Torah Reading
Tetzaveh: Exodus 27:20 “You are to order the people of Isra’el to bring you pure oil of pounded olives for the light, and to keep a lamp burning continually. 21 Aharon and his sons are to put it in the tent of meeting, outside the curtain in front of the testimony, and keep it burning from evening until morning before Adonai. This is to be a permanent regulation through all the generations of the people of Isra’el.
28:1 “You are to summon your brother Aharon and his sons to come from among the people of Isra’el to you, so that they can serve me as cohanim — Aharon and his sons Nadav, Avihu, El‘azar and Itamar. 2 You are to make for your brother Aharon garments set apart for serving God, expressing dignity and splendor. 3 Speak to all the craftsmen to whom I have given the spirit of wisdom, and have them make Aharon’s garments to set him apart for me, so that he can serve me in the office of cohen.
4 “The garments they are to make are these: a breastplate, a ritual vest, a robe, a checkered tunic, a turban and a sash. They are to make holy garments for your brother Aharon and his sons, so that he can serve me in the office of cohen. 5 They are to use gold; blue, purple and scarlet yarn; and fine linen.
6 “They are to make the ritual vest of gold, of blue, purple and scarlet yarn, and of finely woven linen, crafted by a skilled artisan. 7 Attached to its front and back edges are to be two shoulder-pieces that can be fastened together. 8 Its decorated belt is to be of the same workmanship and materials — gold; blue, purple and scarlet yarn; and finely woven linen. 9 Take two onyx stones and engrave on them the names of the sons of Isra’el — 10 six of their names on one stone and the six remaining names on the other, in the order of their birth. 11 An engraver should engrave the names of the sons of Isra’el on the two stones as he would engrave a seal. Mount the stones in gold settings, 12 and put the two stones on the shoulder-pieces of the vest as stones calling to mind the sons of Isra’el. Aharon is to carry their names before Adonai on his two shoulders as a reminder.
(ii) 13 “Make gold squares
Today in Jewish History:
Several years later, on Wednesday, February 14, 1674, Barbados passed a law granting the Jewish community the permission they requested.
In the decades that followed, the struggle to repeal this law attracted national attention.
On February 26, 1825 an act "for the relief of the Jews in Maryland," was passed by Maryland's House of Delegates. The bill allowed every Jewish citizen to take an oath which professes his belief in a "future State of Rewards and Punishments, in the stead of the declaration now required by the Constitution and form of Government of this State."Today's Study:
Tetzaveh: Exodus 27:20 “You are to order the people of Isra’el to bring you pure oil of pounded olives for the light, and to keep a lamp burning continually. 21 Aharon and his sons are to put it in the tent of meeting, outside the curtain in front of the testimony, and keep it burning from evening until morning before Adonai. This is to be a permanent regulation through all the generations of the people of Isra’el.
28:1 “You are to summon your brother Aharon and his sons to come from among the people of Isra’el to you, so that they can serve me as cohanim — Aharon and his sons Nadav, Avihu, El‘azar and Itamar. 2 You are to make for your brother Aharon garments set apart for serving God, expressing dignity and splendor. 3 Speak to all the craftsmen to whom I have given the spirit of wisdom, and have them make Aharon’s garments to set him apart for me, so that he can serve me in the office of cohen.
4 “The garments they are to make are these: a breastplate, a ritual vest, a robe, a checkered tunic, a turban and a sash. They are to make holy garments for your brother Aharon and his sons, so that he can serve me in the office of cohen. 5 They are to use gold; blue, purple and scarlet yarn; and fine linen.
6 “They are to make the ritual vest of gold, of blue, purple and scarlet yarn, and of finely woven linen, crafted by a skilled artisan. 7 Attached to its front and back edges are to be two shoulder-pieces that can be fastened together. 8 Its decorated belt is to be of the same workmanship and materials — gold; blue, purple and scarlet yarn; and finely woven linen. 9 Take two onyx stones and engrave on them the names of the sons of Isra’el — 10 six of their names on one stone and the six remaining names on the other, in the order of their birth. 11 An engraver should engrave the names of the sons of Isra’el on the two stones as he would engrave a seal. Mount the stones in gold settings, 12 and put the two stones on the shoulder-pieces of the vest as stones calling to mind the sons of Isra’el. Aharon is to carry their names before Adonai on his two shoulders as a reminder.
(ii) 13 “Make gold squares
Today in Jewish History:
- Oath on Torah Permitted (1674)
Several years later, on Wednesday, February 14, 1674, Barbados passed a law granting the Jewish community the permission they requested.
- Maryland Law Revoked (1825)
In the decades that followed, the struggle to repeal this law attracted national attention.
On February 26, 1825 an act "for the relief of the Jews in Maryland," was passed by Maryland's House of Delegates. The bill allowed every Jewish citizen to take an oath which professes his belief in a "future State of Rewards and Punishments, in the stead of the declaration now required by the Constitution and form of Government of this State."Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Tetzaveh, 2nd Portion (Exodus 28:13-28:30) with Rashi
• Exodus Chapter 2813You shall make settings of gold, יגוְעָשִׂ֥יתָ מִשְׁבְּצֹ֖ת זָהָֽב:
You shall make settings: The minimum of settings is two. In this chapter, [the Torah] explains only part of what they [the settings] were needed for. In the chapter of the choshen, their explanation is completed for you. ועשית משבצות: מיעוט משבצות שתים, ולא פירש לך עתה בפרשה זו אלא מקצת צרכן, ובפרשת החושן גומר לך פירושן:
14and two chains of pure gold you will make them attached to the edges, after the manner of cables, and you will place the cable chains upon the settings. ידוּשְׁתֵּ֤י שַׁרְשְׁרֹת֙ זָהָ֣ב טָה֔וֹר מִגְבָּלֹ֛ת תַּֽעֲשֶׂ֥ה אֹתָ֖ם מַֽעֲשֵׂ֣ה עֲבֹ֑ת וְנָֽתַתָּ֛ה אֶת־שַׁרְשְׁרֹ֥ת הָֽעֲבֹתֹ֖ת עַל־הַמִּשְׁבְּצֹֽת:
chains: Heb. שַׁרְשְׁרֹת, [chains, equivalent to the Mishnaic], שַׁלְשְׁלָאוֹת. שרשרת זהב: שלשלאות:
attached to the edges: Heb. מִגְבָּלֹת. At the end of the edge (גְּבוּל) of the choshen, you shall make them. מגבלות: לסוף גבול החשן תעשה אותם:
after the manner of cables: In the style of braiding strands, not made with holes and links like those produced for cisterns, but like those made for censers, which are called enzenseyrs [in Old French]. מעשה עבות: מעשה קליעת חוטין, ולא מעשה נקבים וכפלים, כאותן שעושין לבורות, אלא כאותן שעושין לערדסקאות, שקורין אינצינשייר"ש בלעז [כלי קטורת]:
and you will place the… chains: of cables, made in the style of cables, on these two settings. This is not the place [i.e., the section] of the command for the making of the chains, nor the command for fastening them. The word ךְתַּעִשֶׂה stated here is not an imperative expression, and [the word] וְנָתַךְתָּה stated here is [also] not an imperative expression, rather [they are only] in the future tense. [This is so] because in the chapter of the choshen He commands them again concerning making them [the chains] and fastening them. It was written here only to let you know part of the need for the settings, which He commanded [you] to make with the ephod. He wrote this [here] for you, to inform you that you will need these settings so that when you make chains at the edge of the choshen, you will place them on these settings. ונתתה את שרשרות: של עבותות העשויות מעשה עבות על המשבצות הללו. ולא זה הוא מקום צוואת עשייתן של שרשרות, ולא צוואת קביעתן, ואין תעשה האמור כאן לשון צווי, ואין ונתתה האמור כאן לשון צווי, אלא לשון עתיד, כי בפרשת החשן חוזר ומצוה על עשייתן ועל קביעתן, ולא נכתב כאן אלא להודיע מקצת צורך המשבצות שצוה לעשות עם האפוד, וכתב לך זאת לומר לך המשבצות הללו יוזקקו לך לכשתעשה שרשרות מגבלות על החשן, תתנם על המשבצות הללו:
15You shall make a choshen of judgment, the work of a master weaver. You shall make it like the work of the ephod; of gold, blue, purple, and crimson wool, and twisted fine linen shall you make it. טווְעָשִׂ֜יתָ ח֤שֶׁן מִשְׁפָּט֙ מַֽעֲשֵׂ֣ה חשֵׁ֔ב כְּמַֽעֲשֵׂ֥ה אֵפֹ֖ד תַּֽעֲשֶׂ֑נּוּ זָ֠הָ֠ב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר תַּֽעֲשֶׂ֥ה אֹתֽוֹ:
a choshen of judgment: which atones for the perversion of justice (Zev. 88b). Another interpretation: [The choshen is referred to as] judgment because it clarifies its words [see Rashi on verse 30], and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement. For [the word] מִשְׁפָּט has three usages: 1) the words of the pleas of the litigants, 2) the verdict, and 3) the punishment of the judgment, whether the punishment of death, the punishment of lashes, or the punishment of monetary payment. But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words. חשן משפט: שמכפר על קלקול הדין. דבר אחר משפט, שמברר דבריו והבטחתו אמת, דיריישנימינ"ט בלעז [הוכחה] שהמשפט משמש שלש לשונות דברי טענות הבעלי דינים, וגמר הדין, ועונש הדין, אם עונש מיתה, אם עונש מכות, אם עונש ממון, וזה משמש לשון בירור דברים, שמפרש ומברר דבריו:
like the work of the ephod: The work of a master weaver and of five kinds [of material]. כמעשה אפוד: מעשה חושב ומחמשת מינין:
16It shall be square [and] doubled; its length one span and its width one span. טזרָב֥וּעַ יִֽהְיֶ֖ה כָּפ֑וּל זֶ֥רֶת אָרְכּ֖וֹ וְזֶ֥רֶת רָחְבּֽוֹ:
its length one span and its width one span: [It was] doubled, and [it was] suspended before him [the Kohen Gadol] against his heart, as it is said: “so that they will be over Aaron’s heart” (verse 30), suspended on the shoulder straps of the ephod, which come from behind him [the Kohen Gadol] over his shoulders and are folded over, descending somewhat in front of him. The choshen was suspended on them [the shoulder straps] by the chains and the rings, as is explained in the [section discussing the] matter [below, verses 22-29]. זרת ארכו וזרת רחבו: כפול ומוטל לו לפניו כנגד לבו, שנאמר (פסוק ל) והיו על לב אהרן, תלוי בכתפות האפוד, הבאות מאחוריו על כתפיו ונקפלות ויורדות לפניו מעט, והחשן תלוי בהן בשרשרות וטבעות, כמו שמפורש בענין:
17And you shall fill into it stone fillings, four rows of stones. One row: odem, pitdah, and bareketh; thus shall the one row be. יזוּמִלֵּאתָ֥ בוֹ֙ מִלֻּ֣אַת אֶ֔בֶן אַרְבָּעָ֖ה טוּרִ֣ים אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָֽאֶחָֽד:
And you shall fill into it: Since the stones fill the holes of the settings, which are prepared for them, [the Torah] calls them by an expression of filling. ומלאת בו: על שם שהאבנים ממלאות גומות המשבצות המתוקנות להן, קורא אותן בלשון מלואים:
18The second row: nofech, sappir, and yahalom. יחוְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָֽהֲלֹֽם:
19The third row: leshem, shevo, and achlamah. יטוְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה:
20And the fourth row: tarshish, shoham, and yashpheh; they shall be set in gold in their fillings. כוְהַטּוּר֙ הָֽרְבִיעִ֔י תַּרְשִׁ֥ישׁ וְשֹׁ֖הַם וְיָֽשְׁפֵ֑ה מְשֻׁבָּצִ֥ים זָהָ֛ב יִֽהְי֖וּ בְּמִלּֽוּאֹתָֽם:
set in gold: The rows shall be [set in gold] in their fillings, encircled by settings of gold in the depth. According to the measure of the fullness of the thickness of the stone shall be the depth of the settings, no less and no more. משבצים זהב: יהיו הטורים במלואותם, מוקפים משבצות זהב בעומק שיעור שיתמלא בעובי האבן, זהו לשון במלואותם, כשיעור מלוי עביין של אבנים יהיה עומק המשבצות לא פחות ולא יותר:
21And the stones shall be for the names of the sons of Israel twelve, corresponding to their names; [similar to] the engravings of a seal, every one according to his name shall they be, for the twelve tribes. כאוְ֠הָֽאֲבָנִ֠ים תִּֽהְיֶ֜יןָ עַל־שְׁמֹ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חוֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ תִּֽהְיֶ֕יןָ לִשְׁנֵ֥י עָשָׂ֖ר שָֽׁבֶט:
every one according to his name: According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them. איש על שמו: כסדר תולדותם סדר האבנים, אודם לראובן, פטדה לשמעון, וכן כלם:
22You shall make for the choshen chains at the edges, of cable work, of pure gold. כבוְעָשִׂ֧יתָ עַל־הַח֛שֶׁן שַׁרְשֹׁ֥ת גַּבְלֻ֖ת מַֽעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר:
for the choshen: Heb. עַל-הַחשֶׁן, for the choshen, to fasten them with its rings, as is explained below in the [section devoted to this] topic [below, verses 23-28]. על החשן: בשביל החשן, לקבעם בטבעותיו, כמו שמפורש למטה בענין:
chains: Heb. שַׁרְשֹׁת, a word related to [the word for] the roots (שָׁרְשֵׁי) of a tree, which are held to the tree, so it is held and inserted into the earth. These [chains] would also hold the choshen, for with them it [the choshen] would be suspended on the ephod. They are the two chains mentioned above (verse 14) in the [section devoted to the] topic of the settings. Menachem ben Saruk interpreted שַׁרְשְׁרֹת (verse 14) as well as an expression of roots (שָׁרָשִׁים). He said that the [second] “reish” (ר) is superfluous like the “mem” (מ) in שִׁלְשׁוֹם, [meaning] the day before yesterday (Exod. 5:8, 21:32, 36) [the word being derived from שָׁלשׁ, three], and the “mem” in רֵיקָם, empty (Gen. 31:42) [usually רֵיק, without the mem, is used] (Machbereth Menachem, p. 182). I do not agree with his statement, however, but [I hold that], שַׁרְשֶׁרֶת in Hebrew [of the Torah] is like שַׁלְשֶׁלֶת in the language of the Mishnah (Kelim 14:3). שרשת: לשון שרשי אילן המאחיזין לאילן להאחז ולהתקע בארץ, אף אלו יהיו מאחיזין לחשן, שבהם יהיה תלוי באפוד, והן שתי שרשרות האמורות למעלה (פסוק יד) בענין המשבצות. ואף שרשרות פתר מנחם בן סרוק לשון שרשים, ואמר שהרי"ש יתירה, כמו מ"ם שבשלשום, ומ"ם שבריקם. ואיני רואה את דבריו, אלא שרשרת בלשון עברית, כשלשלת בלשון משנה:
at the edges: Heb. גַּבְלֻת This is מִגְבָּלֹת mentioned above (verse 14), [signifying] that you shall insert them into the rings that will be on the edge (גְּבוּל) of the choshen. Every [instance of] גְּבוּל is an expression denoting an end, as(s) omayl in Old French, end, limit. גבלת: הוא מגבלות האמור למעלה (פסוק יד) שתתקעם בטבעות, שיהיו בגבול החשן, וכל גבול לשון קצה, אשומיי"ל בלעז [גבול]:
of cable work: Plaited. מעשה עבות: מעשה קליעה:
23You shall make for the choshen two golden rings, and you shall place the two rings on the two ends of the choshen, כגוְעָשִׂ֨יתָ֙ עַל־הַח֔שֶׁן שְׁתֵּ֖י טַבְּע֣וֹת זָהָ֑ב וְנָֽתַתָּ֗ אֶת־שְׁתֵּי֙ הַטַּבָּע֔וֹת עַל־שְׁנֵ֖י קְצ֥וֹת הַחֽשֶׁן:
for the choshen: Heb. עַל-הַחשֶׁן. For the choshen, in order to affix them onto it. It is, however, impossible to say that they [the two golden rings] shall be made on it [the choshen] from the outset, for if so, what is [the meaning of] what [the text] repeats and says, “and you shall place the two rings” ? Are they not already placed on it? At the beginning of the verse, Scripture should have written, “And you shall make on the ends of the choshen two golden rings.” Also, regarding the chains, you must interpret [the text] in this manner. על החשן: לצורך החושן, כדי לקבעם בו. ולא יתכן לומר שתהא תחלת עשייתן עליו, שאם כן מה הוא שחוזר ואומר ונתת את שתי הטבעות, והלא כבר נתונים בו, היה לו לכתוב בתחלת המקרא ועשית על קצות החשן שתי הטבעות זהב, ואף בשרשרות צריך אתה לפתור כן:
on the two ends of the choshen: On the two corners opposite the neck, on the right and on the left, which are opposite the shoulder straps of the ephod. על שני קצות החשן: לשתי פאות שכנגד הצואר, לימנית ולשמאלית הבאים מול כתפות האפוד:
24and you shall place the two golden cables on the two rings, at the ends of the choshen. כדוְנָֽתַתָּ֗ה אֶת־שְׁתֵּי֙ עֲבֹתֹ֣ת הַזָּהָ֔ב עַל־שְׁתֵּ֖י הַטַּבָּעֹ֑ת אֶל־קְצ֖וֹת הַחֽשֶׁן:
