the term indicates that the obligation applies even when the produce is owned by two people jointly (Chullin 136a).
24.
Produce that grows in such a situation is considered as growing from the earth in certain contexts. Nevertheless, the prooftext indicates that the first fruits are an exception.
25.
'Extending' refers to planting a bough from a tree or a vine in the ground, so that an extension can grow from it [the Rambam' s Commentary to the Mishnah (Bikkurim 1:1)].
26.
Without his colleague's permission as obvious from the following halachah.
27.
And even the fruit that grow from the trunk are nurtured to a certain extent from the end that was implanted.
28.
There is, however, no way one can be granted permission to use the public domain in this manner.
29.
See Hilchot Shechenim10:8.
30.
This applies even to the fruit which grew in his colleague's domain. Since his colleague gave him permission to grow the produce there, it can be considered as his land.
31.
The commentaries note that when Hilchot Nizkei Mammon10:8 mentions the ten conditions on which basis Joshua gave the land to the people as an inheritance, this condition is not included among them. Among the resolutions given is that the conditions mentioned there apply also in the Diaspora, while this condition applies only in Eretz Yisrael.
32.
The former give the owners a share of the crops; the latter rent the fields for money. See Hilchot Ma'aser 6:13; the Rambam's Commentary to the Mishnah (Bikkurim 1:2).
33.
This was, unfortunately, a common practice in Eretz Yisraelduring the Roman era, when the gentiles and their Jewish comrades would threaten a person until he was forced to sell his land for far below its worth.
34.
One who takes land without paying at all.
35.
And none of the above are rightful owners of the land.
36.
For land can never be stolen and always remains the property of its rightful owners (see Hilchot Gezeilah 8:14).
37.
See Hilchot Mechirah 24:1-2. The rationale is that since he purchased this amount of trees, he also receives the land necessary to tend to them. Although he is not the legal owner of the land and has only the right to use it, that right is sufficient the land to be called his own.
38.
Because he is the owner of both the land and the tree (Our bracketed additions are based on the gloss of the Radbaz. We are forced to accept this interpretation, since, as stated above, the first fruits must come from "your land."
39.
I.e., even if he does not purchase the fruit and the land at the same time, as long as he owns both at the time appropriate to bring the first fruits, he should bring them (Radbaz).
40.
See the Rambam's Commentary to the Mishnah (Gittin 4:9); note the differences between his initial version and his final version. There is a debate among the commentaries if the obligation to bring the first fruits is Rabbinic in origin (as was the Rambam's initial view) or Scriptural in origin (as is his view here).
41.
The Ra'avad comments that this applies even though the produce reached maturity while in the possession of the gentile. The commentaries state that the Rambam would accept this ruling.
42.
Hilchot Terumah 1:10.
43.
A tree that was worshiped. as was the practice of both the Canaanites and the Greeks.
When a gentile owns an entity that is worshiped, he can nullify its connection with idolatrous worship and from that time onward, it may be used for ordinary purposes. Nevertheless, it is not fit to be used for an offering on the Altar, because of its previous connection with idolatry. An entity owned by a Jew that was worshiped can never be nullified. See Hilchot Avodat Kochavim 8:8-11.
44.
As stated in Hilchot Issurei Mizbeiach 3:6, if a animal was once associated with the worship of false deities, it may no longer be used as a sacrifice in the Temple.
45.
And the stringencies applied to the first fruits, e.g., that they be eaten in a state of ritual purity, are also applied to them.
46.
The rationale is that, as stated in Halachah 1, the obligation to bring first fruits from these lands is Rabbinic in origin. Hence, it is not powerful enough to convey that status on the additions as well.
47.
As the first fruits themselves.
48.
Le., even from Transjordan and Syria (Radbaz).
49.
One may, however, adorn figs with grapes and grapes with dates (Bikkurim 3:10).
50.
