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 14 and two chains of pure gold, twisted like cords; attach the cord-like chains to the squares.
15 “Make a breastplate for judging. Have it crafted by a skilled artisan; make it like the work of the ritual vest — make it of gold; blue, purple and scarlet yarn; and finely woven linen. 16 When folded double it is to be square — a hand-span by a hand-span. 17 Put in it settings of stones, four rows of stones: the first row is to be a carnelian, a topaz and an emerald; 18 the second row a green feldspar, a sapphire and a diamond; 19 the third row an orange zircon, an agate and an amethyst; 20 and the fourth row a beryl, an onyx and a jasper. They are to be mounted in their gold settings. 21 The stones will correspond to the names of the twelve sons of Isra’el; they are to be engraved with their names as a seal would be engraved, to represent the twelve tribes.
22 “On the breastplate, make two pure gold chains twisted like cords. 23 Also for the breastplate, make two gold rings; and put the gold rings on the two ends of the breastplate. 24 Put the two twisted gold chains in the two rings at the two ends of the breastplate; 25 attach the other two ends of the twisted chains to the front of the shoulder-pieces of the ritual vest. 26 Make two gold rings and put them on the two ends of the breastplate, at its edge, on the side facing in toward the vest. 27 Also make two gold rings and attach them low on the front part of the vest’s shoulder-pieces, near the join, above the vest’s decorated belt. 28 Then bind the breastplate by its rings to the rings of the vest with a blue cord, so that it can be on the vest’s decorated belt, and so that the breastplate won’t swing loose from the vest. 29 Aharon will carry the names of the sons of Isra’el on the breastplate for judging, over his heart, when he enters the Holy Place, as a continual reminder before Adonai. 30 You are to put the urim and the tumim in the breastplate for judging; they will be over Aharon’s heart when he goes into the presence of Adonai. Thus Aharon will always have the means for making decisions for the people of Isra’el over his heart when he is in the presence of Adonai.
(iii) 31 “You are to make the robe for the ritual vest entirely of blue. 32 It is to have an opening for the head in the middle. Around the opening is to be a border woven like the neck of a coat of mail, so that it won’t tear. 33 On its bottom hem make pomegranates of blue, purple and scarlet; and put them all the way around, with gold bells between them all the way around — 34 gold bell, pomegranate, gold bell, pomegranate, all the way around the hem of the robe. 35 Aharon is to wear it when he ministers, and its sound will be heard whenever he enters the Holy Place before Adonai and when he leaves, so that he won’t die.
36 “You are to make an ornament of pure gold and engrave on it as on a seal, ‘Set apart for Adonai.’ 37 Fasten it to the turban with a blue cord, on the front of the turban, 38 over Aharon’s forehead. Because Aharon bears the guilt for any errors committed by the people of Isra’el in consecrating their holy gifts, this ornament is always to be on his forehead, so that the gifts for Adonai will be accepted by him.
39 “You are to weave the checkered tunic of fine linen, make a turban of fine linen, and make a belt, the work of a weaver in colors. 40 Likewise for Aharon’s sons make tunics, sashes and headgear expressing dignity and splendor. 41 With them clothe your brother Aharon and his sons. Then anoint them, inaugurate them, and consecrate them, so that they will be able to serve me in the office of cohen. 42 Also make for them linen shorts reaching from waist to thigh, to cover their bare flesh. 43 Aharon and his sons are to wear them when they go into the tent of meeting and when they approach the altar to minister in the Holy Place, so that they won’t incur guilt and die. This is to be a perpetual regulation, both for him and for his descendants.
29:1 (iv) “Here is what you are to do to consecrate them for ministry to me in the office of cohen. Take one young bull and two rams without defect, 2 also matzah, matzah cakes mixed with olive oil, and matzah wafers spread with oil — all made from fine wheat flour; 3 put them together in a basket, and present them in the basket, along with the bull and the two rams.
4 “Bring Aharon and his sons to the entrance of the tent of meeting, and wash them with water. 5 Take the garments, and put on Aharon the tunic, the robe for the ritual vest, the vest itself, and the breastplate. Fasten the vest on him with its belt. 6 Put the turban on his head and attach the holy ornament to the turban. 7 Then take the anointing oil, and anoint him by pouring it on his head. 8 Bring his sons; put tunics on them; 9 wrap sashes around them, Aharon and his sons; and put the headgear on their heads. The office of cohen is to be theirs by a permanent regulation. Thus you will consecrate Aharon and his sons.
10 “Bring the young bull to the front of the tent of meeting. Aharon and his sons are to lay their hands on the bull’s head, 11 and you are to slaughter the bull in the presence of Adonai at the entrance to the tent of meeting. 12 Take some of the bull’s blood, and put it on the horns of the altar with your finger; pour out all the rest of the blood at the base of the altar. 13 Take all the fat that covers the inner organs, the covering of the liver and the two kidneys with their fat, and offer them up in smoke on the altar. 14 But the bull’s flesh, skin and dung you are to destroy by fire outside the camp; it is a sin offering.
15 “Take one of the rams: Aharon and his sons are to lay their hands on the ram’s head; 16 and you are to slaughter the ram, take its blood, and splash it on all sides of the altar. 17 Quarter the ram, wash the inner organs and the lower parts of the legs, and put them with the quarters and the head. 18 Then offer up the whole ram in smoke on the altar. It is a burnt offering for Adonai, a pleasing aroma, an offering made to Adonai by fire.
(v) 19 “Take the other ram: Aharon and his sons are to lay their hands on the ram’s head; 20 and you are to slaughter the ram, take some of its blood, and put it on the lobe of Aharon’s right ear, on the lobes of his sons’ right ears, on the thumbs of their right hands and on the big toes of their right feet. Take the rest of the blood and splash it on all sides of the altar. 21 Then take some of the blood that is on the altar and some of the anointing oil, and sprinkle it on Aharon and his clothing and on his sons and the clothing of his sons with him; so that he and his clothing will be consecrated, and with him his sons and his sons’ clothing. 22 Also take the fat from the ram, the fat tail, the fat that covers the inner organs, the two kidneys, the fat covering them and the right thigh — for it is a ram of consecration — 23 along with one loaf of bread, one cake of oiled bread and one wafer from the basket of matzah which is before Adonai — 24 and put it all in the hands of Aharon and his sons. They are to wave them as a wave offering in the presence of Adonai. 25 Then take them back; and burn them up in smoke on the altar, on top of the burnt offering, to be a pleasing aroma before Adonai; it is an offering made to Adonai by fire.
26 “Take the breast of the ram for Aharon’s consecration, and wave it as a wave offering before Adonai; it will be your share. 27 Consecrate the breast of the wave offering and the thigh of any contribution that has been waved and raised up, whether from the ram of consecration, or from anything else meant for Aharon or his sons; 28 this will belong to Aharon and his sons as their share perpetually due from the people of Isra’el — it will be a contribution from the people of Isra’el from their peace offerings, their contribution to Adonai.
29 “The holy garments of Aharon will be used by his sons after him; they will be anointed and consecrated in them. 30 The son who becomes cohen in his place, who comes into the tent of meeting to serve in the Holy Place, is to wear them for seven days. 31 Take the ram of consecration, and boil its meat in a holy place. 32 Aharon and his sons will eat the ram’s meat and the bread in the basket at the entrance to the tent of meeting. 33 They are to eat the things with which atonement was made for them, to inaugurate and consecrate them; no one else may eat this food, because it is holy. 34 If any of the meat for the consecration or any of the bread remains until morning, burn up what remains; it is not to be eaten, because it is holy. 35 Carry out all these orders I have given you concerning Aharon and his sons. You are to spend seven days consecrating them.
36 “Each day, offer a young bull as a sin offering, besides the other offerings of atonement; offer the sin offering on the altar as your atonement for it; then anoint it to consecrate it. 37 Seven days you will make atonement on the altar and consecrate it; thus the altar will be especially holy, and whatever touches the altar will become holy.
(vi) 38 “Now this is what you are to offer on the altar: two lambs a year old, regularly, every day. 39 The one lamb you are to offer in the morning and the other lamb at dusk. 40 With the one lamb offer two quarts of finely ground flour mixed with one quart of oil from pressed olives; along with one quart of wine as a drink offering. 41 The other lamb you are to offer at dusk; do with it as with the morning grain and drink offerings — it will be a pleasing aroma, an offering made to Adonai by fire. 42 Through all your generations this is to be the regular burnt offering at the entrance to the tent of meeting before Adonai. There is where I will meet with you to speak with you. 43 There I will meet with the people of Isra’el; and the place will be consecrated by my glory. 44 I will consecrate the tent of meeting and the altar, likewise I will consecrate Aharon and his sons to serve me in the office of cohen. 45 Then I will live with the people of Isra’el and be their God: 46 they will know that I am Adonai their God, who brought them out of the land of Egypt in order to live with them. I am Adonai their God.