and you shall place the two golden cables: They are the chains for the edges, mentioned above (verse 22). [The Torah] did not delineate [there] where they were to be affixed on the choshen. Now it explains to you that they should be inserted into the rings. You should know that they are indeed [referring to] the first ones, for in the parsha of אֵלֶה פְּקוּדֵי [i.e., in Exod. 39:15-19, where the Torah relates how the choshen was made], they were not doubled. ונתתה את שתי עבתת הזהב: הן הן שרשרות גבלות הכתובות למעלה (פסוק כב) ולא פירש מקום קבוען בחשן, עכשיו מפרש לך שיהא תוחב אותן בטבעות, ותדע לך שהן הן הראשונות, שהרי בפרשת אלה פקודי לא הוכפלו:
25And the two ends of the two cables you shall place upon the two settings, and [these] you shall place upon the shoulder straps of the ephod, on its front part. כהוְאֵ֨ת שְׁתֵּ֤י קְצוֹת֙ שְׁתֵּ֣י הָֽעֲבֹתֹ֔ת תִּתֵּ֖ן עַל־שְׁתֵּ֣י הַמִּשְׁבְּצ֑וֹת וְנָֽתַתָּ֛ה עַל־כִּתְפ֥וֹת הָֽאֵפֹ֖ד אֶל־מ֥וּל פָּנָֽיו:
And the two ends: of the two cables, i.e., the two ends of each one. ואת שתי קצות: של שתי העבותות שני ראשיהם של כל אחת:
you shall place upon the two settings: They are the ones mentioned above, between the section dealing with the choshen and the section dealing with the ephod (verses 13 and 14), but [the Torah] did not explain their necessity or their place. Now it [the Torah] explains that he should insert into them the ends of the chains which are inserted into the rings of the choshen on the right and on the left beside the neck. The two ends of the right chain he inserts into the right setting, and similarly with the left one, the two ends of the left chain. תתן על שתי המשבצות: הן הכתובות למעלה (פסוק יד) בין פרשת החשן ופרשת האפוד, ולא פירש את צרכן ואת מקומן, עכשיו מפרש שיתקע בהן ראשי העבותות התחובות בטבעות [בראשי] החשן לימין ולשמאל אצל הצואר, שני ראשי השרשרת הימנית תוקע במשבצות של ימין, וכן בשל שמאל שני ראשי שרשרות השמאלית:
and [these] you shall place: the settings. ונתתה: המשבצות:
upon the shoulder straps of the ephod: One [setting] on this one [shoulder strap] and one on that one. Thus the shoulder straps of the ephod hold up the choshen so that it does not fall, and it is suspended on them. Yet the bottom edge of the choshen moves in and out and knocks on his [the Kohen Gadol’s] stomach and is not fastened to him well. Therefore, two more rings were needed for its lower part, as [the Torah] proceeds to explain. על כתפות האפוד: אחת בזו ואחת בזו, נמצאו כתפות האפוד מחזיקין את החשן שלא יפול, ובהן הוא תלוי, ועדיין שפת החשן התחתונה הולכת ובאה ונוקשת על כריסו, ואינה דבוקה לו יפה, לכך הוצרך עוד שתי טבעות לתחתיתו, כמו שמפרש והולך:
on its front part: [The front part] of the ephod, [meaning] that he should not place the settings on the side of the shoulder straps that is toward the robe, but instead [he should place the settings] on the upper side, which is toward the outside. That is called “on the front part” of the ephod, because the side that is not seen is not called the front [lit., the face]. אל מול פניו: של אפוד, שלא יתן המשבצות בעבר הכתפות שכלפי המעיל, אלא בעבר העליון שכלפי החוץ, והוא קרוי מול פניו של אפוד, כי אותו עבר שאינו נראה אינו קרוי פנים:
26You shall make two golden rings, and you shall place them on the two ends of the choshen, on its edge that is toward the inner side of the ephod. כווְעָשִׂ֗יתָ שְׁתֵּי֙ טַבְּע֣וֹת זָהָ֔ב וְשַׂמְתָּ֣ אֹתָ֔ם עַל־שְׁנֵ֖י קְצ֣וֹת הַח֑שֶׁן עַל־שְׂפָת֕וֹ אֲשֶׁ֛ר אֶל־עֵ֥בֶר הָֽאֵפ֖וֹד בָּֽיְתָה:
on the two ends of the choshen: [I.e.,] they are its two bottom corners, to its right and to its left. על שני קצות החשן: הן שתי פאותיו התחתונות לימין ולשמאל:
on its edge that is toward the inner side of the ephod: Here you have two signs [for the placement of the rings]: One, that he should put them on the two ends of its [the choshen’s] bottom, which is opposite the ephod, since its top is not opposite the ephod, for it is near the neck; whereas the ephod he placed on his waist. [The Torah] gives another sign, namely that he should not attach them on the choshen’s outer side, but on the inner side, as it is said: “inner.” This side is towards the side of the ephod, since the band of the ephod girds the Kohen [Gadol], and the apron is folded in front of the Kohen [Gadol] on his waist and on part of his stomach from either side until it is against the ends of the choshen, and its ends lie on it [the ephod]. על שפתו אשר אל עבר האפוד ביתה: הרי לך שני סימנין האחד שיתנם בשני קצות של תחתיתו שהוא כנגד האפוד, שעליונו אינו כנגד האפוד, שהרי סמוך לצואר הוא, והאפוד נתון על מתניו, ועוד נתן סימן שלא יקבעם בעבר החשן שכלפי החוץ, אלא בעבר שכלפי פנים שנאמר ביתה, ואותו העבר הוא לצד האפוד, שחשב האפוד חוגרו הכהן ונקפל הסינר לפני הכהן על מתניו, וקצת כריסו מכאן ומכאן עד כנגד קצות החשן, וקצותיו שוכבין עליו:
27And you shall make two golden rings and place them on the two shoulder straps of the ephod, from below, toward its front, adjacent to its seam, above the band of the ephod. כזוְעָשִׂ֘יתָ֘ שְׁתֵּ֣י טַבְּע֣וֹת זָהָב֒ וְנָֽתַתָּ֣ה אֹתָ֡ם עַל־שְׁתֵּי֩ כִתְפ֨וֹת הָֽאֵפ֤וֹד מִלְּמַ֨טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מַחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָֽאֵפֽוֹד:
on the two shoulder straps of the ephod, from below: For the settings were placed on the upper ends of shoulder straps of the ephod, which were on his shoulders opposite his throat and were folded and descended in front of him. [Concerning] the rings, however, He commanded that they be placed on the second end [of the shoulder straps], which is attached to the ephod, and that is what [is meant when] it is said: “adjacent to its seam,” [i.e.,] near the place where they are attached to the ephod, slightly above the belt. The seam was adjacent to the belt, and these [rings] were placed slightly above where the shoulder straps begin to rise. That is [what is meant] when it is said: “above the band of the ephod.” They [these rings] were [placed] opposite the end of the choshen, and he inserted a blue cord in these rings and in the rings of the choshen. He fastened them with this cord to the right and to the left, so that the bottom of the choshen would not swing out in front and then come back and knock on his stomach, and thus it was well placed on the robe. על שתי כתפות האפוד מלמטה: שהמשבצות נתונות בראשי כתפות האפוד העליונים הבאים על כתפיו כנגד גרונו, ונקפלות ויורדות לפניו, והטבעות צוה ליתן בראשן השני, שהוא מחובר לאפוד, והוא שנאמר לעומת מחברתו, סמוך למקום חבורן באפוד למעלה מן החגורה מעט, שהמחברת לעומת החגורה, ואלו נתונים מעט בגובה זקיפת הכתפות, הוא שנאמר ממעל לחשב האפוד, והן כנגד סוף החשן, ונותן פתיל תכלת באותן הטבעות ובטבעות החשן, ורוכסן באותן פתילין לימין ולשמאל, שלא יהא תחתית החושן הולך לפנים וחוזר לאחור ונוקש על כריסו, ונמצא מיושב על המעיל יפה:
toward its front: On the outer side. ממול פניו: בעבר החיצון:
28And they shall fasten the choshen by its rings to the rings of the ephod with a blue cord, so that it may be upon the band of the ephod, and the choshen will not move off the ephod. כחוְיִרְכְּס֣וּ אֶת־הַ֠ח֠שֶׁן מִטַּבְּעֹתָ֞יו (כתיב מטבעתו) אֶל־טַבְּעֹ֤ת הָֽאֵפוֹד֙ בִּפְתִ֣יל תְּכֵ֔לֶת לִֽהְי֖וֹת עַל־חֵ֣שֶׁב הָֽאֵפ֑וֹד וְלֹֽא־יִזַּ֣ח הַח֔שֶׁן מֵעַ֖ל הָֽאֵפֽוֹד:
And they shall fasten: Heb. וְיִרְכְּסוּ, a word of joining. Similarly, “from bands of (מֵרֻכְסֵי) men” (Ps. 31:21), [meaning] bands of wicked men joined together. Similarly, “and the close mountains (וְהָרְכָסִים), a valley” (Isa. 40:4). [הַרְכָסִים refers to] mountains that are close to one another, so that it is impossible to descend into the valley except with great difficulty. Because of their proximity, the valley is steep and deep. These [mountains] will become a straight valley, where it will be easy to walk. וירכסו: לשון חבור, וכן (תהלים לא כא) מרכסי איש, חבורי חבלי רשעים, וכן (ישעיה מ ד) והרכסים לבקעה, הרים הסמוכים זה לזה שאי אפשר לירד לגיא שביניהם אלא בקושי גדול, שמתוך סמיכתן הגיא זקופה ועמוקה, יהיו לבקעת מישור ונוחה לילך:
so that it may be upon the band of the ephod: So that the choshen would be fastened to the band of the ephod. להיות על חשב האפוד: להיות החשן דבוק אל חשב האפוד:
will not move: Heb. וְלֹא-יִזַּח. יִזַּח is a word [meaning] severance. It is an Arabic expression, as is asserted by Dunash ben Labrat (Teshuvoth Dunash, p. 60, 61). ולא יזח: לשון ניתוק, ולשון ערבי הוא, כדברי דונש בן לברט:
29Thus shall Aaron carry the names of the sons of Israel in the choshen of judgment over his heart when he enters the Holy, as a remembrance before the Lord at all times. כטוְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל בְּח֧שֶׁן הַמִּשְׁפָּ֛ט עַל־לִבּ֖וֹ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ לְזִכָּרֹ֥ן לִפְנֵֽי־יְהֹוָ֖ה תָּמִֽיד:
30You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times. לוְנָֽתַתָּ֞ אֶל־ח֣שֶׁן הַמִּשְׁפָּ֗ט אֶת־הָֽאוּרִים֙ וְאֶת־הַתֻּמִּ֔ים וְהָיוּ֙ עַל־לֵ֣ב אַֽהֲרֹ֔ן בְּבֹא֖וֹ לִפְנֵ֣י יְהֹוָ֑ה וְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־מִשְׁפַּ֨ט בְּנֵֽי־יִשְׂרָאֵ֧ל עַל־לִבּ֛וֹ לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד:
the Urim and the Tummim: This [refers to the] inscription of the explicit Name, which he [Moshe] would place within the folds of the choshen, through which it would light up its words (מֵאִיר) and perfect (מְךְתַּמֵם) its words. [I.e., the Urim and Tummim explain their words, and their predictions never fail (on Yoma 73b).] In the Second Temple there was the choshen, because it was impossible for the Kohen Gadol to be missing [any of the original] garments, but that Name was not inside it. Because of that Name, it was called “judgment,” as it is said: “and he shall inquire for him through the judgment of the Urim” (Num. 27:21). את האורים ואת התומים: הוא כתב שם המפורש, שהיה נותנו בתוך כפלי החשן, שעל ידו הוא מאיר דבריו ומתמם את דבריו. ובמקדש שני היה החשן, שאי אפשר לכהן גדול להיות מחוסר בגדים, אבל אותו השם לא היה בתוכו, ועל שם אותו הכתב הוא קרוי משפט, שנאמר (במדבר כז כא) ושאל לו במשפט האורים:
the judgment of the children of Israel: [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. According to the aggadic midrash (Lev. Rabbah 10:6) that the choshen atoned for the perverters of justice-it was called “judgment” because of [its] forgiveness for the [sins of] judgment. את משפט בני ישראל: דבר שהם נשפטים ונוכחים על ידו אם לעשות דבר או לא לעשות. ולפי מדרש אגדה שהחשן מכפר על מעוותי הדין, נקרא משפט על שם סליחת המשפט:
• Daily Tehillim: Psalms Chapters 44-48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Likutei Amarim, end of Chapter 31
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 8 Adar, 5777 · 6 March 2017
• Likutei Amarim, end of Chapter 31
• ולהיות בחינת תשובה זו ביתר שאת ויתר עז מעומקא דלבא, וגם שמחת הנפש תהיה בתוספת אורה ושמחה
• Rambam - Monday, 8 Adar, 5777 · 6 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
• Positive Commandment 127 (Digest)
• The First Tithe
"But the tithes of the Children of Israel which they offer to G‑d as a gift..."—Numbers 18:24.
We are commanded to separate a tenth of our crops and give it to a Levite.
This biblical precept only applies in the Land of Israel.
• The First Tithe
The 127th mitzvah is that we are commanded to separate ma'aser from produce which grows from the ground.
The source of this commandment is G‑d's statement,1 "[The inheritance I am giving the Levites shall consist of] the ma'aser of the Jewish people which they shall separate."
The verse itself explains that ma'aser is given to the Levites.
The details of this mitzvah are explained in tractate Ma'aseros.
This is called ma'aser rishon, and is a Biblical requirement only in Eretz Yisroel.2
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 27:30.
2.By Rabbinic law, ma'aser must be given from some lands which surround Eretz Yisroel. See Hilchos Terumos, 1:1.
• Positive Commandment 128 (Digest)
• The Second Tithe
"You shall surely tithe all the produce of your seed that the field produces every year"—Deuteronomy 14:22.
We are commanded to separate a "Second Tithe" [from our harvest, in addition to the First Tithe given to the Levites].
Some of the rules that pertain to this tithe:
The produce is brought to Jerusalem where it is consumed by its owners.
If it is difficult to transport the produce to Jerusalem, due to its distance, the produce can be "redeemed" with money. This money is then brought to Jerusalem and used to purchase food [which is, in turn, consumed in Jerusalem].
If the owner himself redeems the tithe, he must add an extra 25% to the produce's monetary value.
This mitzvah only applies during the Temple era.
This biblical precept only applies in the Land of Israel.
• The Second Tithe
The 128th mitzvah is that we are commanded to separate ma'aser sheni.1
The source of this commandment is G‑d's statement,2 "Take a tithe [Aser t'aser] from year to year of all the seed crops that come forth in the field."
The Sifra says: "The words 'Shanah shanah' ['from year to year'] teach us that one may not take ma'aser from one year's crops for [what should have taken from] another year's crops. But this only tells us about the subject of this verse, ma'aser sheni.3 How do we know that this applies to the other types of ma'aser? From the words, Aser t'aser"4
The Torah says explicitly5 that ma'aser sheni is brought to Jerusalem and eaten there by its owners, and we have already mentioned6 the words of our Sages on this subject.
The verse itself also gives details of this mitzvah: that when it is impossible to actually bring it because of the distance, it must be redeemed, with the money brought to the Bais Hamikdosh and spent on food. The source of this law is G‑d's statement7 "If the place is too far for you" "and you cannot carry it there." The Torah has given other details of this mitzvah: that if a person redeems it, he must add one-fifth.8 The source of this is G‑d's statement,9 "If a person wishes to redeem his tithes, he must add an additional fifth."
The details of this mitzvah are explained in tractate Ma'aser Sheni.
This too is a Biblical mitzvah only for produce which grew in Eretz Yisroel, and may be eaten only when the Bais Hamikdosh is standing. In the words of the Sifri: "The verse10 compares eating a b'chor [first-born animal] and ma'aser sheni: just as the b'chor may be eaten only when the Bais Hamikdosh is standing, so too ma'aser sheni may be eaten only when the Bais Hamikdosh is standing."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.After terumah and ma'aser are separated, one-tenth of the remainder is designated as ma'aser sheni. This occurs in the 1st, 2nd, 4th, and 5th years of the 7 year shemittah cycle. In the 3rd and 6th years of the cycle, it is called ma'aser oni and is given to the poor.
2.Deut. 14:22.
3.This phrase, "the subject of this verse, ma'aser sheni," proves the Rambam's point: that the "tithe" referred to in this verse is ma'aser sheni.
4.The double mention of "ma'aser" comes to include all types of ma'aser (see P127, P130).
5.Ibid. 14:23.
6.P119, which in the Rambam's order precedes this mitzvah.
7.See Ibid.
8.Of the total amount, i.e. 25% of the value of the food. The amount he adds comes out to be "one-fifth" of the total amount.
9.Lev. 27:31.
10.See Deut. 14:23. Temurah 21a.
• Negative Commandment 152 (Digest)
• Expending Second Tithe Funds on Non-Food Items
"Nor have I given of it for the dead"—Deuteronomy 26:14.
It is forbidden to purchase with Second Tithe funds any item other than food or drink.
The Midrash explains the verse "I have not given of it for the dead" as referring to using the funds to purchase a casket and shrouds. Though such a purchase is a mitzvah, it cannot be done with Second Tithe funds.
It appears to me that purchasing anything other than food items with these monies is like giving the monies to a dead person—who has no gain from such a gift...
• Expending Second Tithe Funds on Non-Food Items
The 152nd prohibition is that we are forbidden from spending money which was used to redeem ma'aser sheni for anything except food and drink.
