Torah Reading
Vayak'hel: Exodus 35:1 Moshe assembled the whole community of the people of Isra’el and said to them, “These are the things which Adonai has ordered you to do. 2 On six days work is to be done, but the seventh day is to be a holy day for you, a Shabbat of complete rest in honor of Adonai. Whoever does any work on it is to be put to death. 3 You are not to kindle a fire in any of your homes on Shabbat.”
4 Moshe said to the whole community of the people of Isra’el, “Here is what Adonai has ordered: 5 ‘Take up a collection for Adonai from among yourselves — anyone whose heart makes him willing is to bring the offering for Adonai: gold, silver and bronze; 6 blue, purple and scarlet yarn; fine linen, goat’s hair, 7 tanned ram skins and fine leather; acacia-wood; 8 oil for the light, spices for the anointing oil and for the fragrant incense; 9 onyx stones and stones to be set, for the ritual vest and the breastplate.
10 “‘Then let all the craftsmen among you come and make everything Adonai has ordered: 11 the tabernacle with its tent, covering, fasteners, planks, crossbars, posts and sockets; 12 the ark with its poles, ark-cover and the curtain to screen it; 13 the table with its poles, all its utensils and the showbread; 14 the menorah for the light, with its utensils and lamps, and the oil for the light; 15 the incense altar with its poles; the anointing oil; the fragrant incense; the screen for the entranceway at the entrance to the tabernacle; 16 the altar for burnt offerings, with its poles and all its utensils; the basin with its base; 17 the tapestries for the courtyard, with their posts and sockets; the screen for the gateway of the courtyard; 18 the tent pegs for the tabernacle; the tent pegs for the courtyard, with their ropes; 19 the garments for officiating, for serving in the Holy Place; and the holy garments for Aharon the cohen and the garments for his sons, so that they can serve in the office of cohen.’”
20 Then the whole community of the people of Isra’el withdrew from Moshe’s presence;
Today in Jewish History:
• Earthquake Saves Roman Jews from Forced Conversion (1430)
The church and the government of Rome set Wednesday, March 6, 1430, as the day when all the Jews of Rome must convert or face death. On that day a great earthquake shook Rome and many of the archbishops and priests who conceived the decree were killed. Following the earthquake, Pope Martin V annulled the decree.
Daily Quote:
Legally, it is only forbidden to defraud one's fellow. But a chassid must go "beyond the letter of the law" and take care not to delude himself, either.[Chassidic master Rabbi Bunim of Peshischah]Today's Study:
Chitas and Rambam for today:
Chumash: Vayak'hel-Pekudei, 2nd Portion Exodus 35:30-37:16 with Rashi
• Exodus Chapter 35
30Moses said to the children of Israel: "See, the Lord has called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah. לוַיֹּ֤אמֶר משֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל רְא֛וּ קָרָ֥א יְהֹוָ֖ה בְּשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה:
Hur: He was Miriam’s son. -[from Sotah 11b] חור: בנה של מרים היה:
31He has imbued him with the spirit of God, with wisdom, with insight, and with knowledge, and with [talent for] all manner of craftsmanship לאוַיְמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה בִּתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־מְלָאכָֽה:
32to do master weaving, to work with gold, silver, and copper, לבוְלַחְשֹׁ֖ב מַֽחֲשָׁבֹ֑ת לַֽעֲשׂ֛ת בַּזָּהָ֥ב וּבַכֶּ֖סֶף וּבַנְּחֽשֶׁת:
33with the craft of stones for setting and with the craft of wood, to work with every [manner of] thoughtful work. לגוּבַֽחֲר֥שֶׁת אֶ֛בֶן לְמַלֹּ֖את וּבַֽחֲר֣שֶׁת עֵ֑ץ לַֽעֲשׂ֖וֹת בְּכָל־מְלֶ֥אכֶת מַֽחֲשָֽׁבֶת:
34And He put into his heart [the ability] to teach, both him and Oholiab, the son of Ahisamach, of the tribe of Dan. לדוּלְהוֹרֹ֖ת נָתַ֣ן בְּלִבּ֑וֹ ה֕וּא וְאָֽהֳלִיאָ֥ב בֶּן־אֲחִֽיסָמָ֖ךְ לְמַטֵּה־דָֽן:
and Oholiab: of the tribe of Dan, of the lowest of the tribes, of the sons of the handmaidens [Bilhah and Zilpah. Dan was Bilhah’s son]. Yet the Omnipresent compared him [Oholiab] to Bezalel for the work of the Mishkan, and he [Bezalel] was of the greatest of the tribes [Judah], to fulfill what is said: “and a prince was not recognized before a poor man” (Job 34:19). -[from Tanchuma 13] ואהליאב: משבט דן, מן הירודין שבשבטים מבני השפחות, והשוהו המקום לבצלאל למאלכת המשכן, והוא מגדולי השבטים, לקיים מה שנאמר (איוב לד יט) ולא נכר שוע לפני דל:
35He imbued them with wisdom of the heart, to do all sorts of work of a craftsman and a master worker and an embroiderer with blue, purple, and crimson wool, and linen and [of] weavers, those who do every [manner of] work, and master weavers. להמִלֵּ֨א אֹתָ֜ם חָכְמַת־לֵ֗ב לַֽעֲשׂוֹת֘ כָּל־מְלֶ֣אכֶת חָרָ֣שׁ | וְחשֵׁב֒ וְרֹקֵ֞ם בַּתְּכֵ֣לֶת וּבָֽאַרְגָּמָ֗ן בְּתוֹלַ֧עַת הַשָּׁנִ֛י וּבַשֵּׁ֖שׁ וְאֹרֵ֑ג עֹשֵׂי֙ כָּל־מְלָאכָ֔ה וְחֽשְׁבֵ֖י מַֽחֲשָׁבֹֽת:
Exodus Chapter 36
1Bezalel and Oholiab and every wise hearted man into whom God had imbued wisdom and insight to know how to do, shall do all the work of the service of the Holy, according to all that the Lord has commanded." אוְעָשָׂה֩ בְצַלְאֵ֨ל וְאָֽהֳלִיאָ֜ב וְכֹ֣ל | אִ֣ישׁ חֲכַם־לֵ֗ב אֲשֶׁר֩ נָתַ֨ן יְהֹוָ֜ה חָכְמָ֤ה וּתְבוּנָה֙ בָּהֵ֔מָּה לָדַ֣עַת לַֽעֲשׂ֔ת אֶת־כָּל־מְלֶ֖אכֶת עֲבֹדַ֣ת הַקֹּ֑דֶשׁ לְכֹ֥ל אֲשֶׁר־צִוָּ֖ה יְהֹוָֽה:
2And Moses called Bezalel and Oholiab and every wise hearted man into whose heart the Lord had given wisdom, everyone whose heart lifted him up to approach the work to do it. בוַיִּקְרָ֣א משֶׁ֗ה אֶל־בְּצַלְאֵל֘ וְאֶל־אָֽהֳלִיאָב֒ וְאֶל֙ כָּל־אִ֣ישׁ חֲכַם־לֵ֔ב אֲשֶׁ֨ר נָתַ֧ן יְהֹוָ֛ה חָכְמָ֖ה בְּלִבּ֑וֹ כֹּ֚ל אֲשֶׁ֣ר נְשָׂא֣וֹ לִבּ֔וֹ לְקָרְבָ֥ה אֶל־הַמְּלָאכָ֖ה לַֽעֲשׂ֥ת אֹתָֽהּ:
3So they took from before Moses all the offering[s] that the children of Israel had brought for the work of the service of the Holy, and they brought him more gifts every morning. גוַיִּקְח֞וּ מִלִּפְנֵ֣י משֶׁ֗ה אֵ֤ת כָּל־הַתְּרוּמָה֙ אֲשֶׁ֨ר הֵבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל לִמְלֶ֛אכֶת עֲבֹדַ֥ת הַקֹּ֖דֶשׁ לַֽעֲשׂ֣ת אֹתָ֑הּ וְ֠הֵ֠ם הֵבִ֨יאוּ אֵלָ֥יו ע֛וֹד נְדָבָ֖ה בַּבֹּ֥קֶר בַּבֹּֽקֶר:
4Then all the wise men who were doing the work of the Holy came, each one from his work, which they had been doing. דוַיָּבֹ֨אוּ֙ כָּל־הַ֣חֲכָמִ֔ים הָֽעֹשִׂ֕ים אֵ֖ת כָּל־מְלֶ֣אכֶת הַקֹּ֑דֶשׁ אִֽישׁ־אִ֥ישׁ מִמְּלַאכְתּ֖וֹ אֲשֶׁר־הֵ֥מָּה עֹשִֽׂים:
5And they spoke to Moses, saying: "The people are bringing very much, more than is enough for the labor of the articles which the Lord had commanded to do." הוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֣ה לֵּאמֹ֔ר מַרְבִּ֥ים הָעָ֖ם לְהָבִ֑יא מִדֵּ֤י הָֽעֲבֹדָה֙ לַמְּלָאכָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַֽעֲשׂ֥ת אֹתָֽהּ:
more than is enough for the labor: More than is needed for the labor. מדי העבדה: יותר מכדי צורך העבודה:
6So Moses commanded, and they announced in the camp, saying: "Let no man or woman do any more work for the offering for the Holy." So the people stopped bringing. ווַיְצַ֣ו משֶׁ֗ה וַיַּֽעֲבִ֨ירוּ ק֥וֹל בַּמַּֽחֲנֶה֘ לֵאמֹר֒ אִ֣ישׁ וְאִשָּׁ֗ה אַל־יַֽעֲשׂוּ־ע֛וֹד מְלָאכָ֖ה לִתְרוּמַ֣ת הַקֹּ֑דֶשׁ וַיִּכָּלֵ֥א הָעָ֖ם מֵֽהָבִֽיא:
So the people stopped bringing: Heb. וַיִּכָּלֵא, an expression denoting holding back. ויכלא: לשון מניעה:
7And the work was sufficient for them for all the work, to do it and to leave over. זוְהַמְּלָאכָ֗ה הָֽיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַֽעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר:
And the work was sufficient for them for all the work: And the work of bringing was sufficient for all the makers of the Mishkan, for all the work of the Mishkan -[i.e.,] to make it and to leave over. והמלאכה היתה דים לכל המלאכה: ומלאכת ההבאה היתה דים של עושי המשכן. לכל המלאכה של משכן לעשות אותה ולהותיר:
and to leave over: Heb. וְהוֹתֵר, like “and he hardened (וְהַכְבֵּד) his heart” (Exod. 8:11) [lit., “and hardening his heart”]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., “and slaying the Moabites”]. והותר: כמו (שמות ח יא) והכבד את לבו, (מלכים ב' ג כד) והכות את מואב:
8Then all the wise hearted people of the performers of the work made the Mishkan out of ten curtains [consisting] of twisted fine linen, and blue, purple, and crimson wool. A cherubim design, the work of a master weaver he made them. חוַיַּֽעֲשׂ֨וּ כָל־חֲכַם־לֵ֜ב בְּעֹשֵׂ֧י הַמְּלָאכָ֛ה אֶת־הַמִּשְׁכָּ֖ן עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַֽעֲשֵׂ֥ה חשֵׁ֖ב עָשָׂ֥ה אֹתָֽם:
9The length of one curtain [was] twenty eight cubits, and the width of one curtain [was] four cubits the same measure for all the curtains. טאֹ֜רֶךְ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁמֹנֶ֤ה וְעֶשְׂרִים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֥ה אַחַ֖ת לְכָל־הַיְרִיעֹֽת:
10And he joined five of these curtains to one another, and [the other] five curtains he [also] joined to one another. יוַיְחַבֵּר֙ אֶת־חֲמֵ֣שׁ הַיְרִיעֹ֔ת אַחַ֖ת אֶל־אֶחָ֑ת וְחָמֵ֤שׁ יְרִיעֹת֙ חִבַּ֔ר אַחַ֖ת אֶל־אֶחָֽת:
11And he made loops of blue wool on the edge of one curtain [that is] at the edge of the [first] set, and he did the same on the edge of the outermost curtain of the second set. יאוַיַּ֜עַשׂ לֻֽלְאֹ֣ת תְּכֵ֗לֶת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת מִקָּצָ֖ה בַּמַּחְבָּ֑רֶת כֵּ֤ן עָשָׂה֙ בִּשְׂפַ֣ת הַיְרִיעָ֔ה הַקִּ֣יצוֹנָ֔ה בַּמַּחְבֶּ֖רֶת הַשֵּׁנִֽית:
12He made fifty loops on [the edge of] one curtain, and he made fifty loops on the edge of the curtain in the second set; the loops corresponded to one another. יבחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֘ בַּיְרִיעָ֣ה הָֽאֶחָת֒ וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּ֣לָאֹ֔ת אַחַ֖ת אֶל־אֶחָֽת:
13And he made fifty golden clasps, and he fastened the curtains to one another with the clasps; so the Mishkan became one. יגוַיַּ֕עַשׂ חֲמִשִּׁ֖ים קַרְסֵ֣י זָהָ֑ב וַיְחַבֵּ֨ר אֶת־הַיְרִיעֹ֜ת אַחַ֤ת אֶל־אַחַת֙ בַּקְּרָסִ֔ים וַיְהִ֥י הַמִּשְׁכָּ֖ן אֶחָֽד:
14And [then] he made curtains of goat hair for a tent over the Mishkan; he made them eleven curtains. ידוַיַּ֨עַשׂ֙ יְרִיעֹ֣ת עִזִּ֔ים לְאֹ֖הֶל עַל־הַמִּשְׁכָּ֑ן עַשְׁתֵּֽי־עֶשְׂרֵ֥ה יְרִיעֹ֖ת עָשָׂ֥ה אֹתָֽם:
15The length of one curtain [was] thirty cubits, and the width of one curtain was four cubits; the same measure for the eleven curtains. טואֹ֜רֶךְ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁלשִׁים֙ בָּֽאַמָּ֔ה וְאַרְבַּ֣ע אַמּ֔וֹת רֹ֖חַב הַיְרִיעָ֣ה הָֽאֶחָ֑ת מִדָּ֣ה אַחַ֔ת לְעַשְׁתֵּ֥י עֶשְׂרֵ֖ה יְרִיעֹֽת:
16And he joined the five curtains by themselves, and the [other] six curtains by themselves. טזוַיְחַבֵּ֛ר אֶת־חֲמֵ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְאֶת־שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָֽד:
17And he made fifty loops on the edge of the outermost curtain of the [first] set, and he made fifty loops on the edge of the [outermost] curtain of the second set. יזוַיַּ֜עַשׂ לֻֽלָאֹ֣ת חֲמִשִּׁ֗ים עַ֚ל שְׂפַ֣ת הַיְרִיעָ֔ה הַקִּֽיצֹנָ֖ה בַּמַּחְבָּ֑רֶת וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֙ עַל־שְׂפַ֣ת הַיְרִיעָ֔ה הַֽחֹבֶ֖רֶת הַשֵּׁנִֽית:
18And he made fifty copper clasps to fasten the tent together so that it became one. יחוַיַּ֛עַשׂ קַרְסֵ֥י נְח֖שֶׁת חֲמִשִּׁ֑ים לְחַבֵּ֥ר אֶת־הָאֹ֖הֶל לִֽהְיֹ֥ת אֶחָֽד:
19And he made a covering for the tent, of ram skins dyed red and a covering of tachash skins above. יטוַיַּ֤עַשׂ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה:
20And he made the planks for the Mishkan of acacia wood, upright. כוַיַּ֥עַשׂ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים:
21Ten cubits [was] the length of each plank, and a cubit and a half [was] the width of each plank. כאעֶ֥שֶׂר אַמֹּ֖ת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַֽחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
22Each plank had two square pegs, rung like, one even with the other; so did he make for all the planks of the Mishkan. כבשְׁתֵּ֣י יָדֹ֗ת לַקֶּ֨רֶשׁ֙ הָֽאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אַחַ֖ת אֶל־אֶחָ֑ת כֵּ֣ן עָשָׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן:
23And he made the planks for the Mishkan, twenty planks for the southern side. כגוַיַּ֥עַשׂ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קְרָשִׁ֔ים לִפְאַ֖ת נֶ֥גֶב תֵּימָֽנָה:
24And he made forty silver sockets under the twenty planks; two sockets under one plank for its two square pegs, and two sockets under one plank for its two square pegs. כדוְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף עָשָׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקְּרָשִׁ֑ים שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָֽאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָֽאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו:
25And for the second side of the Mishkan on the northern side he made twenty planks. כהוּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עָשָׂ֖ה עֶשְׂרִ֥ים קְרָשִֽׁים:
26And their forty silver sockets: two sockets under one plank and two sockets under one plank. כווְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
27And for the western end of the Mishkan he made six planks. כזוּלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה עָשָׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים:
28And he made two planks at the corners of the Mishkan at the end. כחוּשְׁנֵ֤י קְרָשִׁים֙ עָשָׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם:
29And they were matched evenly from below, and together they matched at its top, [to be put] into the one ring; so did he make for both of them; for the two corners. כטוְהָי֣וּ תֽוֹאֲמִם֘ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִֽהְי֤וּ תַמִּים֙ אֶל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָֽאֶחָ֑ת כֵּ֚ן עָשָׂ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֖י הַמִּקְצֹעֹֽת:
30And there were eight planks and their silver sockets, sixteen sockets two sockets [under one plank and] two sockets under one plank. לוְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֤י אֲדָנִים֙ שְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
31And he made bars of acacia wood, five for the planks of one side of the Mishkan, לאוַיַּ֥עַשׂ בְּרִיחֵ֖י עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָֽאֶחָֽת:
32and five bars for the planks of the second side of the Mishkan, and five bars for the planks of the [rear] side of the Mishkan, on the westward end. לבוַֽחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַֽחֲמִשָּׁ֤ה בְרִיחִם֙ לְקַרְשֵׁ֣י הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה:
33And he made the middle bar to penetrate in the midst of the planks from one end to the other end. לגוַיַּ֖עַשׂ אֶת־הַבְּרִ֣יחַ הַתִּיכֹ֑ן לִבְרֹ֨חַ֙ בְּת֣וֹךְ הַקְּרָשִׁ֔ים מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה:
34And he overlaid the planks with gold, and their rings he made of gold as holders for the bars, and he overlaid the bars with gold. לדוְאֶת־הַקְּרָשִׁ֞ים צִפָּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹתָם֙ עָשָׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וַיְצַ֥ף אֶת־הַבְּרִיחִ֖ם זָהָֽב:
35And he made the dividing curtain of blue, purple, and crimson wool, and twisted fine linen; the work of a master weaver he made it, in a [woven] cherubim design. להוַיַּ֨עַשׂ֙ אֶת־הַפָּרֹ֔כֶת תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר מַֽעֲשֵׂ֥ה חשֵׁ֛ב עָשָׂ֥ה אֹתָ֖הּ כְּרֻבִֽים:
36And he made for it four pillars of acacia wood, and he overlaid them with gold, their hooks [were] gold, and he cast for them four silver sockets. לווַיַּ֣עַשׂ לָ֗הּ אַרְבָּעָה֙ עַמּוּדֵ֣י שִׁטִּ֔ים וַיְצַפֵּ֣ם זָהָ֔ב וָֽוֵיהֶ֖ם זָהָ֑ב וַיִּצֹ֣ק לָהֶ֔ם אַרְבָּעָ֖ה אַדְנֵי־כָֽסֶף:
37And he made a screen for the entrance of the tent, of blue, purple, and crimson wool, and twisted fine linen the work of an embroiderer, לזוַיַּ֤עַשׂ מָסָךְ֙ לְפֶ֣תַח הָאֹ֔הֶל תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר מַֽעֲשֵׂ֖ה רֹקֵֽם:
38and its five pillars and their hooks, and he overlaid their tops and their bands with gold, and their five sockets were copper. לחוְאֶת־עַמּוּדָ֤יו חֲמִשָּׁה֙ וְאֶת־וָ֣וֵיהֶ֔ם וְצִפָּ֧ה רָֽאשֵׁיהֶ֛ם וַֽחֲשֻֽׁקֵיהֶ֖ם זָהָ֑ב וְאַדְנֵיהֶ֥ם חֲמִשָּׁ֖ה נְחֽשֶׁת:
Exodus Chapter 37
1Bezalel made the ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high. אוַיַּ֧עַשׂ בְּצַלְאֵ֛ל אֶת־הָֽאָרֹ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֨יִם וָחֵ֜צִי אָרְכּ֗וֹ וְאַמָּ֤ה וָחֵ֨צִי֙ רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹֽמָתֽוֹ:
Bezalel made: Since he devoted himself to the work more than the other wise men, it was called by his name [i. e., the work is attributed to him alone]. -[from Midrash Tanchuma 10] ויעש בצלאל: לפי שנתן נפשו על המלאכה יותר משאר חכמים, נקראת על שמו:
2And he overlaid it with pure gold from inside and from outside, and he made for it a golden crown all around. בוַיְצַפֵּ֛הוּ זָהָ֥ב טָה֖וֹר מִבַּ֣יִת וּמִח֑וּץ וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
3And he cast four golden rings for it upon its four corners, two rings on its one side and two rings on its other side. גוַיִּצֹ֣ק ל֗וֹ אַרְבַּע֙ טַבְּעֹ֣ת זָהָ֔ב עַ֖ל אַרְבַּ֣ע פַּֽעֲמֹתָ֑יו וּשְׁתֵּ֣י טַבָּעֹ֗ת עַל־צַלְעוֹ֙ הָֽאֶחָ֔ת וּשְׁתֵּי֙ טַבָּעֹ֔ת עַל־צַלְע֖וֹ הַשֵּׁנִֽית:
4And he made poles of acacia wood and overlaid them with gold. דוַיַּ֥עַשׂ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וַיְצַ֥ף אֹתָ֖ם זָהָֽב:
5And he inserted the poles into the rings on the sides of the ark, to carry the ark. הוַיָּבֵ֤א אֶת־הַבַּדִּים֙ בַּטַּבָּעֹ֔ת עַ֖ל צַלְעֹ֣ת הָֽאָרֹ֑ן לָשֵׂ֖את אֶת־הָֽאָרֹֽן:
6And he made an ark cover of pure gold, two and a half cubits long and a cubit and a half wide. ווַיַּ֥עַשׂ כַּפֹּ֖רֶת זָהָ֣ב טָה֑וֹר אַמָּתַ֤יִם וָחֵ֨צִי֙ אָרְכָּ֔הּ וְאַמָּ֥ה וָחֵ֖צִי רָחְבָּֽהּ:
7And he made two golden cherubim he made them of hammered work, from the two ends of the ark cover, זוַיַּ֛עַשׂ שְׁנֵ֥י כְרֻבִ֖ים זָהָ֑ב מִקְשָׁה֙ עָשָׂ֣ה אֹתָ֔ם מִשְּׁנֵ֖י קְצ֥וֹת הַכַּפֹּֽרֶת:
8one cherub from the one end and the other cherub from the other end; from the ark cover he made the cherubim from its two ends. חכְּר֨וּב אֶחָ֤ד מִקָּצָה֙ מִזֶּ֔ה וּכְרֽוּב־אֶחָ֥ד מִקָּצָ֖ה מִזֶּ֑ה מִן־הַכַּפֹּ֛רֶת עָשָׂ֥ה אֶת־הַכְּרֻבִ֖ים מִשְּׁנֵ֥י קְצוֹתָֽיו (כתיב קצוותיו) :
9The cherubim had their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another; [turned] toward the ark cover were the faces of the cherubim. טוַיִּֽהְי֣וּ הַכְּרֻבִים֩ פֹּֽרְשֵׂ֨י כְנָפַ֜יִם לְמַ֗עְלָה סֹֽכְכִ֤ים בְּכַנְפֵיהֶם֙ עַל־הַכַּפֹּ֔רֶת וּפְנֵיהֶ֖ם אִ֣ישׁ אֶל־אָחִ֑יו אֶ֨ל־הַכַּפֹּ֔רֶת הָי֖וּ פְּנֵ֥י הַכְּרֻבִֽים:
10And he made a table of acacia wood two cubits long, one cubit wide, and a cubit and a half high. יוַיַּ֥עַשׂ אֶת־הַשֻּׁלְחָ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֤יִם אָרְכּוֹ֙ וְאַמָּ֣ה רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹֽמָתֽוֹ:
11He overlaid it with pure gold, and he made for it a golden crown all around. יאוַיְצַ֥ף אֹת֖וֹ זָהָ֣ב טָה֑וֹר וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
12And he made for it a frame a handbreadth [wide] all around, and he made a golden crown for its frame all around. יבוַיַּ֨עַשׂ ל֥וֹ מִסְגֶּ֛רֶת טֹ֖פַח סָבִ֑יב וַיַּ֧עַשׂ זֵֽר־זָהָ֛ב לְמִסְגַּרְתּ֖וֹ סָבִֽיב:
13And he cast for it four golden rings, and he placed the rings on the four corners that are on its four legs. יגוַיִּצֹ֣ק ל֔וֹ אַרְבַּ֖ע טַבְּעֹ֣ת זָהָ֑ב וַיִּתֵּן֙ אֶת־הַטַּבָּעֹ֔ת עַ֚ל אַרְבַּ֣ע הַפֵּאֹ֔ת אֲשֶׁ֖ר לְאַרְבַּ֥ע רַגְלָֽיו:
14The rings were opposite the frame [as] holders for the poles [with which] to carry the table. ידלְעֻמַּת֙ הַמִּסְגֶּ֔רֶת הָי֖וּ הַטַּבָּעֹ֑ת בָּֽתִּים֙ לַבַּדִּ֔ים לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן:
15And he made the poles of acacia wood, and he overlaid them with gold, to carry the table. טווַיַּ֤עַשׂ אֶת־הַבַּדִּים֙ עֲצֵ֣י שִׁטִּ֔ים וַיְצַ֥ף אֹתָ֖ם זָהָ֑ב לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן:
16And he made the implements that are on the table: its forms, its spoons, its half pipes, and its supports with which it will be covered of pure gold. טזוַיַּ֜עַשׂ אֶת־הַכֵּלִ֣ים | אֲשֶׁ֣ר עַל־הַשֻּׁלְחָ֗ן אֶת־קְעָֽרֹתָ֤יו וְאֶת־כַּפֹּתָיו֙ וְאֵת֙ מְנַקִּיֹּתָ֔יו וְאֶ֨ת־הַקְּשָׂוֹ֔ת אֲשֶׁ֥ר יֻסַּ֖ךְ בָּהֵ֑ן זָהָ֖ב טָהֽוֹר:
• Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Likutei Amarim, end of Chapter 36
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 22 Adar, 5777 · 20 March 2017
• Likutei Amarim, end of Chapter 36
• גם כבר היה לעולמים מעין זה, בשעת מתן תורה
• Rambam - Monday, 22 Adar, 5777 · 20 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 21• Respecting the Temple
"And revere My sanctuary"—Leviticus 19:30.