30:1 (vii) “You are to make an altar on which to burn incense; make it of acacia-wood. 2 It is to be eighteen inches square and three feet high; its horns are to be of one piece with it. 3 Overlay it with pure gold — its top, all around its sides, and its horns; and put around it a molding of gold. 4 Make two gold rings for it under its molding at the two corners on both sides; this is where the carrying-poles will go. 5 Make the poles of acacia-wood, and overlay them with gold.
6 “Place it in front of the curtain by the ark for the testimony, in front of the ark-cover that is over the testimony, where I will meet with you. 7 Aharon will burn fragrant incense on it as a pleasing aroma every morning; he is to burn it when he prepares the lamps. (Maftir) 8 Aharon is also to burn it when he lights the lamps at dusk; this is the regular burning of incense before Adonai through all your generations. 9 You are not to offer unauthorized incense on it, or a burnt offering or a grain offering; and you are not to pour a drink offering on it. 10 Aharon is to make atonement on its horns once a year — with the blood of the sin offering of atonement he is to make atonement for it once a year through all your generations; it is especially holy to Adonai.”
Parshat Zachor: Deuteronomy 25:(Maftir) 17 “Remember what ‘Amalek did to you on the road as you were coming out of Egypt, 18 how he met you by the road, attacked those in the rear, those who were exhausted and straggling behind when you were tired and weary. He did not fear God. 19 Therefore, when Adonai your God has given you rest from all your surrounding enemies in the land Adonai your God is giving you as your inheritance to possess, you are to blot out all memory of ‘Amalek from under heaven. Don’t forget!
Zachor: I Samuel 15:1 Sh’mu’el said to Sha’ul, “Adonai sent me to anoint you king over his people, over Isra’el. Now listen to what Adonai has to say. 2 Here is what Adonai-Tzva’ot says: ‘I remember what ‘Amalek did to Isra’el, how they fought against Isra’el when they were coming up from Egypt. 3 Now go and attack ‘Amalek, and completely destroy everything they have. Don’t spare them, but kill men and women, children and babies, cows and sheep, camels and donkeys.’”
4 Sha’ul summoned the people and reviewed them in T’la’im — 200,000 foot soldiers, with another 10,000 men from Y’hudah. 5 Sha’ul arrived at the city of ‘Amalek and lay in wait in the valley. 6 Sha’ul said to the Keni, “Go away, withdraw, leave your homes there with the ‘Amaleki. Otherwise, I might destroy you along with them, even though you were kind to all the people of Isra’el when they came out of Egypt. So the Keni went away from among the ‘Amaleki. 7 Then Sha’ul attacked ‘Amalek, starting at Havilah and continuing toward Shur, at the border of Egypt. 8 He took Agag the king of ‘Amalek alive; but he completely destroyed the people, putting them to the sword. 9 However, Sha’ul and the people spared Agag, along with the best of the sheep and cattle, and even the second best, also the lambs, and everything that was good — they weren’t inclined to destroy these things. But everything that was worthless or weak they completely destroyed.
10 Then the word of Adonai came to Sh’mu’el: 11 “I regret setting up Sha’ul as king, because he has turned back from following me and hasn’t obeyed my orders.” This made Sh’mu’el very sad, so that he cried to Adonai all night. 12 Sh’mu’el got up early in the morning to meet Sha’ul; however, Sh’mu’el was told, “Sha’ul came to Karmel to set up a monument for himself there, but now he has left and is on his way down to Gilgal.” 13 Sh’mu’el went to Sha’ul; Sha’ul said to him, “May Adonai bless you! I have done what Adonai ordered.” 14 But Sh’mu’el answered, “If so, why do I hear sheep bleating and cows mooing?” 15 Sha’ul said, “They brought them from the ‘Amaleki, because the people spared the best of the sheep and cattle to sacrifice to Adonai your God. But we completely destroyed the rest.” 16 Then Sh’mu’el said to Sha’ul, “Stop! I’m going to tell you what Adonai said to me last night.” He said, “Speak.” 17 Sh’mu’el then said, “You may be small in your own sight, but you are head of the tribes of Isra’el — Adonai anointed you king over Isra’el! 18 Now Adonai sent you on a mission and told you, ‘Go and completely destroy ‘Amalek, those sinners; keep making war on them until they have been exterminated. 19 Why did you seize the spoil instead of paying attention to what Adonai said? From Adonai’s viewpoint, you have done an evil thing.” 20 Sha’ul said to Sh’mu’el, “I did too pay attention to what Adonai said, and I carried out the mission on which Adonai sent me. I brought back Agag the king of ‘Amalek, and I completely destroyed ‘Amalek. 21 But the people took some of the spoil, the best of the sheep and cattle set aside for destruction, to sacrifice to Adonai your God in Gilgal.” 22 Sh’mu’el said,
“Does Adonai take as much pleasure
in burnt offerings and sacrifices
as in obeying what Adonai says?
Surely obeying is better than sacrifice,
and heeding orders than the fat of rams.
23 “For rebellion is like the sin of sorcery,
stubbornness like the crime of idolatry.
Because you have rejected the word of Adonai,
he too has rejected you as king.”
24 Sha’ul said to Sh’mu’el, “I have sinned. I violated the order of Adonai and your words too, because I was afraid of the people and listened to what they said. 25 Now, please, pardon my sin; and come back with me, so that I can worship Adonai.” 26 But Sh’mu’el said to Sha’ul, “I will not go back with you, because you have rejected the word of Adonai, and Adonai has rejected you as king over Isra’el.” 27 As Sh’mu’el was turning around to leave, he took hold of the hem of his cloak, and it tore. 28 Sh’mu’el said to him, “Adonai has torn the kingdom of Isra’el away from you today and given it to a fellow countryman of yours who is better than you. 29 Moreover, the Eternal One of Isra’el will not lie or change his mind, because he isn’t a mere human being subject to changing his mind.” 30 Then Sha’ul said, “I have sinned; but in spite of that, please show me respect now before the leaders of my people and before Isra’el by coming back with me, so that I can worship Adonai your God.” 31 So Sh’mu’el followed Sha’ul back, and Sha’ul worshipped Adonai.
32 Then Sh’mu’el said, “Bring Agag the king of ‘Amalek here to me. Agag came to him in chains and said, “Without doubt, mine will be a bitter death.” 33 Sh’mu’el said,
“Just as your sword has left women childless,
so will your mother be left childless among women.”
Then Sh’mu’el cut Agag in pieces before Adonai in Gilgal.
34 Sh’mu’el returned to Ramah, and Sha’ul went up to his house in Giv‘at-Sha’ul.
Today's Laws and Customs:• Parshat Zachor
This being the Shabbat before Purim, on which we celebrate the foiling of Haman the Amalekite's plot to destroy the Jewish people, the weekly Parshah is supplemented with the Zachor reading (Deuteronomy 25:17-19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth.
"Parshat Zachor" is the second of four special readings added during or immediately before the month of Adar (the other three being "Shekalim", "Parah" and "Hachodesh")
Links:
The Zachor Reading with commentary
More on Amalek
• Read Megillah Tonight
The festival of Purim begins at nightfall tonight, and the Megillah (Book of Esther) is read for the first time this evening.
Since the first Megillah reading takes place after Shabbat ends, one should be careful not to travel to the synagogue to hear the reading prior to the end of Shabbat (click here for times), or before saying the special prayer: Blessed Is the One Who Separates Between Holy and Mundane. If one owns his own Megillah scroll, it should be brought to the synagogue prior to Shabbat (since one may not prepare on Shabbat for after Shabbat).
See entries for tomorrow, Adar 14. (In Jerusalem and other ancient walled cities, the festival is observed beginning tomorrow night--see entries for Adar 15.)
NOTE: The "Fast of Esther", usually observed on this date, is moved back this year to the previous Thursday, because of the sanctity of Shabbat (see entry for Adar 11)
Today in Jewish History:
• War Against Persian Jew-haters (356 BCE)
On the 13th of Adar of the year 3405 from creation (356 BCE), battles were fought throughout the Persian Empire between the Jews and those seeking to kill them in accordance with the decree issued by King Achashveirosh 11 months earlier. (Achashveirosh never rescinded that decree; but after the hanging of Haman on Nissan 16 of the previous year, and Queen Esther's pleading on behalf of her people, he agreed to issue a second decree authorizing the Jews to defend themselves against those seeking to kill them.) 75,000 enemies were killed on that day, and 500 in the capital, Shushan, including Haman's ten sons (Parshandata, Dalfon, Aspata, Porata, Adalia, Aridata, Parmashta, Arisai, Aridai and Vaizata), whose bodies were subsequently hanged. The Jews did not take any of the possessions of the slain as booty, though authorized to do so by the king's decree. (The Book of Esther, chapter 9).