The source of this prohibition is G‑d's statement,1 "I have not given it for the dead." In the words of the Sifra: "[This verse means] that I have not used it to buy a coffin and burial shrouds." One who used the money to buy something else [other than food or drink] must spend an equivalent amount on food [in Jerusalem], as explained in the appropriate place.2
The verse mentions "the dead" for greater emphasis: as if to say "One may still not use ma'aser sheni, even for a mitzvah.3" It also seems to me that [the verse mentions "the dead" to teach us that] since G‑d has commanded us to spend ma'aser sheni only on food — as the verse4 says, "You may then spend the money [on anything you desire, whether it be cattle, smaller animals, wine,..."] — using it for something other than food is like giving it to the dead, who have no use for it.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 26:14.
2.See tractate Ma'aser Sheni, 1:7. Hilchos Ma'aser Sheni, Ch. 3, Hal. 10.
3.Such as buying a coffin and burial shrouds.
4.Ibid. 14:26.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
• Rambam - 1 Chapter a Day
Mechirah - Chapter Twenty Seven
• Mechirah - Chapter Twenty Seven
Maaser - Chapter 13, Maaser - Chapter 14, Maaser Sheini - Chapter 1
• Maaser - Chapter 13
• Monday, 8 Adar, 5777 · 6 March 2017
• "Today's Day"
• Shabbat, 8 Adar I, 5703
Torah lessons: Chumash: T'ruma, Shevi'i with Rashi.
Tehillim: 44-48.
Tanya: Ch. 28. Even if (p. 121)...of the L-rd. (p. 123).
The Alter Rebbe once summoned a young disciple of the Maggid and said to him in his customary chant: I have the mitzva of "teach them to your children."1 You have the mitzva of sustaining and providing for your family. Let us make an exchange. I will give you what you need to fulfill your mitzva and you will teach my son (who was later the Mitteler Rebbe).
Then the Rebbe explained the method of instruction: The first thing is to teach the letters, alef, beit and so on. What is an alef? A dot above, a dot below, and a line between this is an alef. A child must know that the alef of Torah is a yud2 above, a yud below, and a line of faith that joins them.
Another version: A yud above - this is the soul; a yid (Jew) below - this is the body; a line of yir'at Shamayim (fear of Heaven) in the center.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Devarim 11:19.
2.The letter yud is basically a dot, a point, undimensioned, indivisible, irreducible. "Above," it refers to G‑d in His Essence; "below" it refers to the essence of the soul of every Jew. The "connection" between G‑d and soul is faith.
Monday, Adar Sheini 8, 5703
Torah lessons: Chumash: Vayikra, Sheini with Rashi.
Tehillim: 44-48.
Tanya: Clearly, the purpose (p. 163)...out of existence. (p. 165).
My father writes in one of his letters: A single act is better than a thousand groans. Our G‑d lives, and Torah and mitzvot are eternal; quit the groaning and work hard in actual avoda, and G‑d will be gracious to you.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
• Daily Thought:
Cursed and Blessed
There is a place—the “fiftieth gate,” they call it—so high that all things are equally nothing from there. There is no good, no evil, nothing can be added or taken away, the righteous are dust, the wicked are dust, nothing is of consequence, all is but dust.
Drunk with the joy of Purim, a Jew travels higher and higher until he reaches that place. And there he proclaims that the oppressed have been saved; the wicked overthrown; and light, joy, happiness and peace rule throughout the universe.
“As for this high place,” he declares, “I am not impressed. It too was created for the purpose of our joy below!”
Its secret exposed, the fiftieth gate itself is redeemed.[Purim 5713.]
Chumash: Parshat Tetzaveh, 2nd Portion (Exodus 28:13-28:30) with Rashi
• Exodus Chapter 2813You shall make settings of gold, יגוְעָשִׂ֥יתָ מִשְׁבְּצֹ֖ת זָהָֽב:
You shall make settings: The minimum of settings is two. In this chapter, [the Torah] explains only part of what they [the settings] were needed for. In the chapter of the choshen, their explanation is completed for you. ועשית משבצות: מיעוט משבצות שתים, ולא פירש לך עתה בפרשה זו אלא מקצת צרכן, ובפרשת החושן גומר לך פירושן:
14and two chains of pure gold you will make them attached to the edges, after the manner of cables, and you will place the cable chains upon the settings. ידוּשְׁתֵּ֤י שַׁרְשְׁרֹת֙ זָהָ֣ב טָה֔וֹר מִגְבָּלֹ֛ת תַּֽעֲשֶׂ֥ה אֹתָ֖ם מַֽעֲשֵׂ֣ה עֲבֹ֑ת וְנָֽתַתָּ֛ה אֶת־שַׁרְשְׁרֹ֥ת הָֽעֲבֹתֹ֖ת עַל־הַמִּשְׁבְּצֹֽת:
chains: Heb. שַׁרְשְׁרֹת, [chains, equivalent to the Mishnaic], שַׁלְשְׁלָאוֹת. שרשרת זהב: שלשלאות:
attached to the edges: Heb. מִגְבָּלֹת. At the end of the edge (גְּבוּל) of the choshen, you shall make them. מגבלות: לסוף גבול החשן תעשה אותם:
after the manner of cables: In the style of braiding strands, not made with holes and links like those produced for cisterns, but like those made for censers, which are called enzenseyrs [in Old French]. מעשה עבות: מעשה קליעת חוטין, ולא מעשה נקבים וכפלים, כאותן שעושין לבורות, אלא כאותן שעושין לערדסקאות, שקורין אינצינשייר"ש בלעז [כלי קטורת]:
and you will place the… chains: of cables, made in the style of cables, on these two settings. This is not the place [i.e., the section] of the command for the making of the chains, nor the command for fastening them. The word ךְתַּעִשֶׂה stated here is not an imperative expression, and [the word] וְנָתַךְתָּה stated here is [also] not an imperative expression, rather [they are only] in the future tense. [This is so] because in the chapter of the choshen He commands them again concerning making them [the chains] and fastening them. It was written here only to let you know part of the need for the settings, which He commanded [you] to make with the ephod. He wrote this [here] for you, to inform you that you will need these settings so that when you make chains at the edge of the choshen, you will place them on these settings. ונתתה את שרשרות: של עבותות העשויות מעשה עבות על המשבצות הללו. ולא זה הוא מקום צוואת עשייתן של שרשרות, ולא צוואת קביעתן, ואין תעשה האמור כאן לשון צווי, ואין ונתתה האמור כאן לשון צווי, אלא לשון עתיד, כי בפרשת החשן חוזר ומצוה על עשייתן ועל קביעתן, ולא נכתב כאן אלא להודיע מקצת צורך המשבצות שצוה לעשות עם האפוד, וכתב לך זאת לומר לך המשבצות הללו יוזקקו לך לכשתעשה שרשרות מגבלות על החשן, תתנם על המשבצות הללו:
15You shall make a choshen of judgment, the work of a master weaver. You shall make it like the work of the ephod; of gold, blue, purple, and crimson wool, and twisted fine linen shall you make it. טווְעָשִׂ֜יתָ ח֤שֶׁן מִשְׁפָּט֙ מַֽעֲשֵׂ֣ה חשֵׁ֔ב כְּמַֽעֲשֵׂ֥ה אֵפֹ֖ד תַּֽעֲשֶׂ֑נּוּ זָ֠הָ֠ב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר תַּֽעֲשֶׂ֥ה אֹתֽוֹ:
a choshen of judgment: which atones for the perversion of justice (Zev. 88b). Another interpretation: [The choshen is referred to as] judgment because it clarifies its words [see Rashi on verse 30], and its promise comes true, dere(s)nement in Old French, [meaning] a clear statement. For [the word] מִשְׁפָּט has three usages: 1) the words of the pleas of the litigants, 2) the verdict, and 3) the punishment of the judgment, whether the punishment of death, the punishment of lashes, or the punishment of monetary payment. But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words. חשן משפט: שמכפר על קלקול הדין. דבר אחר משפט, שמברר דבריו והבטחתו אמת, דיריישנימינ"ט בלעז [הוכחה] שהמשפט משמש שלש לשונות דברי טענות הבעלי דינים, וגמר הדין, ועונש הדין, אם עונש מיתה, אם עונש מכות, אם עונש ממון, וזה משמש לשון בירור דברים, שמפרש ומברר דבריו:
like the work of the ephod: The work of a master weaver and of five kinds [of material]. כמעשה אפוד: מעשה חושב ומחמשת מינין:
16It shall be square [and] doubled; its length one span and its width one span. טזרָב֥וּעַ יִֽהְיֶ֖ה כָּפ֑וּל זֶ֥רֶת אָרְכּ֖וֹ וְזֶ֥רֶת רָחְבּֽוֹ:
its length one span and its width one span: [It was] doubled, and [it was] suspended before him [the Kohen Gadol] against his heart, as it is said: “so that they will be over Aaron’s heart” (verse 30), suspended on the shoulder straps of the ephod, which come from behind him [the Kohen Gadol] over his shoulders and are folded over, descending somewhat in front of him. The choshen was suspended on them [the shoulder straps] by the chains and the rings, as is explained in the [section discussing the] matter [below, verses 22-29]. זרת ארכו וזרת רחבו: כפול ומוטל לו לפניו כנגד לבו, שנאמר (פסוק ל) והיו על לב אהרן, תלוי בכתפות האפוד, הבאות מאחוריו על כתפיו ונקפלות ויורדות לפניו מעט, והחשן תלוי בהן בשרשרות וטבעות, כמו שמפורש בענין:
17And you shall fill into it stone fillings, four rows of stones. One row: odem, pitdah, and bareketh; thus shall the one row be. יזוּמִלֵּאתָ֥ בוֹ֙ מִלֻּ֣אַת אֶ֔בֶן אַרְבָּעָ֖ה טוּרִ֣ים אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָֽאֶחָֽד:
And you shall fill into it: Since the stones fill the holes of the settings, which are prepared for them, [the Torah] calls them by an expression of filling. ומלאת בו: על שם שהאבנים ממלאות גומות המשבצות המתוקנות להן, קורא אותן בלשון מלואים:
18The second row: nofech, sappir, and yahalom. יחוְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָֽהֲלֹֽם:
19The third row: leshem, shevo, and achlamah. יטוְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה:
20And the fourth row: tarshish, shoham, and yashpheh; they shall be set in gold in their fillings. כוְהַטּוּר֙ הָֽרְבִיעִ֔י תַּרְשִׁ֥ישׁ וְשֹׁ֖הַם וְיָֽשְׁפֵ֑ה מְשֻׁבָּצִ֥ים זָהָ֛ב יִֽהְי֖וּ בְּמִלּֽוּאֹתָֽם:
set in gold: The rows shall be [set in gold] in their fillings, encircled by settings of gold in the depth. According to the measure of the fullness of the thickness of the stone shall be the depth of the settings, no less and no more. משבצים זהב: יהיו הטורים במלואותם, מוקפים משבצות זהב בעומק שיעור שיתמלא בעובי האבן, זהו לשון במלואותם, כשיעור מלוי עביין של אבנים יהיה עומק המשבצות לא פחות ולא יותר:
21And the stones shall be for the names of the sons of Israel twelve, corresponding to their names; [similar to] the engravings of a seal, every one according to his name shall they be, for the twelve tribes. כאוְ֠הָֽאֲבָנִ֠ים תִּֽהְיֶ֜יןָ עַל־שְׁמֹ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חוֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ תִּֽהְיֶ֕יןָ לִשְׁנֵ֥י עָשָׂ֖ר שָֽׁבֶט:
every one according to his name: According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them. איש על שמו: כסדר תולדותם סדר האבנים, אודם לראובן, פטדה לשמעון, וכן כלם:
22You shall make for the choshen chains at the edges, of cable work, of pure gold. כבוְעָשִׂ֧יתָ עַל־הַח֛שֶׁן שַׁרְשֹׁ֥ת גַּבְלֻ֖ת מַֽעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר:
for the choshen: Heb. עַל-הַחשֶׁן, for the choshen, to fasten them with its rings, as is explained below in the [section devoted to this] topic [below, verses 23-28]. על החשן: בשביל החשן, לקבעם בטבעותיו, כמו שמפורש למטה בענין:
chains: Heb. שַׁרְשֹׁת, a word related to [the word for] the roots (שָׁרְשֵׁי) of a tree, which are held to the tree, so it is held and inserted into the earth. These [chains] would also hold the choshen, for with them it [the choshen] would be suspended on the ephod. They are the two chains mentioned above (verse 14) in the [section devoted to the] topic of the settings. Menachem ben Saruk interpreted שַׁרְשְׁרֹת (verse 14) as well as an expression of roots (שָׁרָשִׁים). He said that the [second] “reish” (ר) is superfluous like the “mem” (מ) in שִׁלְשׁוֹם, [meaning] the day before yesterday (Exod. 5:8, 21:32, 36) [the word being derived from שָׁלשׁ, three], and the “mem” in רֵיקָם, empty (Gen. 31:42) [usually רֵיק, without the mem, is used] (Machbereth Menachem, p. 182). I do not agree with his statement, however, but [I hold that], שַׁרְשֶׁרֶת in Hebrew [of the Torah] is like שַׁלְשֶׁלֶת in the language of the Mishnah (Kelim 14:3). שרשת: לשון שרשי אילן המאחיזין לאילן להאחז ולהתקע בארץ, אף אלו יהיו מאחיזין לחשן, שבהם יהיה תלוי באפוד, והן שתי שרשרות האמורות למעלה (פסוק יד) בענין המשבצות. ואף שרשרות פתר מנחם בן סרוק לשון שרשים, ואמר שהרי"ש יתירה, כמו מ"ם שבשלשום, ומ"ם שבריקם. ואיני רואה את דבריו, אלא שרשרת בלשון עברית, כשלשלת בלשון משנה:
at the edges: Heb. גַּבְלֻת This is מִגְבָּלֹת mentioned above (verse 14), [signifying] that you shall insert them into the rings that will be on the edge (גְּבוּל) of the choshen. Every [instance of] גְּבוּל is an expression denoting an end, as(s) omayl in Old French, end, limit. גבלת: הוא מגבלות האמור למעלה (פסוק יד) שתתקעם בטבעות, שיהיו בגבול החשן, וכל גבול לשון קצה, אשומיי"ל בלעז [גבול]:
of cable work: Plaited. מעשה עבות: מעשה קליעה:
23You shall make for the choshen two golden rings, and you shall place the two rings on the two ends of the choshen, כגוְעָשִׂ֨יתָ֙ עַל־הַח֔שֶׁן שְׁתֵּ֖י טַבְּע֣וֹת זָהָ֑ב וְנָֽתַתָּ֗ אֶת־שְׁתֵּי֙ הַטַּבָּע֔וֹת עַל־שְׁנֵ֖י קְצ֥וֹת הַחֽשֶׁן:
for the choshen: Heb. עַל-הַחשֶׁן. For the choshen, in order to affix them onto it. It is, however, impossible to say that they [the two golden rings] shall be made on it [the choshen] from the outset, for if so, what is [the meaning of] what [the text] repeats and says, “and you shall place the two rings” ? Are they not already placed on it? At the beginning of the verse, Scripture should have written, “And you shall make on the ends of the choshen two golden rings.” Also, regarding the chains, you must interpret [the text] in this manner. על החשן: לצורך החושן, כדי לקבעם בו. ולא יתכן לומר שתהא תחלת עשייתן עליו, שאם כן מה הוא שחוזר ואומר ונתת את שתי הטבעות, והלא כבר נתונים בו, היה לו לכתוב בתחלת המקרא ועשית על קצות החשן שתי הטבעות זהב, ואף בשרשרות צריך אתה לפתור כן:
on the two ends of the choshen: On the two corners opposite the neck, on the right and on the left, which are opposite the shoulder straps of the ephod. על שני קצות החשן: לשתי פאות שכנגד הצואר, לימנית ולשמאלית הבאים מול כתפות האפוד:
24and you shall place the two golden cables on the two rings, at the ends of the choshen. כדוְנָֽתַתָּ֗ה אֶת־שְׁתֵּי֙ עֲבֹתֹ֣ת הַזָּהָ֔ב עַל־שְׁתֵּ֖י הַטַּבָּעֹ֑ת אֶל־קְצ֖וֹת הַחֽשֶׁן:
and you shall place the two golden cables: They are the chains for the edges, mentioned above (verse 22). [The Torah] did not delineate [there] where they were to be affixed on the choshen. Now it explains to you that they should be inserted into the rings. You should know that they are indeed [referring to] the first ones, for in the parsha of אֵלֶה פְּקוּדֵי [i.e., in Exod. 39:15-19, where the Torah relates how the choshen was made], they were not doubled. ונתתה את שתי עבתת הזהב: הן הן שרשרות גבלות הכתובות למעלה (פסוק כב) ולא פירש מקום קבוען בחשן, עכשיו מפרש לך שיהא תוחב אותן בטבעות, ותדע לך שהן הן הראשונות, שהרי בפרשת אלה פקודי לא הוכפלו:
25And the two ends of the two cables you shall place upon the two settings, and [these] you shall place upon the shoulder straps of the ephod, on its front part. כהוְאֵ֨ת שְׁתֵּ֤י קְצוֹת֙ שְׁתֵּ֣י הָֽעֲבֹתֹ֔ת תִּתֵּ֖ן עַל־שְׁתֵּ֣י הַמִּשְׁבְּצ֑וֹת וְנָֽתַתָּ֛ה עַל־כִּתְפ֥וֹת הָֽאֵפֹ֖ד אֶל־מ֥וּל פָּנָֽיו:
And the two ends: of the two cables, i.e., the two ends of each one. ואת שתי קצות: של שתי העבותות שני ראשיהם של כל אחת:
you shall place upon the two settings: They are the ones mentioned above, between the section dealing with the choshen and the section dealing with the ephod (verses 13 and 14), but [the Torah] did not explain their necessity or their place. Now it [the Torah] explains that he should insert into them the ends of the chains which are inserted into the rings of the choshen on the right and on the left beside the neck. The two ends of the right chain he inserts into the right setting, and similarly with the left one, the two ends of the left chain. תתן על שתי המשבצות: הן הכתובות למעלה (פסוק יד) בין פרשת החשן ופרשת האפוד, ולא פירש את צרכן ואת מקומן, עכשיו מפרש שיתקע בהן ראשי העבותות התחובות בטבעות [בראשי] החשן לימין ולשמאל אצל הצואר, שני ראשי השרשרת הימנית תוקע במשבצות של ימין, וכן בשל שמאל שני ראשי שרשרות השמאלית:
and [these] you shall place: the settings. ונתתה: המשבצות:
upon the shoulder straps of the ephod: One [setting] on this one [shoulder strap] and one on that one. Thus the shoulder straps of the ephod hold up the choshen so that it does not fall, and it is suspended on them. Yet the bottom edge of the choshen moves in and out and knocks on his [the Kohen Gadol’s] stomach and is not fastened to him well. Therefore, two more rings were needed for its lower part, as [the Torah] proceeds to explain. על כתפות האפוד: אחת בזו ואחת בזו, נמצאו כתפות האפוד מחזיקין את החשן שלא יפול, ובהן הוא תלוי, ועדיין שפת החשן התחתונה הולכת ובאה ונוקשת על כריסו, ואינה דבוקה לו יפה, לכך הוצרך עוד שתי טבעות לתחתיתו, כמו שמפרש והולך:
on its front part: [The front part] of the ephod, [meaning] that he should not place the settings on the side of the shoulder straps that is toward the robe, but instead [he should place the settings] on the upper side, which is toward the outside. That is called “on the front part” of the ephod, because the side that is not seen is not called the front [lit., the face]. אל מול פניו: של אפוד, שלא יתן המשבצות בעבר הכתפות שכלפי המעיל, אלא בעבר העליון שכלפי החוץ, והוא קרוי מול פניו של אפוד, כי אותו עבר שאינו נראה אינו קרוי פנים:
26You shall make two golden rings, and you shall place them on the two ends of the choshen, on its edge that is toward the inner side of the ephod. כווְעָשִׂ֗יתָ שְׁתֵּי֙ טַבְּע֣וֹת זָהָ֔ב וְשַׂמְתָּ֣ אֹתָ֔ם עַל־שְׁנֵ֖י קְצ֣וֹת הַח֑שֶׁן עַל־שְׂפָת֕וֹ אֲשֶׁ֛ר אֶל־עֵ֥בֶר הָֽאֵפ֖וֹד בָּֽיְתָה:
on the two ends of the choshen: [I.e.,] they are its two bottom corners, to its right and to its left. על שני קצות החשן: הן שתי פאותיו התחתונות לימין ולשמאל:
on its edge that is toward the inner side of the ephod: Here you have two signs [for the placement of the rings]: One, that he should put them on the two ends of its [the choshen’s] bottom, which is opposite the ephod, since its top is not opposite the ephod, for it is near the neck; whereas the ephod he placed on his waist. [The Torah] gives another sign, namely that he should not attach them on the choshen’s outer side, but on the inner side, as it is said: “inner.” This side is towards the side of the ephod, since the band of the ephod girds the Kohen [Gadol], and the apron is folded in front of the Kohen [Gadol] on his waist and on part of his stomach from either side until it is against the ends of the choshen, and its ends lie on it [the ephod]. על שפתו אשר אל עבר האפוד ביתה: הרי לך שני סימנין האחד שיתנם בשני קצות של תחתיתו שהוא כנגד האפוד, שעליונו אינו כנגד האפוד, שהרי סמוך לצואר הוא, והאפוד נתון על מתניו, ועוד נתן סימן שלא יקבעם בעבר החשן שכלפי החוץ, אלא בעבר שכלפי פנים שנאמר ביתה, ואותו העבר הוא לצד האפוד, שחשב האפוד חוגרו הכהן ונקפל הסינר לפני הכהן על מתניו, וקצת כריסו מכאן ומכאן עד כנגד קצות החשן, וקצותיו שוכבין עליו:
27And you shall make two golden rings and place them on the two shoulder straps of the ephod, from below, toward its front, adjacent to its seam, above the band of the ephod. כזוְעָשִׂ֘יתָ֘ שְׁתֵּ֣י טַבְּע֣וֹת זָהָב֒ וְנָֽתַתָּ֣ה אֹתָ֡ם עַל־שְׁתֵּי֩ כִתְפ֨וֹת הָֽאֵפ֤וֹד מִלְּמַ֨טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מַחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָֽאֵפֽוֹד:
on the two shoulder straps of the ephod, from below: For the settings were placed on the upper ends of shoulder straps of the ephod, which were on his shoulders opposite his throat and were folded and descended in front of him. [Concerning] the rings, however, He commanded that they be placed on the second end [of the shoulder straps], which is attached to the ephod, and that is what [is meant when] it is said: “adjacent to its seam,” [i.e.,] near the place where they are attached to the ephod, slightly above the belt. The seam was adjacent to the belt, and these [rings] were placed slightly above where the shoulder straps begin to rise. That is [what is meant] when it is said: “above the band of the ephod.” They [these rings] were [placed] opposite the end of the choshen, and he inserted a blue cord in these rings and in the rings of the choshen. He fastened them with this cord to the right and to the left, so that the bottom of the choshen would not swing out in front and then come back and knock on his stomach, and thus it was well placed on the robe. על שתי כתפות האפוד מלמטה: שהמשבצות נתונות בראשי כתפות האפוד העליונים הבאים על כתפיו כנגד גרונו, ונקפלות ויורדות לפניו, והטבעות צוה ליתן בראשן השני, שהוא מחובר לאפוד, והוא שנאמר לעומת מחברתו, סמוך למקום חבורן באפוד למעלה מן החגורה מעט, שהמחברת לעומת החגורה, ואלו נתונים מעט בגובה זקיפת הכתפות, הוא שנאמר ממעל לחשב האפוד, והן כנגד סוף החשן, ונותן פתיל תכלת באותן הטבעות ובטבעות החשן, ורוכסן באותן פתילין לימין ולשמאל, שלא יהא תחתית החושן הולך לפנים וחוזר לאחור ונוקש על כריסו, ונמצא מיושב על המעיל יפה:
toward its front: On the outer side. ממול פניו: בעבר החיצון:
28And they shall fasten the choshen by its rings to the rings of the ephod with a blue cord, so that it may be upon the band of the ephod, and the choshen will not move off the ephod. כחוְיִרְכְּס֣וּ אֶת־הַ֠ח֠שֶׁן מִטַּבְּעֹתָ֞יו (כתיב מטבעתו) אֶל־טַבְּעֹ֤ת הָֽאֵפוֹד֙ בִּפְתִ֣יל תְּכֵ֔לֶת לִֽהְי֖וֹת עַל־חֵ֣שֶׁב הָֽאֵפ֑וֹד וְלֹֽא־יִזַּ֣ח הַח֔שֶׁן מֵעַ֖ל הָֽאֵפֽוֹד:
And they shall fasten: Heb. וְיִרְכְּסוּ, a word of joining. Similarly, “from bands of (מֵרֻכְסֵי) men” (Ps. 31:21), [meaning] bands of wicked men joined together. Similarly, “and the close mountains (וְהָרְכָסִים), a valley” (Isa. 40:4). [הַרְכָסִים refers to] mountains that are close to one another, so that it is impossible to descend into the valley except with great difficulty. Because of their proximity, the valley is steep and deep. These [mountains] will become a straight valley, where it will be easy to walk. וירכסו: לשון חבור, וכן (תהלים לא כא) מרכסי איש, חבורי חבלי רשעים, וכן (ישעיה מ ד) והרכסים לבקעה, הרים הסמוכים זה לזה שאי אפשר לירד לגיא שביניהם אלא בקושי גדול, שמתוך סמיכתן הגיא זקופה ועמוקה, יהיו לבקעת מישור ונוחה לילך:
so that it may be upon the band of the ephod: So that the choshen would be fastened to the band of the ephod. להיות על חשב האפוד: להיות החשן דבוק אל חשב האפוד:
will not move: Heb. וְלֹא-יִזַּח. יִזַּח is a word [meaning] severance. It is an Arabic expression, as is asserted by Dunash ben Labrat (Teshuvoth Dunash, p. 60, 61). ולא יזח: לשון ניתוק, ולשון ערבי הוא, כדברי דונש בן לברט:
29Thus shall Aaron carry the names of the sons of Israel in the choshen of judgment over his heart when he enters the Holy, as a remembrance before the Lord at all times. כטוְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל בְּח֧שֶׁן הַמִּשְׁפָּ֛ט עַל־לִבּ֖וֹ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ לְזִכָּרֹ֥ן לִפְנֵֽי־יְהֹוָ֖ה תָּמִֽיד:
30You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times. לוְנָֽתַתָּ֞ אֶל־ח֣שֶׁן הַמִּשְׁפָּ֗ט אֶת־הָֽאוּרִים֙ וְאֶת־הַתֻּמִּ֔ים וְהָיוּ֙ עַל־לֵ֣ב אַֽהֲרֹ֔ן בְּבֹא֖וֹ לִפְנֵ֣י יְהֹוָ֑ה וְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־מִשְׁפַּ֨ט בְּנֵֽי־יִשְׂרָאֵ֧ל עַל־לִבּ֛וֹ לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד:
the Urim and the Tummim: This [refers to the] inscription of the explicit Name, which he [Moshe] would place within the folds of the choshen, through which it would light up its words (מֵאִיר) and perfect (מְךְתַּמֵם) its words. [I.e., the Urim and Tummim explain their words, and their predictions never fail (on Yoma 73b).] In the Second Temple there was the choshen, because it was impossible for the Kohen Gadol to be missing [any of the original] garments, but that Name was not inside it. Because of that Name, it was called “judgment,” as it is said: “and he shall inquire for him through the judgment of the Urim” (Num. 27:21). את האורים ואת התומים: הוא כתב שם המפורש, שהיה נותנו בתוך כפלי החשן, שעל ידו הוא מאיר דבריו ומתמם את דבריו. ובמקדש שני היה החשן, שאי אפשר לכהן גדול להיות מחוסר בגדים, אבל אותו השם לא היה בתוכו, ועל שם אותו הכתב הוא קרוי משפט, שנאמר (במדבר כז כא) ושאל לו במשפט האורים:
the judgment of the children of Israel: [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. According to the aggadic midrash (Lev. Rabbah 10:6) that the choshen atoned for the perverters of justice-it was called “judgment” because of [its] forgiveness for the [sins of] judgment. את משפט בני ישראל: דבר שהם נשפטים ונוכחים על ידו אם לעשות דבר או לא לעשות. ולפי מדרש אגדה שהחשן מכפר על מעוותי הדין, נקרא משפט על שם סליחת המשפט:
• Daily Tehillim: Psalms Chapters 44-48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Likutei Amarim, end of Chapter 31
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 8 Adar, 5777 · 6 March 2017
• Likutei Amarim, end of Chapter 31
• ולהיות בחינת תשובה זו ביתר שאת ויתר עז מעומקא דלבא, וגם שמחת הנפש תהיה בתוספת אורה ושמחה
One may lend this teshuvah — the restoration of his soul to its source —additional strength from the depths of his heart, and likewise add a greater measure of light and joy to the joy of his soul brought on by theteshuvah,
כאשר ישיב אל לבו דעת ותבונה לנחמו מעצבונו ויגונו, לאמר כנ״ל
by comforting his heart from its distress and sorrow, through reflecting (lit., “speaking to his heart”) with knowledge and understanding, as follows:
הן אמת כו׳, אך אני לא עשיתי את עצמי
“Certainly it is true, as said above, that I am utterly remote from G‑d, etc.;but it was not I who created myself in a manner that permits the divine soul to be exiled within the impurity of the body and animal soul. It was G‑d Who created me thus.
ולמה עשה ה׳ כזאת, להוריד חלק מאורו יתברך, הממלא וסובב כל עלמין, וכולא קמיה כלא חשיב, והלבישו במשכא דחויא וטפה סרוחה
“Why then has G‑d done such a thing — to cause [the divine soul,] a part of His light which fills and encompasses all worlds and before which all is as naught, to descend into [the body], and be clothed in a ’serpent’s skin‘ and a ’fetid drop‘
אין זה כי אם ירידה זו היא צורך עליה
“Surely this descent must be for the sake of a subsequent ascent.
להעלות לה׳ כל נפש החיונית הבהמית שמקליפת נוגה, וכל לבושיה, הן בחינות מחשבה דבור ומעשה שלה
“That is, to elevate to G‑d the entire animating, animal soul, which derives from kelipat nogah, and also its ’garments‘ of thought, speech and action,
על ידי התלבשותן במעשה דבור ומחשבת התורה
by means of clothing them in the action, speech and thought of the Torah.
For by performing the mitzvot, and by speaking and thinking words of Torah, the animal soul and its ’garments‘ are elevated toward G‑dliness.
וכמו שכתוב לקמן ענין העלאה זו באריכות, איך שהיא תכלית בריאת העולם
(1The subject of this ascent will be discussed further on at length; 2 it will be shown how this is the purpose for which the world was created.)
ואם כן איפוא זאת אעשה, וזאת תהיה כל מגמתי כל ימי חלדי
“If this be so, there is one thing for me to do, and this shall be my sole aim throughout my life:
לכל בהן חיי רוחי ונפשי, וכמו שכתוב: אליך ה׳ נפשי אשא
To immerse therein — in the thought, speech and action of the Torah and themitzvot — the life of my spirit and soul, as it is written, 3 “To You, G‑d, Iraise my soul.
דהיינו, לקשר מחשבתי ודבורי במחשבתו ודבורו יתברך, והן הן גופי הלכות הערוכות לפנינו, וכן מעשה במעשה המצות
“In practical terms, this means: To bind my thought and speech with G‑d’s thought and speech — which are, in fact, the very laws which have been set out before us. For the laws of the Torah are G‑d’s “thought” and “speech”, and by studying them one binds his own faculties of thought and speech with their Divine counterparts. Similarly with action: I will bind my faculty of action with G‑d’s faculty of action, through performing the commandments.”
שלכן נקראת התורה משיבת נפש, פירוש, למקורה ושרשה
For this reason, the Torah is described as4 “that which restores the soul,” i.e., it restores the soul to its source and root.
ועל זה נאמר: פקודי ה׳ ישרים משמחי לב
Moreover, concerning this occupation in the Torah and the mitzvot which brings joy to the soul by restoring it to its source, and which banishes the sadness of its exile in the body and animal soul, it is written: 5 “G‑d’s commandments are just; they gladden the heart.”
When one considers that one’s study of the Torah and observance of the mitzvotelevate not only his divine soul, but also his animal soul, his teshuvah will gain in depth, and the joy of his soul will gain in intensity.
For although the soul’s “escape” from exile within the body and animal soul (spoken of earlier) would in itself be sufficient cause for great joy, yet this is a joy tempered by sadness over the lowly state in which one’s body and animal soul remain. When one realizes, however, that Torah and the mitzvot elevate the body and animal soul as well, his joy will be untarnished.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
• Positive Commandment 127 (Digest)
• The First Tithe
"But the tithes of the Children of Israel which they offer to G‑d as a gift..."—Numbers 18:24.
We are commanded to separate a tenth of our crops and give it to a Levite.
This biblical precept only applies in the Land of Israel.
• The First Tithe
The 127th mitzvah is that we are commanded to separate ma'aser from produce which grows from the ground.
The source of this commandment is G‑d's statement,1 "[The inheritance I am giving the Levites shall consist of] the ma'aser of the Jewish people which they shall separate."
The verse itself explains that ma'aser is given to the Levites.
The details of this mitzvah are explained in tractate Ma'aseros.
This is called ma'aser rishon, and is a Biblical requirement only in Eretz Yisroel.2
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 27:30.
2.By Rabbinic law, ma'aser must be given from some lands which surround Eretz Yisroel. See Hilchos Terumos, 1:1.
• Positive Commandment 128 (Digest)
• The Second Tithe
"You shall surely tithe all the produce of your seed that the field produces every year"—Deuteronomy 14:22.
We are commanded to separate a "Second Tithe" [from our harvest, in addition to the First Tithe given to the Levites].
Some of the rules that pertain to this tithe:
The produce is brought to Jerusalem where it is consumed by its owners.
If it is difficult to transport the produce to Jerusalem, due to its distance, the produce can be "redeemed" with money. This money is then brought to Jerusalem and used to purchase food [which is, in turn, consumed in Jerusalem].
If the owner himself redeems the tithe, he must add an extra 25% to the produce's monetary value.
This mitzvah only applies during the Temple era.
This biblical precept only applies in the Land of Israel.
• The Second Tithe
The 128th mitzvah is that we are commanded to separate ma'aser sheni.1
The source of this commandment is G‑d's statement,2 "Take a tithe [Aser t'aser] from year to year of all the seed crops that come forth in the field."
The Sifra says: "The words 'Shanah shanah' ['from year to year'] teach us that one may not take ma'aser from one year's crops for [what should have taken from] another year's crops. But this only tells us about the subject of this verse, ma'aser sheni.3 How do we know that this applies to the other types of ma'aser? From the words, Aser t'aser"4
The Torah says explicitly5 that ma'aser sheni is brought to Jerusalem and eaten there by its owners, and we have already mentioned6 the words of our Sages on this subject.
The verse itself also gives details of this mitzvah: that when it is impossible to actually bring it because of the distance, it must be redeemed, with the money brought to the Bais Hamikdosh and spent on food. The source of this law is G‑d's statement7 "If the place is too far for you" "and you cannot carry it there." The Torah has given other details of this mitzvah: that if a person redeems it, he must add one-fifth.8 The source of this is G‑d's statement,9 "If a person wishes to redeem his tithes, he must add an additional fifth."