We are commanded to greatly revere the Temple. It is not the physical structure that we revere, but the One who commanded us to build [and who dwells in] it.
Included in this mitzvah are the following laws:
Full text of this Mitzvah »
• Respecting the Temple
Positive Commandment 21
Translated by Berel Bell
The 21st mitzvah is that we are commanded to have a tremendous amount of awe for the Holy Temple, to the extent that the fear and trembling becomes set in our hearts. This mitzvah is known as mora'as HaMikdash.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Revere My Sanctuary."
The exact nature of this mitzvah is described in the Sifra:2 "What constitutes awe? Do not enter the Temple Mount carrying a walking stick, or wearing shoes, or clad in an undershirt,3 or with dirt on one's feet. Do not use it as a shortcut and certainly do not spit there." It is explained in many Talmudic passages4 that it is absolutely forbidden for one to sit down in the Temple courtyard, with the exception of a king from the House of David. All of these laws are included in this that G‑d (exalted be He) said, "Revere My Sanctuary."
This commandment applies forever, even now when — due to our many sins — it has been destroyed. The Sifra5 says, "From this verse ['Revere My Sanctuary'] I only know that the mitzvah applies when the Sanctuary is standing. What verse tells us that it applies even when there is no Sanctuary? From [the two phrases,] 'Keep My Sabbaths and revere My Sanctuary.' Just as the mitzvah of keeping the Sabbath is forever, so too the mitzvah of having awe for the Sanctuary." They also explain there, "The awe is not for the Sanctuary itself, but for the One who gave the command regarding the Sanctuary."6
FOOTNOTES
1.Lev. 19:30.
2.Kedoshim 7:9.
3.See Commentary on the Mishneh, Berachos 54a.
4.See Yoma 25a and sources referenced there.
5.Kedoshim 7:8.
6.This final statement explains how one can have awe for the Sanctuary even when it is not standing.
• Rambam • 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Eleven
• Zechiyah uMattanah - Chapter Eleven
• Beit Habechirah - Chapter 5
• Monday, 22 Adar, 5777 · 20 March 2017
• "Today's Day"
• Shabbat, 22 Adar I, 5703
Haftora: Vayishlach Ach'av
Torah lessons: Chumash: Ki Tissa, Shvi'i with Rashi.
Tehillim: 106-107.
Tanya: Ch. 31. Even if (p. 139)...rejoicing of the heart. (p. 145).
My father writes in one of his maamarim: "Regarding s'uda shlishit (the third Shabbat meal): The allusion to the verse, today you will not find it (the manna, i.e., Shabbat bread) etc.,1 means only that bread is not required at that meal, but we must partake of some food. R. Yosi did say, may my lot be with those who partake of three Shabbat meals.2
* * *
The Alter Rebbe taught, shortly after he came to Lyozna: One must always (l'olam) be scrupulous (zahir) about the Mincha davening.3
The special quality of Mincha over Shacharit and Maariv is that it comes in the middle of the day, when people are occupied and busy with their personal affairs, yet they interrupt to daven Mincha. Therefore,
l'olam ("always," or more literally: "for the world"), man's avodain This World is...
...y'hei adam (lit. "man must be," but the Hebrew words also imply "be a man" i.e. that) his intellect4 illuminate and affect his emotions.
...zahir (lit. "scrupulous," but also:) "luminous," i.e., that form (the spiritual)5 "illuminate" or have dominance over the material. This becomes evident through the Mincha davening.
Monday, Adar Sheini 22, 5703
Torah lessons: Chumash: Sh'mini, Sheini with Rashi.
Tehillim: 106-107.
Tanya: Nevertheless, it has (p. 181)...of all living. (p. 181).
Birkat kohanim (p. 268) elicits Divine Intellect. The "raising of the hands" (by the kohanim) is the elevation of the emotive attributes (midot). Their blessing of Israel, "children of kings,"1 signifies malchut. Thus we have the full configuration of the Ten Sefirot.2
FOOTNOTES
1.Compare Shabbat 67a.
2.The Ten Sefirot, G-d's ten attributes, are brought within range of man's apprehending by Torah and mitzvot. Each mitzva has its role, and here the Rebbe describes the effect of the kohanim - blessing found in today's Chumash lesson.
• Daily Thought:
G‑d in Action
G‑d is better grasped in actions than in ideas.[Maamar Margala B’Fumei D’Rava, 5740.]
-------
• Earthquake Saves Roman Jews from Forced Conversion (1430)
The church and the government of Rome set Wednesday, March 6, 1430, as the day when all the Jews of Rome must convert or face death. On that day a great earthquake shook Rome and many of the archbishops and priests who conceived the decree were killed. Following the earthquake, Pope Martin V annulled the decree.
Daily Quote:
Legally, it is only forbidden to defraud one's fellow. But a chassid must go "beyond the letter of the law" and take care not to delude himself, either.[Chassidic master Rabbi Bunim of Peshischah]Today's Study:
Chitas and Rambam for today:
Chumash: Vayak'hel-Pekudei, 2nd Portion Exodus 35:30-37:16 with Rashi
• Exodus Chapter 35
30Moses said to the children of Israel: "See, the Lord has called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah. לוַיֹּ֤אמֶר משֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל רְא֛וּ קָרָ֥א יְהֹוָ֖ה בְּשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה:
Hur: He was Miriam’s son. -[from Sotah 11b] חור: בנה של מרים היה:
31He has imbued him with the spirit of God, with wisdom, with insight, and with knowledge, and with [talent for] all manner of craftsmanship לאוַיְמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה בִּתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־מְלָאכָֽה:
32to do master weaving, to work with gold, silver, and copper, לבוְלַחְשֹׁ֖ב מַֽחֲשָׁבֹ֑ת לַֽעֲשׂ֛ת בַּזָּהָ֥ב וּבַכֶּ֖סֶף וּבַנְּחֽשֶׁת:
33with the craft of stones for setting and with the craft of wood, to work with every [manner of] thoughtful work. לגוּבַֽחֲר֥שֶׁת אֶ֛בֶן לְמַלֹּ֖את וּבַֽחֲר֣שֶׁת עֵ֑ץ לַֽעֲשׂ֖וֹת בְּכָל־מְלֶ֥אכֶת מַֽחֲשָֽׁבֶת:
34And He put into his heart [the ability] to teach, both him and Oholiab, the son of Ahisamach, of the tribe of Dan. לדוּלְהוֹרֹ֖ת נָתַ֣ן בְּלִבּ֑וֹ ה֕וּא וְאָֽהֳלִיאָ֥ב בֶּן־אֲחִֽיסָמָ֖ךְ לְמַטֵּה־דָֽן:
and Oholiab: of the tribe of Dan, of the lowest of the tribes, of the sons of the handmaidens [Bilhah and Zilpah. Dan was Bilhah’s son]. Yet the Omnipresent compared him [Oholiab] to Bezalel for the work of the Mishkan, and he [Bezalel] was of the greatest of the tribes [Judah], to fulfill what is said: “and a prince was not recognized before a poor man” (Job 34:19). -[from Tanchuma 13] ואהליאב: משבט דן, מן הירודין שבשבטים מבני השפחות, והשוהו המקום לבצלאל למאלכת המשכן, והוא מגדולי השבטים, לקיים מה שנאמר (איוב לד יט) ולא נכר שוע לפני דל:
35He imbued them with wisdom of the heart, to do all sorts of work of a craftsman and a master worker and an embroiderer with blue, purple, and crimson wool, and linen and [of] weavers, those who do every [manner of] work, and master weavers. להמִלֵּ֨א אֹתָ֜ם חָכְמַת־לֵ֗ב לַֽעֲשׂוֹת֘ כָּל־מְלֶ֣אכֶת חָרָ֣שׁ | וְחשֵׁב֒ וְרֹקֵ֞ם בַּתְּכֵ֣לֶת וּבָֽאַרְגָּמָ֗ן בְּתוֹלַ֧עַת הַשָּׁנִ֛י וּבַשֵּׁ֖שׁ וְאֹרֵ֑ג עֹשֵׂי֙ כָּל־מְלָאכָ֔ה וְחֽשְׁבֵ֖י מַֽחֲשָׁבֹֽת:
Exodus Chapter 36
1Bezalel and Oholiab and every wise hearted man into whom God had imbued wisdom and insight to know how to do, shall do all the work of the service of the Holy, according to all that the Lord has commanded." אוְעָשָׂה֩ בְצַלְאֵ֨ל וְאָֽהֳלִיאָ֜ב וְכֹ֣ל | אִ֣ישׁ חֲכַם־לֵ֗ב אֲשֶׁר֩ נָתַ֨ן יְהֹוָ֜ה חָכְמָ֤ה וּתְבוּנָה֙ בָּהֵ֔מָּה לָדַ֣עַת לַֽעֲשׂ֔ת אֶת־כָּל־מְלֶ֖אכֶת עֲבֹדַ֣ת הַקֹּ֑דֶשׁ לְכֹ֥ל אֲשֶׁר־צִוָּ֖ה יְהֹוָֽה:
2And Moses called Bezalel and Oholiab and every wise hearted man into whose heart the Lord had given wisdom, everyone whose heart lifted him up to approach the work to do it. בוַיִּקְרָ֣א משֶׁ֗ה אֶל־בְּצַלְאֵל֘ וְאֶל־אָֽהֳלִיאָב֒ וְאֶל֙ כָּל־אִ֣ישׁ חֲכַם־לֵ֔ב אֲשֶׁ֨ר נָתַ֧ן יְהֹוָ֛ה חָכְמָ֖ה בְּלִבּ֑וֹ כֹּ֚ל אֲשֶׁ֣ר נְשָׂא֣וֹ לִבּ֔וֹ לְקָרְבָ֥ה אֶל־הַמְּלָאכָ֖ה לַֽעֲשׂ֥ת אֹתָֽהּ:
3So they took from before Moses all the offering[s] that the children of Israel had brought for the work of the service of the Holy, and they brought him more gifts every morning. גוַיִּקְח֞וּ מִלִּפְנֵ֣י משֶׁ֗ה אֵ֤ת כָּל־הַתְּרוּמָה֙ אֲשֶׁ֨ר הֵבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל לִמְלֶ֛אכֶת עֲבֹדַ֥ת הַקֹּ֖דֶשׁ לַֽעֲשׂ֣ת אֹתָ֑הּ וְ֠הֵ֠ם הֵבִ֨יאוּ אֵלָ֥יו ע֛וֹד נְדָבָ֖ה בַּבֹּ֥קֶר בַּבֹּֽקֶר:
4Then all the wise men who were doing the work of the Holy came, each one from his work, which they had been doing. דוַיָּבֹ֨אוּ֙ כָּל־הַ֣חֲכָמִ֔ים הָֽעֹשִׂ֕ים אֵ֖ת כָּל־מְלֶ֣אכֶת הַקֹּ֑דֶשׁ אִֽישׁ־אִ֥ישׁ מִמְּלַאכְתּ֖וֹ אֲשֶׁר־הֵ֥מָּה עֹשִֽׂים:
5And they spoke to Moses, saying: "The people are bringing very much, more than is enough for the labor of the articles which the Lord had commanded to do." הוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֣ה לֵּאמֹ֔ר מַרְבִּ֥ים הָעָ֖ם לְהָבִ֑יא מִדֵּ֤י הָֽעֲבֹדָה֙ לַמְּלָאכָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַֽעֲשׂ֥ת אֹתָֽהּ:
more than is enough for the labor: More than is needed for the labor. מדי העבדה: יותר מכדי צורך העבודה:
6So Moses commanded, and they announced in the camp, saying: "Let no man or woman do any more work for the offering for the Holy." So the people stopped bringing. ווַיְצַ֣ו משֶׁ֗ה וַיַּֽעֲבִ֨ירוּ ק֥וֹל בַּמַּֽחֲנֶה֘ לֵאמֹר֒ אִ֣ישׁ וְאִשָּׁ֗ה אַל־יַֽעֲשׂוּ־ע֛וֹד מְלָאכָ֖ה לִתְרוּמַ֣ת הַקֹּ֑דֶשׁ וַיִּכָּלֵ֥א הָעָ֖ם מֵֽהָבִֽיא:
So the people stopped bringing: Heb. וַיִּכָּלֵא, an expression denoting holding back. ויכלא: לשון מניעה:
7And the work was sufficient for them for all the work, to do it and to leave over. זוְהַמְּלָאכָ֗ה הָֽיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַֽעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר:
And the work was sufficient for them for all the work: And the work of bringing was sufficient for all the makers of the Mishkan, for all the work of the Mishkan -[i.e.,] to make it and to leave over. והמלאכה היתה דים לכל המלאכה: ומלאכת ההבאה היתה דים של עושי המשכן. לכל המלאכה של משכן לעשות אותה ולהותיר:
and to leave over: Heb. וְהוֹתֵר, like “and he hardened (וְהַכְבֵּד) his heart” (Exod. 8:11) [lit., “and hardening his heart”]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., “and slaying the Moabites”]. והותר: כמו (שמות ח יא) והכבד את לבו, (מלכים ב' ג כד) והכות את מואב:
8Then all the wise hearted people of the performers of the work made the Mishkan out of ten curtains [consisting] of twisted fine linen, and blue, purple, and crimson wool. A cherubim design, the work of a master weaver he made them. חוַיַּֽעֲשׂ֨וּ כָל־חֲכַם־לֵ֜ב בְּעֹשֵׂ֧י הַמְּלָאכָ֛ה אֶת־הַמִּשְׁכָּ֖ן עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַֽעֲשֵׂ֥ה חשֵׁ֖ב עָשָׂ֥ה אֹתָֽם:
9The length of one curtain [was] twenty eight cubits, and the width of one curtain [was] four cubits the same measure for all the curtains. טאֹ֜רֶךְ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁמֹנֶ֤ה וְעֶשְׂרִים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֥ה אַחַ֖ת לְכָל־הַיְרִיעֹֽת:
10And he joined five of these curtains to one another, and [the other] five curtains he [also] joined to one another. יוַיְחַבֵּר֙ אֶת־חֲמֵ֣שׁ הַיְרִיעֹ֔ת אַחַ֖ת אֶל־אֶחָ֑ת וְחָמֵ֤שׁ יְרִיעֹת֙ חִבַּ֔ר אַחַ֖ת אֶל־אֶחָֽת:
11And he made loops of blue wool on the edge of one curtain [that is] at the edge of the [first] set, and he did the same on the edge of the outermost curtain of the second set. יאוַיַּ֜עַשׂ לֻֽלְאֹ֣ת תְּכֵ֗לֶת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת מִקָּצָ֖ה בַּמַּחְבָּ֑רֶת כֵּ֤ן עָשָׂה֙ בִּשְׂפַ֣ת הַיְרִיעָ֔ה הַקִּ֣יצוֹנָ֔ה בַּמַּחְבֶּ֖רֶת הַשֵּׁנִֽית:
12He made fifty loops on [the edge of] one curtain, and he made fifty loops on the edge of the curtain in the second set; the loops corresponded to one another. יבחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֘ בַּיְרִיעָ֣ה הָֽאֶחָת֒ וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּ֣לָאֹ֔ת אַחַ֖ת אֶל־אֶחָֽת:
13And he made fifty golden clasps, and he fastened the curtains to one another with the clasps; so the Mishkan became one. יגוַיַּ֕עַשׂ חֲמִשִּׁ֖ים קַרְסֵ֣י זָהָ֑ב וַיְחַבֵּ֨ר אֶת־הַיְרִיעֹ֜ת אַחַ֤ת אֶל־אַחַת֙ בַּקְּרָסִ֔ים וַיְהִ֥י הַמִּשְׁכָּ֖ן אֶחָֽד:
14And [then] he made curtains of goat hair for a tent over the Mishkan; he made them eleven curtains. ידוַיַּ֨עַשׂ֙ יְרִיעֹ֣ת עִזִּ֔ים לְאֹ֖הֶל עַל־הַמִּשְׁכָּ֑ן עַשְׁתֵּֽי־עֶשְׂרֵ֥ה יְרִיעֹ֖ת עָשָׂ֥ה אֹתָֽם:
15The length of one curtain [was] thirty cubits, and the width of one curtain was four cubits; the same measure for the eleven curtains. טואֹ֜רֶךְ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁלשִׁים֙ בָּֽאַמָּ֔ה וְאַרְבַּ֣ע אַמּ֔וֹת רֹ֖חַב הַיְרִיעָ֣ה הָֽאֶחָ֑ת מִדָּ֣ה אַחַ֔ת לְעַשְׁתֵּ֥י עֶשְׂרֵ֖ה יְרִיעֹֽת:
16And he joined the five curtains by themselves, and the [other] six curtains by themselves. טזוַיְחַבֵּ֛ר אֶת־חֲמֵ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְאֶת־שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָֽד:
17And he made fifty loops on the edge of the outermost curtain of the [first] set, and he made fifty loops on the edge of the [outermost] curtain of the second set. יזוַיַּ֜עַשׂ לֻֽלָאֹ֣ת חֲמִשִּׁ֗ים עַ֚ל שְׂפַ֣ת הַיְרִיעָ֔ה הַקִּֽיצֹנָ֖ה בַּמַּחְבָּ֑רֶת וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֙ עַל־שְׂפַ֣ת הַיְרִיעָ֔ה הַֽחֹבֶ֖רֶת הַשֵּׁנִֽית:
18And he made fifty copper clasps to fasten the tent together so that it became one. יחוַיַּ֛עַשׂ קַרְסֵ֥י נְח֖שֶׁת חֲמִשִּׁ֑ים לְחַבֵּ֥ר אֶת־הָאֹ֖הֶל לִֽהְיֹ֥ת אֶחָֽד:
19And he made a covering for the tent, of ram skins dyed red and a covering of tachash skins above. יטוַיַּ֤עַשׂ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה:
20And he made the planks for the Mishkan of acacia wood, upright. כוַיַּ֥עַשׂ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים:
21Ten cubits [was] the length of each plank, and a cubit and a half [was] the width of each plank. כאעֶ֥שֶׂר אַמֹּ֖ת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַֽחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
22Each plank had two square pegs, rung like, one even with the other; so did he make for all the planks of the Mishkan. כבשְׁתֵּ֣י יָדֹ֗ת לַקֶּ֨רֶשׁ֙ הָֽאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אַחַ֖ת אֶל־אֶחָ֑ת כֵּ֣ן עָשָׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן:
23And he made the planks for the Mishkan, twenty planks for the southern side. כגוַיַּ֥עַשׂ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קְרָשִׁ֔ים לִפְאַ֖ת נֶ֥גֶב תֵּימָֽנָה:
24And he made forty silver sockets under the twenty planks; two sockets under one plank for its two square pegs, and two sockets under one plank for its two square pegs. כדוְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף עָשָׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקְּרָשִׁ֑ים שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָֽאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָֽאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו:
25And for the second side of the Mishkan on the northern side he made twenty planks. כהוּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עָשָׂ֖ה עֶשְׂרִ֥ים קְרָשִֽׁים:
26And their forty silver sockets: two sockets under one plank and two sockets under one plank. כווְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
27And for the western end of the Mishkan he made six planks. כזוּלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה עָשָׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים:
28And he made two planks at the corners of the Mishkan at the end. כחוּשְׁנֵ֤י קְרָשִׁים֙ עָשָׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם:
29And they were matched evenly from below, and together they matched at its top, [to be put] into the one ring; so did he make for both of them; for the two corners. כטוְהָי֣וּ תֽוֹאֲמִם֘ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִֽהְי֤וּ תַמִּים֙ אֶל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָֽאֶחָ֑ת כֵּ֚ן עָשָׂ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֖י הַמִּקְצֹעֹֽת:
30And there were eight planks and their silver sockets, sixteen sockets two sockets [under one plank and] two sockets under one plank. לוְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֤י אֲדָנִים֙ שְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
31And he made bars of acacia wood, five for the planks of one side of the Mishkan, לאוַיַּ֥עַשׂ בְּרִיחֵ֖י עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָֽאֶחָֽת:
32and five bars for the planks of the second side of the Mishkan, and five bars for the planks of the [rear] side of the Mishkan, on the westward end. לבוַֽחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַֽחֲמִשָּׁ֤ה בְרִיחִם֙ לְקַרְשֵׁ֣י הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה:
33And he made the middle bar to penetrate in the midst of the planks from one end to the other end. לגוַיַּ֖עַשׂ אֶת־הַבְּרִ֣יחַ הַתִּיכֹ֑ן לִבְרֹ֨חַ֙ בְּת֣וֹךְ הַקְּרָשִׁ֔ים מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה:
34And he overlaid the planks with gold, and their rings he made of gold as holders for the bars, and he overlaid the bars with gold. לדוְאֶת־הַקְּרָשִׁ֞ים צִפָּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹתָם֙ עָשָׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וַיְצַ֥ף אֶת־הַבְּרִיחִ֖ם זָהָֽב:
35And he made the dividing curtain of blue, purple, and crimson wool, and twisted fine linen; the work of a master weaver he made it, in a [woven] cherubim design. להוַיַּ֨עַשׂ֙ אֶת־הַפָּרֹ֔כֶת תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר מַֽעֲשֵׂ֥ה חשֵׁ֛ב עָשָׂ֥ה אֹתָ֖הּ כְּרֻבִֽים:
36And he made for it four pillars of acacia wood, and he overlaid them with gold, their hooks [were] gold, and he cast for them four silver sockets. לווַיַּ֣עַשׂ לָ֗הּ אַרְבָּעָה֙ עַמּוּדֵ֣י שִׁטִּ֔ים וַיְצַפֵּ֣ם זָהָ֔ב וָֽוֵיהֶ֖ם זָהָ֑ב וַיִּצֹ֣ק לָהֶ֔ם אַרְבָּעָ֖ה אַדְנֵי־כָֽסֶף:
37And he made a screen for the entrance of the tent, of blue, purple, and crimson wool, and twisted fine linen the work of an embroiderer, לזוַיַּ֤עַשׂ מָסָךְ֙ לְפֶ֣תַח הָאֹ֔הֶל תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר מַֽעֲשֵׂ֖ה רֹקֵֽם:
38and its five pillars and their hooks, and he overlaid their tops and their bands with gold, and their five sockets were copper. לחוְאֶת־עַמּוּדָ֤יו חֲמִשָּׁה֙ וְאֶת־וָ֣וֵיהֶ֔ם וְצִפָּ֧ה רָֽאשֵׁיהֶ֛ם וַֽחֲשֻֽׁקֵיהֶ֖ם זָהָ֑ב וְאַדְנֵיהֶ֥ם חֲמִשָּׁ֖ה נְחֽשֶׁת:
Exodus Chapter 37
1Bezalel made the ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high. אוַיַּ֧עַשׂ בְּצַלְאֵ֛ל אֶת־הָֽאָרֹ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֨יִם וָחֵ֜צִי אָרְכּ֗וֹ וְאַמָּ֤ה וָחֵ֨צִי֙ רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹֽמָתֽוֹ:
Bezalel made: Since he devoted himself to the work more than the other wise men, it was called by his name [i. e., the work is attributed to him alone]. -[from Midrash Tanchuma 10] ויעש בצלאל: לפי שנתן נפשו על המלאכה יותר משאר חכמים, נקראת על שמו:
2And he overlaid it with pure gold from inside and from outside, and he made for it a golden crown all around. בוַיְצַפֵּ֛הוּ זָהָ֥ב טָה֖וֹר מִבַּ֣יִת וּמִח֑וּץ וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
3And he cast four golden rings for it upon its four corners, two rings on its one side and two rings on its other side. גוַיִּצֹ֣ק ל֗וֹ אַרְבַּע֙ טַבְּעֹ֣ת זָהָ֔ב עַ֖ל אַרְבַּ֣ע פַּֽעֲמֹתָ֑יו וּשְׁתֵּ֣י טַבָּעֹ֗ת עַל־צַלְעוֹ֙ הָֽאֶחָ֔ת וּשְׁתֵּי֙ טַבָּעֹ֔ת עַל־צַלְע֖וֹ הַשֵּׁנִֽית:
4And he made poles of acacia wood and overlaid them with gold. דוַיַּ֥עַשׂ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וַיְצַ֥ף אֹתָ֖ם זָהָֽב:
5And he inserted the poles into the rings on the sides of the ark, to carry the ark. הוַיָּבֵ֤א אֶת־הַבַּדִּים֙ בַּטַּבָּעֹ֔ת עַ֖ל צַלְעֹ֣ת הָֽאָרֹ֑ן לָשֵׂ֖את אֶת־הָֽאָרֹֽן:
6And he made an ark cover of pure gold, two and a half cubits long and a cubit and a half wide. ווַיַּ֥עַשׂ כַּפֹּ֖רֶת זָהָ֣ב טָה֑וֹר אַמָּתַ֤יִם וָחֵ֨צִי֙ אָרְכָּ֔הּ וְאַמָּ֥ה וָחֵ֖צִי רָחְבָּֽהּ:
7And he made two golden cherubim he made them of hammered work, from the two ends of the ark cover, זוַיַּ֛עַשׂ שְׁנֵ֥י כְרֻבִ֖ים זָהָ֑ב מִקְשָׁה֙ עָשָׂ֣ה אֹתָ֔ם מִשְּׁנֵ֖י קְצ֥וֹת הַכַּפֹּֽרֶת:
8one cherub from the one end and the other cherub from the other end; from the ark cover he made the cherubim from its two ends. חכְּר֨וּב אֶחָ֤ד מִקָּצָה֙ מִזֶּ֔ה וּכְרֽוּב־אֶחָ֥ד מִקָּצָ֖ה מִזֶּ֑ה מִן־הַכַּפֹּ֛רֶת עָשָׂ֥ה אֶת־הַכְּרֻבִ֖ים מִשְּׁנֵ֥י קְצוֹתָֽיו (כתיב קצוותיו) :
9The cherubim had their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another; [turned] toward the ark cover were the faces of the cherubim. טוַיִּֽהְי֣וּ הַכְּרֻבִים֩ פֹּֽרְשֵׂ֨י כְנָפַ֜יִם לְמַ֗עְלָה סֹֽכְכִ֤ים בְּכַנְפֵיהֶם֙ עַל־הַכַּפֹּ֔רֶת וּפְנֵיהֶ֖ם אִ֣ישׁ אֶל־אָחִ֑יו אֶ֨ל־הַכַּפֹּ֔רֶת הָי֖וּ פְּנֵ֥י הַכְּרֻבִֽים:
10And he made a table of acacia wood two cubits long, one cubit wide, and a cubit and a half high. יוַיַּ֥עַשׂ אֶת־הַשֻּׁלְחָ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֤יִם אָרְכּוֹ֙ וְאַמָּ֣ה רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹֽמָתֽוֹ:
11He overlaid it with pure gold, and he made for it a golden crown all around. יאוַיְצַ֥ף אֹת֖וֹ זָהָ֣ב טָה֑וֹר וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
12And he made for it a frame a handbreadth [wide] all around, and he made a golden crown for its frame all around. יבוַיַּ֨עַשׂ ל֥וֹ מִסְגֶּ֛רֶת טֹ֖פַח סָבִ֑יב וַיַּ֧עַשׂ זֵֽר־זָהָ֛ב לְמִסְגַּרְתּ֖וֹ סָבִֽיב:
13And he cast for it four golden rings, and he placed the rings on the four corners that are on its four legs. יגוַיִּצֹ֣ק ל֔וֹ אַרְבַּ֖ע טַבְּעֹ֣ת זָהָ֑ב וַיִּתֵּן֙ אֶת־הַטַּבָּעֹ֔ת עַ֚ל אַרְבַּ֣ע הַפֵּאֹ֔ת אֲשֶׁ֖ר לְאַרְבַּ֥ע רַגְלָֽיו:
14The rings were opposite the frame [as] holders for the poles [with which] to carry the table. ידלְעֻמַּת֙ הַמִּסְגֶּ֔רֶת הָי֖וּ הַטַּבָּעֹ֑ת בָּֽתִּים֙ לַבַּדִּ֔ים לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן:
15And he made the poles of acacia wood, and he overlaid them with gold, to carry the table. טווַיַּ֤עַשׂ אֶת־הַבַּדִּים֙ עֲצֵ֣י שִׁטִּ֔ים וַיְצַ֥ף אֹתָ֖ם זָהָ֑ב לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן:
16And he made the implements that are on the table: its forms, its spoons, its half pipes, and its supports with which it will be covered of pure gold. טזוַיַּ֜עַשׂ אֶת־הַכֵּלִ֣ים | אֲשֶׁ֣ר עַל־הַשֻּׁלְחָ֗ן אֶת־קְעָֽרֹתָ֤יו וְאֶת־כַּפֹּתָיו֙ וְאֵת֙ מְנַקִּיֹּתָ֔יו וְאֶ֨ת־הַקְּשָׂוֹ֔ת אֲשֶׁ֥ר יֻסַּ֖ךְ בָּהֵ֑ן זָהָ֖ב טָהֽוֹר:
• Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Likutei Amarim, end of Chapter 36
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 22 Adar, 5777 · 20 March 2017
• Likutei Amarim, end of Chapter 36
• גם כבר היה לעולמים מעין זה, בשעת מתן תורה
A glimmer of this revelation which will take place in the future has already been experienced — at the time of the Giving of the Torah at Sinai,
כדכתיב: אתה הראת לדעת כי ה׳ הוא האלקים, אין עוד מלבדו
as it is written:1 “You (G‑d) revealed Yourself, that we may know that G‑d is the L‑rd; there is nothing else besides Him.”
הראת ממש, בראיה חושיית
“You actually ‘revealed Yourself’” (literally: “made Yourself seen”), indicating that the revelation was in a manner [perceptible to] physical sight.
כדכתיב: וכל העם רואים את הקולות, רואים את הנשמע
So it is written:2 “And all the people saw the thunder” — “They saw what is [normally] heard”; i.e., the Children of Israel perceived the revelation at Sinai with actual sight.
ופירשו רז״ל: מסתכלים למזרח ושומעין את הדבור יוצא: אנכי כו׳
As our Rabbis explain:3 “They looked eastward and heard the [divine] speech issuing forth, saying: ‘I am [G‑d your L‑rd-,’
וכן לארבע רוחות ולמעלה ולמטה
and so, too, turning toward the four points of the compass and above and below,“ they heard the words coming from every direction.
וכדפירש בתיקונים, דלית אתר דלא מילל מיניה עמהון כו׳
As explained also in Tikkunei Zohar: “There was no place from which He did not speak to them.”
והיינו מפני גילוי רצונו יתברך בעשרת הדברות
This was so because in the Ten Commandments His blessed Will was revealed,
שהן כללות התורה, שהיא פנימית רצונו יתברך וחכמתו, ואין שם הסתר פנים כלל
since they the Ten Commandments comprise the entire Torah which represents the inner aspect of His Will and Wisdom, where there is no “concealment of the Countenance” whatsoever,
כמו שאומרים: כי באור פניך נתת לנו... תורת חיים
as we say in our prayers:4 “For in the light of Your Countenance You gave us a Torah of life.”
The Torah thus represents the “light of His Countenance,” i.e., the inner light of G‑dliness. When this light was revealed through the uttering of the Ten Commandments, the entire world experienced a revelation of G‑dliness.
ולכן היו בטלים במציאות ממש, כמאמר רז״ל, שעל כל דיבור פרחה נשמתן כו׳
Therefore, they the Jews who stood at Sinai were nullified out of existence, as our Rabbis have said:5 “At every [divine] utterance their soul took flight from their body,
אלא שהחזירה הקדוש ברוך להן בטל שעתיד להחיות בו את המתים
but G‑d restored it to them with the dew with which He will revive the dead in the World to Come.“
והוא טל תורה שנקרא עוז
This is the “dew” of Torah which is called “might”; i.e., the Torah provides the strength that enables us to receive divine revelation without dissolving out of existence, as explained above in reference to the reward of tzaddikim in the World to Come.
כמאמר רז״ל: כל העוסק בתורה טל תורה מחייהו כו׳
Similarly, our Sages remark:6 “Whoever engages in the study of the Torah, the dew of Torah will revive him.”
The Torah is variously described as dew, rain, and so on, each figure denoting a different level within it. From the statement just paraphrased, we learn that “dew” refers to the Torah’s restorative power, and it was this “dew” by which G‑d restored the souls of the Jews which had taken flight upon experiencing a degree of divine revelation foreshadowing that of the Messianic era.
רק שאחר כך גרם החטא, ונתגשמו הם והעולם, עד עת קץ הימין
But afterwards after the Torah was given their sin caused both them and the world to become gross [again] — until the End of Days when G‑d’s “right hand” (ימין meaning both “days and ”right“), i.e., His power, will be revealed.
שאז יזדכך גשמיות הגוף והעולם, ויוכלו לקבל גילוי אור ה׳ שיאיר לישראל על ידי התורה שנקראת עוז
Then, the dross of the body and of the world will become purified, and they will be able to receive the revelation of G‑d’s light that will shine forth over Israel, by means of the Torah, which is called “might”.
ומיתרון ההארה לישראל, יגיה חשך האומות גם כן
Through the superabundance of light which will shine upon the Jewish people, the darkness of the nations will also be lit up,
כדכתיב: והלכו גוים לאורך וגו׳
as it is written:7 “And nations will walk by your (the Jewish people’s) light”;
וכתיב: בית יעקב לכו ונלכה באור ה׳
and it is also written8 that the nations will say to the Jewish people: “House of Jacob, go and we will walk along by the light of G‑d”;
וכתיב: ונגלה כבוד ה׳, וראו כל בשר יחדיו וגו׳
and again:9 “And the glory of G‑d shall be revealed, and all flesh will see...”;
וכתיב: לבוא בנקרות הצורים ובסעיפי הסלעים מפני פחד ה׳ ומהדר גאונו וגו׳
and:10 “to enter the holes of the rocks and the clefts of boulders, for fear of G‑d and of His majestic glory.”
This refers to the nations, who will be filled with the dread of G‑d; for it cannot be said of Israel, who will be one with G‑d, that they will seek refuge from Him.
וכמו שאומרים: והופע בהדר גאון עוזך על כל יושבי תבל ארצך וגו׳
So also do we pray:11 “Appear in the majestic splendor of Your might to all the inhabitants of the world,”including the other nations.
Thus we see that in the Messianic era G‑dliness will be revealed to all the nations of the world — and in this state lies the fulfillment of the purpose for which this world was created.
| FOOTNOTES | |
| 1. | Devarim 4:35. |
| 2. | Shmot 20:15; and Mechilta (quoted in Rashi) on the verse. |
| 3. | See Shmot Rabbah 5:9. |
| 4. | Liturgy, Amidah prayer. |
| 5. | Shabbat 88b. |
| 6. | See Ketubbot 111b; see also Likkutei Sichot, Vol. II, p. 193 (footnote). |
| 7. | Yeshayahu 60:3. |
| 8. | Ibid. 2:5. |
| 9. | Ibid. 40:5. |
| 10. | Ibid. 2:21. |
| 11. | Liturgy, Amidah, High Holidays. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 21• Respecting the Temple
"And revere My sanctuary"—Leviticus 19:30.
We are commanded to greatly revere the Temple. It is not the physical structure that we revere, but the One who commanded us to build [and who dwells in] it.
Included in this mitzvah are the following laws:
- It is forbidden to enter the Temple Mount while wearing shoes, or clad in an undershirt.
- It is forbidden to enter the Temple Mount with one's walking stick or with dusty feet.
- It is forbidden to spit on the Temple Mount.
- It is forbidden to use the Temple Mount as a shortcut.
- Only monarchs of the Davidic Dynasty are permitted to sit in the Temple Courtyard.
Full text of this Mitzvah »
• Respecting the Temple
Positive Commandment 21
Translated by Berel Bell
The 21st mitzvah is that we are commanded to have a tremendous amount of awe for the Holy Temple, to the extent that the fear and trembling becomes set in our hearts. This mitzvah is known as mora'as HaMikdash.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Revere My Sanctuary."
The exact nature of this mitzvah is described in the Sifra:2 "What constitutes awe? Do not enter the Temple Mount carrying a walking stick, or wearing shoes, or clad in an undershirt,3 or with dirt on one's feet. Do not use it as a shortcut and certainly do not spit there." It is explained in many Talmudic passages4 that it is absolutely forbidden for one to sit down in the Temple courtyard, with the exception of a king from the House of David. All of these laws are included in this that G‑d (exalted be He) said, "Revere My Sanctuary."
This commandment applies forever, even now when — due to our many sins — it has been destroyed. The Sifra5 says, "From this verse ['Revere My Sanctuary'] I only know that the mitzvah applies when the Sanctuary is standing. What verse tells us that it applies even when there is no Sanctuary? From [the two phrases,] 'Keep My Sabbaths and revere My Sanctuary.' Just as the mitzvah of keeping the Sabbath is forever, so too the mitzvah of having awe for the Sanctuary." They also explain there, "The awe is not for the Sanctuary itself, but for the One who gave the command regarding the Sanctuary."6
FOOTNOTES
1.Lev. 19:30.
2.Kedoshim 7:9.
3.See Commentary on the Mishneh, Berachos 54a.
4.See Yoma 25a and sources referenced there.
5.Kedoshim 7:8.
6.This final statement explains how one can have awe for the Sanctuary even when it is not standing.
• Rambam • 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Eleven
• Zechiyah uMattanah - Chapter Eleven
1
When a sh'chiv me'ra says: "This property of mine should be given to banai," his daughters are not included among the recipients.
Even when the descendants of the sh'chiv me'ra include only one son and a daughter, or one son and the son of another son, and he used the expression banai - which is a plural term - the estate should be given to his son alone. For one son can be referred to as "my sons."
א
שכיב מרע שאמר נכסים אלו לבניי אין הבנות בכללם היה לו בן אחד ובת או בן ובן הבן אע"פ שהוא אמר לבניי שהוא לשון רבים אין נותנין אלא לבנו שהבן האחד נקרא בנים:
2
When a sh'chiv me'ra says: "My property should be given to Tovia," and then dies, and a person named Tovia comes and claims the estate, it should be given to him.
If, however, it is established that the claimant is referred to as "Rav Tovia,"
the estate should not be given to him. Nevertheless, should the sh'chiv me'ra be familiar with the claimant and be on first name basis with him, the estate should be given to him although he is generally referred to as Rav Tovia.
ב
שכיב מרע שאמר נכסי לטוביה ומת ובא אחד ששמו טוביה ואמר אני הוא נוטלן ואם הוחזק שמו רב טוביה אינו נוטלן ואם היה שכיב מרע גס בו וקורא אותו בשמו נוטלן:
3
The following principles apply when two claimants come, and it is established that they are both called Tovia. If one of them is a Torah scholar and the other is not, the Torah scholar receives precedence. If neither of them is a Torah scholar, but one is a neighbor or a relative, the neighbor or relative receives precedence. If one is a neighbor and the other is a relative, the neighbor is given precedence.
If both of the claimants are relatives, neighbors or Torah scholars, the judges should act on their own assessment of the circumstances; the estate should be given to the claimant whom they think the deceased intended.13
Similar principles apply if there are several intended recipients.
ג
באו שנים לתבוע וכל אחד מהן מוחזק שמו טוביה אם היה אחד מהם תלמיד חכם תלמיד חכם קודם אין בהן תלמיד חכם והיה אחד מהן שכן או קרוב הוא קודם היה אחד שכן ואחד קרוב שכן קודם שניהם קרובים או שניהם שכנים או שניהם תלמידי חכמים יעשו הדיינין כמו שיראה להם כל מי שדעתן נוטה שעל זה אמר נותנין לו וכן אם היו רבים:
4
If a sh'chiv me'ra says: "My property should be given to so and so, to so and so, and to so and so," the intended recipients should divide the estate equally. This applies even if 100 people are mentioned.
ד
שכיב מרע שאמר נכסי לפלוני ופלוני ופלוני חולקין בשוה אפילו הן מאה:
5
When a sh'chiv me'ra says: "My property should be given to so and so and to my sons," the estate should be divided between them. The person named receives half, and all his sons together receive the other half.
An incident occurred concerning a person who told his wife: "My property should be given to you and my sons." Our Sages said: She should receive half of the estate, and all the sons should divide the other half.
ה
אמר נכסי לפלוני ולבני חולקין פלוני נוטל מחצה וכל בניו מחצה ומעשה באחד שאמר לאשתו נכסי ליך ולבניך ואמרו חכמים תטול היא מחצה וכל הבנים מחצה:
6
If a sh'chiv me'ra says: "My property should be given to so and so, to so and so, and to the sons of so and so," the sons of so and so receive half of the estate, and the other two people mentioned receive the other half.
ו
אמר לפלוני ופלוני ולבני פלוני נוטלין בני פלוני מחצה והשנים הראשונים מחצה:
7
When a sh'chiv me'ra says: "So and so should receive a portion of my property," he should receive half. When he says: "Give a portion of my property to so and so," he should be given one sixteenth. There are, however, those who maintain that he should be given one fourth of the estate.
ז
שכיב מרע שאמר יחלוק פלוני בנכסי יטול מחצה תנו חלק לפלוני בנכסי יטול אחד מששה עשר ויש מי שהורה יטול רביע הנכסים:
8
If a sh'chiv me'ra says: "Give so and so a portion of the wine that I possess," the person named should be given one fourth of the wine. If he says: "Give him a portion of the wine to pour into jugs," he has diminished that person's share, and the person named should be given one eighth of the wine.
If he says: "Give him a portion of the wine for cooking, the person named should be given one twelfth of the wine. If he says: "Give him a portion of the wine for a small cup, the person named should be given one sixteenth of the wine. For he revealed that his intent was to give him merely a small portion.
ח
שכיב מרע שאמר תנו חלק לפלוני בבור היין שיש לי יטול רביע היין אמר תנו לו בו חלק לחבית הרי מעוט ויטול שמינית היין אמר תנו לו בו חלק לקדרה נוטל חלק משנים עשר מן היין אמר תנו לו בו חלק לטפיח נוטל חלק מששה עשר מן היין שבבור שהרי גילה דעתו שלחלק מועט נתכוון:
9
One should not extrapolate from the measures mentioned with regard to any other matters.
ט
ואין גומרין מן השיעורין האלו לדין אחר:
10
When a sh'chiv me'ra says: "Let my wife receive a portion like one of the sons," she should be given a portion the size of that given to each of the sons. If sons are born to the deceased after he has made this deposition of his property, they are added to the sons who existed at the time the will was made, and she receives a portion equal to that given to each of them.
What is implied? If the sh'chiv me'ra had three sons at the time he made his will, and two more sons were born to him afterwards, she should receive a portion equal to that given the five sons - i.e., one sixth of the estate.
י
שכיב מרע שאמר תטול אשתי כאחד מן הבנים נוטלת כאחד מבניו ואם נולדו לו בנים אחר הצוואה מצטרפין עם אלו שהיו בשעת הצוואה ונוטלת חלק עם כלן כיצד היו שלשה בנים בשעת הצוואה ולאחר זמן נולדו לו שנים נוטלת כאחד מן החמשה שהוא שתות כל הממון:
11
The widow receives a portion only from the property that the deceased owned at the time he made his will. She does not receive a portion of any property he acquires after the will was made. The rationale is that a person cannot transfer ownership of an entity that is not in his possession.