Link: The Story of Purim; see also "Today in Jewish History" for tomorrow, Adar 14.
Maccabee victory (135 BCE)
The Maccabees defeated the Syrian General Nicanor in a battle fought four years after the Maccabee's liberation of the Holy Land and the miracle of Chanukah.
Passing of Rabbi Moshe Feinstein (1986)
Rabbi Moshe Feinstein was one of the major leaders of American Jewry in the 20th century. Born in 1895, he came to New York in 1936 in order to escape the oppressive Soviet regime.
In addition to the students in the yeshivah he headed, he guided rabbis and lay people with his insightful and definitive responsa on virtually every area of Jewish law. Many of them have been collected in the multi-volume Igrot Moshe.
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Tetzaveh, 7th Portion (Exodus 30:1-30:10) with Rashi
• Exodus Chapter 30
1You shall make an altar for bringing incense up in smoke; you shall make it out of acacia wood. אוְעָשִׂ֥יתָ מִזְבֵּ֖חַ מִקְטַ֣ר קְטֹ֑רֶת עֲצֵ֥י שִׁטִּ֖ים תַּֽעֲשֶׂ֥ה אֹתֽוֹ:
for bringing incense up in smoke: Heb. מִקְטַר קְטֹרֶת, to raise smoke up on it, namely the smoke of incense. מקטר קטרת: להעלות עליו קטור עשן סמים:
2It shall be one cubit long and one cubit wide, a square, and two cubits high; its horns shall be [one piece] with it. באַמָּ֨ה אָרְכּ֜וֹ וְאַמָּ֤ה רָחְבּוֹ֙ רָב֣וּעַ יִֽהְיֶ֔ה וְאַמָּתַ֖יִם קֹֽמָת֑וֹ מִמֶּ֖נּוּ קַרְנֹתָֽיו:
3You shall overlay it with pure gold, its top, its walls all around, and its horns; and you shall make for it a golden crown all around. גוְצִפִּיתָ֨ אֹת֜וֹ זָהָ֣ב טָה֗וֹר אֶת־גַּגּ֧וֹ וְאֶת־קִֽירֹתָ֛יו סָבִ֖יב וְאֶת־קַרְנֹתָ֑יו וְעָשִׂ֥יתָ לּ֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
its top: This one [altar] had a top. The altar for burnt offerings [i.e., the copper altar], however, did not have a top, but the hollow space within it was filled with earth whenever they camped. את גגו: זה היה לו גג, אבל מזבח העולה לא היה לו גג, אלא ממלאים חללו אדמה בכל חנייתן:
a golden crown: This symbolized the crown of the kehunah. זר זהב: סימן הוא לכתר כהונה:
4You shall make two golden rings for it underneath its crown on its two corners, you shall make [them] on its two sides, so that it should serve as holders for poles with which to carry it. דוּשְׁתֵּי֩ טַבְּעֹ֨ת זָהָ֜ב תַּֽעֲשֶׂה־לּ֣וֹ | מִתַּ֣חַת לְזֵר֗וֹ עַ֚ל שְׁתֵּ֣י צַלְעֹתָ֔יו תַּֽעֲשֶׂ֖ה עַל־שְׁנֵ֣י צִדָּ֑יו וְהָיָה֙ לְבָתִּ֣ים לְבַדִּ֔ים לָשֵׂ֥את אֹת֖וֹ בָּהֵֽמָּה:
its… corners: Heb. צַלְעֹתָיו. Here it is a term meaning corners, as the Targum [Onkelos] renders, [unlike in Exod. 25:12, 26:20, 26, 27, where צֶלַע means a side,] because it says [further in the verse]: “on its two sides,” [meaning] on its two corners that are on its two sides. צלעותיו: כאן הוא לשון זויות, כתרגומו, לפי שנאמר על שני צדיו, על שתי זויותיו שבשני צדיו:
it should serve: Heb. וְהָיָה, lit., and it shall be [in the singular, referring to] the making of these rings. והיה: מעשה הטבעות האלה:
as holders for the poles: The ring [itself] shall be a holder for a pole. לבתים לבדים: לכל בית תהיה הטבעת לבד:
5You shall make the poles out of acacia wood and overlay them with gold. הוְעָשִׂ֥יתָ אֶת־הַבַּדִּ֖ים עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם זָהָֽב:
6And you shall place it in front of the dividing curtain, which is upon the Ark of Testimony, in front of the ark cover, which is upon the testimony, where I will arrange to meet with you. ווְנָֽתַתָּ֤ה אֹתוֹ֙ לִפְנֵ֣י הַפָּרֹ֔כֶת אֲשֶׁ֖ר עַל־אֲרֹ֣ן הָֽעֵדֻ֑ת לִפְנֵ֣י הַכַּפֹּ֗רֶת אֲשֶׁר֙ עַל־הָ֣עֵדֻ֔ת אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָֽׁמָּה:
in front of the dividing curtain: Perhaps you will say [that the altar should be] removed or at a distance opposite the ark, either to the north or to the south. Therefore, the Torah says: “in front of the ark cover,” meaning directly opposite the ark on the outside [of the Holy of Holies]. -[from Baraitha Melecheth HaMishkan, ch. 4,] לפני הפרכת: שמא תאמר משוך מכנגד הארון לצפון או לדרום, תלמוד לומר לפני הכפרת, מכוון כנגד הארון מבחוץ:
7Aaron shall make incense of spices go up in smoke upon it; every morning when he sets the lamps in order, he shall make it go up in smoke. זוְהִקְטִ֥יר עָלָ֛יו אַֽהֲרֹ֖ן קְטֹ֣רֶת סַמִּ֑ים בַּבֹּ֣קֶר בַּבֹּ֗קֶר בְּהֵֽיטִיב֛וֹ אֶת־הַנֵּרֹ֖ת יַקְטִירֶֽנָּה:
when he sets… in order: Heb. בְּהֵיטִיבוֹ, a word referring to the cleaning of the cups of the menorah from the ashes of the wicks that burned at night. He would clean them every morning. בהיטיבו: לשון נקוי הבזיכין של המנורה מדשן הפתילות שנשרפו בלילה, והיה מטיבן בכל בקר ובקר:
the lamps: Heb. הַנֵּרֹת. luzes, lozes, luses, luces in Old French, [i.e.,] lamps. This is true of all נֵרוֹת mentioned in the context of the menorah, except where הַעִלָאָה, which is an expression of kindling, is mentioned. הנרות: לוצי"ש בלעז [מנורות] וכן כל נרות האמורות במנורה, חוץ ממקום שנאמר שם העלאה, שהוא לשון הדלקה:
8And when Aaron kindles the lights in the afternoon, he shall make it go up in smoke, continual incense before the Lord for your generations. חוּבְהַֽעֲלֹ֨ת אַֽהֲרֹ֧ן אֶת־הַנֵּרֹ֛ת בֵּ֥ין הָֽעַרְבַּ֖יִם יַקְטִירֶ֑נָּה קְטֹ֧רֶת תָּמִ֛יד לִפְנֵ֥י יְהֹוָ֖ה לְדֹרֹֽתֵיכֶֽם:
And when… kindles: Heb. וּבְהַעִלֹת, lit., and when… causes to ascend. When he will kindle them to cause their flame to ascend. ובהעלות: כשידליקם להעלות להבתן:
he shall make it go up in smoke: Every day, one pras in the morning and [one] pras in the afternoon. -[from Ker. 6b] יקטירנה: בכל יום פרס מקטיר שחרית ופרס מקטיר בין הערבים:
9You shall offer up on it no alien incense, burnt offering, or meal offering, and you shall pour no libation upon it. טלֹא־תַֽעֲל֥וּ עָלָ֛יו קְטֹ֥רֶת זָרָ֖ה וְעֹלָ֣ה וּמִנְחָ֑ה וְנֵ֕סֶךְ לֹ֥א תִסְּכ֖וּ עָלָֽיו:
You shall offer up on it: On this [golden] altar. לא תעלו עליו: על מזבח זה:
alien incense: Any donated incense; they are all alien except for this one. -[from Men. 50a, b] קטרת זרה: שום קטורת של נדבה. כולן זרות לו חוץ מזו:
burnt offering, or meal offering: Neither burnt offerings nor meal offerings. A burnt offering is one of an animal or fowl. A meal offering is one of bread. ועולה ומנחה: ולא עולה ומנחה, עולה של בהמה ועוף, ומנחה היא של מין לחם:
10But Aaron shall make atonement upon its horns once a year; with the blood of the sin offering of the atonements, once a year he shall effect atonement upon it for your generations; it is a holy of holies to the Lord. יוְכִפֶּ֤ר אַֽהֲרֹן֙ עַל־קַרְנֹתָ֔יו אַחַ֖ת בַּשָּׁנָ֑ה מִדַּ֞ם חַטַּ֣את הַכִּפֻּרִ֗ים אַחַ֤ת בַּשָּׁנָה֙ יְכַפֵּ֤ר עָלָיו֙ לְדֹרֹ֣תֵיכֶ֔ם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַֽיהֹוָֽה:
But Aaron shall make atonement: [This refers to] applications of blood [on the horns of the altar]. וכפר אהרן: מתן דמים:
once a year: On Yom Kippur. This is what is stated in [parshath] “Acharei Moth” : “And he shall go out to the altar that is before the Lord and make atonement upon it” (Lev. 16:18). אחת בשנה: ביום הכפורים, הוא שנאמר באחרי מות (ויקרא טז יח) ויצא אל המזבח אשר לפני ה' וכפר עליו:
the sin offering of the atonements: They are the bull and the kid of Yom Kippur, which atone for ritual contamination regarding the sanctuary and its holy things. -[from Shevuoth 2b] חטאת הכפורים: הם פר ושעיר של יום הכפורים המכפרים על טומאת מקדש וקדשיו:
a holy of holies: Heb. קֹדֶשׁ-קָדָשִׁים. The altar is sanctified for these things only, and for no other service. קדש קדשים: המזבח מקודש לדברים הללו בלבד ולא לעבודת אחרת:• Daily Tehillim: Psalm Chapters 69-71
• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
Tanya: Likutei Amarim, end of Chapter 33
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 13 Adar, 5777 · 13 March 2017
• Likutei Amarim, end of Chapter 33
• Rambam Shabbat, 13 Adar, 5777 · 13 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 148 (Digest)
• Declaration of the First Fruits
Consuming First Fruits outside of Jerusalem
"You may not eat within your gates...the offering of your hand"—Deuteronomy 12:17.