The details of this mitzvah are explained in tractate Ma'aser Sheni.
This too is a Biblical mitzvah only for produce which grew in Eretz Yisroel, and may be eaten only when the Bais Hamikdosh is standing. In the words of the Sifri: "The verse10 compares eating a b'chor [first-born animal] and ma'aser sheni: just as the b'chor may be eaten only when the Bais Hamikdosh is standing, so too ma'aser sheni may be eaten only when the Bais Hamikdosh is standing."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.After terumah and ma'aser are separated, one-tenth of the remainder is designated as ma'aser sheni. This occurs in the 1st, 2nd, 4th, and 5th years of the 7 year shemittah cycle. In the 3rd and 6th years of the cycle, it is called ma'aser oni and is given to the poor.
2.Deut. 14:22.
3.This phrase, "the subject of this verse, ma'aser sheni," proves the Rambam's point: that the "tithe" referred to in this verse is ma'aser sheni.
4.The double mention of "ma'aser" comes to include all types of ma'aser (see P127, P130).
5.Ibid. 14:23.
6.P119, which in the Rambam's order precedes this mitzvah.
7.See Ibid.
8.Of the total amount, i.e. 25% of the value of the food. The amount he adds comes out to be "one-fifth" of the total amount.
9.Lev. 27:31.
10.See Deut. 14:23. Temurah 21a.
• Negative Commandment 152 (Digest)
• Expending Second Tithe Funds on Non-Food Items
"Nor have I given of it for the dead"—Deuteronomy 26:14.
It is forbidden to purchase with Second Tithe funds any item other than food or drink.
The Midrash explains the verse "I have not given of it for the dead" as referring to using the funds to purchase a casket and shrouds. Though such a purchase is a mitzvah, it cannot be done with Second Tithe funds.
It appears to me that purchasing anything other than food items with these monies is like giving the monies to a dead person—who has no gain from such a gift...
• Expending Second Tithe Funds on Non-Food Items
The 152nd prohibition is that we are forbidden from spending money which was used to redeem ma'aser sheni for anything except food and drink.
The source of this prohibition is G‑d's statement,1 "I have not given it for the dead." In the words of the Sifra: "[This verse means] that I have not used it to buy a coffin and burial shrouds." One who used the money to buy something else [other than food or drink] must spend an equivalent amount on food [in Jerusalem], as explained in the appropriate place.2
The verse mentions "the dead" for greater emphasis: as if to say "One may still not use ma'aser sheni, even for a mitzvah.3" It also seems to me that [the verse mentions "the dead" to teach us that] since G‑d has commanded us to spend ma'aser sheni only on food — as the verse4 says, "You may then spend the money [on anything you desire, whether it be cattle, smaller animals, wine,..."] — using it for something other than food is like giving it to the dead, who have no use for it.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Deut. 26:14.
2.See tractate Ma'aser Sheni, 1:7. Hilchos Ma'aser Sheni, Ch. 3, Hal. 10.
3.Such as buying a coffin and burial shrouds.
4.Ibid. 14:26.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
• Rambam - 1 Chapter a Day
Mechirah - Chapter Twenty Seven
• Mechirah - Chapter Twenty Seven
1
When a person sells a ship, included in the sale are the mast, the sail, its anchors, the ropes used to steer it, the ramp and the ladder with which one ascends to the ship and descends to its lower deck, and the reservoir of drinking water it contains.
Not included in the sail is the beitzit - the small boat in which one sails to land, the dugit - the small boat with which the sailors fish - the servants who work on the ship, or the sacks and the merchandise that it contains. When the seller tells the purchaser: "I am selling you a ship and everything it contains, they are all included in the sale.
א
המוכר את הספינה מכר את התורן ואת הנס ואת העוגנים שלה ואת כל המשוטין המנהיגין אותה ואת הכבש והאסכלה שעולין בהן לספינה ויורדין עליה ואת בית המים שבתוכה אבל לא מכר את הביצית והיא הספינה הקטנה שהולכים בה על המים הקרובים ליבשה ולא מכר הדוגית והיא הספינה הקטנה שצדין בה המלחים את הדגים ולא מכר את העבדים העושין בהן ולא את המרצופין ולא את הסחורה שבתוכה ובזמן שאמר לו היא וכל מה שבתוכה אני מוכר הרי כולן מכורין:
2
When a person sells a carriage, he has not sold the mules if they are not attached to it. If he sells the mules, he has not sold the carriage.
If a person sells a yoke, he does not sell the oxen. If he sells the oxen, he does not sell the yoke. This applies even in a place where, when some people say "oxen," they are referring to a yoked team.
ב
המוכר את הקרון לא מכר את הפרדות בזמן שאינן קשורות עמו מכר את הפרדות לא מכר את הקרון מכר את הצמד לא מכר את הבקר מכר את הבקר לא מכר את הצמד ואפילו במקום שקורין מקצתן לצמד בקר:
3
When a person sells a single yoke, he also sells the cow. When he sells a cow, he does not sell its yoke. When he sells a wagon, he sells the oxen. When he sells oxen, he has not sold the wagon.
In all these matters and the like, the price of the article is no proof of the seller's intent.'
ג
המוכר את העול מכר את הפרה מכר את הפרה לא מכר את העול מכר את העגלה מכר את הבקר מכר את הבקר לא מכר את העגלה ואין הדמים ראיה בכל אלו הדברים וכיוצא בהן:
4
When a person sells a donkey, included in the sale are the saddlecloth and the saddle, even though they are not on the donkey. The saddle-bags and a riding seat for women are not included in the sale, even if they are on the donkey at the time of the sale.
ד
וכן המוכר את החמור מכר את המרדעת ואת האוכף אף על פי שאינן עליו אבל לא מכר את השק ולא מרכבת הנשים ואפילו היו עליו בשעת המכר:
5
The price paid for an article is not considered to be proof of the seller's intent. If the purchaser erred with regard to a sum that one might ordinarily err, the laws of ona'ah are applied, or the transaction is nullified, as is the law with regard to any seller and purchaser. If, however, the error is inordinately greater than one would make, the transaction is not nullified. We assume that the extra money is a present that the purchaser gave the seller, and the purchaser receives merely a donkey without its saddlebags.
The same applies in all analogous situations: We do not bring proof of the seller's intent from the price.
ה
ואין הדמים ראיה שאם טעה בכדי שהדעת טועה יש לו אונאה או ביטול מקח כדין כל המוכר ולוקח ואם טעה בכדי שאין הדעת טועה לא בטל המקח שזה מתנה נתן לו ואין לו אלא החמור בלא שקים וכן כל כיוצא בזה אין מביאין בו ראיה מן הדמים:
6
When a person sells a maid-servant, included in the sale are all the garments she is wearing, even if there are one hundred. Nevertheless, jewelry
- e.g., a bracelet, a nose ring, a finger ring or a choker worn around the neck
- are not included in the sale.
If the seller says: "I am selling you a maid-servant and everything that is upon her," even if she is wearing articles that are worth 100 maneh, they are all included in the sale.
ו
המוכר את השפחה מכר כלים שעליה אפילו הם מאה אבל לא מכר השירים ולא הנזמים ולא הטבעות ולא את הקטלאות שבצוארה ואם אמר לו שפחה וכל מה שעליה הרי הן כולן מכורין אע"פ שיש עליה כלים של מאה מנה:
7
If a person tells a colleague, "I am selling you a pregnant maid-servant," or "I am selling you a pregnant cow," the fetus is sold together with the mother.
If a person tells a colleague, "I am selling you a nursing maid-servant," or "I am selling you a nursing cow," the infant or the calf is not included in the sale.
If a person tells a colleague, "I am selling you a nursing donkey, the donkey colt is included in the sale, because no one ever sells a donkey for its milk.
ז
האומר לחבירו שפחה מעוברת אני מוכר לך פרה מעוברת אני מוכר לך מכר לו את הולד שפחה מניקה אני מוכר לך פרה מניקה אני מוכר לך לא מכר לו את הולד חמורה מניקה אני מוכר לך מכר לו את הסיח שאין אדם קונה חמורה לחלבה:
8
If a person tells a colleague, "I am selling you the head of this servant," or "... of this donkey," half of the animal is included in the sale. Similar laws apply with regard to any organ on which the life of the animal depends.
If the seller tells the purchaser: "The hand of this servant..." or "the forearm of this donkey is sold to you," an evaluation is made between them. Similar laws apply with regard to any organ on which the life of the animal does not depend.
If he tells him: "I am selling you the head of this cow," only the head is included in the sale, for the head of a cow is always being sold in butcher shops.
ח
האומר לחבירו ראש עבד זה או ראש חמור זה אני מוכר לך הרי זה מכר חציו וכן הדין בכל אבר שהנשמה תלויה בו אמר לו יד עבד זה או יד חמור זה אני מוכר לך משמנין ביניהם וכן הדין בכל אבר שאין הנשמה תלויה בו אמר לו ראש פרה זו אני מוכר לך לא מכר אלא הראש בלבד שהרי ראשה נמכרת תמיד במטבחיים:
9
When a person sells the head of a large animal, the feet are not included in the sale. If he sells the feet, the head is not sold. If he sells the windpipe, the liver is not sold. If he sells the liver, the windpipe is not sold.
With regard to a small animal, however, different laws apply. When a person sells the head, the feet are included in the sale. If he sells the feet, the head is not sold. If he sells the windpipe, the liver is sold. If he sells the liver, the windpipe is not sold.
ט
מכר את הראש בבהמה גסה לא מכר את הרגלים מכר את הרגלים לא מכר את הראש מכר את הקנה לא מכר את הכבד מכר את הכבד לא מכר את הקנה אבל בבהמה דקה מכר את הראש מכר את הרגלים מכר את הרגלים לא מכר את הראש מכר את הקנה מכר את הכבד מכר את הכבד לא מכר את הקנה:
10
When a person sells a water reservoir, the water is not included in the sale. When he sells a garbage dump, the garbage is included in the sale. When he sells a beehive, the bees are included in the sale. When he sells a dovecote, the doves are included in the sale.
י
המוכר את הבור לא מכר את מימיו מכר את האשפה מכר את זבלה מכר כוורת מכר דבורים מכר שובך מכר את היונים:
11
Do not let the fundamental principles governing these matters escape your eyes. These are the accepted local customs, and the commonly accepted meaning of terms for every particular entity. In a place where there is no local custom defined, and a term does not have a specific meaning that excludes a more encompassing conception, we follow these principles that were explained by our Sages, as stated previously.
יא
אל ילוז מעיניך העיקר הגדול בדברים אלו שהוא מנהג המדינה והשמות הידועים ביחוד לכל דבר ודבר ובמקום שאין מנהג ולא שם שהכל אומרים לו ביחוד ולא שיתוף הולכין אחר אלו הכללות שביארו חכמים כמו שביארנו:
Maaser - Chapter 13, Maaser - Chapter 14, Maaser Sheini - Chapter 1
• Maaser - Chapter 13
1
Fruits that we can assume to be ownerless:1 e.g., wild figs,2brush berries, thorn apples, white figs, other species of wild figs, anise, dates that fall of the tree before they have swelled,3 capers, coriander, and the like are free from the stringency of demai. One who purchases them from a common person does not have to separate terumat ma'aser or the second tithe from them for we assume that they grew ownerless. Even if a common person told him that they have not been tithed, they are exempt from the tithes until it is known that they grew from produce that was guarded.4
א
פירות שחזקתן מן ההפקר כגון השיתין והרימין והעוזרדין ובנות שוח ובנות שקמה והגופנין ונובלות תמרה והן שעדיין לא הטילו שאור הנצפה והכסבר וכיוצא בהן פטורין מן הדמאי והלוקחן מעם הארץ אינו צריך להפריש מהן תרומת מעשר ולא מעשר שני מפני שחזקתן מן ההפקר אפילו אמר לו עם הארץ אינם מעושרין הרי אלו פטורין מן המעשרות עד שיודע לו שהן מן השמור:
2
Produce that ripens first and last in a valley are exempt from the obligations of demai.5 Similar produce in a garden is liable, because it is watched.
What is meant by produce that ripens first? All the produce that ripens before [the owner] employs a guard for the valley to protect his produce.
ב
הבכורות והסייפות שבבקעה פטורין מן הדמאי ושבגינה חייבין מפני שהן נשמרין ואלו הן הבכורות כל הפירות שבכרו עד שלא הושיבו שומר על הבקעה לשמור פירותיה והסייפות הן הפירות שישארו אחר שיקפלו המקצועות שבשדות ויניחום בלא שומר וכן החומץ העשוי מן התמדים פטור מן הדמאי:
3
When decrees were enacted concerning demai, they were enacted only with regard to produce from the land that was inhabited by the Jews who returned from Babylonia,9 i.e., from Kziv inward.10 Kziv itself is considered as outside these boundaries. All produce from Kziv and further are exempt from the obligations of demai for we operate under the assumption that the produce came from the place where it is found.11
ג
כשגזרו על הדמאי לא גזרו אלא על פירות הארץ שהחזיקו בה עולי בבל בלבד שהוא מכזיב ולפנים וכזיב עצמה כלחוץ וכל הפירות הנמצאות מכזיב ולחוץ פטורין מן הדמאי שחזקתן מפירות מקום שנמצאו בו:
4
When we know12 that produce was grown in the land that was inhabited by the Jews who ascended from Babylonia, the laws of demai apply with regard to it even though it is presently found in Syria or in the land that was inhabited only by the Jews who ascended from Egypt. [Thus] terumat ma'aser and the second tithe must be separated from it.
Therefore a fat fig whose species is found only in the land inhabitant by the Jews who ascended from Babylon - and similarly, large dates, straight carobs,13 rice that is exceedingly white, and oversized cumin14 - must be tithed like demai in the entirety of Eretz Yisrael and in Syria. Similar laws apply with regard to all produce that is comparable to these species.
ד
פירות שידוע שהן מפירות הארץ שהחזיקו בה עולי בבל אף על פי שהן נמצאות בסוריא ואין צריך לומר בארץ שהחזיקו בה עולי מצרים בלבד הרי אלו חייבין בדמאי ומפרישין מהן תרומת מעשר ומעשר שני לפיכך הדבילה השמינה שאין כמותה אלא בארץ שהחזיקו עולי בבל וכן התמרים הגדולים והחרובין השוים והאורז הלבן ביותר והכמון הגדול מתעשרין דמאי בכל ארץ ישראל ובסוריא וכן כל כיוצא בפירות אלו:
5
When donkey-drivers bring produce to Tyre,15 the laws governing demai apply to it, for we assume that it came from the nearby land inhabited by the Jews who ascended from Babylonia.16 We do not harbor any suspicions with regard to rice. Instead, all the rice that is found in the Diaspora that neighbors the land which was inhabited by the Jews who ascended from Babylonia is exempt17 from demai unless it was obvious that it grew [only in Eretz Yisrael] as we explained.18
ה
החמרים שהביאו פירות לצור חייבין בדמאי שחזקתן מהארץ שהחזיקו עולי בבל שהיא הקרובה לה והאורז אין חוששין לו אלא כל האורז הנמצא חוצה לארץ שהיא קרובה לארץ שהחזיקו עולי בבל פטור מן הדמאי אא"כ היה ניכר כמו שביארנו:
6
When a person purchases [produce] from the owners of storehouses in Tyre, he is exempt from [the obligations of] demai. We do not say that they stored produce from Eretz Yisrael.19 Similarly, if one donkey20 enters Tyre laden with produce, it is exempt from [the obligations of] demai, for we assume that [the produce comes] from the fields around the city.
ו
הלוקח מבעלי אוצרות בצור פטור מן הדמאי ואין אומרין שמא מפירות הארץ אצרו וכן חמור יחידי שנכנס לצור והוא טעון פירות פטור מן הדמאי שחזקתן משדה העיר:
7
When a person purchases [produce] from the owners of storehouses in Tzidon,21 he is obligated in [the laws of] demai, because it is closer to Eretz Yisrael than Tyre and we operate under the assumption that they store produce from the land inhabited by the Jews who ascended from Babylonia. If, however, one purchases [produce] from donkey-drivers in Tzidon, is exempt from [the obligations of] demai, for we assume that they are bringing [the produce] from the Diaspora.22
ז
הלוקח מבעלי אוצר בצידון חייב בדמאי מפני שקרובה היא יותר מצור שחזקתה שאוצרין מפירות הארץ שהחזיקו עולי בבל אבל הלוקח מן החמרים בצידון פטור מן הדמאי מפני שחזקתן שמביאין מח"ל:
8
[The following rules apply when a person] purchases [produce] from a gentile in the land inhabited by the Jews who ascended from Babylonia. If the gentile was a merchant23who purchases produce from Jews, the produce is [considered as] demai. Therefore at the outset, when the majority of Eretz Yisraelwas in the hands of Jews,24 when a person purchased produce from a gentile merchant, he would separate tithes as one does for demai just like one does when [purchasing] from a [Jewish] common person.