יא
ואינה נוטלת עמהם אלא בנכסים שהיו לו בשעת הצוואה אבל נכסים שבאו לו אחר זמן הצוואה אין לה בהן חלק שאין אדם מקנה דבר שלא בא ברשותו:
12
When a sh'chiv me'ra says: "So and so should receive movable property that I own," the person named should receive his personal utensils. He is not, however, given wheat, barley or other similar entities that the deceased owned. If, however, he says: "...all the movable property that I own," the person named receives everything.
יב
שכיב מרע שאמר מטלטלין שיש לי לפלוני נוטל כלי תשמישו אבל לא חטים ושעורים וכיוצא בהן אמר כל מטלטלין שלי נוטל הכל:
13
Servants are included in the category of movable property, but not a lower millstone or the like. For the lower millstone is attached to the earth.
יג
והעבדים בכלל המטלטלין אבל לא רחיים התחתונה וכיוצא בה שהרי היא מחוברת לארץ:
14
If the sh'chiv me'ra said: "...everything that can be carried," the intended recipient acquires even a lower millstone and similar objects.
יד
אמר כל המטלטל נוטל אף רחיים התחתונה וכיוצא בהן:
15
When a sh'chiv me'ra says: "Give my property to so and so," that person receives all his movable property, all his landed property, the garments, the servants, the livestock, the fowl, the tefillin and the other sacred texts; for these are all considered to be property.
There is, however, an unresolved question of whether or not a Torah scroll is considered to be "property." Therefore, if the recipient takes possession of it, it should not be expropriated from him.
טו
שכיב מרע שאמר נכסי לפלוני נוטל כל המטלטלין וכל הקרקעות והבגדים והעבדים והבהמה והעופות והתפילין עם שאר ספרים הכל בכלל הנכסים אבל ספר תורה יש בו ספק אם הוא בכלל נכסים או אינו לפיכך אם תפסו אין מוציאין מידו:
16
When a sh'chiv me'ra says: "Give 200 zuz to so and so, my firstborn, as is appropriate for him," he should be given that sum as well as his portion as a firstborn.
טז
שכיב מרע שאמר תנו מאתים זוז לפלוני בכורי כראוי לו נוטלן ונוטל בכורתו:
17
In the above situation, if the sh'chiv me'ra said: "Give him 200 zuz as his firstborn portion," the firstborn is given the option: He may take his firstborn portion, or he may take the 200 zuz.
יז
אמר בבכורתו ידו על העליונה רצה חלק בכורה נוטל רצה מאתים זוז נוטל:
18
Similarly, if the sh'chiv me'ra said: "Give 200 zuz to my wife so and so, as is fitting for her, she receives that sum and the money due her by virtue of her ketubah. lf he said: "Give her 200 zuz for her ketubah" the option is hers.
יח
וכן אם אמר תנו מאתים זוז לפלונית אשתי כראוי לה נוטלתן ונוטלת כתובתה ואם אמר בכתובתה ידה על העליונה:
19
If the sh'chiv me'ra said: "Give 200 zuz to so and so, my creditor, as is fitting for him, he receives that sum and the money due him because of the debt. If he said: "Give him 200 zuz for his debt, he may collect only his debt.38
יט
אמר תנו מאתים זוז לפלוני בעל חובי כראוי לו נוטלן ונוטל את חובו אמר בחובו אין לו אלא חובו:
20
If a sh'chiv me'ra said: "Give 400 zuz to so and so and let him marry my daughter," it is as if he gave him two gifts. Whichever he desires, he may take. Therefore, if he desires to take the money but not to marry the daughter, he may do so.
If, however, the sh'chiv me'ra said: "Let him take my daughter and give him 400zuz" he is making the gift conditional. Theperson mentioned does not acquire the gift unless he marries the daughter.
כ
שכיב מרע שאמר תנו ארבע מאות זוז לפלוני וישא בתי הרי זה כמי שנתן לו שתי מתנות כל איזה מהן שירצה יקח לפיכך אם רצה ליקח המעות ולא ישא הבת יקח אבל אם אמר יקח בתי ותנו לו ארבע מאות זוז הרי זה תנאי ולא יזכה במעות עד שיקח הבת:
21
The following principle applies if a sh'chiv me'ra said: "Give 400 zuz to my daughter as her ketubah" or "...for her ketubah." If it is the custom of the people of that city to add to the appraisal of the dowry and to write a maneh's worth as 200 zuz, the daughter should be given only 200 zuz. For the sh'chiv me'ra did not say "400 zuz" without any modifier, but rather "400 zuz as her ketubah." It is as if he said: "Give her what is necessary so that her ketubah will be appraised at 400 zuz."
כא
שכיב מרע שאמר תנו ארבע מאות זוז לבתי בכתובתה או לכתובתה אם דרך אנשי העיר להוסיף בשומת הנדוניא ולכתוב שוה מנה במאתים אינה נוטלת אלא מאתים זוז שהרי לא אמר ארבע מאות זוז סתם אלא בכתובתה כלומר תנו לה מה שתהיה שומתו בכתובתה ארבע מאות זוז:
22
If a sh'chiv me'ra said: "Give such and such clothing and such and such articles to my daughter for her dowry," and the price of the garments and the articles decreases afterwards, the heirs profit, and they are required to give her only what she was promised according to the lesser price.
Similarly, if a sh'chiv me'ra said: "Give my daughter the 400 zuz,the money from this wine," and the price of wine increases, the heirs profit, and the daughter is given only 400 zuz.
An incident occurred concerning a person who was being led off in fetters. He said: "Give so and so 400 zuz from the wine in this and this place." Our sages said: "He should receive 400 zuz from the price of that wine." The condemned man did not intend to give the person named an amount of wine equal in weight to 400 zuz. He intended to give him the monetary amount. He specified the place from which he could collect the money to strengthen the legal power of the recipient.
Another incident occurred concerning a man who said: "Give my daughter the date palm," but he left only two halves of a date palm. Our Sages said: "She should receive the two halves of the date palm, for that was his intent. He called them a date palm."
And another incident occurred concerning a person who said: "Give so and no a building that contains 100 korim" It was discovered that the building owned by the person who apportioned his property could contain 120 korim. Our Sages said: "He acquires that house, because it appears that this was his intent." For everyone who gives a gift gives generously. The same applies in all analogous situations.
כב
אמר תנו נדוניא לבתי כך וכך בגדים כך וכך כלים הוזלו הבגדים והכלים אחר כן הריוח ליתומים ונותנין לה כשער הזול וכן אם אמר תנו ארבע מאות זוז דמי היין לבתי והוקר היין הריוח ליתומים ונותנין לה ארבע מאות זוז מעשה באחד שהיה יוצא בקולר ואמר תנו לפלוני ארבע מאות זוז מהיין של מקום פלוני ואמרו חכמים יטול ארבע מאות זוז מדמי אותו היין שלא נתכוון זה ליתן לו מן היין משקל ארבע מאות זוז ולא נתכוון אלא לדמים וזה שייחדן כדי ליפות את כחו ושוב מעשה באחד שאמר הדקל לבתי והניח שני חצאי דקל אמרו חכמים תטול השני חצאים שלזה נתכוון והם שקרא דקל ושוב מעשה באחד שאמר תנו לפלוני בית המחזיק מאה כורין ונמצא הבית שיש לזה המצוה מחזיק מאה ועשרים ואמרו חכמים זכה בבית זה שהדברים מראין שכוונתו לזה היתה שכל הנותן בעין יפה נותן וכן כל כיוצא בדברים אלו:
23
When a sh'chiv me'ra says: "Give my sons a shekel each week," or even if he said: "Do not give them anything but a shekel each week," and it is discovered that a sela a week is necessary to meet their needs, they are given whatever they need. We assume that his intent was not to starve his children, but to encourage them not to live on a very lavish budget.
כג
שכיב מרע שאמר תנו לבני שקל בכל שבת או שאמר אל תתנו להם אלא שקל ונמצא שאינו מספיק להם אלא סלע בכל שבת נותנים להם כל צרכן שלא נתכוון זה להרעיב את בניו אלא לזרז אותם שמא ירויחו בהוצאה יותר מדאי:
24
When a sh'chiv me'ra orders: "Do not eulogize me," he should not be eulogized. If he says: "Do not use funds from my estate to bury me," his words are not heeded. We do not enable him to secure the funds of his children and make himself a burden on the community. For it is forbidden to leave him without a burial. Instead, we compel his heirs to bury him from the funds in his estate.
כד
שכיב מרע שצוה ואמר אל תספדוהו אין סופדין אותו אל תקברוהו מנכסיו אין שומעין לו שיחוס על ממון בניו ויפיל עצמו על הצבור שאסור להניחו בלא קבורה אלא כופין את היורשין לקוברו מנכסיו:
• Beit Habechirah - Chapter 5
1
Mount Moriah, the Temple Mount, measured 500 cubits by 500 cubits.1 It was surrounded by a wall.2 [The earth beneath it was hallowed out to prevent contracting ritual impurity] due to Tumat Ohel.3 Arches above arches were built underneath [for support].4 It was entirely covered,5 one colonnade inside another.6
א
הר הבית והוא הר המוריה היה חמש מאות אמה על חמש מאות אמה והיה מוקף חומה וכיפין על גבי כיפין היו בנויות מתחתיו מפני אהל הטומאה וכולו היה מקורה סטיו לפנים מסטיו:
2
ב
וחמשה שערים היו לו אחד מן המערב ואחד מן המזרח ואחד מן הצפון ושנים מן הדרום רוחב כל שער עשר אמות וגובהו עשרים ויש להם דלתות:
3
The Chayl [a rampart] ten cubits high, was located further inside this partition.15 It is referred to in the [Book of] Lamentations [2:6]: 'The wall and the rampart mourned.' [This wall] refers to the wall surrounding the Temple Courtyard.
ג
לפנים ממנו סורג מקיף סביב גובהו י' טפחים ולפנים מן הסורג החיל [גובהו] עשר אמות ועליו הוא אומר בקינות ויאבל חל וחומה זו חומת העזרה:
4
ד
לפנים מן החיל העזרה וכל העזרה היתה אורך קפ"ז על רוחב קל"ה ושבעה שערים היו לה ג' מן הצפון הסמוכין למערב וג' מן הדרום סמוכין למערב ואחד במזרח מכוון כנגד בית קדש הקדשים באמצע:
5
ה
כל שער מהן היה רוחבו עשר אמות וגובהו כ' אמה והיו לו דלתות מחופות זהב חוץ משער מזרחי שהיה מצופה נחושת דומה לזהב ושער זה הוא הנקרא שער העליון והוא שער ניקנור:
6
The Temple Courtyard was not situated directly in the center of the Temple Mount. Rather, it was set off further from the southern [wall] of the Temple Mount than from [the wall of] any other direction.25 It was closer to the western [wall] than to [the wall of] any other direction.26 There was a greater distance between it and the northern [wall] than between it and the western [wall]. [Similarly,] there was a greater distance between it and the eastern [wall] than between it and the northern [wall].27
ו
העזרה לא היתה מכוונת באמצע הר הבית אלא רחוקה מדרום הר הבית יתר מכל הרוחות וקרובה למערב יתר מכל הרוחות ובינה ובין הצפון יתר ממה שבינה ובין המערב ובינה ובין המזרח יתר ממה שבינה ובין הצפון:
7
ז
ולפני העזרה במזרח היתה עזרת הנשים והיא היתה אורך ק' אמה ול"ה על רוחב קל"ה וארבע לשכות היו בארבע מקצעותיה של ארבעים ארבעים אמה ולא היו מקורות וכן עתידין להיות:
8
For what purpose were they used?
The southeastern chamber32 was [called] the Chamber of the Nazirites.33 There, they cooked peace offerings and shaved their hair.
ח
ומה הם משמשות דרומית מזרחית לשכת הנזירים ששם מבשלין את שלמיהם ומגלחין את שערם מזרחית צפונית לשכת דיר העצים ששם כהנים בעלי מומין מתליעים בעצים שכל עץ שנמצא בו תולעת פסול צפונית מערבית לשכת המצורעים מערבית דרומית בה היו נותנין יין ושמן והיא היתה נקראה לשכת בית שמניא:
9
ט
עזרת הנשים היתה מוקפת גזוזטרא כדי שיהיו הנשים רואות מלמעלן והאנשים מלמטן כדי שלא יהיו מעורבבין ובית גדול היה בצד העזרה בצפונה מבחוץ בין העזרה והחיל והיה בנוי כיפה ומוקף רובדין של אבן והוא היה נקרא בית המוקד ושני פתחים היו לו אחד פתוח לעזרה ואחד פתוח לחיל:
10
Outside the Temple Courtyard,43 on its northern side,44was a large structure between the Courtyard and the chayl. It was built with a dome45 and [its inner walls] were surrounded with stone protrusions.46 It was called the Chamber of the Hearth.47
There were four chambers inside it.50 Two were consecrated51and two were not.52 Marking posts53 separated the consecrated [chambers] from those which were not consecrated.54
For what purpose were they used?
[In] the northeastern [chamber], the Hasmoneans entombed the stones of the Altar59 which were defiled by the Greek kings.60
[In] the northwestern chamber, [a stairwell] descended to the mikveh.61
י
וארבע לשכות היו בו שתים קודש ושתים חול וראשי פספסין מבדילין בין הקדש והחול ומה היו משמשות מערבית דרומית לשכת הטלאים ודרומית מזרחית לשכת עושי לחם הפנים מזרחית צפונית בה גנזו בית חשמוני אבני מזבח ששקצום מלכי יון צפונית מערבית בה יורדין לבית הטבילה:
11
יא
היורד לבית הטבילה מלשכה זו היה הולך במסיבה ההולכת תחת המקדש כולו והנרות דולקות מכאן ומכאן עד שמגיע לבית הטבילה ומדורה היתה שם ובית הכסא של כבוד וזהו כבודו מצאו נעול בידוע שיש שם אדם:
12
The Temple Courtyard was 187 cubits long from east to west.67 The measurement can be broken down as follows:
יבEleven cubits from the western wall of the Courtyard to the wall of the Temple building.100 cubits, the length of the Temple building.6822 cubits between the Entrance Hall and the Altar.6922 cubits, [the length of] the Altar.70Eleven cubits, the area where Israelites could walk.73This was called the Courtyard of Israel.
אורך העזרה מן המזרח למערב קפ"ז וזהו חשבונן: מכותל מערבי של עזרה עד כותל ההיכל אחת עשרה אמה ואורך ההיכל כולו מאה אמה בין האולם ולמזבח שתים ועשרים המזבח שתים ושלשים מקום דריסת רגלי הכהנים והוא הנקרא עזרת כהנים אחת עשרה אמה מקום דריסת רגלי ישראל והוא הנקרא עזרת ישראל אחת עשרה אמה:
13
The Courtyard was 135 cubits wide, from north to south.74The measurement can be broken down as follows:
Eight cubits from the northern wall75 until the butchering area.
יג
ורוחב העזרה מן הצפון לדרום מאה ושלשים וחמש וזהו חשבונן: מכותל צפוני עד בית המטבחים שמונה אמות בית המטבחים י"ב אמות ומחצה ושם תולין ומפשיטין את הקדשים בצדו:
14
יד
מקום השולחנות שמונה אמות ובו שולחנות של שיש שמניחין עליהן הנתחים ומדיחין את הבשר לבשלו ושמנה שלחנות היו ובצד מקום השלחנות מקום הטבעות כ"ד אמה ושם שוחטין את הקדשים:
15
טו
ובין מקום הטבעות והמזבח שמונה אמות והמזבח ל"ב והכבש שלשים ובין הכבש ולכותל דרומי י"ב אמה ומחצה מכותל צפוני של עזרה עד כותל המזבח שהוא רוחב ששים ומחצה וכנגדו מכותל האולם עד כותל מזרחי של עזרה שהוא אורך שש ושבעים:
16
The entire rectangle [described above] is called "the northern portion." The sacrifices of the most sacred order of holiness were slaughtered there.94
טז
כל המרובע הזה הוא הנקרא צפון הוא המקום ששוחטין בו קדשי קדשים:
17
The Courtyard of the Israelites had eight chambers:95three in the north and three in the south.96 In the south,97were the Chamber of Salt, Parve's Chamber,98 and the Washing Chamber.
The salt for the sacrifices was stored in the Chamber of the Salt.99The hides of the sacrifices were salted in Parve's chamber.100 Its roof had a mikveh, used by the High Priest on Yom Kippur.101 The internal organs of the sacrifices were washed in the Washing Chamber.102 It had a winding ramp way leading to the roof of Parve's chamber.103
The three [chambers] in the north were the Chamber of Hewn Stone, the Chamber of the Bowl, and the Chamber of Wood.104
The Supreme Sanhedrin sat105 [in judgment] in the Chamber of Hewn Stone.106 Half was consecrated107 and half was not.108The Sanhedrin sat in the half that was not consecrated.
The Chamber of the Bowl had a well from which water was drawn with a bowl. This [well] supplied water to the entire Temple Courtyard.
יז
שמונה לשכות היו בעזרת ישראל ג' בצפון וג' בדרום שבדרום לשכת המלח לשכת הפרוה לשכת המדיחין לשכת המלח שם נותנין מלח לקרבן לשכת הפרוה שם מולחין עורות הקדשים ועל גגה היתה בית טבילה לכהן גדול ביוה"כ לשכת המדיחין שם היו מדיחין קרבי הקדשים ומשם מסיבה עולה לגג בית הפרוה והשלש שבצפון לשכת הגזית לשכת הגולה לשכת העץ לשכת הגזית שבה סנהדרי גדולה יושבת וחציה היה קדש וחציה היה חול ולה שני פתחים אחד לקדש ואחד לחול ובחצי של חול היו הסנהדרין יושבין לשכת הגולה שם היתה בור שממלאין ממנו בגולה ומשם מספקין מים לכל העזרה ולשכת העץ היתה אחורי שתיהן והיא היתה לשכת כ"ג והיא הנקראת לשכת פרהדרין וגג שלשתן שוה ושתי לשכות אחרות היו שם בעזרת ישראל אחת מימין שער מזרחי והוא לשכת פנחס המלביש ואחד משמאלו והוא לשכת עושה חביתין:
FOOTNOTES
1.
The commentaries, basing themselves on the Jerusalem Talmud (Eruvin 2:5), explain that this figure was derived as follows:
Exodus 27:18 states: 'The length of the courtyard shall be 100 cubits and its width, 50 by 50.' This verse can obviously not be understood literally, for area has only two coordinates. Hence, the Sages explained that rather than refer to the courtyard of the Tabernacle, the verse describes a measure related to the future Sanctuaries. The Temple Tabernacle, the verse describes a measure related to the future Sanctuaries. The Temple Mount measured a total of 50 x 100 x 50 cubits in area, i.e., a total of 250,000 sq. cubits.
The Piskei Tosafot (Middot 5) relate that the total area of the Temple Mount was greater than 250,000 sq. cubits. However, only the latter figure was consecrated.
2.
With the exception of the wall on the eastern side, the walls on all sides were very high. We know that their gates were 20 cubits high and the walls themselves were even higher. In modern terms, that would mean at least 10 meters (32.5 feet high).
3.
Tumat Ohel refers to ritual impurity contracted by being under the same tent or structure as a corpse. Even thought the corpse is buried, ritual impurity can be contracted unless there is a vacant space between the corpse and the earth above it. To prevent the possibility of impurity from a grave under the Temple courtyard, the entire earth below was hollowed out. See Parah3:3.
4.
Though the Mishnah (Parah, loc. cit.) states that the earth beneath the Temple was hollowed out, it does not mention the construction of arches. However, since the Mishnah (ibid.:6) states that arches supported the ramp leading from the Temple Mount to the Mount of Olives, we may assume that a similar technique was used in the instance (Kessef Mishneh). See also the commentary to Chapter 1, Halachah 13.
5.
With the exception of the Temple Courtyard.
6.
Rashi (Pesachim 13a) explains that this roof was built to protect the visitors to the Temple fom rain.
7.
Middot 1:3 relates that this gate was called Kaiphonus. The Shiltei Giborim explains that this means 'garden' in Greek. The name was given because a rose was planted outside this gate.
8.
This gate was called the Gate of Shushan, and the image of the city of Shushan was engraved upon it. This was done at the command of King Cyrus of Persia, who gave permission for the Temple to be rebuilt.
9.
It was called the Tadi gate, meaning 'hiddenness.' This gate was used when someone was forced to leave the Temple, but he did not want to publicize the circumstances (Middot 1:9, 2:2). Its construction differed from that of the other gates. Rather than have an ordinary lintel, it had two stones leaning against each other (ibid.:3).
10.
These were the gates most frequently used to enter the Temple Mount. They were named after the prophetess Chuldah. In the time of the First Temple, she stood before these gates and urged the people to repent.
The tractate Sofrim 19:12 relates that there were two additional gates to the Temple Mount: one for mourners and one for grooms. The Jewish people would sit between these two gates waiting to console the mourners and join in the celebration of the grooms. The Kaftor ViPerach states that these gates were on the east, to the north of the gate of Shushan. They were called the 'gates of mercy.' Today, the term is used to refer to the two gates on the east side of the Temple Mount, which can be seen from the Mount of Olives and are permanently shut.
11.
This was the standard size of the gates in the Temple complex.
12.
In contrast to the gateway to the Entrance Hall, which had no doors.
13.
Made of wooden shafts arranged in a crisscross pattern.
14.
Rabbenu Asher explains that this structure was constructed to allow the articles to be carried on the Sabbath. Therefore, it was made 10 handbreadths high. The Temple Mount was surrounded by a wall and, therefore, could not be considered a public domain. Nonetheless, its size exceeded the limits placed by the Sages, and without this partition, there would have been a Rabbinic against carrying on the Sabbath.
The Tosafot Yom TOv (Middot2:3) objects to this reasoning, explaining that the Rabbinic prohibitions regarding the Sabbath were generally relaxed within the Temple premises. Instead, he offers the hypothesis that this partition served to delineate the point beyond which gentiles were not allowed to proceed.
15.
Middot 2:3 states: 'The Chayl, ten cubits.' In his Commentary to the Mishnah (Middot 1:4), the Rambam describes the Chayl as a rampart. He, therefore, interprets this statement as referring to its height. In contrast, Rav Ovadiah of Bartinura does not define the Chayl as a wall. Rather, he refers to it as an empty space, 10 cubits wide.
16.
In this halachah, the Rambam does not mention the Women's Courtyard (See Halachah 7), because he intends to list the dividers which circumscribe an area of the Temple Mount on all four sides. The Women's Courtyard had the same dimensions as the Temple Courtyard on the north and south. Hence, it was not mentioned in this place.
17.
See Halachot 12 and where the Rambam details the space allocation of the Temple Courtyard.
18.
This statement raises a number of problems: Three mishnayot in the tractate of Middot mention the number of gates to the Temple Courtyard:
Mishnah 1:1 states: "The Levites [stood guard] in twenty one places: five at the five gates of the Temple Courtyard...."Mishnah 1:4 states: "There were seven gates to the Temple Courtyard...."Mishnah 2:6 states: "Thirteen prostrations were carried out there. Abba Yossi ben Chanan declared: 53[These were instituted] because of the thirteen gates... 54
It is difficult to conceive that the Mishnah would contradict itself within the same tractate. The apparent discrepancies can be explained as follows: The Sages do not disagree about the number of entrances to the Temple Courtyard. They did, however, debate the question of which entrance met the legal criteria for a gate. Guards were required to stand watch over every entrance that was considered a gate.