It is forbidden for a priest to consume bikurim (the First Fruits) outside of Jerusalem.
• Declaration of the First Fruits
The 148th prohibition is that kohanim are forbidden from eating bikkurim outside [Jerusalem].
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat...the terumah of your hand." The Oral Tradition2 explains that [the phrase] " 'the terumah of your hand' refers to bikkurim," since the verse explicitly mentions everything else which must be brought [to Jerusalem]. The general phrase, "the terumah of your hand" undoubtedly refers to bikkurim, which the Torah clearly says3 must be brought [to Jerusalem]. [We know that this phrase could not refer to regular terumah because] it is well known that regular terumah need not be brought [to Jerusalem]; so how could there be a prohibition to eat it "in your own settlements"? [This point is said clearly] in the words of the Sifri: "This phrase speaks only of bikkurim, which the verse does not mention explicitly as being prohibited."
It is explained in the end of Makos4 that the prohibition applies only [if he eats them] before they are placed in the Temple courtyard. But once they have been placed in the courtyard — even if the proclamation5 has not yet been made — one is exempt from punishment.
The same condition which applies to ma'aser sheni governs bikkurim, i.e. the prohibition applies only after they have "seen the face of the Temple" [i.e. were brought inside the walls of Jerusalem]. The prohibition is transgressed if they are eaten after they have entered Jerusalem and before they have been placed in the courtyard. If he is a kohen, he is punished by lashes; if an Israelite, his punishment for eating bikurim is a heavenly death sentence [misah biy'dei shamayim], even if the proclamation was made. Our Sages explicitly said,6 "For terumah and bikkurim one must add a fifth; their punishment is death; and they are prohibited to non-kohanim." [This means that] if he ate them intentionally, he is punished with misah biy'dei shamayim; if it was unintentional, he must [pay the value and] add on an additional fifth, as is the case with terumah. The reason for this is since the verse calls it "the terumah of your hand," all the laws of terumah apply.
You should understand this well in order to avoid confusion: a kohen who eats bikurim after they have entered Jerusalem and before they have been placed in the courtyard is punished by lashes. The source of this prohibition is the verse, "In your own settlements, you may not eat...the terumah of your hand," as explained in Makos. This is just like the law of an Israelite who eats ma'aser sheni outside the proper place — he is punished by lashes even though the food belongs to him.
But an Israelite who eats bikurim after they were brought to Jerusalem is punished by misah biy'dei shamayim regardless of where he ate them. The source of this prohibition is the verse,7 "Any non-kohen may not eat sanctified objects," as explained in Prohibition 133.
The details of this mitzvah are explained in tractate Makos.
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. 12:17.
2.Makos 17a.
3.Deut. 26:2.
4.19a.
5.See P132 below.
6.Bikurim 2:1.
7.Lev. 22:10.
• Positive Commandment 132 (Digest)
• Declaration of the First Fruits
"And you shall call out and say before G‑d, your G‑d: 'An Aramean [sought to] destroy my father..."—Deuteronomy 26:5.
When bringing the First Fruit to the Holy Temple, the owner is commanded to speak of G‑d's kindness towards us and express gratitude to G‑d for saving us ever since the times of Jacob, and rescuing us from the slavery and the tormenting of the Egyptians. The owner then beseeches G‑d to continue showering blessing upon us.
Women are not obligated to make this declaration.
• Declaration of the First Fruits
The 132nd mitzvah is that we are commanded that when bringing bikkurim, one must make a proclamation of the kindness G‑d has bestowed upon us: how He saved us from the early difficulties of our patriarch Ya'akov and from the slavery and affliction of the Egyptians; to thank Him for all this and to ask that He continue His blessings forever.
The source of this commandment is G‑d's statement,1 "You shall then make the following declaration before G‑d your L‑rd: 'An Aramean tried to destroy my ancestor....' " until the end of the entire section. This mitzvah is called mikra bikkurim.
The details of this mitzvah are explained in tractate Bikkurim and the 7th chapter of Sotah. Women are not obligated in this mitzvah.
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. 26:5.
• Rambam - 1 Chapter a Day
Zechiyah uMattanah - Chapter Two
• Zechiyah uMattanah - Chapter Two
Bikkurim - Chapter 3, Bikkurim - Chapter 4, Bikkurim - Chapter 5
• Bikkurim - Chapter 3
• Shabbat, 13 Adar, 5777 · 13 March 2017
• "Today's Day"
• Thursday, 13 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Chamishi with Rashi.
Tehillim: 69-71.
Tanya: Especially so, (p. 127)...ever before me. (p. 127).
Tachanun is not said at Mincha.
My father said: I am certain that when a chassid is in the beit hamidrash1 teaching or reciting a maamar of Chassidus to others, my forebears are filled with joy; and their joy is adequate to provide that Chassid, and his children and children's children, with an abundance of blessing, materially and spiritually.
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.Synagogue, lit. "study-hall."
Shabbat, Adar Sheini 13, Parshat Zachor, 5703
Haftora: Ko amar hashem. Say Av harachamim (p. 191). Do not say Tzidkat'cha (p. 209).
Torah lessons: Chumash: Vayikra, Shevi'i with Rashi.
Tehillim: 69-71.
Tanya: So, too, money (p. 167)...or Prayer. (p. 169).
"Amalek came forth and fought with Israel at Refidim."1 "Refidim" implies "weakness of hands," Israel's neglect of Torah.
When Jews become weak in Torah - and Torah study is directed to fulfillment - then Amalek comes and cools the Jew's ardor. "Amalek fought with Israel." The word "Israel" is an acronym in Hebrew for "there are 600,000 letters in the Torah"; (Every Jew has a letter in the Torah, and this is the reason for the universal Jewish custom of each person writing a letter in a Torah scroll.2) Amalek cools this sanctity of Torah.
The antidote for this is (Moshe's command to Yehoshua) "Choose men for us"3 - Moshe's men, and "In every generation there is an extension of Moshe,"4 for in every generation there are the "heads of the thousands of Israel."
"And go forth and fight Amalek." Note the verbs in singular form (addressing each individual), for Torah is eternal, equally relevant in every generation in every time and place.5
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.Sh'mot 17:8.
2.Parenthetical observation in the original Hebrew text.
3.Ibid 17:9.
4.Tikunei Zohar 114a.
5.Torah is eternally relevant, and in every age the ("extension of") Moshe of that era commands each of us individually ("...verbs in singular...") to "go forth and fight Amalek."
• Daily Thought:
G-d with the Oppressed
G‑d is always with the oppressed. Even if the oppressor is righteous and the oppressed is wicked, our sages tell us, G‑d is with the oppressed. (Lev. Rabba 27:7)
Visit the prisoners and bring them some happiness. Even if they are guilty; even if, in your eyes, they deserve whatever misery they have. Bring them joy.