ח
הלוקח מן העכו"ם בארץ שהחזיקו עולי בבל אם היה תגר עכו"ם שלוקח מישראל הרי פירותיו דמאי לפיכך בראשונה בזמן שהיה רוב ארץ ישראל ביד ישראל הלוקח מכל תגר עכו"ם מעשר דמאי כלוקח מע"ה:
9
Who is a merchant? One who brings [produce to the market] two or three times. If, however, he brings once - even if he brings three loads at once, or even if he, his son, and his servant each brings loads - he is not presumed to be a merchant.25
ט
אי זהו תגר זה שהביא ב' וג' פעמים אבל אם הביא פעם אחת אפילו הביא שלש משואות בבת אחת או שהביא הוא ובנו ופועל עדיין לא הוחזק תגר:
10
When [our Sages] issued a decree concerning demai, the decree did not apply to produce from the Diaspora that was brought into Eretz Yisrael.26
י
כשגזרו על הדמאי לא גזרו על פירות ח"ל שנכנסו לארץ:
11
When the majority of the produce [in a mixture] is from Eretz Yisrael and not from the Diaspora, [the laws of] demai apply.27 If the majority of the mixture is produce from the Diaspora, it is exempt from demai. [This law applies] also to species that we can presume that most frequently come from the Diaspora, e.g., nuts and plums.28
יא
פירות הארץ שרבו על של ח"ל הרי אלו חייבין בדמאי ושל ח"ל שרבו על פירות הארץ וכן דברים שחזקתן תדיר מח"ל כגון אגוזים ודרמסקעות הרי אלו פטורין מן הדמאי:
12
[When there was a doubt whether] produce came from the Diaspora or not, our Sages [maintained that the ruling] is not dependent on the appearance [of the produce], its flavor, or its fragrance,29 but rather where the majority [of produce in the marketplace originated]. If produce [from the Diaspora] constitutes the majority, it is permitted.30 If not, it is forbidden.
What is implied? When there is a majority [of produce from the Diaspora] in a city, but not in its outlying areas, or in the outlying areas31 and not in the city, in the mountain, but not in the valley, in the valley, but not in the mountain, for a storekeeper, but not for a private homeowner, for a private homeowner and not for a storekeeper, for those where [produce from the Diaspora] is the majority, they are permitted.32 For those where it is not in the majority, they are obligated [to heed the restrictions of] demai.
יב
לא הלכו חכמים בפירות ח"ל לא אחר המראה ולא אחר הטעם והריח אלא אחר הרוב כל שרבו לו מותר ושלא רבו לו אסור כיצד רבו בעיר אבל לא במדינה או שרבו במדינה ולא רבו בעיר בהר ולא רבו בבקעה בבקעה ולא בהר רבו לחנוני ולא לבעל הבית לבעל הבית ולא לחנוני זה שרבו בו מותר ומקום שלא רבו בו חייב בדמאי:
13
If, at first, there was a majority of produce from the Diaspora in the market place and then, that quantity was reduced, the market place returns to its original status, and one who purchases [produce] is obligated in [the restrictions of] demai.
יג
רבו פירות ח"ל בשוק ונתמעטו חזר השוק ליושנו והלוקח ממנו חייב בדמאי:
14
At the time the decree concerning demai was issued, it was not applied in the following situations. All of the [following] instances are exempt from the obligations of demai: One who purchases: produce for seed or as animal fodder, flour for the processing of hides33 or for a compress or a bandage, oil to kindle a lamp or to apply to utensils, wine for an eye ointment.34 [This ruling also applies to] challah separated by a common person,35 a mixture of terumah and ordinary produce,36produce purchased with money from the second tithes,37 flour left over from a meal offering,38 and produce added to the bikkurimofferings.39 If a common person tells him that the appropriate separations have been made, there is no obligation to tithe it.40
יד
ואלו דברים שלא גזרו עליהן בשעה שגזרו על הדמאי:
הלוקח פירות לזריעה או להאכיל לבהמה קמח לעורות או למלוגמא או לרטייה שמן להדלקת הנר או לסוך בו את הכלים יין לקילור וחלת עם הארץ והמדומע והלקוח בכסף מעשר שני ושירי המנחות ותוספת הבכורים כל אלו פטורים מן הדמאי וכיון שאמר לו ע"ה מתוקנין הם אינו צריך לעשר:
15
טו
הלוקח פירות לאכילה ונמלך עליהם לבהמה ה"ז לא ימכרם לעכו"ם ולא יאכילם לבהמה אפילו לבהמת אחרים עד שיתקנם דמאי:
16
Fragrant oil43 is exempt from [the obligations of] demai for we assume it will not be eaten. When a comber of wool purchases oil to put it in the wool,44it is exempt from [the obligations of] demai, because it is absorbed by the wool.45 When, however, a weaver purchases oil to apply between his fingers,46it is obligated in [the laws of] demai. The rationale is that it is absorbed in his body and the application of oil is considered as drinking in all instances.47
טז
שמן ערב פטור מן הדמאי שאין חזקתו לאכילה שמן שלקח הסורק לתתו בצמר פטור מן הדמאי מפני שהוא נבלע בצמר אבל שמן שלוקח האורג לסוך בין אצבעותיו חייב בדמאי מפני שהוא נבלע בגופו וסיכה היא כשתייה בכל מקום:
17
When a gentile asks a Jew to place oil on his wound,48 he is forbidden to use oil from which he is certain the appropriate separations have not been made. He is, however, permitted to use demai for this purpose.49 If a gentile places oil50 on a tablet to twist around,51 after he arises, it is permitted for a Jew to sit on it afterwards.52
יז
עכו"ם ששאל מישראל ליתן לו שמן על מכתו אסור בודאי ומותר בדמאי נתן העכו"ם שמן על גבי טבלא להתעגל עליה משעמד מותר לישראל לישב אחריו:
18
When oil that is demai falls on a person's flesh, he may rub it without concern.53 When a person purchases wine for fishbrine or a mixture of wine and water or legumes to crush and mix with honey, he is obligated in the restrictions of demai.54 If, however, he purchased fishbrine that contains wine, a mixture of wine and oil, or a mixture of crushed legumes and honey, he is exempt from the restrictions of demai, for [our Sages] did not apply their decree to a mixture of demai and other substances. If the entity that was demai that became mixed with other substances was something like spices or yeast,55since its flavor is evident, the restrictions involving demai must be observed for the entire mixture.
יח
מי שנפל שמן דמאי על בשרו משפשפו ואינו חושש הלוקח יין למורייס או לאלונתית או קטניות לעשות טחינין חייב בדמאי אבל הלוקח מורייס שיש בו יין או אלונתית או שלקח טחינין הרי אלו פטורין מן הדמאי שלא גזרו על תערובת דמאי ואם היה הדבר שחייב בדמאי שנתערב כגון תבלין ושאור הואיל וטעמו ניכר אינן בטלים ונמצאת כל התערובות חייבת בדמאי:
19
In all those situations where one is exempt from demaibecause [our Sages] did not apply their decree in these instances, if one corrected [the produce as one does] demai, separating terumat ma'aser and the second tithe, his actions are considered of consequence.56 If, however, he sought to correct [produce that is] demai like one does produce from which we are certain that no separations were made,57 separating the great terumah and the tithes from it58 or he sought to correct produce from which we are certain that no separations were made by making separations like one does demai, his deeds are of no consequence.59
יט
כל אלו הפטורין מן הדמאי שלא גזרו עליהם אם התקינן דמאי והפריש מהם תרומת מעשר ומעשר שני מה שעשה עשוי אבל אם תיקן את הדמאי בודאי והפריש ממנו ת"ג ומעשרות או שתיקן את הודאי בדמאי לא עשה כלום:
20
[The following laws apply when] all [of the individuals in] a town sell produce that is definitely [tevel], one person sells demai , and one purchases [produce] from a person without knowing from whom he purchased. How should he correct the produce?60 He should separate terumah and terumat ma'aserand give it to the priest. And then he should separate the second tithe and it is considered as the second tithe of demai.
כ
כל העיר מוכרין ודאי ואחד מוכר דמאי ולקח ואין ידוע ממי לקח כיצד מתקן מפריש תרומה ותרומת מעשר ונותנן לכהן ומפריש מעשר שני בלבד והרי הוא כמעשר שני של דמאי:
21
Similar [concepts apply] if there were two containers [of produce] before a person: one containing tevel and one containing produce from which the separations were made. If one of them is lost,61 one must separate terumah and terumat ma'aser from the other one and give it to any priest he desires. And he should separate the second tithe and it is considered as the second tithe of demai.62
כא
וכן אם היו לפניו שתי קופות אחת טבל ואחת מתוקן ואבדה אחת מהם הרי זה מפריש מן השנייה תרומה גדולה ותרומת מעשר ונותנן לכל כהן שירצה ומפריש מעשר שני בלבד בדמאי:
FOOTNOTES
1.
That grow wild and do not have an owner. Such produce does not have to be tithed.
2.
Our definition of this and the following terms are dependent on the definitions given in the Rambam's Commentary to the Mishnah (Demai 1:1) as interpreted by Rav Kapach.
3.
The literal translation is "when they will become yeast," the intent is when they will swell like bread into which yeast was placed. See the Rambam's Commentary to the Mishnah (Ma'aserot 1:2).
4.
In which instance even if generally, the species is exempt, in this instance, the produce must be tithed.
5.
The owners generally leave such produce free to be taken by anyone, as the Rambam proceeds to explain. Hence, there is no obligation to separate tithes from it.
6.
The nets where grapes and figs that have been harvested are kept to dry [ibid. (Nedarim 8:4)].
7.
The peels and seeds of the grapes and the dregs that are separated from the wine and fall to the bottom of the container [ibid. (Ma'aserot 5:6)].
Our translation follows the standard printed text of the Mishneh Torah. There are manuscripts and early printings that stated tamarim instead of temadim. According to that version, the translation would be "date vinegar." The Radbaz and the Kessef Mishneh, however, follow the version stated in the standard texts.
8.
The Kessef Mishnehexplains that the rationale is that the wine dregs are usually left as ownerless. Hence, it is only in a place where that is the common practice that this law applies.
9.
In contrast to the area inhabited by the Jews who ascended from Egypt in the first conquest.
10.
See Hilchot Terumah, ch. 1, for a description of these geographic terms.
11.
Conversely, we operate under the assumption that any produce found within the borders of Eretz Yisrael is bound by the restrictions of demai [the Rambam's Commentary to the Mishnah (Demai 1:3)].
12.
If, however, there is a doubt concerning the matter, we assume that the produce grew in the land where it was found.
13.
Our translation is taken from the Rambam's Commentary to the Mishnah (Demai 2:1).
14.
All of these species grow only in Eretz Yisrael.
15.
A city in Southern Lebanon, close to, but not immediately bordering on Eretz Yisrael.
16.
Since the produce was brought by donkey-drivers who travel longer distances, we consider the possibility that it was brought from Eretz Yisrael (Radbaz). As indicated by a comparison to the following halachah, here we are speaking about a caravan of donkeys.
17.
Because rice which requires plentiful water is not usually grown in Eretz Yisrael.
18.
As explained in the previous halachah.
19.
But instead, stored the local produce.
20.
As opposed to the caravan mentioned in the previous halachah, a single donkey-driver will travel short distances.
21.
Also a city in Southern Lebanon. It is very close to Eretz Yisrael.
The commentaries have questioned the Rambam's comments, noting that in actual fact, Tyre is closer to Eretz Yisrael than Tzidon. Among the explanations given is that there were two cities named Tzidon and the smaller one was in fact closer to Eretz Yisrael than Tyre. See Rambam LeAm.
22.
Here as well we are speaking about a caravan of donkey-drivers who travel long distances. As such, it is unlikely that they brought produce from Eretz Yisrael, for it is relatively close.
23.
If, however, the gentile grew the produce himself, it is exempt from the obligation of tithes.
24.
In later eras, by contrast, the land was owned primarily by gentiles and there is no need to consider the produce as demai(Radbaz).
25.
And it is possible that he brought from his own produce.
26.
The Radbaz states that this applies to produce that was sold to a Jew who completed the tasks associated with its preparation. Even though such produce must be tithed, the stringency of demai does not apply.
27.
For as in all matters, the ruling is dependent on the majority (Radbaz).
28.
The particular species of plums the Rambam mentions grew primarily in Damascus and the laws of demai do not apply to produce that grows there (Chapter 12, Halachah 11).
29.
I.e., one might say that as a result of these factors one could identify the source of the produce.
30.
I.e., without tithing.
31.
This is the interpretation of the term followed by most authorities. From the Rambam's wording in Hilchot Ishut 13:17, the interpretation would be: "When there is a majority in a town, but not in a metropolis...."
32.
To partake of it without observing the restrictions of demai.
33.
See the Rambam's Commentary to the Mishnah (Demai 1:3) for clarification regarding this and the other subjects mentioned in this halachah.
34.
Produce used for purposes other than for food.
35.
For challah like terumah carries a punishment of death at the hand of heaven and even the common people were careful with regard to its observance.
36.
Since such a mixture contains terumah which involves such a severe penalty, the common people were careful with regard to the prohibitions involved.
37.
I.e., after the second tithe is redeemed, the money used for its redemption must be used to purchase food in Jerusalem.
38.
The priest would take a handful of flour from a meal offering to offer on the altar. The remainder was eaten by the priests. We do not suspect that the remainder was demai.
39.
The first fruits of the seven species for which Eretz Yisrael is praised must be brought to the Temple and given to the priests as the bikkurim offerings. Occasionally, fruits of the same species were added to the offering to make it more impressive. These are referred to as "produce added to the bikkurim."
40.
Nevertheless, even in these instances, the initial preference should be to purchase the produce from a trustworthy source (Radbaz).
41.
The separations are necessary in this instance, for the gentile may sell the produce to another Jew (Radbaz).
42.
For once he has incurred the obligation to make the separations associated with demai, he is not absolved from that responsibility until he does so (ibid.).
43.
Olive oil mixed with fragrant spices [Rav Kappach's translation of the Rambam's Commentary to the Mishnah (Demai 1:3)].
44.
Wool would be combed to remove its dirt and other impurities attached to it. Oil was applied to the wool to make the combing process easier.
45.
Like the oil applied to utensils mentioned in Halachah 14.
46.
As protection for them in the weaving process.
47.
See Hilchot Shivitat Esor 1:5.
48.
I.e., he is asking a chavair to use the chavair's own oil for this purpose.
49.
As a salve. If a chavair knows that produce has not been tithed, he may not use it in a manner that removes it from his possession or destroys it until he tithes it. For using it to benefit another person is equivalent to a sale (Chasdai David). With regard to demai, however, leniency may be shown, for he is using it for medical purposes for a gentile. If, however, he is using it for a Jew, the tithes must be separated even in this instance.
50.
This refers even to oil from which we are certain separations have not been made.
51.
One of the ways people would apply oil to their flesh was to place it on a marble tablet and then roll on the tablet.
52.
Even though the oil will be applied to his flesh. The rationale is that once the gentile used it, the holiness vested in the terumah has been defiled and it is no longer necessary to make any separations from it. Note a parallel in Hilchot Terumot 11:8 (Chasdei David). In this instance, we are speaking about demai(which is feared to be tevel) and not terumah and in its present state, it is not holy. Nevertheless, the same principles can be applied.
53.
As mentioned above, one should not apply oil that is demai to one's body. In this instance, however, the oil fell on the person's body against his will and its holiness is defiled at that time. Hence, what happens afterwards is not significant and he can continue rubbing that oil into to his flesh.
54.
Because they were already distinct entities obligated in the restrictions of demai before the mixture came into being.
55.
I.e., an entity that has an effect that is far greater than what could be expected from its size. This is a general principle applied with regard to all of the Torahs prohibitions; see Hilchot Ma'achalot Assurot 16:1-2.
56.
He must give the terumat ma'aser to a priest and redeem the second tithe and use it to purchase food in Jerusalem.
57.
Our translation follows the text suggested by the Kessef Mishneh. It is found in several authentic manuscripts of the Mishneh Torah. The version in the standard printed text - which was also the version possessed by the Ra'avad - differs slightly.
58.
This is unnecessary, for we assume that terumah has already been separated. With regard to the tithes - the first tithe and the tithe for the poor - for demai, it is not necessary to give these to the Levite and the poor person, as one does when he is certain that the separations have not been made. Instead, all that is necessary is to make the separations.
59.
In the latter instance, his deeds are of no consequence, because since he is not separating the great terumah, he is making the separations in improper order. Since that is undesirable, we assume that had he known what he was required to do, he would have made the separations in the appropriate order. Hence the separation that he did make is considered to have been made in error and therefore invalid.
60.
Because it is possible that it is demai and it is possible that it is definitely tevel. Generally, we follow the principle that whenever the existence of an entity is fixed, we do not look at the actual ratio of permitted and forbidden entities. Instead, we consider it as if half are forbidden and half are permitted (see Hilchot Ma'achalot Assurot 8:11) . Now, in this instance, there is a stringency in considering the produce as tevel - that one must separate the great terumah. And there is a stringency in considering the produce as demai - that he must separate terumat ma'aser and the second tithe. To permit the use of the produce, he must fulfill both stringencies. He must also separate the first tithe and the tithe for the poor. He does not have to give this produce away, because of the doubt concerning its status. Instead, he may keep it for himself.
61.
But we do not know which one.
62.
In this instance as well, since it is possible that the separations have already been made, we do not require him to give the first tithe and the tithe of the poor. Those separations that involve prohibitions, by contrast, must be made.
Maaser - Chapter 14
1
When a person purchases [produce] from a wholesaler and then purchases [produce] from him a second time, he should not separate tithes from one batch for another. [This applies] even if they are of one species, and even from one container, and even if he himself recognized the barrel [from which the produce was taken].1 [The rationale is that] a wholesaler purchasers from many different people and sells [it]. Perhaps the produce he first sold was from a common person whose produce is demai2 and the batch he sold later was from a chavair who made the appropriate separations. As we already explained,3 we do not separate tithes from produce that is obligated to be tithed for produce that is exempt or from produce that is exempt for produce that is obligated. If the wholesaler said that [both batches] are from one person, we rely on his word.4
א
הלוקח מן הסיטון וחזר ולקח ממנו פעם שנייה לא יעשר מזה על זה אע"פ שהוא מין אחד אפילו מקופה אחת אעפ"י שמכיר את החבית שהיא היא מפני שהסיטון לוקח מאנשים הרבה ומוכר ושמא לקח זה שמכר תחלה מע"ה שפירותיו דמאי וזה שלקח בסוף מחבר שפירותיו מתוקנין וכבר ביארנו שאין מעשרין מן החייב על הפטור ולא מן הפטור על החייב ואם אמר הסיטון משל אחד הן נאמן:
2
When [a wholesaler] sells hops or vegetables and they are being brought and collected before him, a purchaser should tithe each bunch of hops, each bundle [of vegetables], and each date individually.5
ב
היה מוכר כשות או ירק והן מביאין וצוברין לפניו הלוקח ממנו מעשר מכל כשות וכשות ומכל אגודה ואגודה ומכל תמרה ותמרה:
3
When a person purchases [produce] from a private individual and then purchases [the same species] from him a second time, he may separate the tithes from one batch for the other.6 [This applies] even when he purchases [produce] from two containers, and even from two cities. [The rationale is that] we operate under the presumption that a private person sells only his own produce.