Similarly, although a person who is ritually impure may not enter the Temple premises, it is not clear whether he would be obligated to bring a sin offering if he came in through an entrance which is not considered a gate. See Chapter 8, Halachah 8, and Likkutei Sichot, Vol. 18, p.212-217.
19.
These gates were:
a) the gate of the spark. A two-floor structure with an entrance to the chayl.
b) the gate of the offerings. The most sacrifices of the highest order of sanctity, were slaughtered on the north side of the courtyard, and were brought in through this gate.
c) the gate to the Chamber of the Hearth. See Halachah 10.
20.
The Gate of Nicanor. It was most commonally used to enter the Temple Courtyard. The notes to the following halachah offers an explanation of that name.
21.
This was the standard size of the gates on the Temple Mount.
22.
See Chapter 1, Halachot 11 and 19.
23.
As mentioned in the beginning of Chapter 6, the Temple was built on an incline and had steps leading from the Women's Courtyard to the gate of Nicanor. Hence, the gate leading to the Women's Courtyard was referred to as the lower gate, and the gate of Nicanor, the Upper Gate. See Hilchot Klei HaMikdash, Chapter 7, Mishnah 6.
24.
In honor of the noble person who donated its doors.
Yoma 38a relates that Nicanor journeyed to Alexandria to ask the skilled bronzeworkers there to fashion these gates. When the gates were finished, he set sail with them to return to Eretz Yisrael.
At sea, a violent storm almost capsized the vessel. After other measures failed, the crew members decided to jettison some of the ship's cargo to reduce its weight. Immediately, they tossed one of the heavy bronzed gates to the waves.
The danger did not cease, and the crew wanted to cast the second gate overboard as well. Hearing this, Nicanor protested and declared that he would have to be thrown into the sea before the gate. Directly after he made that statement, the storm subsided and the ship was able to proceed.
Throughout the remainder of the journey, Nicanor was overcome with remorse. Why, he thought, hadn't he defended the first gate as well? How great was his joy when the ship docked at Acre and the gate emerged from under its hull.
When the financial situation of the Jewish people improved, they replaced all the Temple's bronze gates with gold-covered gates. Nevertheless, they allowed Nicanor's gates to remain in memory of the miracles which occurred. The Sages declared: "Their bronze shined like gold."
25.
As mentioned above (Halachah 2), the main entrance to the Temple Mount was on the South. Therefore, more space was left in this direction, and more Temple functions were carried out on that side.
26.
In deference to the Holy of Holies, no mundane business was carried on behind it. Hence, less space was left there than in the other directions.
According to most opinions, the Wailing Wall at which we worship today, is the western wall which surrounded the Temple Mount (Kaftor Viperach).
27.
The Tosafot Yom Tov calculated the distances between the Temple Courtyard and the walls as follows:
Between the Courtyard and the southern wall, 250 cubits,
Between the Courtyard and the eastern wall, 213 cubits,
Between the Courtyard and the northern wall, 115 cubits,
Between the Courtyard and the western wall, 100 cubits.
28.
The reason for this name is explained in Halachah 9 and notes.
29.
Except for certain unique circumstances, people entered the Temple through this area.
30.
The chambers were inside the walls of the Courtyard, and not on the outside.
31.
The Mishnah (Middot 2:5) bases the latter statement on the prophecy of Ezekiel (46:21-22): "Then he took me out into the outer courtyard.... Behold, there was a chamber in each corner of the courtyard. At the four corners, there were roofless chambers...."
32.
The chamber to the left upon entering the Women's Courtyard.
33.
Numbers 6:18 commands: "The Nazirite shall shave off the crown of hair on his head before the Tent of Meeting. He shall take the hair... and place it in the fire under the peace offering." Nazir45a explains that, in deference to the presence of the Shechinah, the shaving was not carried out before the Sanctuary itself, but rather in this chamber, while the door to the Sanctuary was open. See also Hilchot Nizirut 8:2-3.
34.
The chamber to the right upon entering.
35.
Leviticus 21:16-24 lists the physical deformities which disqualified a priest for Temple service and the relevant regulations. See also Hilchot Bi'at HaMikdash, Chapter 6.
36.
Just as the choicest animals should be chosen for the sacrifices, so too, the wood used to burn them should be of the highest quality (Hilchot Issurei Mizbeiach, 6:1-2).
37.
The chamber on the right side before the entrance to the Temple Courtyard.
38.
It contained a mikveh in which those seeking purification from tzara'at immersed themselves as part of their process of regaining ritual purity. See Hilchot Michusrei Kapporah, Chapter 4.
39.
The chamber on the left side before the entrance to the Temple Courtyard.
40.
Its name mentioned oil rather than wine, because a sacrifice is acceptable if a wine libation is lacking. In contrast, all meal offerings are invalidated if they lack oil (Yeriat Shlomo).
41.
Women were not allowed to enter the Temple Courtyard except to perform certain rituals in connection with sacrifices which they had brought. However, they were permitted to enter this outer courtyard and therefore, it was named accordingly.
42.
The Mishnah (Middot 2:5) relates that these balconies were a later addition to the Temple structure.
On the festival of Sukkot, the entire Jewish nation would gather in this courtyard to watch the Simchat Beit HaShoevahcelebrations (the festivities associated with the water libation). Though the men and the women were seated in separate sections, the closeness between them aroused a certain dimension of frivolity which was not appropriate to the holiness of the occasion. To avoid such circumstances, these balconies were constructed. See also Sukkot 51b.
43.
Although the Kessef Mishnehand other commentaries explain that half of the Chamber of the Hearth was positioned within the Temple Courtyard, and half on the outside, the diagrams drawn by the Rambam depict it as being positioned entirely outside the Courtyard's walls.
44.
To the right upon entering the Temple Courtyard.
45.
As a roof.
46.
On which the priests slept at night (Tamid 1:1).
47.
Because the priests kindled a fire there to keep warm.
48.
Each morning, the priests entered the Courtyard through this entrance to prepare it for the morning sacrifices.
49.
A priest who became impure at night and therefore, could not participate in the Temple services would leave through this exit.
50.
Middot 1:5 describes the chambers as resembling "bedrooms opening out to a large hallway."
Note the accompanying diagram which was copied from the Rambam's drawings in his Commentary to the Mishnah.
51.
Thus they were considered extensions of the Temple Courtyard. This distinction is significant in regard to the prohibition against eating the sacrifices of the highest degree of sanctity outside the Temple Courtyard.
52.
According to the interpretation of the Kessef Mishneh mentioned above, this statement is quite clear. Two chambers were situated inside the Temple Courtyard, and two were on the outside. However, according to the Rambam, the entire structure was situated outside the Temple Courtyard. If so, how could two structures be consecrated?
This difficulty can be resolved as follows: The Jerusalem Talmud (Ma'aser Sheni 3:4) states that chambers which are built on ground that was not consecrated, but which open up to the Temple Courtyard, are considered as consecrated. Should they open up to the outside, they are not sacred. According to the Rambam's diagram, the two southern chambers of the Chamber of the Hearth faced the Temple Courtyard, while the two northern chambers faced the chayl. Hence, the southern chambers alone were consecrated. See also Chapter 6, Halachah 8.
53.
In his Commentary to the Mishnah, the Rambam defines "marking posts" as "a lattice divider, sometimes made of reeds, sometimes made of wood, and at other times, made of other building materials." They were placed on the ceiling of this structure.
54.
In his Commentary to the Mishnah (Tamid, loc. cit.), the Rambam writes that the priests only slept in the part of the chamber which was not consecrated. Hence, these marking posts were useful in clarifying this matter to them.
55.
The chamber to the right when facing the Temple Courtyard.
56.
Here the lambs to be offered as daily sacrifices were inspected to see if they had any disqualifying blemishes. The lambs were kept in this chamber before they were sacrificed. In Hilchot Temidim UMusafim 1:9, the Rambam writes that at least six lambs were always kept in this chamber.
57.
The chamber to the left when facing the Temple Courtyard.
16The southeastern [chamber] - The chamber to the left when facing the Temple Courtyard.
58.
Here, the Showbread offered each Sabbath on the Golden Table was baked.
59.
See Chapter 1, Halachah 15.
60.
The Greeks who occupied Jerusalem before the Maccabean revolt defiled the altar by offering sacrifices to idols upon it.
Tamid 3:3 mentions that there was a Chamber of Seals within the Chamber of the Hearth. There, the priests would authorize the sale of the wine and meal offerings. In his Commentary to the Mishnah (Middot 1:5), the Rambam explains that this chamber was used for that purpose in addition to the entombment of the altar's stones.
61.
As explained in the following halachah.
62.
Tamid 1:1 relates that the priests slept in the Chamber of the Hearth. "If one of them had a seminal emission [in his sleep,] he would descend to the mikveh."
The emission of semen renders a man ritually impure (Leviticus 15:16). Thus, a priest who had a nocturnal emission may not enter the Temple premises or take part in its services. The process of ritual purification involves immersion in a mikveh and waiting until nightfall. In the morning, the priest left the Temple premises through the gate leading to the chayl (Tamid, loc. cit.).
63.
An intricate chain of underground passageways was located under the Temple Mount, including this stairwell leading to a natural reservoir of water where a mikveh was constructed.
This halachah raises a question. As mentioned above, in this condition, the priests were not able to enter the Temple premises. If so, how could they enter these passageways which passed under consecrated ground?
The commentaries answer (see Chapter 8, Halachah 7) that since these underground passageways did not open to the Temple Courtyard itself, they were not consecrated. See Pesachim 86a.
64.
The fire that the priests kindled at night, from which the entire chamber derived its name. See Tamid 3:3.
65.
I.e., a toilet.
66.
Rav Ovadiah of Bartinura wrote that no one ever entered this toilet while it was occupied by another person.
There are additional references to the Chamber of the Hearth and to the stairwell leading to the mikveh in Chapter 8, Halachot 5-7.
67.
This measure did not include the width of the courtyard's walls.
68.
As explained above, Chapter 3, Halachah 4.
69.
The washbasin and the steps leading to the Entrance Hall (See Chapter 6, Halachah 4) were located here.
70.
See Chapter 2, Halachah 7.
71.
When they were not directly involved with the Temple services.
72.
See Chapter 1, Halachah 7.
73.
As explained in Chapter 7, Halachah 19, an Israelite was only allowed beyond this region for four reasons:
a) to perform semichah on an animal he had brought as a sacrifice;b) to offer the confessional prayers that accompany the sacrifices;c) to slaughter a sacrificial animal;d) to wave the peace offerings.
The source for this halachah and those following is the fifth chapter of the tractate of Middot. It must be noted that the Rambam's text of the Mishnah does not have a fifth chapter. Rather, all these mishnayot are included as mishnah 8 of Chapter 3.
See the diagram of the Temple Courtyard at the conclusion of this chapter.
74.
The Rambam describes the breakdown of this figure in this and the following three halachot.
75.
In this instance as well, the width of the courtyard's walls are not included in the total measure.
76.
This area included eight posts permanently affixed to the floor of the Courtyard. The posts were made of a short stone pillar in which was embedded a post of cedar wood. Each post had three iron hooks from which the sacrifices were suspended (Middot 3:5).
77.
Also, at this time, the limbs of the animal which was suspended on these hooks were cut off, and given to the priests to bring to the altar.
78.
Middot 5:2 states as follows:
The ramp and the altar took up 62 cubits. From the altar to the rings, there were eight cubits. The area of the rings was 24 cubits wide. There were four cubits between the rings and the tables, and four cubits from the tables to the short pillars. From the short pillars to the wall of the Courtyard were eight cubits. The remainder [of the 5 cubits] was taken up by the short pillars and by the space between the ramp and [the Courtyard's northern] wall.
The Rambam's interpretation of the mishnah divides the 25 remaining cubits equally between the area of the pillars, the butchering area mentioned in the previous halachah, and the space between the ramp and the southern wall. The Rambam also combined the two measurements given for the space of the tables into one figure (Kessef Mishneh).
79.
As mentioned on several occasions above, an effort was made to use gold for all utensils in the Temple. However, marble was sometimes used, because it is a poorer conductor of heat. In this case as well, marble tables were used lest the heat cause the meat to spoil.
80.
This statement is somewhat difficult. Tamid 4:2 states that a sacrificial animal's internal organs, except for its stomach, were washed on these tables. It does not mention the washing of the meat at all. The Rambam states that the internal organs were washed in the Washing Chamber (see Halachah 17) and that these tables were used for washing the meat. The commentaries question the source for the Rambam's statements (Ra'avad). Kin'at Eliyahu emphasizes that the Rambam's wording indicates that here we are not speaking about meat offered on the altar, but meat cooked and eaten by the priests.
81.
As a preliminary stage in the process of salting meat, the meat must be washed to remove all surface blood.
82.
See Shekalim 3:4.
Tosafot (Yoma 16b) notes that Yoma 30b describes the tables as being placed between the pillars. Two possible explanations are offered:
a) there were two sets of tables: one between the pillars, and one to their left;
b) even though there was a small gap between the pillars and the tables, the expression "between the tables" could be used.
83.
These rings were permanently affixed to the floor of the Temple Courtyard, at the request of Yochanan, the High Priest. The feet of an animal brought as a sacrifice were placed inside the rings to hold the animal in place while it was being slaughtered. (See the Rambam's Commentary to the Mishnah 5:2. Note Rashi, Sukkah 56a for a different interpretation of the rings' use.)
84.
There were 24 rings. There is a debate in Middot 3:5 whether there were six rows of four rings, or four rows of six. Though the Rambam does not specify which opinion he follows, his diagrams which accompany his Commentary to the Mishnah apparently tend toward the former opinion.
85.
As mentioned in Halachah 16, the sacrifices of the most sacred order had to be slaughtered in the northern portion of the courtyard. The rings included in that region were therefore used for this purpose. The sacrifices of a lesser degree of holiness could be slaughtered any place within the Temple courtyard. When many people brought their sacrifices at the same time, for example on the festivals, the priests took advantage of this leniency.
Note the accompanying diagram.
86.
See Middot 3:5.
87.
See Chapter 2, Halachah 7.
88.
See Chapter 2, Halachah 13.
89.
See the notes to Halachah 14 of this chapter.
90.
The wall on the right upon entering.
91.
More specifically, the base of the altar.
92.
That measurement can be broken down as follows:
the space between the pillars and the northern wall 8 cubits,
the area of the pillars 12.5 cubits,
the area of the tables 8 cubits,
the area of the rings 24 cubits,
the space between the rings and the altar 8 cubits.
93.
See Halachah 12.
94.
Leviticus 1:11 declares that the burnt offerings are to be slaughtered "on the north side of the altar." Similar instructions were given in regard to sin offerings, guilt offerings, and communal peace offerings.
This definition of "the northern portion" of the Temple Courtyard follows the opinion of Rebbi Yehudah HaNasi (Zevachim20a).
95.
See Middot 5:3, 4 and 1:4.
96.
These chambers were not situated parallel to each other.
97.
The side of the Temple Courtyard to the left when facing the Temple building.
98.
This chamber was named after a Gentile magician who dug an tunnel under the Temple Courtyard to observe the services. He was discovered and killed on the spot (the Rambam's Commentary to the Mishnah, Middot 5:3).
99.
The Rambam writes in Hilchot Issurei HaMizbayach 5:11:
It is a positive commandment to salt all sacrifices before they are brought up to the altar, as in Leviticus 2:13: "You shall offer salt on all your sacrifices."
In Halachah 13 there, he continues:
They placed salt [on the sacrifices] in three places: in the Chamber of Salt, on the ramp [leading to the altar,] and on the top of the altar.
The Lechem Mishneh explains that salt for all the Temple's needs was stored in this chamber.
100.
The hides of the sacrifices were given to the priests for their private use. They were treated with salt to preserve them.
16There is a difficulty with this halachah. In Hilchot Issurei Mizbeiach (loc. cit.), the Rambam states that the hides were salted in the Chamber of Salt. The Lechem Mishnehresolves that difficulty by explaining that although the salt was stored in the Chamber of Salt, the actual salting of the hides was carried out in Parve's Chamber.
101.
On Yom Kippur, the High Priest immersed himself in the mikvehfive times. Except for the first immersion, all were carried out in this mikveh (Yoma 3:3).
102.
As mentioned previously in Halachah 14, there is a slight difficulty with this statement. Tamid 4:2 states that the internal organs were washed on the tables, except for the lower digestive organs. They were not washed in the open since it was not proper to spill out their contents before the Temple building. However, the Rambam goes beyond that source and states that all internal organs were washed in this chamber.
103.
Allowing access to the mikvehlocated there.
104.
The name "Chamber of Wood" is somewhat problematic. As mentioned in Chapter 1, Halachah 9, it is forbidden to build a chamber of wood in the Temple Courtyard. The commentaries explain that the chamber itself was not made of wood. However, it was given that name either because it was used to store wood or because it had wooden paneling.
105.
Only kings from the House of David were allowed to sit in the Temple Courtyard (Yoma 25a).
106.
This name was given because of the seats of hewn stone upon which the Sanhedrin were seated. Two reasons are given for the placement of Israel's highest court in the Temple Courtyard. Firstly, to a large extent, they were involved with judging cases related to the priesthood (Hilchot Bi'at HaMikdash 6:11).
Secondly, the holiness of the Temple inspired their decisions and provided them with additional insight. Once the Sanhedrin was forced to leave this site, it was not granted the authority to judge capital cases.
107.
Considered as part of the Temple Courtyard.
108.
Commenting on the Mishnah, the Rambam states that the chamber was situated entirely within the Courtyard. Nevertheless, half is considered unconsecrated because one entrance opened to the outside. In Chapter 6, Halachah 7, the Rambam states that even if a chamber is built within the Courtyard, if it opens to the outside, it is not considered consecrated. The Chamber of Hewn Stone had two entrances, one leading into the Temple Courtyard and one leading outside. Therefore, half was consecrated and half was not.
Nevertheless, there are unresolved difficulties concerning this Halachah. Among them:
a) How was it possible for all the judges and the students who would attend the sessions of the Sanhedrin to sit in so small an area?
b) Which entrance leading from the Courtyard is referred to? It was not mentioned among the seven gates mentioned in Halachah 5:4 or even among the 13 gates listed in Middot 2:6.
109.
Seven days before Yom Kippur, the High Priest left his own home and adjourned to this chamber, where he busied himself, preparing for the service of that holy day (Yoma 2a).
Yoma 8b (note Rashi's commentary) explains that the name Parhedrin meant "officer of the king." This name was given to this chamber in the days of the Second Temple when the High Priests would purchase this office from the king at a high price.
These "High Priests" were not righteous and as a sign of Divine retribution, they would die within a year of assuming office. Upon their death, the position would be sold again. To emphasize that these "High Priests" received the position through bribery and not through merit, they were referred to as "the officers of the king."
110.
Rav Ovadiah of Bartinura explains that one roof was placed over all three buildings. However, the Rambam's diagrams do not appear to subscribe to this idea.
111.
See Middot 1:4.
112.
The clothes-butler was responsible for weaving and knitting the priestly garments (Hilchot Klai HaMikdash 7:20).
According to the commentaries (Shekalim 5:1), the first person entrusted with this task in the second Temple was named Pinchas. Hence, all his successors were called by that name.
113.
This term refers to a meal offering, prepared in a frying pan. The product resembled pancakes. This offering was prepared every day in this chamber and brought by the High Priest, as commanded in Leviticus 6:13-15.
Beit Habechirah - Chapter 6
1
The entire Temple complex was not built on flat ground, but rather on the incline1 of Mount [Moriah.] Thus, a person who entered from the Eastern Gate of the Temple Mount would proceed to the end of the chayl on one level.2
He would ascend from the chayl to the Woman's Courtyard on twelve steps. Each step was half a cubit high and half a cubit wide.3
א
המקדש כולו לא היה במישור אלא במעלה ההר כשאדם נכנס משער מזרחי של הר הבית מהלך עד סוף החיל בשוה ועולה מן החיל לעזרת הנשים בשתים עשרה מעלות רום כל מעלה חצי אמה ושלחה חצי אמה:
2
ב
ומהלך כל עזרת הנשים בשוה ועולה ממנה לעזרת ישראל שהוא תחלת העזרה בחמש עשרה מעלות רום כל מעלה חצי אמה ושלחה חצי אמה:
3
ג
ומהלך כל עזרת ישראל בשוה ועולה ממנו לעזרת הכהנים במעלה גבוהה אמה ועליה דוכן יש בו שלש מעלות רום כל מעלה חצי אמה ושלחה חצי אמה נמצאת עזרת הכהנים גבוהה על של ישראל שתי אמות ומחצה:
4
One would proceed through the entire Priestly Courtyard,12[the area of] the Altar,13 and the space between the Entrance Hall and the Altar14 on one level. From there, one would ascend to the Entrance Hall using twelve steps.15 Each step was half a cubit high and half a cubit wide.16
The Entrance Hall and [the remainder of] the Temple building were both on the same level.17
ד
ומהלך כל עזרת הכהנים והמזבח ובין האולם ולמזבח בשוה ועולה משם לאולם בשתים עשרה מעלות רום כל מעלה חצי אמה ושלחה חצי אמה והאולם וההיכל כולו בשוה:
5
Thus, the ground [on which] the Temple building [was located] was 22 cubits higher than the ground [on which] the Eastern Gate [was located].18
The Eastern Gate was twenty cubits high.19 Accordingly, a person standing opposite the Eastern Gate could not see the Temple building.20 For this reason, the wall above this gate was low.21Thus, the priest [who offered the Parah Adumah] could see the opening of the Temple when he sprinkled its blood,22 while standing on the Mount of Olives.23
ה
נמצא גובה קרקע ההיכל על קרקע שער המזרח של הר הבית שתים ועשרים אמות וגובה שער הר הבית עשרים אמה לפיכך העומד כנגד שער המזרח אינו רואה פתח ההיכל ומפני זה עשו כותל שעל גבי שער זה נמוך כדי שיהא כהן העומד בהר המשחה רואה פתח ההיכל בשעה שמזה מדם הפרה נוכח ההיכל:
6
There were chambers under the Courtyard of the Israelites opening up to the Women's Courtyard.24 There, the Levites stored their harps, lyres,25 cymbals, and other musical instruments.26
The Levites stood on the platform which ascends from the Courtyard of the Israelites to the Courtyard of the Priests, when they chanted songs over the sacrifices.27
ו
ולשכות היו שם תחת עזרת ישראל פתוחות לעזרת הנשים ששם הלוים נותנין הכנורות והנבלים והמצלתים וכל כלי השיר ועל הדוכן העולה מעזרת ישראל לעזרת הכהנים היו הלוים עומדים בשעה שאומרים שירה על הקרבן:
7
[Regarding] the chambers that were built on consecrated ground, but which opened up to an area that was not consecrated:28 If [their roofs] were on the same level as the earth of the Courtyard, their inner space is not consecrated,29 but their roofs are consecrated.30
If they are not on the same level [as the Courtyard], their roofs are also not consecrated, for the roofs and the upper floors [of the structures in the Temple Courtyard] were not consecrated.31
ז
הלשכות הבנויות בקדש ופתוחות לחול אם היו גגותיהן שוין עם קרקע העזרה תוכן חול וגגותיהן קדש ואם אינן שוין אף גגותיהן חול שהגגות והעליות לא נתקדשו לפיכך גגים אלו אין אוכלין שם קדשי קדשים ולא שוחטין קדשים קלים:
8
[Regarding the chambers] which were built on unconsecrated ground, but were open to consecrated ground:36 Their inner space was considered consecrated when eating sacrifices of the most holy order.37 However, the sacrifices of a lesser degree of sanctity were not slaughtered there. [Similarly,] a person who enters while ritually impure is not required [to bring a sin offering].38
The roofs [of these chambers] are considered as unconsecrated ground in all respects.39
ח
היו בנויות לחול ופתוחות לקדש תוכן קדש לאכילת קדשי קדשים אבל אין שוחטין שם קדשים קלים והנכנס לשם בטומאה פטור וגגותיהן חול לכל דבר:
9
ט
המחילות הפתוחות לעזרה קודש והפתוחות להר הבית חול החלונות ועובי החומה כלפנים בין לאכילת קדשי קדשים בין לטומאה:
10
י
בית דין שרצו להוסיף על ירושלים או להוסיף על העזרה מוסיפין ויש להם למשוך העזרה עד המקום שירצו מהר הבית ולמשוך חומת ירושלים עד מקום שירצו:
11
We may not expand [the limits] of the city [of Jerusalem] or of the Temple Courtyard52 unless receiving the consent of the king, a prophet,53 the Urim V'Tumim,54 and the Sanhedrin of 71 judges,55 as [Exodus 25:9] states: "According to all that I show you, [the design of the Sanctuary]...so shall you make it." [The latter phrase was interpreted by our sages to mean that the same conditions should apply in] future generations.