And it is not only those in the penitentiary. A hospital, a home for the elderly, even a private residence of a lonely old man—these, too, can be prisons of the soul.[Purim 5736:4]
Chumash: Parshat Tetzaveh, 7th Portion (Exodus 30:1-30:10) with Rashi
• Exodus Chapter 30
1You shall make an altar for bringing incense up in smoke; you shall make it out of acacia wood. אוְעָשִׂ֥יתָ מִזְבֵּ֖חַ מִקְטַ֣ר קְטֹ֑רֶת עֲצֵ֥י שִׁטִּ֖ים תַּֽעֲשֶׂ֥ה אֹתֽוֹ:
for bringing incense up in smoke: Heb. מִקְטַר קְטֹרֶת, to raise smoke up on it, namely the smoke of incense. מקטר קטרת: להעלות עליו קטור עשן סמים:
2It shall be one cubit long and one cubit wide, a square, and two cubits high; its horns shall be [one piece] with it. באַמָּ֨ה אָרְכּ֜וֹ וְאַמָּ֤ה רָחְבּוֹ֙ רָב֣וּעַ יִֽהְיֶ֔ה וְאַמָּתַ֖יִם קֹֽמָת֑וֹ מִמֶּ֖נּוּ קַרְנֹתָֽיו:
3You shall overlay it with pure gold, its top, its walls all around, and its horns; and you shall make for it a golden crown all around. גוְצִפִּיתָ֨ אֹת֜וֹ זָהָ֣ב טָה֗וֹר אֶת־גַּגּ֧וֹ וְאֶת־קִֽירֹתָ֛יו סָבִ֖יב וְאֶת־קַרְנֹתָ֑יו וְעָשִׂ֥יתָ לּ֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
its top: This one [altar] had a top. The altar for burnt offerings [i.e., the copper altar], however, did not have a top, but the hollow space within it was filled with earth whenever they camped. את גגו: זה היה לו גג, אבל מזבח העולה לא היה לו גג, אלא ממלאים חללו אדמה בכל חנייתן:
a golden crown: This symbolized the crown of the kehunah. זר זהב: סימן הוא לכתר כהונה:
4You shall make two golden rings for it underneath its crown on its two corners, you shall make [them] on its two sides, so that it should serve as holders for poles with which to carry it. דוּשְׁתֵּי֩ טַבְּעֹ֨ת זָהָ֜ב תַּֽעֲשֶׂה־לּ֣וֹ | מִתַּ֣חַת לְזֵר֗וֹ עַ֚ל שְׁתֵּ֣י צַלְעֹתָ֔יו תַּֽעֲשֶׂ֖ה עַל־שְׁנֵ֣י צִדָּ֑יו וְהָיָה֙ לְבָתִּ֣ים לְבַדִּ֔ים לָשֵׂ֥את אֹת֖וֹ בָּהֵֽמָּה:
its… corners: Heb. צַלְעֹתָיו. Here it is a term meaning corners, as the Targum [Onkelos] renders, [unlike in Exod. 25:12, 26:20, 26, 27, where צֶלַע means a side,] because it says [further in the verse]: “on its two sides,” [meaning] on its two corners that are on its two sides. צלעותיו: כאן הוא לשון זויות, כתרגומו, לפי שנאמר על שני צדיו, על שתי זויותיו שבשני צדיו:
it should serve: Heb. וְהָיָה, lit., and it shall be [in the singular, referring to] the making of these rings. והיה: מעשה הטבעות האלה:
as holders for the poles: The ring [itself] shall be a holder for a pole. לבתים לבדים: לכל בית תהיה הטבעת לבד:
5You shall make the poles out of acacia wood and overlay them with gold. הוְעָשִׂ֥יתָ אֶת־הַבַּדִּ֖ים עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם זָהָֽב:
6And you shall place it in front of the dividing curtain, which is upon the Ark of Testimony, in front of the ark cover, which is upon the testimony, where I will arrange to meet with you. ווְנָֽתַתָּ֤ה אֹתוֹ֙ לִפְנֵ֣י הַפָּרֹ֔כֶת אֲשֶׁ֖ר עַל־אֲרֹ֣ן הָֽעֵדֻ֑ת לִפְנֵ֣י הַכַּפֹּ֗רֶת אֲשֶׁר֙ עַל־הָ֣עֵדֻ֔ת אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָֽׁמָּה:
in front of the dividing curtain: Perhaps you will say [that the altar should be] removed or at a distance opposite the ark, either to the north or to the south. Therefore, the Torah says: “in front of the ark cover,” meaning directly opposite the ark on the outside [of the Holy of Holies]. -[from Baraitha Melecheth HaMishkan, ch. 4,] לפני הפרכת: שמא תאמר משוך מכנגד הארון לצפון או לדרום, תלמוד לומר לפני הכפרת, מכוון כנגד הארון מבחוץ:
7Aaron shall make incense of spices go up in smoke upon it; every morning when he sets the lamps in order, he shall make it go up in smoke. זוְהִקְטִ֥יר עָלָ֛יו אַֽהֲרֹ֖ן קְטֹ֣רֶת סַמִּ֑ים בַּבֹּ֣קֶר בַּבֹּ֗קֶר בְּהֵֽיטִיב֛וֹ אֶת־הַנֵּרֹ֖ת יַקְטִירֶֽנָּה:
when he sets… in order: Heb. בְּהֵיטִיבוֹ, a word referring to the cleaning of the cups of the menorah from the ashes of the wicks that burned at night. He would clean them every morning. בהיטיבו: לשון נקוי הבזיכין של המנורה מדשן הפתילות שנשרפו בלילה, והיה מטיבן בכל בקר ובקר:
the lamps: Heb. הַנֵּרֹת. luzes, lozes, luses, luces in Old French, [i.e.,] lamps. This is true of all נֵרוֹת mentioned in the context of the menorah, except where הַעִלָאָה, which is an expression of kindling, is mentioned. הנרות: לוצי"ש בלעז [מנורות] וכן כל נרות האמורות במנורה, חוץ ממקום שנאמר שם העלאה, שהוא לשון הדלקה:
8And when Aaron kindles the lights in the afternoon, he shall make it go up in smoke, continual incense before the Lord for your generations. חוּבְהַֽעֲלֹ֨ת אַֽהֲרֹ֧ן אֶת־הַנֵּרֹ֛ת בֵּ֥ין הָֽעַרְבַּ֖יִם יַקְטִירֶ֑נָּה קְטֹ֧רֶת תָּמִ֛יד לִפְנֵ֥י יְהֹוָ֖ה לְדֹרֹֽתֵיכֶֽם:
And when… kindles: Heb. וּבְהַעִלֹת, lit., and when… causes to ascend. When he will kindle them to cause their flame to ascend. ובהעלות: כשידליקם להעלות להבתן:
he shall make it go up in smoke: Every day, one pras in the morning and [one] pras in the afternoon. -[from Ker. 6b] יקטירנה: בכל יום פרס מקטיר שחרית ופרס מקטיר בין הערבים:
9You shall offer up on it no alien incense, burnt offering, or meal offering, and you shall pour no libation upon it. טלֹא־תַֽעֲל֥וּ עָלָ֛יו קְטֹ֥רֶת זָרָ֖ה וְעֹלָ֣ה וּמִנְחָ֑ה וְנֵ֕סֶךְ לֹ֥א תִסְּכ֖וּ עָלָֽיו:
You shall offer up on it: On this [golden] altar. לא תעלו עליו: על מזבח זה:
alien incense: Any donated incense; they are all alien except for this one. -[from Men. 50a, b] קטרת זרה: שום קטורת של נדבה. כולן זרות לו חוץ מזו:
burnt offering, or meal offering: Neither burnt offerings nor meal offerings. A burnt offering is one of an animal or fowl. A meal offering is one of bread. ועולה ומנחה: ולא עולה ומנחה, עולה של בהמה ועוף, ומנחה היא של מין לחם:
10But Aaron shall make atonement upon its horns once a year; with the blood of the sin offering of the atonements, once a year he shall effect atonement upon it for your generations; it is a holy of holies to the Lord. יוְכִפֶּ֤ר אַֽהֲרֹן֙ עַל־קַרְנֹתָ֔יו אַחַ֖ת בַּשָּׁנָ֑ה מִדַּ֞ם חַטַּ֣את הַכִּפֻּרִ֗ים אַחַ֤ת בַּשָּׁנָה֙ יְכַפֵּ֤ר עָלָיו֙ לְדֹרֹ֣תֵיכֶ֔ם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַֽיהֹוָֽה:
But Aaron shall make atonement: [This refers to] applications of blood [on the horns of the altar]. וכפר אהרן: מתן דמים:
once a year: On Yom Kippur. This is what is stated in [parshath] “Acharei Moth” : “And he shall go out to the altar that is before the Lord and make atonement upon it” (Lev. 16:18). אחת בשנה: ביום הכפורים, הוא שנאמר באחרי מות (ויקרא טז יח) ויצא אל המזבח אשר לפני ה' וכפר עליו:
the sin offering of the atonements: They are the bull and the kid of Yom Kippur, which atone for ritual contamination regarding the sanctuary and its holy things. -[from Shevuoth 2b] חטאת הכפורים: הם פר ושעיר של יום הכפורים המכפרים על טומאת מקדש וקדשיו:
a holy of holies: Heb. קֹדֶשׁ-קָדָשִׁים. The altar is sanctified for these things only, and for no other service. קדש קדשים: המזבח מקודש לדברים הללו בלבד ולא לעבודת אחרת:• Daily Tehillim: Psalm Chapters 69-71
• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
Tanya: Likutei Amarim, end of Chapter 33
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 13 Adar, 5777 · 13 March 2017
• Likutei Amarim, end of Chapter 33
עוד זאת ישמח בכפליים בשמחת ה׳ וגודל נחת רוח לפניו יתברך באמונה זו
he will also rejoice doubly in the joy and pleasure which his faith brings to G‑d.