ג
הלוקח מבע"ה וחזר ולקח ממנו שנייה מעשר מזה על זה אפילו משתי קופות אפילו משתי עיירות שחזקתו שאינו מוכר אלא משלו:
4
[Different rules apply when] a private person sells vegetables in the market place. When [produce] is brought to him from his gardens, [a purchaser] may tithe from one batch for the entire quantity. If, however, he is also brought [produce] from other gardens, should one purchase a batch from him and then purchase a second batch, he should not tithe from one for the other.7
ד
בעה"ב שהיה מוכר ירק בשוק בזמן שמביאין לו מגנותיו מעשר מאחד על הכל ובזמן שמביאין לו מגנות אחרות אם לקח ממנו וחזר ולקח ממנו פעם שנייה לא יעשר מזה על זה:
5
When a person purchases bread from a baker, he should not tithe from the warm bread for the cool bread, for one might say that the wheat [used for] yesterday's [bread] was from one person and that [used] for today's is from another.8
ה
הלוקח פת מן הנחתום לא יעשר מן החמה על הצוננת שאני אומר חיטים של אמש היו משל אחד ושל היום משל אחר:
6
When a person purchases [bread] from a bakery9 he may tithe from one loaf for all the others even if [the loaves] are from different molds. For a baker who sells to a bakery10bakes his dough in different molds. If, however, one purchases [bread] from a distributor, one should tithe each mold individually,11for a distributor purchases from two [or more] bakers.
ו
הלוקח מן הפלטר אף על פי שהן דפוסין הרבה מעשר מאחד על הכל שהנחתום שמוכר למנפול עושה עיסתו דפוסין הרבה אבל הלוקח מן המנפול מעשר מכל דפוס ודפוס שהמנפול לוקח משני נחתומין:
7
When nine distributors purchase [bread] from ten bakers, since one of them purchases from two [bakers], anyone who purchases [bread] from one of the nine must tithe each mold individually.12
ז
תשעה מנפולין שלקחו מעשרה נחתומין הואיל ואחד מהן לקח משנים כל הלוקח מאחד מן התשעה מעשר מכל דפוס ודפוס:
8
When a person purchases [bread] from a poor person and similarly, if a poor person was given13 slices of bread or slices of a cake of dried figs, he should tithe each one individually. For dates and dried figs, he should group the entire quantity together and tithe them.
ח
הלוקח מן העני וכן העני שנתנו לו פרוסות פת או פלחי דבילה מעשר מכל אחת ואחת ובתמרים ובגרוגרות בולל הכל ומעשר אימתי בזמן שהמתנה מרובה אבל במועטת מעשר מכל מתנה ומתנה:
9
If a person ground a loaf of bread [into] crumbs or ground dried figs and made them into a cake,16 he should separate tithes for the entire quantity.
ט
שחק את הפת ועשאה פירורין ואת הגרוגרות ועשאן דבילה מעשר מאחד על הכל:
10
When workers or guests were reclining and eating and they left over slices [of bread], one should tithe each one individually.17
י
פועלים או אורחים שהיו מסובין ואוכלין והותירו פרוסות מעשר מכל אחת ואחת:
Blessed be the Merciful One who grants assistance.
סליקו להו הלכות מעשר:
FOOTNOTES
1.
And thus one might think that both batches came from the same person.
2.
Since the wholesaler sells in large quantities, he is permitted to sell demai (Chapter 11, Halachah 2).
3.
Chapter 1, Halachah 6; Hilchot Terumah 5:12.
4.
Even though he is a common person. The rationale is that he has nothing to gain by lying.
5.
The tithes cannot be separated from one for the other for the reason stated in the previous halachah.
6.
For each person may separate tithes from one batch of his own produce for another. Since the person who grows this produce has this option, it is also granted to one who purchases from him.
7.
For it is possible that the second batch came from a different person and the difficulties mentioned in the first halachah might apply. This suspicion also applies in the halachot that follow.
8.
This applies even if the appearance of the bread is similar and they were baked in the same mold [the Rambam's Commentary to the Mishnah (Demai 5:3)].
9.
Our translation is based on the Rambam's Commentary to the Mishnah (ibid.).
10.
Our version of the text is based on the Rambam's Commentary to the Mishnah (ibid.). The standard printed text of the Mishneh Torah follows a slightly different version.
11.
When many loaves were made from the same mold, it is sufficient to separate tithes from one loaf for all those made in the same mold. One need not separate from each loaf individually, because we assume that all the loaves from the same mold came from the same baker.
12.
This applies even when the majority of the distributors bought their bread from one baker.
13.
I.e., as charity. If he was given them as part of the presents given to the poor, he is not liable to make separations from them.
14.
Since the donor is generous, we assume that he also separated the tithes. Hence, the obligation to separate the tithes is merely a stringency. Therefore we are lenient with regard to its observance and do not suspect that the produce was given to the poor person by different people [the Rambam's Commentary to the Mishnah (Demai 5:5)].
15.
Since the donor was tightfisted, it is unlikely that he separated the tithes. Hence, the obligation to separate the tithes is more compelling and we are stringent with regard to the above suspicion (ibid.).
16.
A loaf of bread and a cake of dried figs is considered as a large present. Hence the more lenient laws mentioned in the previous halachah apply (see Radbaz).
17.
We are speaking about the guests or workers of one person. Nevertheless, one cannot be lenient and separate tithes for the entire batch as one, for it is possible that one of the workers or guests separated the tithes and others did not and thus one might be separating tithes from produce from which tithes had been separated for produce from which they had not been. Although demai may be fed to guests (Chapter 10, Halachah 11), there may be some who desire to separate tithes as a stringency, but others will not.
Maaser Sheini - Chapter 1
Introduction to Hilchos Maaser Sheini
They contain nine mitzvot: three positive commandments and six negative commandments. They are:
1) To separate the second tithe;
2) Not to use the proceeds [from its redemption] for any other human needs aside from eating, drinking, or anointing oneself;
3) Not to partake [of the second tithe] in a state of ritual impurity;
4) Not to partake [of the second tithe] while in mourning;
5) Not to partake of the second tithe of grain while outside Jerusalem;
6) Not to partake of the second tithe of wine while outside Jerusalem;
7) Not to partake of the second tithe of olive oil while outside Jerusalem;
8) For the entire crop of the fourth year to be consecrated; the requirement is that it must be eaten in Jerusalem by its owners according to all the particulars that apply to the second tithe;
9) To make the declaration associated with the giving of the tithes.
2) Not to use the proceeds [from its redemption] for any other human needs aside from eating, drinking, or anointing oneself;
3) Not to partake [of the second tithe] in a state of ritual impurity;
4) Not to partake [of the second tithe] while in mourning;
5) Not to partake of the second tithe of grain while outside Jerusalem;
6) Not to partake of the second tithe of wine while outside Jerusalem;
7) Not to partake of the second tithe of olive oil while outside Jerusalem;
8) For the entire crop of the fourth year to be consecrated; the requirement is that it must be eaten in Jerusalem by its owners according to all the particulars that apply to the second tithe;
9) To make the declaration associated with the giving of the tithes.
These mitzvot are explained in the ensuing chapters.
הלכות מעשר שני ונטע רבעי - הקדמה
הלכות מעשר שני ונטע רבעי יש בכללן תשע מצות שלש מצות עשה וששת מצות לא תעשה וזהו פרטן:
(א) להפריש מעשר שני
(ב) שלא להוציא דמיו בשאר צרכי בני אדם חוץ מאכילה ושתיה וסיכה
(ג) שלא לאוכלו בטומאה
(ד) שלא לאוכלו באנינות
(ה) שלא לאכול מעשר שני של דגן חוץ לירושלים
(ו) שלא לאכול מעשר תירוש חוץ לירושלים
(ז) שלא לאכול מעשר יצהר חוץ לירושלים
(ח) להיות נטע רבעי כולו קדש ודינו להאכל בירושלים לבעליו כמעשר שני לכל דבר
(ט) להתודות וידוי המעשר
(ב) שלא להוציא דמיו בשאר צרכי בני אדם חוץ מאכילה ושתיה וסיכה
(ג) שלא לאוכלו בטומאה
(ד) שלא לאוכלו באנינות
(ה) שלא לאכול מעשר שני של דגן חוץ לירושלים
(ו) שלא לאכול מעשר תירוש חוץ לירושלים
(ז) שלא לאכול מעשר יצהר חוץ לירושלים
(ח) להיות נטע רבעי כולו קדש ודינו להאכל בירושלים לבעליו כמעשר שני לכל דבר
(ט) להתודות וידוי המעשר
וביאור מצות אלו בפרקים אלו:
1
After1 separating the first tithe every year, we separate the second tithe,2as [Deuteronomy 14:22] states: "You shall certainly tithe the produce of your crops."3 In the third and sixth years [of the seven year agricultural cycle], we separate the tithe for the poor instead of the second tithe, as we explained.4
א
אחר שמפרישין מעשר ראשון בכל שנה מפרישין מעשר שני שנאמר עשר תעשר את כל תבואת זרעך ובשנה שלישית וששית מפרישין מעשר עני חלף מעשר שני כמו שביארנו:
2
The first of Tishrei is the beginning of the year with regard to the reckoning of the tithes5 for grain, legumes,6 and vegetables. Whenever the term Rosh HaShanah is used [with regard to crops], the intent is the first of Tishrei. The fifteenth of Shvat is the beginning of the year with regard to reckoning the tithes for fruit-trees.
What is implied? If grain or legumes7 reach "the phase of tithing"8before Rosh HaShanah of the third year,9 the second tithe should be separated from them even though they became fully developed and were gathered in the third year. If, however, they did not reach "the phase of tithing" until after Rosh HaShanah of the third year,10the tithe for the poor should be separated from them. Similarly, if fruit from trees reaches "the phase of tithing" before the fifteenth of Shvat in the third year, it should be tithed according to the previous year and the second tithe should be separated from it even though it became fully developed and was gathered at the end of the third year. Similarly, if it reaches "the phase of tithing" before the fifteenth of Shvat in the fourth year, the tithe for the poor should be separated from it even though it became fully developed and was gathered at the end of the fourth year. If it reaches "the phase of tithing" after the fifteenth of Shvat, it should be tithed like the produce of the coming year.
ב
באחד בתשרי הוא ראש השנה למעשר תבואות וקטניות וירקות וכל מקום שנאמר ראש השנה הוא אחד בתשרי ובט"ו בשבט הוא ראש השנה למעשר האילנות כיצד תבואה וקטניות שהגיעו לעונת המעשרות לפני ראש השנה של שלישית אע"פ שנגמרו ונאספו בשלישית מפרישין מהן מעשר שני ואם לא באו לעונת המעשרות אלא לאחר ראש השנה של שלישית מפרישין מהן מעשר עני וכן פירות האילן שבאו לעונת המעשרות קודם ט"ו בשבט של שלישית אף על פי שנגמרו ונאספו אחר כן בסוף שנה שלישית מתעשרין לשעבר ומפרישין מהן מעשר שני וכן אם באו לעונת המעשרות קודם ט"ו בשבט של רביעית אע"פ שנגמרו ונאספו ברביעית מפרישין מהן מעשר עני ואם באו לעונת המעשרות אחר ט"ו בשבט מתעשרין להבא:
3
Even though the fruit of carob trees begin to ripen11 before the fifteenth of Shvat, they should be tithed according to the coming year,12 since [the obligation to] tithe them is of Rabbinic origin.13
It appears to me that this applies only with regard to the carobs that grow in Tzalmona or other similar species that are not fit to be eaten by most people. [Hence,] the obligation to partake of them is Rabbinic in origin.14 It appears to me that other carobs are similar to the rest of the fruit of the trees.15
ג
והחרובין אף ע"פ שחנטו פירותיהן קודם ט"ו בשבט מתעשרין להבא הואיל ומתעשרות מדברי סופרים יראה לי שאין הדברים אמורין אלא בחרובי צלמונה וכיוצא בהן שאין ראויין למאכל רוב האדם והן הן שמתעשרות מדברי סופרים אבל שאר החרובין יראה לי שהן כשאר פירות האילן:
4
Vegetables should be tithed according to the year when they are harvested.16 What is implied? If they are harvested on the day of Rosh HaShanah of the third year,17 the tithe for the poor should be separated from them even though they reached "the phase of tithing"18 and [indeed,] fully matured19 in the second year. If they were harvested in the fourth year, the second tithe should be separated from them.
ד
הירק בשעת לקיטתו עישורו כיצד אם נלקט ביום ראש השנה של שלישית אף ע"פ שבא לעונת המעשרות ונגמר בשנייה מפרישין ממנו מעשר עני ואם נלקט ברביעית מעשר שני:
5
Similarly, among fruit from trees, only an esrog is like a vegetable,20 [i.e., the laws governing it] whether for tithes or the Sabbatical year are dependent on when it is harvested.
What is implied?21 If it was harvested in the third year after the fifteenth of Shvat, the tithe for the poor should be separated from it even though its growth was completed in the second year. Similarly, if it was gathered in the fourth year before the fifteenth of Shvat, the tithe for the poor should be separated from it.22 If it was harvested in the fourth year after the fifteenth of Shvat, the second tithe should be separated from it.
ה
וכן האתרוג בלבד משאר פירות האילן הרי הוא כירק והולכין אחר לקיטתו בין למעשר בין לשביעית כיצד אם נלקט בשלישית אחר ט"ו בשבט מפרישין ממנו מעשר עני אע"פ שנגמרה בשנייה וכן אם נלקט ברביעית קודם ט"ו בשבט מפרישין ממנו מעשר עני נלקט ברביעית אחר ט"ו בשבט מפרישין ממנו מע"ש:
6
Although the laws governing an esrog depend on when it was reaped, when an esrog that grew23 in the sixth year entered the seventh year, tithes must be separated from it.24 [This applies] even though it was only an olive size [at the beginning of the Sabbatical year] and became the size of a loaf of bread [during that year].
ו
ואף ע"פ שהולכין אחר לקיטתו אתרוג בת ששית שנכנסה לשביעית אפילו היתה כזית ונעשית כככר חייבת במעשרות:
7
We apply both the stringencies that apply to trees and those that apply to vegetables to caper berries.25 Thus if they grew26 from the second year and then they entered into the third year and were harvested before the fifteenth of Shvat, the first tithe should be separated. Afterwards, another tithe27 should be separated. Afterwards, it should be redeemed28 and then given to the poor.29 The proceeds of the redemption [should be used to purchase food that] is eaten according to the laws of the second tithe. Thus it is as if he separated both the second tithe and the tithe for the poor.
ז
האביונות של צלף נותנין עליהן חומרי אילן וחומרי זרעים שאם היו משנה שנייה שנכנסה לשלישית ונלקטו קודם ט"ו בשבט מפרישין מעשר ראשון ואחר כך מפריש מעשר אחר ופודהו ואחר שפודהו נותנו לעניים ואוכל פדיונו בתורת מעשר שני ונמצא כמו שהפריש מעשר שני ומעשר עני:
8
With regard to rice, millet,30 poppy seed, and sesame seeds, even if the plants took root before Rosh HaShanah, we are concerned only with the completion of [the maturity of] the fruit and thus the tithes are separated as is the produce of the coming year. Similarly, with regard to Egyptian beans, even though a portion of the crop took root before Rosh HaShanah and a portion afterwards, he should gather the entire crop together31 and separate terumah and tithes from the entire crop as one. For everything depends on the produce reaching maturity.32
ח
האורז והדוחן והפרגין והשומשמין אף על פי שהשרישו קודם ראש השנה אין הולכין בהן אלא אחר גמר הפרי ומתעשרין להבא וכן פול המצרי אף על פי שמקצתו השריש לפני ר"ה ומקצתו לאחריו צובר גורנו לתוכו ותורם ומעשר מן הכל כאחד שהכל הולך אחר גמר הפרי:
9
When one withheld water from onions that do not produce sprouts33 for 30 days or when one withheld water from onions that are irrigated from three periods34 before Rosh HaShanah, they should be tithed as produce of the previous year.35 If water was withheld from them for less than this - and thus they began to dry up before Rosh HaShanah36 - they should be tithed like produce of the coming year.