[The presence of a king is required] because Moses, our teacher, was a king.56
יא
אין מוסיפין על העיר או על העזרות אלא על פי המלך וע"פ נביא ובאורים ותומים ועל פי סנהדרין של שבעים ואחד זקנים שנאמר ככל אשר אני מראה אותך וכן תעשו לדורות ומשה רבינו מלך היה:
12
How do we extend [the limits of] the city?57 The Sanhedrinmust offer two thanksgiving offerings.58 [Then, two priests]59 take the leavened breads from these offerings [and proceed]. The Sanhedrin would follow the thanksgiving offerings.60 The thanksgiving offerings [would not proceed together, but] one would follow the other.61
They would stand on each and every corner and every single stone in Jerusalem, [playing] harps, lyres, and cymbals, and reciting [Psalms 30]: "I exalt you, Lord, for You have uplifted me...."62
[They would proceed] until reaching the end of the place [which they desired to] consecrate. There, they would stand and eat one of the two thanksgiving offerings. The other was burnt. A prophet would determine which was eaten and which was burnt.63
יב
וכיצד מוסיפין על העיר עושין בית דין שתי תודות ולוקחין לחם חמץ שבהם והולכים בית דין אחר שתי התודות ושתי התודות זו אחר זו ועומדין בכנורות ובנבלים ובצלצל על כל פנה ופנה ועל כל אבן (ואבן) שבירושלים ואומר ארוממך י"י כי דליתני וגו' עד שמגיעין לסוף המקום שמקדשין אותו ועומדין שם ואוכלים שם לחם תודה אחת משתי התודות והשנייה נשרפת וע"פ הנביא שורפין את זו ואוכלין את זו:
13
Similarly, [if the Sages desire] to extend the [limits of the] courtyard,64 they must consecrate it with the remaining portion of the meal offering. Just as the thanksgiving offering, which must be eaten inside Jerusalem consecrates it, so, too, the remaining portion of the meal offering, which may only be eaten inside the Temple Courtyard,65 consecrates it. It is to be eaten at the end of the space which they desire to consecrate.66
יג
וכן אם הוסיפו על העזרה מקדשין אותה בשיירי המנחה מה ירושלים התודה שנאכלת בה מקדשתה אף העזרה שיירי המנחות שאין נאכלין אלא בה הן שמקדשין אותה בהן ואוכלין אותן בסוף המקום שקדשו:
14
Any place which was not [consecrated] with all the above [elements] and according to the above procedure is not thoroughly consecrated.67 Though Ezra offered two thanksgiving offerings68 [to dedicate the city,] he merely carried out a testimonial act. The Sanctuary was not consecrated through his deeds, for neither a King nor the Urim V'Tumim69 were present there.70
יד
כל מקום שלא נעשה בכל אלו וכסדר הזה אין קדוש גמור וזה שעשה עזרא שתי תודות זכרון הוא שעשה לא במעשיו נתקדש המקום שלא היה שם לא מלך ולא אורים ותומים ובמה נתקדשה בקדושה ראשונה שקדשה שלמה שהוא קידש העזרה וירושלים לשעתן וקידשן לעתיד לבא:
15
טו
לפיכך מקריבין הקרבנות כולן אע"פ שאין שם בית בנוי ואוכלין קדשי קדשים בכל העזרה אף על פי שהיא חריבה ואינה מוקפת במחיצה ואוכלין קדשים קלים ומעשר שני בכל ירושלים אף על פי שאין שם חומות שהקדושה ראשונה קדשה לשעתה וקדשה לעתיד לבא:
16
77 Why do I say that the original consecration sanctified the Temple and Jerusalem for eternity,78 while in regard to the consecration of the remainder of Eretz Yisrael, in the context of the Sabbatical year, tithes, and other similar [agricultural] laws, [the original consecration] did not sanctify it for eternity?79
Because the sanctity of the Temple and Jerusalem stems from the Shechinah, and the Shechinah can never be nullified.80 Therefore, [Leviticus 26:31] states: "I will lay waste to your Sanctuaries." The Sages declared:81 "Even though they have been devastated, their sanctity remains."82
In contrast, the [original] obligation to keep the laws of the Sabbatical year and tithes on the Land stemmed from the fact that it was conquered by the [Jewish people, as a] community.83Therefore, when the land was taken from their hands [by the Babylonians,] their [original] conquest was nullified. Thus, according to Torah law, the land was freed from the obligations of the Sabbatical year and of tithes because it was no longer Eretz Yisrael.84
When Ezra returned [to Eretz Yisrael] and consecrated it, it was not sanctified by means of through conquest, but rather through Chazzakah.85 Therefore, every place which was repossessed by the [exiles returning from] Babylon and consecrated when Ezra consecrated [the land] the second time, is sacred today.
Thus, as explained in Hilchot Terumah, it is necessary to keep the laws of the Sabbatical years and the tithes [on this land] even though it was taken from [the Jewish people in later years].86
טז
ולמה אני אומר במקדש וירושלים קדושה ראשונה קדשה לעתיד לבוא ובקדושת שאר א"י לענין שביעית ומעשרות וכיוצא בהן לא קדשה לעתיד לבוא לפי שקדושת המקדש וירושלים מפני השכינה ושכינה אינה בטלה והרי הוא אומר והשמותי את מקדשיכם ואמרו חכמים אע"פ ששמומין בקדושתן הן עומדים אבל חיוב הארץ בשביעית ובמעשרות אינו אלא מפני שהוא כבוש רבים וכיון שנלקחה הארץ מידיהם בטל הכבוש ונפטרה מן התורה ממעשרות ומשביעית שהרי אינה מן ארץ ישראל וכיון שעלה עזרא וקדשה לא קדשה בכיבוש אלא בחזקה שהחזיקו בה ולפיכך כל מקום שהחזיקו בה עולי בבל ונתקדש בקדושת עזרא השנייה הוא מקודש היום ואף על פי שנלקח הארץ ממנו וחייב בשביעית ובמעשרות על הדרך שביארנו בהלכות תרומה:
FOOTNOTES
1.
This concept is explained in this and the following four halachot. Note the accompanying diagram.
There is a homiletic aspect to the placement of the Temple on the incline of a mountain. A Jew must realize that his advance in holy matters resembles the climbing of a mountain.
When ascending a mountain it is difficult to remain in one position. One must either climb further upward or descend. Similarly, a Jew must always strive to advance in his spiritual service. Otherwise, he is likely to fall to a lower level.
2.
As explained in the commentary to Chapter 5, Halachah 6, a distance of approximately 213 cubits separated between the exterior wall surrounding the Temple Mount and the Eastern Wall of the Temple Courtyard. The Women's Courtyard was 135 cubits long. A thick wall surrounded it, leaving approximately 68 cubits between that wall and the exterior wall.
According to the Rambam's diagrams, see Chapter 5, Halachah 6, the ratio of space between the chayl and the exterior wall, and the space between the chayl and the Women's Courtyard, was approximately 3:1. Thus, the distance mentioned here was approximately 51 cubits.
3.
Thus, he ascended six cubits when climbing these steps.
This was the size of all the steps in the Temple complex, except for the step dividing the Courtyard of the Israelites from the Priestly Courtyard.
4.
135 cubits.
5.
The steps leading to the Temple Courtyard did not take up the entire width of the Courtyard, and the area on both sides was on the same level as the remainder of the Courtyard.
6.
Seven and a half cubits.
7.
Middot 2:5 relates that the steps were semicircular in shape. In the Simchat Beit HaShoevahcelebrations, during the holiday of Sukkot, the Levites stood on these steps, sang, and played music.
8.
A distance of eleven cubits.
9.
This step departed from the standard height of half a cubit. It served as a clear line of demarcation between the two regions.
10.
On which the Levites would stand and chant while sacrifices were being offered, as described in Halachah 6.
11.
Thus, the height of the platform was 3 x 1/2, for a total height of one and a half cubits.
12.
The Priestly Courtyard was eleven cubits long. However, one and a half cubits were taken up by the Levites' platform.
13.
32 cubits in length. See Chapter 5, Halachah 12.
14.
22 cubits in length,
15.
See the commentary to Chapter 4, Halachah 9.
16.
The Kessef Mishneh questions this statement. It appears to contradict two explicit statements of the Mishnah. Middot 2:3 states: "All the steps there [in the Temple complex] were half a cubit high and half a cubit wide, except for the steps of the Entrance Hall."
Similarly, Middot 2:6 states: "Twelve steps [led to the Entrance Hall]. They were half a cubit high and a cubit wide."
However, Yoma 16a quotes the latter mishnah, using the same text as the Rambam uses in this halachah.
17.
The commentaries explain that the differing heights of the various sections of the Temple Mount reflected their levels of holiness. Each level which was more sacred was actually physically higher than the preceding level. Since, as stated in the commentary to Chapter 1, Halachah 5, the Entrance Hall and the two inner chambers of the Sanctuary were considered one integral unit, there was no difference in altitude between them.
18.
The 22 cubits can be broken down as follows:
The steps leading to the Woman's Courtyard, 6 cubits
The steps leading to the Temple Courtyard, 7.5 cubits
The steps leading to the Priestly Courtyard, 2.5 cubits
The steps leading to the Entrance Hall, 6 cubits
19.
The standard height of the gates in the Temple complex.
20.
Five gates were placed in a straight line:
the Eastern Gate,
the gate to the chayl,
the gate to the Women's Courtyard,
the gate of Nicanor, and
the gate of the Entrance Hall.
Thus, had the Temple been built on flat ground, one would have been able to see through all the gates at once. However, because the person would be looking through the gates on an upward incline, he would only be able to see the steps leading to the Entrance Hall.
21.
All the other walls to the Temple Mount were very high. However, the eastern wall was only six cubits higher than the gate (Tifferet Yisrael, Middot 2:4).
22.
The Parah Adumah [Red Heifer] was necessary to purify those who had come in contact with a human corpse. Regarding its slaughter, Numbers 19:3-4 commands: "He shall take it outside the camp and ... take from the blood of the heifer and sprinkle it opposite the front of the Tent of Meeting." Similarly, in later generations, the Parah Adumah had to be sacrificed outside the Temple premises, but in view of the Sanctuary. Therefore, it was slaughtered on the Mount of Olives.
23.
The Mount of Olives is situated directly behind the Temple Mount, with the Kidron Valley in between. The priest stood on the Mount of Olives looking toward the Temple.
24.
As mentioned above, the mountain rose seven and a half cubits at this point. Thus, there was ample room to create storage chambers in the wall.
25.
The Sages explain that a harp and a lyre were similar in appearance, but the lyre had more strings.
26.
The Levites chanted Psalms while the daily communal sacrifices were offered and accompanied these songs with music. Also, on special occasions like the Simchat Beit HaShoevah celebrations, they played music for the people. See Hilchot K'lei HaMikdash 3:2.
27.
The Har HaMoriah noted that in a number of places the Talmud states that this platform was used by the Levites in the manner described above (e.g., Yoma 20a and 53a, Arichin 13b). Nevertheless, the platform was also used for other purposes. Chagigah 16a and Rosh Hashanah 31b relate that the priests stood on this platform when they blessed the people. Indeed, the Hebrew name for the platform, Duchan, has become synonymous with the priestly blessing. (It must be noted that in Hilchot Nesiat Kapaim 14:14, the Rambam writes that the priests would stand on the steps before the Entrance Hall when they blessed the people.)
28.
In this and the following two Halachot, the Rambam defines which structures of the Temple Courtyard share the sanctity of the area. This determination is significant in regard to three matters:
a) Sacrifices of the highest holy order of sanctity must be eaten within the Temple Courtyard.
b) Sacrifices of lesser degree of sanctity must be slaughtered within the Temple Courtyard.
c) Entry to the Temple Courtyard is forbidden when ritually impure.
See the Rambam's Commentary to Ma'aser Sheni 3:8.
29.
And does not share the sanctity of the Courtyard.
30.
And shares that level of holiness.
31.
Pesachim 86a explains that an exception to the latter principle was made regarding the upper storey of the Temple building itself.
I Chronicles 28:11 states: "Then David gave Solomon his son the design of the Entrance Hall, its houses, its treasure stores, its upper storeys, its inner chambers, and the place for the ark," implying that the upper storey shared the same level of holiness as the remainder of the Temple building.
32.
Sin offerings, guilt offerings, and communal peace offerings.
33.
Leviticus 6:6 requires the guilt offering to be eaten "in a sacred place," i.e. within the Temple courtyard. The same ruling applies to the other sacrifices of similar status.
34.
13for example, individual peace offerings, thanksgiving offerings, or the Passover sacrifice.
35.
Leviticus 3:8 states that individual peace offerings must be slaughtered "before the tent of meeting." In the Temple, that phrase refers to the Temple Courtyard. The same ruling applies to other sacrifices of similar status (Zevachim 55a).
36.
Among the chambers included in this category were those on the southern side of the Chamber of the Hearth. Though the latter was positioned outside the Temple Courtyard, these chambers were open to it. See Chapter 5, Halachah 10.
37.
Zevachim 56a explains that these chambers are by nature unconsecrated. However, the Torah made an exception in regard to the consumption of these sacrifices.
38.
Though there is no Scriptural prohibition against entering these chambers while ritually impure, the Sages forbade such an act.
39.
There is not even a Rabbinic prohibition against one who is ritually impure ascending to them.
40.
As mentioned above, many underground passageways were constructed on the Temple Mount.
41.
And all the laws applying to the Courtyard apply to them.
42.
Therefore, a ritually impure individual may enter them, as described in Chapter 5, Halachah 11.
43.
I.e., the apertures in the wall.
44.
I.e., the upper surface.
45.
The Ra'avad and the Kessef Mishneh question these statements. Pesachim 86a states that the wall's upper surface is only considered an extension of the Courtyard when it is on the same level as the Courtyard (as the roofs of the chambers mentioned in Halachah 7.) If the wall is higher than the Courtyard, it is not considered consecrated.
The following explanation may be offered for the decision rendered by the Rambam: Rashi (Pesachim, loc. cit.) relates that the chayl was the major wall around the inner Temple complex and the wall of the Courtyard itself was not high. Since the Temple was built on an incline, it was possible that the latter wall would be on the same level as the floor of the Courtyard, even though the Courtyard wall was raised above the ground in front of it.
However, the Rambam himself definitely cannot accept such an interpretation. He already stated (Chapter 5, Halachah3) that the chayl was only 10 cubits high. Therefore, it is highly unlikely that it would be the major wall surrounding the inner Temple complex. That likelihood is further reduced by the fact that the chayl was set off from the Temple Courtyard by a considerable distance, especially on the northern and southern sides. See also Tosefot Yom Tov, Middot 2:3.
The above three halachot also apply to the city of Jerusalem as a whole. As stated above, the sacrifices of the most holy order could only be eaten within the Temple Courtyard. Similarly, a limitation was placed on where the sacrifices of lesser sanctity could be eaten. One could only partake of those offerings within the confines of the city of Jerusalem, and the definition of the city's limits were therefore of consequence. The particular decisions regarding the Courtyard's chambers, underground passageways, and upper surfaces of the wall, refer to the counterparts of these structures at the city's outer wall.
46.
This decision can only be made by the Supreme Sanhedrin, the court of 71 judges who were seated in the Chamber of Hewn Stone.
47.
And thus, extend the area in which sacrifices of lesser sanctity may be eaten.
48.
And thus, extend the area to which the three mitzvot mentioned in the notes to Halachah 7 apply.
49.
Tosafot (Zevachim 33a) explains that since the design for the Temple was conveyed by Ruach HaKodesh, Divine inspiration, even the Sanhedrin could not add to the limits of the Courtyard unless they could find a verse in the Tanach to support their decision.
The passage cited in Zevachimand similarly, Sukkot 51b, reinforce the position of the Tosafot. However, the Yeriot Shlomo and other commentaries question whether the Rambam accepts that principle
50.
The Or Sameiach cites allusions from the Tanach which appear to limit the size of the Courtyard to the Temple Mount. Isaiah 2:3, Zechariah 8:3, and other prophets frequently referred to "the mountain of God," implying that the Temple could only be situated on that peak.
51.
Here, no restrictions are placed. Indeed, the Midrash relates that in the Messianic age, Jerusalem will encompass all of Eretz Yisrael, extending until Damascus.
52.
As the Rambam explains, the construction of the Temple and the establishment of its limits must conform to the pattern followed in the construction of the Shechinah's first resting place, the Sanctuary in the desert. See Sh'vuot 14a,b. Therefore, the expansion cannot take place unless the conditions mentioned by the Rambam are met.
53.
Moses was the master of all prophets.
54.
The stones of the breastplate of the High Priest. They served as oracles, and were consulted on all matters of national importance. See the commentary to Chapter 4, Halachah 1.
Tosafot (Sh'vuot 15a) questions the necessity for the Urim V'Tumim to be used in the establishment of the Courtyard's limits. Aharon, the High Priest, did not don the Urim V'Tumimuntil after the Sanctuary was constructed and its limits established. Since these requirements were set on the basis of the pattern followed when dedicating the Sanctuary, the Urim V'Tumim should not be required for dedicating future Sanctuaries.
Among the answers given to that question are that until Aharon's installation as High Priest, Moses served in that capacity and wore al the priestly garments (Ritbah).
55.
Some authorities maintain that the Sanhedrin was established before the Sanctuary was built. Other opinions maintain that the Sanhedrin was only established later. Nevertheless, Moses' participation is considered equivalent to that of the Sanhedrin.
56.
The commentaries explain that Deuteronomy 33:5: "And he was a king in Yeshurun," refers to Moses.
57.
13The entire procession described by the Rambam is described in detail in Sh'vuot15a-16a.
The source for these practices is the description of the dedication of Jerusalem in Nechemiah 12:27-44. There, it is related that:
At the dedication of the wall of Jerusalem, they sought Levites...to bring them to Jerusalem to carry out the dedication with joy and thanksgiving, with songs, with cymbals, with harps, and with lyres....Then, I asked the princes of Judah to ascend the wall, and I brought up the greater portion of two thanksgiving offerings....They ascended to the wall by the stairs of the city of David....They offered great sacrifices that day, for God had made them rejoice with great joy....and the joy of Jerusalem was heard from far away.
58.
A thanksgiving offering includes three elements: the leavened breads, an animal which is sacrificed and loaves of unleavened bread.
Sh'vuot, loc. cit., explains that the leavened breads were chosen because Nechemiah's description of Jerusalem's dedication relates that he "brought up the greater portion of two thanksgiving offerings." That phrase alludes to the leavened breads of the thanksgiving offerings which rose, and thus, were more substantial than the unleavened breads.
59.
The bracketed addition was made on the basis of Rashi's commentary, Sh'vuot 16b.
60.
Sh'vuot, loc. cit. relates that the leaders of the people, the Sanhedrin, followed the thanksgiving offerings when Ezra and Nechemiah dedicated the city of Jerusalem.
This halachah is taken from the Mishnah, Sh'vuot 2:2. Many versions of that mishnah, including the one quoted in the Talmud, add the phrase: "And all of Israel followed after them." However, the Rambam's version of the text omits that phrase. Hence, it is also not included in this halachah.
61.
Similarly, in Nechemiah's narrative, the two offerings were separated.
62.
Psalm 30 is called "the song of the dedication of the House." Hence, it is appropriate for this occasion.
Sh'vuot, loc. cit., also relates that other Psalms, including 3, 91, and 100, were recited.
63.
This procedure was carried out at Nechemiah's dedication of Jerusalem. The prophets Chaggai, Zechariah, and Malachi participated in that dedication, and advised Nechemiah of the procedure to follow.
64.
There is no record of this practice ever being carried out. Rather, the Temple Courtyard remained the same size from the time it was dedicated by Ezra.
65.
Leviticus 2:1-3 states: "When a man offers a meal offering to the Lord, his offering shall be of fine flour....the priest shall burn the memorial part of it on the Altar....and the remnant of the meal offering shall be Aharon's and his sons. It is of the sacrifices of the highest order of holiness." Hence it must be eaten in the Temple Courtyard.
66.
Ri Migash, the Rambam's teacher, commenting on Sh'vuot, loc. cit., emphasizes that eating the offerings are not merely signs that the consecration of the city or the Courtyard had been carried out, but rather, the consecration becomes effective by eating of these offerings. The Rambam's statements here appear to be based on that principle.
67.
The expression used "not thoroughly consecrated" is somewhat problematic. The Maharit explains that this expression can be understood within the context of the Mishnah's statements (Sh'vuot, loc. cit.): "[In regard to] any place [in the Temple Courtyard] which was not consecrated with all of these [i.e., a king, a prophet, etc.], one who enters [while ritually impure] is not liable [for a sin offering]."
Generally, throughout the Talmud, such an expression implies that though a sin offering is not required, the act is forbidden. Similarly, in this context, a consecration which lacks all the elements listed previously in the Mishnah is not totally effective. Therefore, entering the portion of the Courtyard consecrated in this manner does not obligate an impure individual to bring a sacrifice. Nevertheless, there is a Rabbinic prohibition against entering that area.
68.
As described in the passage from Nechemiah quoted above
69.
See Chapter 4, Halachah 1.
70.
Although the dedication procedure carried out by Ezra and Nechemiah was merely a testimonial act, having no Halachic significance, we are forced to say that the testimonial was carried out in precise detail as if the city was actually being consecrated. Therefore, the description of their procedure can demonstrate the process necessary to actually dedicate the city.
71.
Since all sacrifices were offered there, we must conclude that it was indeed consecrated.
72.
13This concept is the subject of a debate in the Talmud (Sh'vuot16a, Makkot 19a, Megillah 10a) and is discussed by the Rambam in the following two halachot.
73.
See the commentary to Chapter 2, Halachah 4 which explains that the exiles who returned from Babylon built an Altar before they completed the construction of the Second Temple. The prophets assured them that "all sacrifices could be offered on that Altar, even though the Temple itself was not [built] there [yet.]" The construction of the Temple took another twenty two years to complete.