דאתכפיא סטרא אחרא ממש, ואתהפך חשוכא לנהורא
For thereby, through one’s faith in G‑d’s unity, the sitra achra is truly subdued, and darkness is transformed to light —
שהוא חשך הקליפות שבעולם הזה החומרי, המחשיכים ומכסים על אורו יתברך
meaning the darkness of the kelipot of this corporeal world — which obscure and conceal G‑d’s light
עד עת קץ, כמו שכתוב: קץ שם לחשך
until the End of Days, as it is written,1 “He sets an end to darkness.”
דהיינו קץ הימין, שיעביר רוח הטומאה מן הארץ, ונגלה כבוד ה׳, וראו כל בשר יחדיו, וכמו שכתוב לקמן
(The Biblical phrase, “the End of Days,” is written קץ הימין; ; since ימין(Aram.) means "days” and ימין (Heb.) means "right”, the phrase thus intimates that “in the End of Days G‑d will reveal His right hand” — a reference to His attribute of revelation, when He will banish the spirit of impurity from the earth, and2 “G‑d’s glory, the G‑dliness within every created being, will be revealed, and all flesh together will behold [it].”That is to say, not only the mind, but even the very flesh of man will perceive G‑dliness, as will be explained further.3)
This banishment of the sitra achra will take place only at “the End of Days,” during the Messianic era. Until then, however, while the darkness of kelipah still reigns over the earth, one affords G‑d gratification by crushing the sitra achra and transforming its darkness into light, by means of his faith. And man’s realization of this fact intensifies his own joy in his faith.
ובפרט בחוץ לארץ, שאויר ארץ העמים טמא, ומלא קליפות וסטרא אחרא
This is especially so in the diaspora, where the atmosphere is unclean and is filled with kelipot and sitra achra.
ואין שמחה לפניו יתברך כאורה ושמחה ביתרון האור הבא מן החשך דייקא
There is no greater joy for G‑d than the light and joy caused bytransforming darkness into light, when the light has the superior quality acquired by coming out of the very darkness.
Thus, when a Jew in the diaspora is pervaded with an awareness of G‑d’s unity, His joy is all the greater. It follows too that the more lowly is one’s spiritual position, the greater the Divine joy when he acquires an awareness of G‑d’s unity.
We have seen so far, then, that one’s faith in G‑d’s unity leads him to a twofold joy: joy in his closeness to G‑d, and joy in the knowledge that his faith brings joy to G‑d.
וזהו שכתוב: ישמח ישראל בעושיו
This is the meaning of the verse,4 “Let Israel rejoice in its Maker” (note the expression: “Maker”, not “Creator” or the like):
פירוש: שכל מי שהוא מזרע ישראל יש לו לשמוח בשמחת ה׳ אשר שש ושמח בדירתו בתחתונים, שהם בחינת עשיה גשמיית ממש
Whoever is of the seed of Israel ought to rejoice in the joy of G‑d, Who is happy and joyous with His abode amongst the creatures of the lower spheres, who are on the level of actual physical Asiyah.
The word translated “in its Maker” (בעושיו) shares a common root with עשיה, the lowest level of creation. With this abode in particular ought Israel rejoice, knowing that G‑d’s joy is especially great when the creations in Asiyah, the very lowest world, become an abode for Him.
וזה שכתוב: בעושיו, לשון רבים
For this reason the plural form —בעשיו — is used.
The literal meaning of the verse is: “Let Israel rejoice in its Makers.” Why the use of a plural expression in reference to G‑d
The Alter Rebbe explains that since G‑d is spoken of here as the “Maker” of the world of Asiyah, the domain of kelipot whose nature is arrogance and therefore separation and self-centeredness, the Divine creative power is referred to in the plural — for it is fragmented, so to speak. There is a multitude of created beings, each separate from the other, each animated by the Divine creative power; hence, a plurality of “Makers”, so to speak.
But this fault becomes a cause for still greater Divine joy, when these separate beings at the level of Asiyah unite in G‑d’s unity. This unification of creation is another achievement of man’s faith in G‑d’s unity, for this faith subdues the sitra achra which causes disunity.
As stated above, it is the earlier darkness which enhances the light that replaces it. Thus, the greater the darkness, the more superior the subsequent light.
In the Alter Rebbe’s words:
שהוא עולם הזה הגשמי, המלא קליפות וסטרא אחרא, שנקרא רשות הרבים וטורי דפרודא
This plural expression — “Makers” — refers to our physical world that is filled with kelipot and sitra achra, which are called “a public domain,”i.e., a domain of multiplicity, and “mountains of separation,” in that they are arrogant and separate from one another.
ואתהפכן לנהורא, ונעשים רשות היחיד ליחודו יתברך, באמונה זו
G‑d’s joy in the fusion of this plurality is aroused when through this faith in G‑d’s unity they (the kelipot) are transformed into light, and they become a “private domain”— i.e., a unified realm — for G‑d’s unity.
——— ● ———
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 148 (Digest)
• Declaration of the First Fruits
Consuming First Fruits outside of Jerusalem
"You may not eat within your gates...the offering of your hand"—Deuteronomy 12:17.
It is forbidden for a priest to consume bikurim (the First Fruits) outside of Jerusalem.
• Declaration of the First Fruits
The 148th prohibition is that kohanim are forbidden from eating bikkurim outside [Jerusalem].
The source of this prohibition is G‑d's statement,1 "In your own settlements, you may not eat...the terumah of your hand." The Oral Tradition2 explains that [the phrase] " 'the terumah of your hand' refers to bikkurim," since the verse explicitly mentions everything else which must be brought [to Jerusalem]. The general phrase, "the terumah of your hand" undoubtedly refers to bikkurim, which the Torah clearly says3 must be brought [to Jerusalem]. [We know that this phrase could not refer to regular terumah because] it is well known that regular terumah need not be brought [to Jerusalem]; so how could there be a prohibition to eat it "in your own settlements"? [This point is said clearly] in the words of the Sifri: "This phrase speaks only of bikkurim, which the verse does not mention explicitly as being prohibited."
It is explained in the end of Makos4 that the prohibition applies only [if he eats them] before they are placed in the Temple courtyard. But once they have been placed in the courtyard — even if the proclamation5 has not yet been made — one is exempt from punishment.
The same condition which applies to ma'aser sheni governs bikkurim, i.e. the prohibition applies only after they have "seen the face of the Temple" [i.e. were brought inside the walls of Jerusalem]. The prohibition is transgressed if they are eaten after they have entered Jerusalem and before they have been placed in the courtyard. If he is a kohen, he is punished by lashes; if an Israelite, his punishment for eating bikurim is a heavenly death sentence [misah biy'dei shamayim], even if the proclamation was made. Our Sages explicitly said,6 "For terumah and bikkurim one must add a fifth; their punishment is death; and they are prohibited to non-kohanim." [This means that] if he ate them intentionally, he is punished with misah biy'dei shamayim; if it was unintentional, he must [pay the value and] add on an additional fifth, as is the case with terumah. The reason for this is since the verse calls it "the terumah of your hand," all the laws of terumah apply.
You should understand this well in order to avoid confusion: a kohen who eats bikurim after they have entered Jerusalem and before they have been placed in the courtyard is punished by lashes. The source of this prohibition is the verse, "In your own settlements, you may not eat...the terumah of your hand," as explained in Makos. This is just like the law of an Israelite who eats ma'aser sheni outside the proper place — he is punished by lashes even though the food belongs to him.