ט
הבצלים הסריסים שמנע מהם מים שלשים יום לפני ראש השנה ושל בעל שמנע מהם שלש עונות לפני ר"ה מתעשרין לשעבר מנע מהם פחות מכאן אע"פ שהתחילו ליבש קודם ר"ה מתעשרין להבא:
10
[The following rules apply when] Egyptian beans reached a third of their growth before Rosh HaShanah. If they were sown to produce seed,37 they should be tithed as produce of the previous year.38 If they were sown to produce vegetables,39they should be tithed as produce of the coming year.40 If they were sown to produce seed and vegetables or they were sown to produce seed and then [the owner changed his mind and] thought to use them for vegetables [as well], he should tithe from the seeds for the vegetables and from the vegetables as seeds.41
[Different rules apply if the beans] did not reach one third of their growth before Rosh HaShanah. If they were sown to produce seed, they should be tithed as produce of the previous year, but the vegetables that grow should be tithed as they are harvested, provided they are harvested before Rosh HaShanah.42 If they were harvested after Rosh HaShanah, both the vegetables and the seeds should be tithed as produce of the coming year.43
If they were sown to produce seed and then [the owner changed his mind and] thought to use them for vegetables [only], the ruling follows his thought.44 If they were sown to produce vegetables and then [the owner changed his mind and] thought to use them for seed, the thought to use it as seed has no effect on the ruling unless he withholds water from it for three periods45 when [the plants] would be ordinarily be watered,46 and [then,] only when [the plants] reached a third of their growth before Rosh HaShanah.47
[They are, however, governed by different rules] if they did not reach a third of their growth before Rosh HaShanah even though he withheld water from it for three periods when [the plants] would be ordinarily be watered.48 If he sowed it for the purpose of seed and the entire crop grew into fully grown plants before Rosh HaShanah, the seed is tithed as produce of the previous year49and the vegetables are tithed according to when they are harvested.50 If some of the plants reached their full growth and some did not, to this situation, we apply our Sages' statement:51"He should gather the entire crop together." [Thus he should separate tithes from the entire crop as one,] separating tithes from the seed for the vegetables and from the vegetables as seed.52
י
פול המצרי שהביא שליש לפני ר"ה אם זרעו לזרע מתעשר לשעבר זרעו לירק מתעשר להבא זרעו לזרע ולירק או שזרעו לזרע וחישב עליו לירק מעשר מזרעו על ירקו ומירקו על זרעו לא הביא שליש לפני ר"ה אם זרעו לזרע זרעו מתעשר לשעבר וירקו בשעת לקיטתו עישורו והוא שליקט ממנו לפני ראש השנה אבל אם לקט ממנו אחר ר"ה בין ירקו בין זרעו מתעשר להבא זרעו לזרע וחישב עליו לירק הולכין אחר מחשבתו זרעו לירק וחישב עליו לזרע אין מחשבת זרע חלה עליו אלא אם כן מנע ממנו ג' אריות והוא שהביא שליש לפני ר"ה אבל אם לא הביא שליש אלא לאחריו אף על פי שלא נמנע מלארות ממנו ג' אריות זרעו לזרע ועשה כולו קצצין גמורים לפני ר"ה זרעו מתעשר לשעבר וירקו בשעת לקיטתו מקצתו עשה קצצין גמורין ומקצתו לא עשה זה שאמרו צובר גרנו לתוכו ונמצא מעשר מזרעו על ירקו ומירקו על זרעו:
11
When produce from the second year becomes mixed with produce from the third year or produce from the third year becomes mixed with that of the fourth year, we follow the majority.53 If it is half and half, we separate the second tithe from the entire quantity, but not the tithe for the poor.54 [The rationale is that] the second tithe is a more severe obligation, because it is sacred,55 while the tithe for the poor is ordinary produce. Similarly, when there is a doubt whether produce is from the second year or from the third year, the second tithe should be separated from it.
יא
פירות שנה שנייה שנתערבו בפירות שלישית או של שלישית ברביעית הולכין אחר הרוב מחצה למחצה מפריש מעשר שני מן הכל אבל לא מעשר עני שמעשר שני חמור שהרי הוא קדש ומעשר עני חול וכן פירות שהן ספק אם פירות שנייה הם או פירות שלישית מפריש מהן מעשר שני:
12
Whenever [produce] is exempt from the first tithe, it is also exempt from the second tithe and the tithe for the poor.56Whenever produce is obligated in the first tithe, it is also obligated in these two. All of the individuals who may separate terumah may also separate [these] tithes and those who are not entitled to separate terumah may not separate these tithes. When any of the individuals with regard to whom it is said that [they should not separate terumah,] but if they separate terumah, the separation is effective57 separate these tithes, their separation is effective. When any of the individuals with regard to whom it is said that their separation of terumah is ineffective58 separate these tithes, their separation is ineffective.
יב
כל הפטור ממעשר ראשון פטור מן השני ומן העני וכל שחייב בראשון חייב בשניהם וכל התורם מוציא מעשר וכל שאינו תורם אינו מוציא מעשר זה כל מי שאם תרם תרומתו תרומה כך אם עישר מעשר זה הרי הוא מעשר וכל מי שאין תרומתו תרומה כך אם הוציא מעשר זה אינו מעשר:
13
When a person separated the first tithe from produce before the obligation to tithe was established,59 he may snack from it before separating the second tithe. For [separating] the first [tithe] does not create an obligation to separate the second. If, however, an obligation to tithe was established, it is forbidden to snack from it until he separates the second tithe or the tithe for the poor even though he has already separated the first tithe.60
יג
פירות שהוציא מהן מע"ר קודם שיקבעו למעשר ה"ז אוכל מהן עראי קודם שיוציא מעשר שני שאין הראשון קובע לשני אבל משנקבעו למעשר אף ע"פ שהוציא את הראשון אסור לאכול מהן עראי עד שיוציא את השני או את מעשר עני:
14
Since the second tithe must be brought [to Jerusalem],61 it should not be brought from the Diaspora,62 like the firstborn of animals.63 For this reason, our Sages did not obligate the separation of the second tithe in Syria.64
It appears to me that the second tithe that is separated in Babylonia and in Egypt65 should be redeemed and the proceeds taken to Jerusalem. Similarly, it appears to me that the obligation to separate the second tithe in these places was established only so that there would be an obligation to separate the tithe for the poor, so that the poor of the Jewish people could rely on it.66
יד
מעשר שני הואיל וטעון הבאת מקום אין מביאין אותו מחו"ל כבכור בהמה לפיכך לא חייבו להפריש מעשר שני בסוריא ויראה לי שמע"ש שמפרישים בארץ שנער ובמצרים פודין אותו ומביאין דמיו לירושלים וכן יראה לי שלא חייבו מקומות אלו במע"ש אלא כדי לקבוע מעשר עני כדי שיהיו עניי ישראל סומכים עליהם:
FOOTNOTES
1.
For preferably, the tithes should be separated in order, as stated in Hilchot Terumah 3:23.
2.
Sefer HaMitzvot (positive commandment 128) and Sefer HaChinuch (mitzvah 473) include this commandment among the 613 mitzvot of the Torah. In Sefer HaMitzvot, the Rambam states that separating the second tithe and partaking of it in Jerusalem are considered two facets of one mitzvah. The Ramban (in his Hosafot to Sefer HaMitzvot) differs and considers partaking of the produce in Jerusalem as another positive mitzvah.
3.
From the context of the passage, it is obvious that it is referring to another tithe and not to the first tithe which is given to the Levites.
4.
Hilchot Matanot Aniyim 6:3; Hilchot Ma'aser 9:3-4.
5.
I.e., with regard to the reckoning of the years of the agricultural cycle. These concepts also apply to with regard to the Sabbatical year.
6.
This is the popular translation of the Hebrew term kitniyot. More particularly, the Hebrew term includes many species that are not legumes3.
7.
Vegetables are not mentioned here, because different laws apply to them, as stated in Halachah 4. With regard to kitniyot, note, however, Halachah 8.
8.
I.e., one third of their full growth, as stated in Hilchot Ma'aser 2:5.
9.
I.e., they reached this level of growth during the second year of the agricultural cycle. As mentioned above, the second tithe is separated in the second year of the agricultural cycle and the tithe for the poor in the third year.
10.
Even though their initial growth was in the second year.
11.
Black spots begin to appear upon them. This is "the phase of tithing" for them, as stated in Hilchot Ma'aser 2:5.
12.
I.e., the year when they are harvested.
13.
See Hilchot Terumah 3:3; Hilchot Ma'aser 1:9.
Because the obligation is Rabbinic in origin, they are tithed like vegetables for the obligation to tithe them is also of Rabbinic origin.
14.
According to Scriptural Law, there is no obligation to tithe them, because most people do not partake of them. Nevertheless since there are some who do partake of them, our Sages imposed this obligation.
15.
And the mitzvah of tithing them is of Scriptural origin.
The Ra'avad differs with the Rambam, maintaining that the carobs of Tzalmona need not be tithed at all and that the obligation to tithe all trees is Rabbinic in origin. The Ra'avad and the Kessef Mishneh discuss these points at length.
16.
Our Sages (Kiddushin 3a) explain the difference between vegetables and other crops. Unlike other crops for which the water from the rains suffice, vegetables require irrigation.
17.
It is forbidden for a Jew to harvest produce on Rosh HaShanah. We are speaking about produce belonging to a Jew harvested by a gentile.
18.
In contrast to the fruit mentioned in Halachah 4.
19.
In contrast to the species mentioned in Halachah 8.
20.
For it also requires water from irrigation.
21.
Here the Rambam is outlining the laws governing the tithes. The laws governing the Sabbatical year are described in Hilchot Shemitah 4:12.
22.
Because with regard to trees, the fourth year does not start until the fifteenth of Shvat.
23.
I.e., reached "the phase of tithing."
24.
The Ra'avad has a different understanding of Rosh HaShanah 15a-b, the source for the Rambam's ruling and differs on that basis. The Radbaz justifies the Rambam's understanding of that passage and hence his ruling here.
25.
The Ra'avad notes that the Rambam's ruling appears to contradict Berachot 36a which cites the position quoted by the Rambam in the name of the School of Shammai, while the School of Hillel considers it only as the fruits of a tree. The Kessef Mishneh justifies the Rambam's ruling, explaining that capers are considered as the fruits of a tree only with regard to the prohibitions of kilayim and orlah. With regard to the second tithe, by contrast, since there is no loss in observing both stringencies, we follow the stricter ruling.
26.
Reaching one third of their growth.
27.
Which as reflected in the continuation of the halachah will serve as both the second tithe and the tithe for the poor.
28.
As is done with the second tithe.
29.
As is done with the tithe for the poor.
30.
According to some opinions, the translation of these two terms should be reversed.
31.
The Ra'avad questions that Rambam's ruling, for seemingly, if everything depends on when the produce reaches maturity, it is not necessary to gather all the produce together. Instead, it can be tithed as it is gathered. The Kessef Mishneh explains that the Rambam is saying that even if the produce is gathered all together, there is no difficulty. We do not say that the produce is from different years, because everything depends on when the produce reaches maturity. He is not, however, required to gather the produce together.
32.
See Halachah 10 where the Rambam mentions other particulars with regard to Egyptian beans.
33.
The literal translation of the Rambam's words (taken from Shivi'it 2:9) is "eunuch onions." In his Commentary to the Mishnah, he explains that term: "[Generally,] when onions are left in a moist place after being uprooted from the ground, they sprout forth green leaves. There is one type that does not do this. They are called 'eunuch onions,' for they represent a eunuch who does not produce seed."
34.
I.e., three periods in which they would ordinarily be watered. For example, if it was customary to water them every week, the laws that follow would apply if one withheld water from tem for three weeks.
35.
Even though they are not harvested immediately, their growth has already ceased.
36.
And thus one might think that their growth has been completed.
37.
I.e., to take the beans. See Rav Kappach's version of the Rambam's Commentary to the Mishnah (Shivi'it 8:2).
38.
I.e., even the vegetables. For the vegetables are considered as secondary to the seed (beans). Thus these plants are judged as other legumes in which case, the ruling depends on when the beans reach one third of their growth as stated in Halachah 2.
39.
I.e., the leaves of the plant.
40.
I.e., even the seed. For the seed are considered as secondary to the vegetables and vegetables should be tithed according to when they are gathered as stated in Halachah 4.
41.
I.e., he separates one tithe for both the vegetables and the seeds, even though there is reason to say that the tithes for each of the two should be separated separately. If he harvested the plants primarily for the seeds, even the vegetables should be tithed as if they were seeds. Conversely, if he harvested the plants primarily as vegetables, even the seeds should be tithed as such.
The Ra'avad differs with the Rambam, questioning why he bases his ruling on the Jerusalem Talmud (Shivi'it 2:8) when - the Ra'avad states - that ruling is problematic. The Radbaz and the Kessef Mishnehsupport the Rambam's view.
42.
Only in such a situation should the produce be tithed as produce of the second year. The Ra'avad notes that this ruling is problematic: Since the produce has not reached a third of its growth, why is there a need to tithe it? The Radbaz explains that since the person gathers, it is significant for him, and - as far as he is concerned, it has reached its full growth.
43.
For the vegetables, this ruling is obvious and even for the seeds, it applies because the plants did not reach one third of their growth in the previous year.
44.
And they should be tithed according to when they are harvested.
45.
When produce is grown to be used as a vegetable, it is watered before it is harvested. When it is grown for seeds, it is not (Radbaz). The Ra'avad questions the Hebrew term used by the Rambam. The Radbaz states that it means "harvests," because, as explained above, vegetables are usually watered before they are harvested.
46.
For his intent to be significant, it has to be reinforced by a deed.
47.
Otherwise, it would not be appropriate for them to be tithed as produce of the second year.
48.
The Ra'avad questions the Rambam's ruling in this instance as well and again the Radbaz and the Kessef Mishneh justify the Rambam's approach.
49.
For they reached a level of growth obligated them to be tithed at that time.
50.
Since he intended to use the plants for vegetables, we do not say that the vegetables are entirely insignificant.
51.
Rosh HaShanah 13b.
52.
As explained in Halachah 8.
53.
I.e., the entire quantity of produce is tithed according to the laws governing the majority. For we assume that any individual fruit was separated from the majority.
54.
The Ra'avad differs and maintains that the tithe for the poor should also be separated, for if it is not separated, the produce is tevel. Rav Yosef Korcus differs, explaining that the same logic could be used with regard to the first clause of the halachah, and that ruling is based on an explicit mishnah (Makshirin 2:11). This explanation provides us with a new definition of tevel - produce from which the separations have been made to the best of man's ability.
55.
I.e., it is considered as sacred property, as stated in Chapter 3, Halachah 17.
56.
See Hilchot Ma'aser 1:7.
57.
See Hilchot Terumot 4:4.
58.
See ibid.:2.
59.
I.e., through one of the six situations mentioned in Hilchot Ma'aser 3:2-3.
60.
For the prohibition against partaking of tevel applies until all the tithes have been separated. See Hilchot Ma'achalot Assurot10:20.
61.
As explained in the following chapter.
62.
The Scriptural obligation to separate the second tithe applies only in Eretz Yisrael. Furthermore, not only is there no Rabbinic obligation, one should not do so.
63.
The firstborn offspring of kosher animals must be offered as a sacrifice. Nevertheless, a firstborn animal in the Diaspora should not be brought to Jerusalem. Indeed, even if it is brought to the Temple, it is not offered as a sacrifice. See Hilchot Bechorot 1:5.
64.
I.e., since the second tithe should not be brought from Syria to Jerusalem, our Sages did not require its separation there. The Ra'avad differs with the Rambam's ruling, but it is justified by the Radbaz and the Kessef Mishneh.
65.
See Hilchot Terumot 1:1 which states that our Prophets and Sages ordained that terumahshould be separated in these lands.
66.
I.e., there was always a substantial Jewish community in these lands and our Sages wanted to provide the poor with an opportunity to receive their livelihood. This provision was not enacted with regard to Syria, because it was relatively close to Eretz Yisrael and the poor could receive their livelihood from the tithe for the poor separated there (Radbaz). The Ra'avad maintains that the second tithe should also be separated in Syria, but the commentaries follow the Rambam's view.
• Monday, 8 Adar, 5777 · 6 March 2017
• "Today's Day"
• Shabbat, 8 Adar I, 5703
Torah lessons: Chumash: T'ruma, Shevi'i with Rashi.
Tehillim: 44-48.
Tanya: Ch. 28. Even if (p. 121)...of the L-rd. (p. 123).
The Alter Rebbe once summoned a young disciple of the Maggid and said to him in his customary chant: I have the mitzva of "teach them to your children."1 You have the mitzva of sustaining and providing for your family. Let us make an exchange. I will give you what you need to fulfill your mitzva and you will teach my son (who was later the Mitteler Rebbe).
Then the Rebbe explained the method of instruction: The first thing is to teach the letters, alef, beit and so on. What is an alef? A dot above, a dot below, and a line between this is an alef. A child must know that the alef of Torah is a yud2 above, a yud below, and a line of faith that joins them.
Another version: A yud above - this is the soul; a yid (Jew) below - this is the body; a line of yir'at Shamayim (fear of Heaven) in the center.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Devarim 11:19.
2.The letter yud is basically a dot, a point, undimensioned, indivisible, irreducible. "Above," it refers to G‑d in His Essence; "below" it refers to the essence of the soul of every Jew. The "connection" between G‑d and soul is faith.
Monday, Adar Sheini 8, 5703
Torah lessons: Chumash: Vayikra, Sheini with Rashi.
Tehillim: 44-48.
Tanya: Clearly, the purpose (p. 163)...out of existence. (p. 165).
My father writes in one of his letters: A single act is better than a thousand groans. Our G‑d lives, and Torah and mitzvot are eternal; quit the groaning and work hard in actual avoda, and G‑d will be gracious to you.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
• Daily Thought:
Cursed and Blessed
There is a place—the “fiftieth gate,” they call it—so high that all things are equally nothing from there. There is no good, no evil, nothing can be added or taken away, the righteous are dust, the wicked are dust, nothing is of consequence, all is but dust.
Drunk with the joy of Purim, a Jew travels higher and higher until he reaches that place. And there he proclaims that the oppressed have been saved; the wicked overthrown; and light, joy, happiness and peace rule throughout the universe.
“As for this high place,” he declares, “I am not impressed. It too was created for the purpose of our joy below!”
Its secret exposed, the fiftieth gate itself is redeemed.[Purim 5713.]
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