As a sign, so that he will recognize them later. There is no obligation to use a reed for this purpose. Another sign is also acceptable. The Rambam, quoting the mishnah, was merely stating a common practice [the Rambam's Commentary to the Mishnah (Bikkurim 3:1)] .
51.
Although they must reach a complete stage of development by the time they are brought to the Temple, it is not necessary that they reach this stage at the time of their designation.
52.
Unless he designates them, the fact that they are set aside is not sufficient for them to be considered as first fruits.
53.
See parallels in Hilchot Ma'aser Sheni 3:9; Hilchot Meilah 4:7. Terumah and the second tithe, by contrast, should be set aside even if the produce is impure, for they will not be wasted.
54.
The expression 'It appears to me' refers to a conclusion derived by the Rambam through deduction without an explicit prior Rabbinic source. The Kessef Mishnehquestions whether that expression is appropriate in the present instance since this point is stated in Yevamot 73a,b. The Kessef Mishneh concludes that perhaps 'It appears to me' refers only to the rationale the Rambam states here, for that concept is not stated in Yevamot, loc. cit.
55.
And consecrated articles may not be destroyed. It is necessary for the Rambam to give this explanation, because the Torah refers to the first fruits as terumah and impure terumahmay be kindled.
56.
See Halachah 3 which states that spoiled produce is unacceptable.
57.
For then, they are no longer fit to be offered.
58.
He does not, however, make the declaration for the first fruits when bringing these fruits, as stated in Chapter 4, Halachah 9.
59.
Once he brings them to the Temple Courtyard, he is not liable to replace even if they become impure (Radbaz).
60.
The rationale for this ruling can be explained as follows: When a person sends his first fruits to the Temple via an agent, the agent does not make the declaration (Chapter 4, Halachah 2). Since they were harvested in a manner that allows that declaration to be made, it is improper for them to be sent in a manner that prevents it from being made.
61.
For in this instance, they were harvested with the intent that the declaration not be made.
• Friday, 12 Adar, 5777 · 10 March 2017
• "Today's Day"
• Wednesday, 12 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Revi'i with Rashi.
Tehillim: 66-68.
Tanya: If so (p. 125)...end of Ch. 13. (p. 127).
It is written: "The gift of man makes room for him and leads him before the great."1
Some are renowned for their wisdom or wealth. But "the gift of man" - when an individual gives his "man," i.e., devotes himself to an undertaking to strengthen Judaism, then not only will he "make room for himself" (releasing him from constrictions and bounds), but it "leads him before the great" (his position will be superior to the great).
Friday, Adar Sheini 12, 5703
Torah lessons: Chumash: Vayikra, Shishi with Rashi.
Tehillim: 66-68.
Tanya: Ch. 37. This (p. 167)... G-d forbid. (p. 169).
The Torah portion dealing with altar offerings begins: "A man who offers (yakriv) of you an offering to G-d."1 The logical order of the words should be, "A man of you2 who offers, etc."
The Alter Rebbe answers:3 "A man who offers" - in order that a man become closer4 to G-d - "of you an offering to G-d" - he must bring the offering of himself. He must sacrifice his personal "animal," the desire for evil that is called the animal soul.5
FOOTNOTES
1.Vayikra 1:2.
2.I.e., "from among you."
3.Likutei Torah, Vayikra, beginning.
4.Yakriv ("who offers") literally means "draws close."
5.Tanya, Ch. 1.
• Daily Thought:
G-d with the Oppressed
G‑d is always with the oppressed. Even if the oppressor is righteous and the oppressed is wicked, our sages tell us, G‑d is with the oppressed. (Lev. Rabba 27:7)
Visit the prisoners and bring them some happiness. Even if they are guilty; even if, in your eyes, they deserve whatever misery they have. Bring them joy.
And it is not only those in the penitentiary. A hospital, a home for the elderly, even a private residence of a lonely old man—these, too, can be prisons of the soul.[Purim 5736:4]
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