But an Israelite who eats bikurim after they were brought to Jerusalem is punished by misah biy'dei shamayim regardless of where he ate them. The source of this prohibition is the verse,7 "Any non-kohen may not eat sanctified objects," as explained in Prohibition 133.
The details of this mitzvah are explained in tractate Makos.
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. 12:17.
2.Makos 17a.
3.Deut. 26:2.
4.19a.
5.See P132 below.
6.Bikurim 2:1.
7.Lev. 22:10.
• Positive Commandment 132 (Digest)
• Declaration of the First Fruits
"And you shall call out and say before G‑d, your G‑d: 'An Aramean [sought to] destroy my father..."—Deuteronomy 26:5.
When bringing the First Fruit to the Holy Temple, the owner is commanded to speak of G‑d's kindness towards us and express gratitude to G‑d for saving us ever since the times of Jacob, and rescuing us from the slavery and the tormenting of the Egyptians. The owner then beseeches G‑d to continue showering blessing upon us.
Women are not obligated to make this declaration.
• Declaration of the First Fruits
The 132nd mitzvah is that we are commanded that when bringing bikkurim, one must make a proclamation of the kindness G‑d has bestowed upon us: how He saved us from the early difficulties of our patriarch Ya'akov and from the slavery and affliction of the Egyptians; to thank Him for all this and to ask that He continue His blessings forever.
The source of this commandment is G‑d's statement,1 "You shall then make the following declaration before G‑d your L‑rd: 'An Aramean tried to destroy my ancestor....' " until the end of the entire section. This mitzvah is called mikra bikkurim.
The details of this mitzvah are explained in tractate Bikkurim and the 7th chapter of Sotah. Women are not obligated in this mitzvah.
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. 26:5.
• Rambam - 1 Chapter a Day
Zechiyah uMattanah - Chapter Two
• Zechiyah uMattanah - Chapter Two
1
The property of a deceased convert who has no heirs, property that is ownerless, and a field that a gentile sold to a Jew who has not taken hold of it are all governed by the same laws. Whoever manifests ownership over them using a valid chazakah - to be described in Hilchot Mechirah - acquires them, with one exception: eating produce.
א
נכסי גר שאין לו יורשים ונכסי ההפקר ושדה שמכרה העכו"ם לישראל ועדיין לא החזיק בה כולם דינם שוה כל המחזיק בהם בדרך מדרכי החזקה כמו שביארנו בהלכות מכירה קנה חוץ מאכילת הפירות:
2
What is implied? When a person buys landed property from a colleague and manifests his ownership over it by eating produce, he acquires it, as we have explained. But with regard to the acquisition of ownerless property or property of a deceased convert, even if a person eats produce of a tree for several years, he does not acquire the tree itself or the land itself until he performs a deed involving the land itself or performs a task involving the tree.
An incident occurred when a woman ate the produce of a date palm for thirteen years, and then another person manifested ownership over the tree by performing a task involving the tree itself. The incident was brought before the Sages and they ruled that the latter person acquired it.
ב
כיצד הלוקח קרקע מחבירו והחזיק בה באכילת פירותיה קנה כמו שביארנו אבל בנכסי הפקר או נכסי הגר אפילו אכל פירות האילן כמה שנים לא קנה גוף האילן ולא גוף הקרקע עד שיעשה מעשה בגוף הארץ או יעבוד עבודה באילן ומעשה באשה אחת שאכלה פירות דקל שלש עשרה שנה ובא אחד והחזיק באילן בעבודה שעבד בגוף האילן ובא מעשה לפני חכמים ואמרו זה האחרון קנה:
3
There are many acts that if performed by a purchaser to prove ownership of property are not effective , but when performed to manifest ownership over ownerless property, property belonging to a deceased convert or the like, are effective in acquiring it.
What is implied? When a person finds large palaces constructed on property belonging to a deceased convert or on ownerless property, if he paints them slightly or plasters them slightly - e.g., for a cubit or more opposite the entrance - he acquires them.
ג
יש דברים רבים שאם החזיק בהן הלוקח לא קנה עדיין ואם החזיק באחד מהן בנכסי הגר או בנכסי הפקר קנה כיצד המוצא פלטרים גדולים בנויין בנכסי הגר או בנכסי הפקר וסייד בהן סיוד אחד או כייר בהן כיור אחד כגון אמה או יותר כנגד הפתח קנה:
4
When a person makes a design in the property of a deceased convert, he acquires it. If he sets out mattresses in the property of a deceased convert, he acquires it. If he plows a field with the intent of leaving it fallow in the property of a deceased convert, he acquires it.
When a person cuts branches of a vine or of a tree, or fronds from a date palm in the property of a deceased convert, if his intent is to improve the tree, he acquires the property. If his intent is to feed the branches to his animal, he does not acquire the property.
ד
הצר צורה בנכסי הגר קנה והמציע מצעות בנכסי הגר קנה הנר את השדה בנכסי הגר קנה המפצל זמורות הגפן או שריגי אילנות וכפות תמרים בנכסי הגר אם דעתו לעבוד האילן קנה ואם דעתו להאכיל העצים לבהמה לא קנה:
5
What is implied? If the person prunes the branches of the tree from both sides, we can assume that he intends to improve the tree. If he cuts from only one side, it appears that his intent is only for the branches.
Similarly, when a person collects wood, grass and stones from a field, if his intent is to improve the land, he acquires the field. If his intent is to collect the wood, he does not acquire the field.
ה
כיצד היה כורת מכאן ומכאן הרי חזקתו שנתכוין לעבודת האילן היה כורת מרוח אחת אינו מתכוין אלא לעצים וכן המלקט עצים ועשבים ואבנים מן השדה אם דעתו לתקן הארץ קנה ואם לעצים לא קנה:
6
What is implied? If the person collected both large and small branches, we can assume that his intent was to improve the land. If, by contrast, he collected only large branches and not small ones, we can assume that his intent was to collect wood.
Similarly, when a person levels the surface of the land, if his intent is to improve the land, he acquires the field. If his intent is to level a place to use as a grain heap, he does not acquire the field.
ו
כיצד לקט הגס והדק הרי זו בחזקת שנתכוין לתקן את הארץ לקט הגס ולא הדק הרי זה בחזקת שנתכוין לעצים וכן המשוה פני הארץ אם דעתו לתקן הארץ קנה ואם דעתו להשוות מקום שיעמיד בו גורן לא קנה:
7
What is implied? If the person takes earth from a high place and brings it to a lower place, it appears that his intent is to improve the land. If we see that he is not concerned with this and instead throws earth and stones anywhere without concern, we can assume that his intent is merely to level one limited area to use as a grain heap.
Similarly, when a person opens a flow of water into a field, if his intent is to improve the land, he acquires the field. If his intent is to catch fish, he does not acquire the field.
ז
כיצד היה לוקח עפר ממקום גבוה ונותנו למקום הנמוך הרי זה מתקן הארץ ראינוהו שאינו מקפיד על זה אלא משליך העפר והצרורות בכל מקום בלא הקפדה הרי זה בחזקת שאינו מתכוין אלא להשוות מקום לדייש וכן הפותח מים לתוך הארץ אם לתקן הארץ קנה ואם לצוד הדגים לא קנה:
8
What is implied? If the person made only a place for water to enter, it appears that his intent is to improve the land. If he made two openings -one for the water to enter and one for the water to leave - it appears that his intent is to catch fish.
ח
כיצד עשה מקום שיכנסו בו המים בלבד הרי זה מתכוין לתקן הארץ עשה שני פתחים אחד להכניס ואחד להוציא הרי זה מתכוין לצוד דגים:
9
When a person builds large palaces on property belonging to a deceased convert, and another person comes and sets up the doors, the second person acquires the property.
The rationale is that the first person did not do anything with the land itself, is It is as if he piled up stones on the land, an act that does not bring about his acquisition of the property.
Nor is his acquisition effective because by constructing the building he made a fence around the land since this fence is not useful, because the entrance to the building is wide enough and one can pass through it. Setting up the structure of this building is not at all useful until one sets up the doors.
ט
הבונה פלטרין גדולים בנכסי הגר ובא אחר והעמיד להם דלתות קנה האחרון שהראשון לא עשה בגוף הארץ כלום והרי הוא כמי שעשה גל אבנים על הארץ שאינו קונה שהרי לא הועיל בגדר זה מפני שהוא רחב ביותר ומפולש ואין צורת אותו הבנין מועלת לו עד שיעמיד דלתות:
10
When a person spreads seeds in rows in a field, he does not acquire the field. The rationale is that at the time he sowed the seeds, he did not improve the field at all. And at the time the produce grew, the benefit came as a result of a natural course of events. This is not sufficient for an acquisition to be made.