Even in later generations, our spiritual leaders have desired to offer sacrifices on the Temple Mount. In the Middle Ages, the Sage, Rabbi Chayim (according to other sources, Rabbi Yechiel) of Paris made Aliyah and settled in Jerusalem. He was prepared to offer sacrifices on the Temple site and refrained from doing so only after his colleagues explained that sacrifices could not be offered because they were unaware of the proper location, size, and dimensions of the Altar.
74.
Twenty two years passed between the time that the exiles return to Jerusalem and the completion of the Second Temple. During that time, all the sacrifices were offered and eaten even though the walls of the Temple and the Courtyard were not built.
75.
The second tithe. After the first tithe was separated, a second tithe also had to be set aside. In four years out of the seven year agricultural cycle, Ma'aser Sheniwas brought to Jerusalem and eaten there. See Deuteronomy:22-26, Hilchot Ma'aser Sheni.
76.
This statement is extremely problematic. In Hilchot Ma'aser Sheni 2:1, the Rambam himself writes that "Ma'aser Sheni is only eaten in Jerusalem while the Temple is standing." Though some authorities have explained that the statement in Hilchot Beit HaBechirah refers to the time when the Altar is standing, there is no indication in the Rambam's words to that effect. Furthermore, there are other inconsistencies between the Rambam's statements here and in Hilchot Ma'aser Sheni.
Even according to the Rambam's statements here, we are now prohibited from eating Ma'aser Sheni in Jerusalem. We are all ritually impure, and Ma'aser Sheni must be eaten in a state of ritual purity.
77.
In the previous halachot, the Rambam stated that the sanctity of the Temple Mount and Jerusalem would remain for eternity, because of the initial consecration by David and Solomon. Thus, when Ezra rededicated Jerusalem, as described in the Book of Nechemiah, his act was merely testimonial in nature. There was no need to reconsecrate the Temple, because its original holiness had never been nullified.
This seemingly contradicts the Rambam's statements in Sefer Zeraim, the portion of the Mishneh Torah which deals with the agricultural laws to be observed in Eretz Yisrael. There, the Rambam states that the original consecration of Eretz Yisrael was nullified after the Babylonian conquest. When Ezra returned from Babylon, he reconsecrated the Land, causing the various agricultural laws to be in effect again, though only M'd'Rabbanen, according to Rabbinic decree.
The portion he consecrated was considerably smaller than the original boundaries of Eretz Yisrael. Nevertheless, his consecration remained in effect even after the Gentiles' subsequent conquests. Indeed, on the basis of that consecration, these agricultural laws must be observed in Eretz Yisrael today.
To resolve that contradiction, the Rambam explains that the "consecration" of Jerusalem and of the Temple differs from the "consecration" of Eretz Yisraelas a whole. Jerusalem and the Temple were consecrated by the revelation of the Shechinah in the Temple. That Divine act can never be nullified by man's deeds. In contrast, the consecration of Eretz Yisrael as a whole was brought about by the Jewish people. It can thus be nullified by the Gentiles.
78.
As stated above in Halachot 14 and 15.
79.
In Hilchot Terumah (1:5), the Rambam states:
Every [place] which those ascending from Egypt took possession of was consecrated in the initial consecration. When [the Jewish people] were exiled, that sanctity was nullified. The first consecration... sanctified the land for that time, but not for eternity.
80.
See the commentary to Chapter 4, Halachah 1.
81.
Megillah 28a.
82.
Support for this statement can be brought from God's response to King Solomon, II Chronicles 7:15: "For now, I have chosen and sanctified this house, that My Name be there for eternity, and My eyes and My heart will be there forever."
Similarly, Sh'vuot 16b states that the Temple was consecrated forever.
Nevertheless, that statement is not accepted by all Halachic authorities. Both Rashi and the Tosafot interpret the Talmud's statements in Sh'vuot in a manner which indicates that they do not accept its simple meaning.
Similarly, commenting on this and the above halachot, the Ra'avad writes:
This is [the Rambam's] opinion. I am not aware of his source... According to the opinion in the Talmud which states that it was not originally consecrated for eternity, no differentiation was made between the Temple, Jerusalem, and the remainder of Eretz Yisrael...Even R. Yossi who maintains that the second consecration consecrated the land for eternity made that statement only in regard to the remainder of Eretz Yisrael and not in regard to the Temple and Jerusalem.Ezra knew that ultimately [the status] of the Temple and Jerusalem would ultimately change and that they would be eternally consecrated by God's glory [in the Messianic age]. Hence, he did not consecrate it when consecrating the remainder of Eretz Yisrael.The above was revealed to me, [as it is said:] "The secrets of God [are conveyed] to those who fear Him."
83.
In contrast, lands that were conquered by only a certain portion of the Jewish community, for example, Syria, were not bound by these laws.
84.
After the Babylonians conquered Eretz Yisrael and exiled the people, the sanctity of the land was nullified. There was no obligation to keep any of the agricultural laws that apply in Eretz Yisrael during the seventy years of the Babylonian exile.
85.
Chazzakah is a manifestation of ownership. It is accepted by Torah law as one of the certain formal acts of contract which acknowledge the transfer of property from one person to another.
86.
The Kessef Mishnah finds these statements difficult to accept because of the following questions:
a) On what basis is Chazzakahconsidered a more effective means of acquisition than conquest?
b) After the initial conquest of Eretz Yisrael, the Jewish people manifested their ownership over it and thus, effected a Chazzakah. If so, why is Ezra's Chazzakah, which was not preceded by conquest, more effective than the Chazzakahwhich followed the original conquest? Why should the conquest detract from the consecration of the land?
These questions can be explained as follows: The Jerusalem Talmud (Challah 5:1) interprets Genesis 15:18: "I have given this land to your seed 48 to mean that from Abraham's time onward Eretz Yisrael became the property of the Jewish people. Though the land was still possessed by the Canaanites, the Jews were already its legal owners. See Bava Batra 119b.
Despite this claim of ownership, the sanctity of Eretz Yisraelcame about only after the Jewish people entered the land, after the redemption from Egypt. At that time, they were commanded to conquer the land and take it forcefully from the Gentiles (See Numbers 32:29, Deuteronomy 3:21, etc.) Since God made the consecration of the land dependent on its conquest by Israel, it follows that conquest by a Gentile nation can nullify that holiness.
In contrast, Ezra was not commanded to reconquer Eretz Yisrael, but to settle it. In this instance, God made the sanctity of the land dependent on the Jewish people manifesting their ownership over the land which had been given to them as an eternal inheritance. Since Eretz Yisrael remains our land, regardless of how many times it has been conquered by Gentiles, the sanctity effected by that manifestation of ownership is also eternal. See Likkutei Sichot, Vol. 15, 102-109.
Beit Habechirah - Chapter 7
1
There is a positive commandment to hold the Temple in awe,1as [Leviticus 19:30] states: "And you shall revere my Sanctuary."2 Nevertheless, it is not the [physical building of] the Temple which must be held in awe, but rather, He who commanded that it be revered.3
א
מצות עשה ליראה מן המקדש שנאמר ומקדשי תיראו ולא מן המקדש אתה ירא אלא ממי שצוה על יראתו:
2
How is reverence for it manifest? A person should not enter the Temple Mount holding a staff,4 or with sandals on his feet,5 or wearing only underwear,6 with dust on his feet, or with money wrapped in his kerchief.7
ב
ואי זו היא יראתו לא יכנס אדם להר הבית במקלו או במנעל שברגליו או באפונדתו או באבק שעל רגליו או במעות הצרורין לו בסדינו ואין צ"ל שאסור לרוק בכל הר הבית אלא אם נזדמן לו רוק מבליעו בכסותו ולא יעשה הר הבית דרך שיכנס מפתח זו ויצא מפתח שכנגדה כדי לקצר הדרך אלא יקיפו מבחוץ ולא יכנס לו אלא לדבר מצוה:
3
All who enter the Temple Mount12 should [face] the right side, walk around [in that direction],13 and leave on the left side.14[This applies to everyone] except to one to whom [a grievous] event occurred. He would circle around towards the left side.15Therefore, [those who met him] would ask him: "Why are you circling towards the left?"16
"Because I have become a mourner," [he would answer].
"May the One Who rests in this House comfort you," [they would reply].
[Or he might answer:] "Because I have been ostracized."17
[In which case, they would reply:] "May the One Who rests in this House bring about a change in your heart and thus, you will follow the words of your colleagues. Then, they will draw you near."18
ג
וכל הנכנסין להר הבית נכנסין דרך ימין ומקיפין ויוצאין דרך שמאל חוץ ממי שארעו דבר שהוא מקיף על השמאל לפיכך היו שואלין לו מה לך מקיף על השמאל שאני אבל השוכן בבית הזה ינחמך שאני מנודה השוכן בבית הזה יתן בלבבך ותשמע לדברי חבריך ויקרבוך:
4
Anyone who has completed his service [in the Temple and desires] to leave, should not [turn around and] leave with his back to the Temple. Rather, he should walk backwards slightly19 and [then], walk slowly, and [turn] to his side20 until leaving the Temple Courtyard.21
Similarly, the members of the priestly watch,22 the representatives of the Jewish people,23 and the Levites [when they descend] from their platform,24 should leave the Temple in this manner, similar to one who steps backwards after his prayers.25 All these [are expressions of] reverence for the Temple.
ד
כל שהשלים עבודה ונסתלק לו אינו יוצא ואחוריו להיכל אלא מהלך אחורנית מעט מעט ומהלך בנחת על צדו עד שיצא מן העזרה וכן אנשי משמר ואנשי מעמד ולוים מדוכנן כך הם יוצאין מן המקדש כמי שפוסע אחר תפלה לאחוריו כל זה ליראה מן המקדש:
5
A person should not act frivolously before the gate of Nicanor, the eastern gate of the Temple Courtyard,26 for it is positioned opposite the chamber of the Holy of Holies.
Everyone who enters the Temple Courtyard should walk in a dignified manner,27in the region where he is permitted to enter.28He should conceive of himself as standing before God, as [I Kings 9:3] states: "My eyes and My heart will be there forever."
One should walk with awe, fear, and trembling,29 as [Psalms 55:15] states: "We would walk in the House of the Lord with fervor."30
ה
לא יקל אדם את ראשו כנגד שער מזרחי של עזרה שהוא שער ניקנור מפני שהוא מכוון כנגד בית קדש הקדשים וכל הנכנס לעזרה יהלך בנחת במקום שמותר לו להכנס לשם ויראה עצמו שהוא עומד לפני י"י כמו שנאמר והיו עיני ולבי שם כל הימים ומהלך באימה וביראה ורעדה שנאמר בבית אלהים נהלך ברגש:
6
It is forbidden for anyone to sit in the Temple Courtyard,31[for] sitting in the Temple Courtyard is prohibited32 except for the Kings of the House of David, as [II Samuel 7:18] states: "And King David entered and sat before the Lord."33
ו
ואסור לכל אדם לישב בכל העזרה ואין ישיבה בעזרה אלא למלכי בית דוד בלבד שנאמר ויבא המלך דוד וישב לפני ה' והסנהדרין שהיו יושבין בלשכת הגזית לא היו יושבין אלא בחציה של חול:
7
Even though, the Temple is now in ruin because of our sins,36a person must hold its [site] in awe, as one would regard it when it was standing.
[Therefore,] one should only enter a region which he is permitted to enter. He should not sit in [the area of] the Temple Courtyard, nor should he act frivolously when standing before [the place of] the eastern gate, as [implied by Leviticus 19:30]: "You shall observe My Sabbaths and you shall revere My Sanctuary." [Explaining the analogy between the two commands, the Sages comment:]37 "Just as the observance of the Sabbath [applies] for eternity, so too, the reverence for the Temple must be eternal. Even though it is in ruin, it remains holy."
ז
אע"פ שהמקדש היום חרב בעונותינו חייב אדם במוראו כמו שהיה נוהג בו בבניינו לא יכנס אלא למקום שמותר להכנס לשם ולא ישב בעזרה ולא יקל ראשו כנגד שער המזרח שנאמר את שבתותי תשמורו ומקדשי תיראו מה שמירת שבת לעולם אף מורא מקדש לעולם שאף על פי שחרב בקדושתו עומד:
8
ח
בזמן שהמקדש בנוי אסור לו לאדם להקל את ראשו מן הצופים שהוא חוץ לירושלים ולפנים והוא שיהיה רואה את המקדש ולא יהיה גדר מפסיק בינו ובין המקדש:
9
At all times,40 a person may not defecate41 or sleep42 [with his body positioned] between the east and the west.43 It is superfluous to state that one should not place a toilet between the east and the west in any place [throughout the world,] for the Temple is in the west. Therefore, one should not defecate to the west nor to the east, for it is opposite the west. Rather, we should always defecate and sleep [with our bodies] to the north and south.44
Whoever urinates from Mt. Scopus inward to the city should not sit facing the Temple. Rather, [he should position himself] to the north or to the south, or have the Temple at his side.45
ט
אסור לאדם לעולם שיפנה או שיישן בין מזרח למערב ואין צריך לומר שאין קובעין בית הכסא בין מזרח למערב בכל מקום מפני שההיכל במערב לפיכך לא יפנה למערב ולא למזרח מפני שהוא כנגד המערב אלא בין צפון לדרום נפנים וישנים וכל המטיל מים מן הצופים ולפנים לא ישב ופניו כלפי הקדש אלא לצפון או לדרום או יסלק הקדש לצדדין:
10
A person may not make46 a house47 according to the Temple's design,48 a porch with the design of the Entrance Hall,49 a courtyard resembling the Temple Courtyard,50 a table according to the design of the Table for the Showbread, or a lamp in the design of the Menorah.51 However, one may make a lamp [resembling the Menorah] with five branches or with eight branches52 [even] with seven branches if it is not made of metal.53
י
ואסור לאדם שיעשה בית תבנית היכל אכסדרא תבנית אולם חצר כנגד העזרה שולחן בצורת שולחן ומנורה בצורת מנורה אבל עושה הוא מנורה של חמשה קנים או של שמונה קנים או מנורה שאינה של מתכת אע"פ שיש לה שבעה קנים:
11
The [encampment of the Jewish people] in the desert[ was divided into] three areas:54
the camp of Israel, which was itself subdivided into four camps;55the camp of the Levites about which [Numbers 1:50] states: "They shall camp around the Sanctuary;"56and the camp of the Shechinah [which included the area] beginning at the entrance to the courtyard of the Tent of Meeting inwards.57
Correspondingly, for [future] generations:
יא[The area] from the entrance to Jerusalem to the Temple Mount is comparable to the camp of Israel.58[The area] from the entrance to the Temple Mount until the entrance to the Temple Courtyard, the gate of Nicanor, is comparable to the camp of the Levites.59[The area] from the entrance to the Temple Courtyard inward, is comparable to the camp of the Shechinah.60
שלש מחנות היו במדבר מחנה ישראל והוא ארבע מחנות ומחנה לויה שנאמר בה וסביב למשכן יחנו ומחנה שכינה והוא מפתח חצר אהל מועד ולפנים וכנגדן לדורות מפתח ירושלים עד הר הבית כמחנה ישראל ומפתח הר הבית עד פתח העזרה שהוא שער ניקנור כמחנה לויה ומפתח העזרה ולפנים מחנה שכינה והחיל ועזרת הנשים מעלה יתירה בבית עולמים:
12
The entire land of Eretz Yisrael is more sanctified than all other lands. How is its holiness expressed?
The Omer offering, the two loaves (offered on Shavuot), and the first fruits must be brought from its [territory] and cannot be brought from other lands.
יב
כל ארץ ישראל מקודשת מכל הארצות ומה היא קדושתה שמביאין ממנה העומר ושתי הלחם והביכורים מה שאין מביאין כן משאר ארצות:
13
Eretz Yisrael has ten gradations of holiness, each higher than the preceding level. The cities which are surrounded by a wall are holier than the rest of the Land.
[How is this holiness expressed?]
Those afflicted by tzara'at are sent out of [these cities].A corpse cannot be buried inside them until the entire city or its seven chosen representatives agree.If a corpse has been taken outside a city, it should not be returned, even though all of the inhabitants are willing.
If the inhabitants of a city desire to disinter [a corpse] and remove it from the country, they may. The graves [of any individual] may be disinterred except for those of a king or of a prophet.
[The following rules apply in the case of a grave which was originally placed outside a city. Afterwards, the city grew in size to the point where] it surrounded the grave on all four sides, or merely on two sides which faced each other. If [originally,] there was more than 50 cubits between the grave and the city on either side, [the corpse] cannot be disinterred from the grave until every inhabitant of the city agrees. If a smaller distance [had originally been left,] it may be removed.
יג
עשר קדושות הן בארץ ישראל וזו למעלה מזו עיירות המוקפות חומה מקודשות משאר הארץ שמשלחין מתוכן את המצורעים ואין קוברין בתוכן מת עד שירצו שבעה טובי העיר או כל אנשי העיר ואם יצא המת חוץ לעיר אין מחזירין אותו לתוכה אף על פי שרצו כולן להחזירו רצו בני העיר להוציא הקבר מן המדינה מפנין אותו וכל הקברות מפנין חוץ מקבר נביא או מלך קבר שהקיפתו העיר בין מד' רוחותיו בין משתי רוחות זו כנגד זו אם היתה בינו ובין העיר יתר מחמשים אמה לכאן וחמשים לכאן אין מפנין אותו עד שירצו כולן פחות מכאן מפנין אותו:
14
Jerusalem is holier than other walled cities. We must eat the sacrifices of lesser sanctity and the second tithes within its walls.
[Because of this holiness], the following [restrictions] were enacted in regard to Jerusalem:
No corpse is left within [its boundaries] overnight.Human bones may not be transported within it.Homes cannot be rented within it.A resident alien may not be given the opportunity to settle in the city.No graves may remain within [its boundaries] except for the graves of the House of David and the grave of Chuldah, the prophetess, which were there from the days of the first prophets.We should not plant gardens or orchards within the city. It cannot be sowed or plowed [as a field], so that it will not smell foul. No trees may be maintained within it, except for a rose garden which was there from the days of the first prophets.We may not maintain a garbage dump there, because of creeping animals.We may not [build] balconies or protrusions extending into the public domain because of Tumat Ohel.We may not create furnaces within it because of the smoke.We may not raise chickens within it, because they may cause ritually pure articles [to become impure]. Similarly, a priest may not raise chickens throughout Eretz Yisrael, because they cause ritually pure articles [to become impure].A house in the city which is sold is never designated as the permanent property of the buyer.A house in the city is never designated as leprous.It cannot be judged as an "apostate city."An Eglah Arufah is never brought from it.
[The latter four statements apply] because [Jerusalem] was never divided among the tribes.
יד
ירושלים מקודשת משאר העיירות המוקפות חומה שאוכלין קדשים קלים ומעשר שני לפנים מחומתה ואלו דברים שנאמרו בירושלים:
אין מלינין בה את המת ואין מעבירין בתוכה עצמות אדם ואין משכירין בתוכה בתים ואין נותנין בתוכה מקום לגר תושב ואין מקיימין בה קברות חוץ מקברי בית דוד וקבר חולדה שהיו בה מימות נביאים הראשונים ואין נוטעין בה גנות ופרדסים ואינה נזרעת ואינה נחרשת שמא תסרח ואין מקיימין בה אילנות חוץ מגינת ורדים שהיתה שם מימות נביאים הראשונים ואין מקיימין בה אשפה מפני השרצים ואין מוציאין הימנה זיזין וגזוזטראות לר"ה מפני אהל הטומאה ואין עושין בה כבשונות מפני העשן ואין מגדלין בה תרנגולות מפני הקדשים וכן לא יגדלו הכהנים תרנגולים בכל א"י מפני הטהרות ואין הבית נחלט בה ואינו מטמא בנגעים ואינה נעשית עיר הנדחת ואינה מביאה עגלה ערופה לפי שלא נתחלקה לשבטים:
15
The Temple Mount is holier than [the city of Jerusalem]. Zavim, Zavot, Niddot, and women who have given birth may not enter there. [However,] a corpse may be brought into the Temple Mount and one has contracted ritual impurity from a corpse may definitely enter there.
טו
הר הבית מקודש ממנה שאין זבין וזבות נדות ויולדות נכנסין לשם ומותר להכניס המת עצמו להר הבית ואין צריך לומר טמא מת שהוא נכנס לשם:
16
The chayl is holier than the Temple Mount. Gentiles and those who contracted impurity through contact with a corpse or engaging in sexual relations with a Niddah may not enter there.
טז
החיל מקודש ממנו שאין עכו"ם וטמא מת ובועל נדה נכנסים לשם:
17
The Women's Courtyard is holier than the chayl. A person who has immersed himself in a mikveh, but must wait until the sun sets to become ritually pure, may not enter there.
This prohibition was instituted by the Sages. According to Torah law, such a person may enter the camp of the Levites. [Similarly,] a person who contracted ritual impurity through contact with a corpse and who entered the Women's Courtyard, is not liable for a sin offering.
יז
עזרת הנשים מקודשת מן החיל שאין טבול יום נכנס לשם ואיסור זה מדבריהם אבל מן התורה מותר לטבול יום להכנס למחנה לויה וטמא מת שנכנס לעזרת הנשים אינו חייב חטאת:
18
יח
עזרת ישראל מקודשת מעזרת נשים שאין מחוסר כפורים נכנס לשם וטמא שנכנס לשם חייב כרת:
19
The Priestly Courtyard is holier than [the Courtyard of the Israelites].68 An Israelite may only enter there when required for:
יט
עזרת הכהנים מקודשת ממנה שאין ישראל נכנסין לשם אלא בשעת צרכיהם לסמיכה ולכפרה ולשחיטה ולתנופה:
20
כ
בין האולם ולמזבח מקודש ממנה שאין בעלי מומין ופרועי ראש וקרועי בגדים נכנסין לשם:
21
The Temple building is holier than [the area] between the Altar and the Entrance Hall. Only a priest who has sanctified his hands and feet may enter there.76
כא
ההיכל מקודש מבין האולם ולמזבח שאין נכנס לשם אלא רחוץ ידים ורגלים:
22
The chamber of the Holy of Holies is holier than it. Only the High Priest may enter there, on Yom Kippur, while he is involved in the Temple service.77
כב
בית קדש הקדשים מקודש ממנו שאין נכנס לשם אלא כהן גדול ביום הכפורים בשעת העבודה:
23
There was a place in the upper storey [of the Temple]78which was located directly opposite the Holy of Holies.79 It was entered only once in seven years, to [inspect it] and find out what is necessary for its repair.80
When builders [are required] to enter the Temple building to construct or repair it, or to remove an impure object,81 it is a mitzvah for the [craftsmen] who enter to be priests who do not possess any disqualifying physical deformities.82
If no [capable craftsmen meeting those criteria] can be found, priests with disqualifying deformities should enter.83
If none are found, Levites should enter.84
If none are found, Israelites should enter.
It is a mitzvah for [those who enter] to be ritually pure. If no [capable craftsman] who are ritually pure can be found, impure [craftsmen] may enter.85
[If there is a choice between a craftsman] who is impure and a priest with a disqualifying deformity, the priest with the deformity should enter, for [although the prohibitions against] ritual impurity are put aside in regard to matters which concern the entire people, [they are not relaxed completely].86
כג
מקום שהיה בעלייה מכוון על קדש הקדשים אין נכנסין לו אלא פעם אחת בשבוע לידע מה הוא צריך לחזק בדקו בשעה שנכנסין הבנאים לבנות ולתקן בהיכל או להוציא משם את הטומאה מצוה שיהיו הנכנסין כהנים תמימים לא מצאו תמימים יכנסו בעלי מומין ואם אין שם כהנים יכנסו לוים לא מצאו לוים יכנסו ישראל מצוה בטהורים לא מצאו טהורים יכנסו טמאים טמא ובעל מום יכנס בעל מום ואל יכנס טמא שהטומאה דחויה בציבור וכל הנכנסין להיכל לתקן יכנסו בתיבות אם אין שם תיבות או א"א להם שיעשו בתיבות יכנסו דרך פתחים:
FOOTNOTES
1.
Sefer HaMitzvot(Positive Commandment 21) and Sefer HaChinuch (mitzvah 254) consider this as one of the 613 mitzvot, incumbent on both men and women.
2.
As explained in Halachot 7-9, the fulfillment of this Mitzvah is not limited to the time when the Temple stood, but is applicable even at present.
3.
This clause is quoted from Yevamot 6a,b. Tosefot explain that such a clarification is necessary, lest the Jewish people worship the Temple per se, bowing down to the physical building or showing it other signs of reverence.
4.
The source for these statements is the Mishnah (Berachot 9:6). The Talmud accepts these as signs of reverence without even questioning the source for these practices.
5.
When God appeared to Moses in the burning bush, He told him (Exodus 3:5): "Remove your shoes from your feet, for the place on which you are standing is holy." Similarly, on the Temple Mount, shoes had to be removed.
The Minchat Chinuch states that one may wear shoes on the Temple Mount if they are not made of leather.
6.
In his Commentary to the Mishnah (Berachot, loc. cit.), the Rambam defines the word, afundaso, as "a garment which one will wear against his flesh to collect sweat, so that his sweat will not spoil his dress clothing."
7.
Tosafot, in Bava Metzia 26a, explain that only the public display of money is prohibited. One may carry money discreetly in his pockets.
8.
Berachot 62b explains that this concept may be inferred from the prohibition against wearing shoes. If wearing shoes which generally is not considered an act of disrespect is forbidden, then surely spitting is not allowed.
9.
The Har HaMoriah explains that this law was derived from Berachot 24b, which recommended this course of action to someone who has to spit in the midst of the Amidah prayers.
10.
Berachot, loc. cit., also considers this as a lack of respect.
11.
The Kessef Mishneh explains that the latter concept is derived from Megillah 28b, where a similar statement is made in reference to a person's entering a synagogue.
12.
The Rambam's statements are based on Middot 2:2. By quoting that mishnah here, he implies that these practices are also an expression of deference to the Temple (Rambam LeAm).
13.
In his Commentary to the Mishnah, the Rambam writes: "For example, one who enters through the gate of Shushan, [the eastern gate,] should not turn toward the Chuldah gates, [the southern gates,] but rather toward the Tadi gate, [the northern gate]."
14.
Tosafot Yom Tov explains that this does not necessarily mean that one would exit from the gate in the opposite direction. Rather, one would continue circling towards the right, even though it would be shorter to leave by turning towards the left.
15.
Tifferet Yisrael (Middot, loc. cit.) explains that this distinction was made so that all who see him would be aroused to pray for his welfare. See also Shabbat 67a.
16.
Magen Avraham 651:21 states that from these statements, it appears that only a person who suffered one of the fates listed would circle to the left. Generally, a left-handed person must give his left hand prominence, as others do the right. In this instance, however, he would circle to the right even though it is his weaker side.
17.
Under certain circumstances, the court would place a person who did not follow its directives under a ban of ostracism, restricting the business and social relations he could have with other Jews. See Hilchot Talmud Torah, chs. 6-7.
18.
The Mishnah (Middot, loc. cit.) relates that Rabbi Meir maintained that the people would answer: "May the One Who dwells in this House cause them to have a change of heart and accept you." Rabbi Yossi explained that such an expression makes it appear that the court was unfair in its judgment and suggests the phrase quoted by the Rambam.
19.
Yoma 53a explains that one must leave the Temple service facing in the same direction as when he entered.
20.
One need not walk backwards the entire way. However, it is also improper to turn one's back to the Temple.
21.
At which point he may walk in an ordinary manner.
22.
In order to allow the priests to serve in the Temple throughout the year in an organized manner, the prophets organized a rotation system, dividing the entire priestly family into 24 watches. Each watch would serve for a week and perform all the sacrificial functions required. The following week they would be replaced by a new watch according to the order of rotation. See Hilchot K'lei HaMikdash, Chapter 4, Halachah 3.
23.
This refers to the Anshei Ma'amaad, who represented the entire Jewish people. In Hilchot Klei HaMikdash, Chapter 6, Halachah 1, the Rambam describes their function as follows:
It is impossible for a person's offering to be sacrificed unless he is present. The communal offerings are the sacrifices of the entire Jewish people, [and hence, their presence should be required. Nevertheless,] since it is impossible for the entire Jewish people to be present in the Temple Courtyard while sacrifices are being offered, the first prophets established a practice of choosing worthy and God-fearing men....to serve as the representatives of all of Israel, and to be present at the sacrifices...They were divided into 24 watches.
See also Ta'anit 4:2.
24.
After accompanying the sacrifices with songs and music.
25.
After the conclusion of the Amidah prayer, one retreats backwards three steps as "a servant departs from his master's presence." (Yoma 53b. See also Hilchot Tefillah 5:10.
The commentaries on the Shulchan Aruch (Orach Chayim123:1) explain that since the prayers were instituted to replace the sacrifices, one should conclude his prayers in the same manner as the priests departed from their service.
26.
Rashi, commenting on Berachot54a, explains that this also applies to someone standing outside the Temple Mount. See also Halachah 8.
27.
On this statement, the Ra'avad comments: "And not as common people conduct themselves."
28.
As explained in Chapter 1, Halachah 7, and in Chapter 5, Halachah 12, there were divisions in the Temple Courtyard for the priests and for the Israelites.
29.
The Targum Yonatan renders Leviticus 19:30: "And you shall revere My Sanctuary" as "Walk to My Sanctuary with fear." See also Ecclesiastics 4:17: "Guard your feet when you walk to the House of God."
30.
See Rashi, Avot 6:3.
31.
The Mishneh LiMelech states that this prohibition appears to have its source in the Torah itself.
Sefer HaMitzvot, positive commandment 21, the Rambam includes this prohibition as one expression of reverence for the Temple.
32.
Rashi (Yoma 25a) explains that this prohibition is derived from Deuteronomy 18:5: "For the Lord has chosen him...to stand and to serve in the name of the Lord."
Tosafot (Yoma, ibid.) question whether the priests are permitted to sit in the courtyard when they partake of the sacrifices of the most holy order. From the Rambam's statements, it appears that he does not permit such leniency.
33.
The narrative in II Samuel relates that after sitting, David stated: "Who am I, O Lord, God, and what is my house that You have brought me this far." At the moment when he was granted this great honor, he displayed humility.
34.
Who sat.
35.
See Chapter 5, Halachah 17, and Chapter 6, Halachah 7.
36.
The Rambam uses the expressions "our sins," rather than "the sins of our ancestors," for all Israel, in every generation and every place, is one communal body.
The usage of the term "our" also implies a deeper concept. Our Sages declared: "Whoever does not witness the rebuilding of the Temple in his days must consider as if it was destroyed in his days."
The exile and the Temple's destruction were caused by the sins of the Jewish people. As soon as sin, the cause for the exile, is eradicated, the effect, the exile, will cease. Similarly, our Sages declared: "If Israel repents, she will immediately be redeemed."
37.
Midrash Tanchuma, Vayikra 6.
38.
As stated above, even when the Temple is destroyed, one may not act frivolously directly opposite the gate to the Courtyard. However, when the Temple was standing, that prohibition was extended, and included any place within sight of Jerusalem. (Meiri, Berachot61b.)
39.
Berachot, loc. cit., explains that Mt. Scopus is the most distant point from which one can see the Temple site.
40.
I.e., even at present, when the Temple is destroyed. It must be noted that with slight emendations, the following laws are all quoted as Halachah by the Shulchan Aruch, Orach Chayim, sec. 3.
41.
Most of the Rabbis explain that there is no prohibition if the toilet is surrounded by a wall. However, the Rambam's phraseology does not imply such license. Therefore, some authorities recommend that, if possible, one should construct his home with the toilet facing the north or south.
42.
Most authorities follow the opinion of the Tosafot (Berachot5b) who explain that this prohibition only applies when sleeping with one's wife. However, Rav Yosef Caro emphasizes that according to the Rambam, the prohibition applies even when sleeping alone and strongly urges that this ruling be accepted.
43.
The Halachic authorities question whether the Rambam's intention is to stress the directions of east and west or the direction of the Temple itself. The Jerusalem Talmud (Berachot 9:5) states that, regardless of where one is located, one should not face the west, because "the Shechinah is in the west." On the other hand, certain authorities emphasize that according to the Babylonian Talmud (Berachot61b), the location of Jerusalem is the determining factor.
44.
The Rabbis explain that although it is preferable to follow the Rambam's view, one may position his bed between the east and the west if there is no other alternative.
45.
Less severe restrictions are placed on urinating than on defecating. However, from the point where one can see the Temple site, Mt. Scopus, one should also control oneself in this regard.
46.
The Sefer HaChinuch (mitzvah 254), explains that this prohibition also stems from the command to revere the Sanctuary. A building or utensil that cannot be copied is obviously unique and special, and emphasis on its uniqueness will lead to reverence.
47.
Based on Avodah Zarah 43a, it would appear that the prohibition forbids constructing a building following the Temple's measurements exactly, but making a model in miniature would be permitted.
48.
The Minchat Chinuch (Mitzvah 254) analyzes this prohibition in depth and raises a number of issues, including the following:
a) The Talmud (Avodah Zarah43a) explains that the source for this prohibition is the command against making images, as the Torah commands (Exodus 20:20): "Do not make with Me gods of silver..." If so, on the surface, it would have been more appropriate for the Rambam to mention this concept within the laws of Avodah Zarah (worship of false gods) rather than in Hilchot Beit HaBechirah. Indeed, the Tur and the Shulchan Aruch, Yoreh De'ah141:8, discuss these prohibitions in that context.b) As explained above, the structure of the Second Temple differed from the First and the dimensions of the Third Temple will not resemble those of the Second in their entirety. Thus, we must understand: Which structure are we forbidden to copy, that of the First or the Second Temple? Does the prohibition apply only when the Temple is standing, or does it apply to all three structures?
The Minchat Chinuch himself, tends towards the opinion that at present there is no prohibition to duplicate the previous structures of the Temple. Only in the Third Temple, may it be built speedily in our days, will this prohibition apply.
The text, Ma'asai LiMelech, explains that the Rambam's source for this prohibition is not the abovementioned Talmudic portion, but rather the obligation of awe and reverence referred to previously. It is not respectful to duplicate the Temple or its structures and use them for mundane purposes.
49.
Despite the fact that the Entrance Hall had walls on all four sides. Nevertheless, since its gate was large, 40 cubits high and 20 cubits wide, and open at all times, it resembled a porch.
50.
The Minchat Chinuch (loc. cit.) states that this prohibition does not extend beyond the Temple Courtyard. One may make a copy of the chayl, the rampart surrounding the Courtyard, or another similar structure.
51.
The Minchat Chinuch questions if these two utensils were mentioned only as examples, and the same prohibition applies to the other sacred utensils, or if the Rambam meant them exclusively. He concludes that we may not make a replica of any utensil whose exact dimensions are known to us.
He also emphasizes that the prohibition against making a replica of the Menorah applies even if the goblets, bulbs, and flowers are omitted, since the Menorah is acceptable without them when made from other metals (Chapter 3, Halachah 4).
52.
Indeed, it is customary to make Chanukah lamps in the shape of the Menorah.
53.
As explained in Chapter 1, Halachah 18, the sacred utensils must be made of metal. Hence, there is no prohibition against making a replica from other substances.
54.
With these statements, the Rambam introduces the following twelve Halachot, which discuss various gradations of holiness. These statements are based on the Tosafta, Kelim 1:10 and Zevachim 116b.
55.
See Numbers 2:1-31, which describes the division of the twelve tribes into the camps of Judah, Reuven, Ephraim, and Dan.
56.
The Levites would dwell in a separate encampment, between the camp of Israel and the Courtyard of the Sanctuary. The particular encampment of each Levite family is described in Numbers, Chapter 3.
57.
No one was permitted to dwell in this region. People would enter only to participate in the service of the Sanctuary.
58.
The strictures to be observed because of its sanctity are described in Halachah 14.
59.
The strictures to be observed because of its sanctity are described in Halachah 15.
60.
The strictures to be observed because of its sanctity are described in Halachah 18.
61.
The strictures to be observed because of its sanctity are described in Halachah 16.
62.
The strictures to be observed because of its sanctity are described in Halachah 17.
63.
Parrallels to these divisions did not exist in the encampment in the desert. They were instituted when the First Temple was constructed.
64.
As mentioned in the commentary to Chapter 6, Halachah 4, the physical height of the different regions of the Temple Mount corresponded to the difference in spiritual level. There was a marked distinction between the Temple Courtyard and the preceding regions. Until this point, there was no Scriptural prohibition against entering when ritually impure. Correspondingly, the greatest rise in height between the different levels occurred at this point.
65.
In Hilchot Michusrei Kapporah(1:1), the Rambam writes:
There are four who are considered "lacking in purification:"
a) a zavah,
b) a woman who has just given birth,
c) a zav,
d) one afflicted with tzara'at.
Why are they called "lacking in purification?" Because in each of these cases, even though the individual has:
a) been purified from [the cause of] his impurity,
b) immersed [in a Mikveh,] and
c) waited until the day has passed,
he is still lacking. His purification process is not complete enough to entitle him to partake of the sacrifices until he brings the offering [required of] him.
66.
In his Commentary to the Mishnah (Kelim 1:8), the Rambam writes:
We have prevented a person from entering the Women's Courtyard though he has immersed himself in a mikveh, because he must wait until the sun sets to become ritually pure. However, we need not force away a person who has purified himself, but who has not brought the required sacrifices.[Why is there a distinction between the two?] Because the former is prohibited from eating Terumah, while the latter is permitted to partake of Terumah. The above is based on the principle mentioned above: "All those whose state of impurity is more severe will be banished in a more severe manner."
67.
Premature death by the hand of God.
68.
To clarify this distinction, the step between the two was a cubit high (See Chapter 6, Halachah 3) and marking posts were placed at either side.
69.
In connection with the peace-offerings, Leviticus 3:2 declares: "He shall lay his hands on the head of his offering." See Hilchot Ma'aseh HaKorbanot 3:6-13.
70.
A person who brings a sacrifice is not required to slaughter it. However, the slaughtering of a sacrifice need not be performed by a priest. See Hilchot Ma'aseh HaKorbanot 5:1.
71.
In Hilchot Ma'aseh HaKorbanot3:14-15, the Rambam relates that a person offering a sacrifice is required to confess his sins while laying his hands on his sacrifice.
It must be noted that the source for this Halachah, Kelim 1:8, does not mention these confessional prayers. Note the commentary of the Har HaMoriah.
72.
With regard to the peace offerings, Leviticus 7:30-31 states: "With his own hands, he must bring the choice parts.... He shall wave the chest with the prescribed motions...." The waving of these offerings had to be performed by the person bringing the sacrifice himself. See Hilchot Ma'aseh HaKorbanot 9:6-10.
73.
Leviticus 21:16-23 describes the various physical deformities which disqualify a priest from service in the Temple. The concluding verse of that passage reads: "He shall not come near the Parochet or approach the Altar." In Hilchot Biat HaMikdash(6:1) and in Sefer HaMitzvot(neg. command 69), the Rambam explains that entering this area constitutes a violation of a Torah prohibition.
It must be noted that Nachmanides does not accept the Rambam' opinion and views this prohibition as Rabbinic in origin (Hasagot L'Sefer HaMitzvot).
74.
In Hilchot Biat HaMikdash (1:8), the Rambam writes:
A priest who has grown long hair is forbidden to enter [the area] beyond the Altar. If he transgresses [this command] and enters, he is liable to die by the hand of God, as a drunkard who participates in the Temple service, as it is said (Ezekiel 44:20-21): "All the priests shall not drink wine...nor shall they grow long hair."
75.
In Hilchot Bi'at HaMikdash 1:14, the Rambam explains that the Torah established an analogy between priests who have long hair and those whose priestly garments are torn, as Leviticus 10:6 states: "Do not let the hair of your heads grow long, nor rend your clothes." Therefore, the same prohibitions apply in both cases.
Kelim 1:9, which is the source for this Halachah, does not mention the prohibition against entering this region with torn garments. Also, it is significant to mention that in Hilchot Biat HaMikdash(1:1), the Rambam explains that a priest who has drunk wine is bound by the same prohibitions.
76.
The priests were obligated to sanctify their hands and feet before taking part in the Temple service. Thus, with this terminology, the Mishnah (Kelim, loc. cit., and the Rambam are referring to a priest involved in the Temple service.
The above statement can be compared with Hilchot Bi'at HaMikdash 2:2, where the Rambam writes:
All the priests were warned not to enter the Sanctuary or the Holy of Holies except when involved in the Temple service as [Leviticus 16:2] states: "Let him not enter the Sanctuary at all times, [to] the chamber of the Parochet." ["The Sanctuary"] refers to the Holy of Holies, "the chamber of the Parochet," to the entire Temple building.
77.
The above-mentioned verse in Leviticus continues: "In this manner, shall Aaron enter the Holy place" and proceeds to describe the details of the Yom Kippur service.
The High Priest would enter the Holy of Holies four times on Yom Kippur:
a) to bring the incense offering;b) to sprinkle the blood of the bull offered as atonement for himself;c) to sprinkle the blood of the goat sacrificed as atonement for the Jewish people;d) to remove the incense holder.
We recite a description of the High Priest's service on Yom Kippur in the Avodah portion of the Musaf prayers on Yom Kippur. See also Hilchot Avodat Yom HaKippurim.
78.
See Chapter 4, Halachah 13.
79.
The Tosefta (Kelim 1:7) states:
Abba Saul declares: "[The status of] the upper storey of the Holy of Holies is more strict [than that of] the Holy of Holies. In regard to the Holy of Holies, the High Priest enters four times each year, on Yom Kippur...[In contrast,] they would only enter the upper storey of the Holy of Holies once in seven years..."They replied to him: "That is not considered a distinguishing quality."
Certain commentaries explain that the Rambam placed this Halachah here to indicate his acceptance of Abba Saul's view. Although there are other reasons to support this argument, it would appear that the Rambam subscribes to the other view mentioned in the Tosefta. In Halachah 13, he stated that there are ten levels of holiness and proceeded to enumerate them, concluding with the highest level in Halachah 22.
Furthermore, the opening phrase of each of those halachot, states: "... is holier than it..." and this halachah does not begin in that fashion.
80.
Pesachim 86a mentions three opinions concerning the frequency in which this chamber was entered: twice in seven years, once in fifty years, and once every seven years as quoted above. See Tosafot Yom Tov, Middot 4:5.
81.
Eruvin 104b and 105a explain that this impurity could be either the body of one of the eight crawling species (sheratzim) which convey ritual impurity, or alternatively, sacraments belonging to idol worship that were placed in the Temple. II Chronicles (Chapter 29) explains that the Temple was cleansed of idol worship by King Chezekiah, and that narrative serves as a source from which these laws were derived.
82.
As mentioned in Halachah 20, priests with disqualifying physical deformities were generally forbidden to proceed beyond the Priestly Courtyard.
83.
Eruvin, loc. cit., explains that the prohibition against these priests entering the more sanctified portions of the Temple implies the permission to enter should they be required for their craftmanship.
84.
The Levites are granted precedence, since they are allowed to proceed beyond the Israelites and to stand on the steps within the Priestly Courtyard.
85.
This leniency is allowed because the restrictions stemming from the laws of ritual purity do not apply to cases involving communal offerings for the entire Jewish people.
86.
This statement has stirred much controversy among the commentaries. See the Kessef Mishneh and the Mishneh LiMelech.
Although the Sages all agreed that the restrictions stemming from ritual impurity did not apply to cases involving communal offerings for the entire Jewish people, they debated (Yoma 6b) the nature of the leniency. Rav Nachman maintains that once a need arises, all the restrictions governing ritual impurity are relaxed entirely. Rav Sheshet argues that these restrictions are only "put aside" when there is no alternative, and wherever possible, the restrictions should be maintained. In Hilchot Bi'at HaMikdash 4:15, the Rambam rules according to Rav Sheshet's opinion.
In our mishnah, both a craftsman who is impure, and a priest with a disqualifying physical deformity, are prohibited from entering the Temple. The prohibition against entering while impure is more severe. Thus, Rav Sheshet's opinion would explain that although the restrictions against entering while impure are "put aside" to repair the Temple, total license is not granted. Hence, in this instance, since an alternative exists, it should be employed, and the priests with the deformities should be allowed to enter.
87.
Middot 4:5 mentions this practice only in regard to the Holy of Holies. However, Eruvin (loc. cit.) and the Tosefta (loc. cit.) apply the concept to the entire Temple building.
88.
Middot 4:5, and Rambam (Chapter 4, Halachah 13) explain that this practice was instituted "so that they would not satiate their eyes, [gazing at] the chamber of the Holy of Holies."
• Monday, 22 Adar, 5777 · 20 March 2017
• "Today's Day"
• Shabbat, 22 Adar I, 5703
Haftora: Vayishlach Ach'av
Torah lessons: Chumash: Ki Tissa, Shvi'i with Rashi.
Tehillim: 106-107.
Tanya: Ch. 31. Even if (p. 139)...rejoicing of the heart. (p. 145).
My father writes in one of his maamarim: "Regarding s'uda shlishit (the third Shabbat meal): The allusion to the verse, today you will not find it (the manna, i.e., Shabbat bread) etc.,1 means only that bread is not required at that meal, but we must partake of some food. R. Yosi did say, may my lot be with those who partake of three Shabbat meals.2
* * *
The Alter Rebbe taught, shortly after he came to Lyozna: One must always (l'olam) be scrupulous (zahir) about the Mincha davening.3
The special quality of Mincha over Shacharit and Maariv is that it comes in the middle of the day, when people are occupied and busy with their personal affairs, yet they interrupt to daven Mincha. Therefore,
l'olam ("always," or more literally: "for the world"), man's avodain This World is...
...y'hei adam (lit. "man must be," but the Hebrew words also imply "be a man" i.e. that) his intellect4 illuminate and affect his emotions.
...zahir (lit. "scrupulous," but also:) "luminous," i.e., that form (the spiritual)5 "illuminate" or have dominance over the material. This becomes evident through the Mincha davening.
Monday, Adar Sheini 22, 5703
Torah lessons: Chumash: Sh'mini, Sheini with Rashi.
Tehillim: 106-107.
Tanya: Nevertheless, it has (p. 181)...of all living. (p. 181).
Birkat kohanim (p. 268) elicits Divine Intellect. The "raising of the hands" (by the kohanim) is the elevation of the emotive attributes (midot). Their blessing of Israel, "children of kings,"1 signifies malchut. Thus we have the full configuration of the Ten Sefirot.2
FOOTNOTES
1.Compare Shabbat 67a.
2.The Ten Sefirot, G-d's ten attributes, are brought within range of man's apprehending by Torah and mitzvot. Each mitzva has its role, and here the Rebbe describes the effect of the kohanim - blessing found in today's Chumash lesson.
• Daily Thought:
G‑d in Action
G‑d is better grasped in actions than in ideas.[Maamar Margala B’Fumei D’Rava, 5740.]
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