י
המפיץ הזרע לתוך התלמים לא קנה שבעת שהשליך הזרע לא השביח כלום ובעת שצמח והשביח שבח הבא מאליו הוא ואינו קונה:
11
If a partition existed within the property of a deceased convert, and another person came and built another partition on top of the existing one, he does not acquire the field. This applies even when the first partition sinks into the ground, and the higher partition is still functional. The rationale is that at the time the partition was built, it was not beneficial. And when it became beneficial, the benefit came as a result of a natural course of events.
יא
היתה מחיצה בנכסי הגר ובא זה ועשה מחיצה אחרת על גבה לא קנה ואפילו נבלעה מחיצה התחתונה והרי העליונה קיימת שבעת שבנה לא הועיל ובעת שהועיל מאליו בה המעשה:
12
When a person manifests ownership over property belonging to a deceased convert or ownerless property, without the intent of acquiring it, he does not acquire it despite the fact that he built or erected a fence.
יב
המחזיק בנכסי הגר ובהפקר והוא אין דעתו לקנות אע"פ שבנה וגדר לא קנה:
13
When a person plows on property belonging to a deceased convert under the mistaken conception that it is his own property, he does not acquire it.
If he plows on property belonging to one deceased convert, while he thinks that it belongs to another, he does acquire it. For he intended that his deeds acquire ownerless property.
יג
העודר בנכסי הגר וכסבור שהן שלו לא קנה עדר בנכסי גר זה וכסבור של גר אחר הואיל ונתכוון במעשיו אלו לזכות מן ההפקר הרי זה קנה:
14
If a convert was holding security belonging to a Jew, and when the convert died another Jew came and took possession of this security, it should be expropriated from him and returned to its owner. The rationale is that when the convert died, his lien on the article was nullified.
יד
היה משכון ישראל ביד הגר וכשמת הגר בא ישראל אחר והחזיק במשכון זה מוציאין אותו מידו שכיון שמת הגר בטל שעבודו:
15
When a Jew was holding security belonging to a convert, the convert dies, and another Jew takes hold of the security, the creditor should receive payment for the money owed him from the security. If it is worth more, the second person acquires the remainder.
טו
היה משכון הגר ביד ישראל ובא ישראל אחר והחזיק בו לוקח ממנו הראשון כנגד מעותיו והאחרון קנה את השאר:
16
When does the above apply? When the security was not kept in a courtyard belonging to the first person. If it was kept in such a courtyard, his courtyard acquires it on his behalf, even without his knowledge, as we have explained with regard to an article that is discovered, and the person who takes hold of it afterwards does not acquire anything.
טז
במה דברים אמורים בשלא היה המשכון בחצר הראשון אבל אם היה בחצירו חצירו קונה לו שלא מדעתו כמו שביארנו בענין מציאה ואין לזה האחרון כלום:
17
The following rules apply when a convert dies and Jews take possession of his property. If the estate contains Canaanite servants above the age of majority, they acquire their freedom. Servants below the age of majority, by contrast, are regarded as are livestock. Whoever manifests ownership over them acquires them. We have already explained the manner in which a person manifests ownership over servants and acquires them.
יז
גר שמת ובזבזו ישראל את נכסיו והיו בהן עבדים גדולים קנו עצמן בני חורין אבל העבדים הקטנים הרי הן כבהמה וכל המחזיק בהן זכה בהם וכבר ביארנו דרכי החזקה שיקנו בהם את העבדים:
18
The following rules apply when it is rumored that a convert died and Jews take possession of his property, and then it is discovered that he did not die, that he has a child or that his wife is pregnant. They must all return the property.
If they all returned the property and then discovered that the first rumor had in fact been true and the convert had died at that time, that his son died before him, or that his wife miscarried, whoever takes possession at this time acquires the property. Those who originally took possession do not acquire it.
יח
גר שמת ובזבזו ישראל את נכסיו ושמעו שעדיין לא מת או שיש לו בן או שאשתו מעוברת כולן חייבין להחזיר החזירו כולן ואח"כ שמעו שמת ששמועה ראשונה אמת היתה ובראשונה מת או מת בנו מקודם או הפילה אשתו כל המחזיק בשניה קנה ובראשונה לא קנה:
Bikkurim - Chapter 3, Bikkurim - Chapter 4, Bikkurim - Chapter 5
• Bikkurim - Chapter 3
1
The first fruits are given to the men of the priestly watch1 [on duty at that time]. They divide them among themselves like the Temple sacrifices.2 We have already explained that [the first fruits] are called terumah.3 Therefore a non-priest who partakes of the first fruits anywhere4 is liable for death at the hand ofheaven,5 provided he partook of them after they entered the walls of Jerusalem.6
א
הבכורים נותנין [אותן] לאנשי משמר והן מחלקים אותן ביניהן כקדשי המקדש וכבר בארנו שהן קרויין תרומה ולפיכך זר שאכל בכורים בכ"מ חייב מיתה בידי שמים והוא שיאכלם מאחר שנכנסו לחומת ירושלים:
2
If a portion [of the first fruits] were inside Jerusalem and a portion were outside,7 [a non-priest] is liable for death for the portion that is inside and it is considered as consecrated property in all contexts. The portion that is outside is considered as ordinary property in all contexts.
ב
היו מקצתן בפנים ומקצתן בחוץ זה שבפנים חייבין עליו מיתה והרי הוא הקדש לכל דבריו וזה שבחוץ הרי הוא חולין לכל דבריו:
3
When a priest partakes of the first fruits outside of Jerusalem after they have entered inside [the city's] walls, he is liable for lashes according to Scriptural Law, as [Deuteronomy 12:17] states: 'You may not eat within your gates...8 the terumah of your hand.' [The latter term] refers to the first fruits,9 as we explained in Hilchot Terumah.10
Similarly, if a priest partakes of them in Jerusalem before they are placed in the Temple courtyard,11 he is liable for lashes according to Scriptural Law, as if he partook of them outside ofJerusalem,12because [the first fruits] must be placed down in the Temple Courtyard as [ibid. 26:10] states: 'And you shall place them before the altar of God your Lord.'
ג
כהן שאכל בכורים חוץ לירושלים מאחר שנכנסו לפנים מן החומה לוקה מן התורה שנאמר לא תוכל לאכול בשעריך וגו' ותרומת ידך והם הבכורים כמו שבארנו בהלכות תרומה וכן אם אכלן הכהן בירושלים קודם הנחה בעזרה לוקה מן התורה כמי שאכלן בחוץ לפי שהן טעונין הנחה בעזרה שנאמר והנחתו לפני מזבח י"י אלהיך:
4
ד
ומשיניחם המביאם בעזרה הותרו לכהן ואף על פי שעדיין לא התודה עליהן שאין הקריאה מעכבת אכילתן ובכורים שיצאו חוץ למחיצתן וחזרו מותרין באכילה:
5
[The laws applying to] partaking of the first fruits are identical [to those applying] to partaking of terumah in all of their details. In addition, [the following stringencies apply with regard] to first fruits. They are forbidden to one in the acute state of one in mourning.15 They must be brought to [Jerusalem]. And a priest who is ritually pure who partook of the first fruits that were impure receives lashes like an Israelite who is ritually pure who partook of the second tithe that became impure.16 [These concepts] do not apply with regard to terumah.17
ה
אכילת בכורים כאכילת תרומה לכל דבריו יתר בבכורים שהן אסורין לאונן וטעונין הבאת מקום וכהן טהור שאכל בכורים טמאים לוקה כשם שלוקה ישראל טהור שאכל מעשר שני שנטמא מה שאין כן בתרומה:
6
What is the source which teaches that the first fruits are forbidden to an onein?18 With regard to these fruits, [Deuteronomy 26:11] states: 'And you shall rejoice in all the good.'19 Implied is that they have to be eaten in a state of happiness and not in a state of acute mourning. One who partakes of [these fruits] in a state of acute mourning is liable for stripes for rebellious conduct.20
ו
ומניין שהבכורים אסורין לאונן שהרי נאמר בהן ושמחת בכל הטוב מכלל שהוא חייב לאוכלן בשמחה לא באנינות והאוכלן באנינות מכין אותו מכת מרדות:
7
The first fruits must [be brought in] a container, as [ibid.:2] states: 'And you shall place them in a container.' The most preferable way of performing the mitzvah is to bring each type of fruit in a separate container. If one brings them [all] in one container, he has fulfilled his obligation. [Even in such an instance,] he should not bring them mixed together. Instead, he should bring the barley below,21 wheat on top of it, olives on top of it, dates on top of them, pomegranates on top of them, and figs on the top of the container. There should be a substance, e.g., palm leaves, wild grass, or leaves, or the like, that intervenes between each type of produce. One should surround the figs with clusters of grapes from the outside.
ז
הבכורים טעונין כלי שנאמר ושמת בטנא ומצוה מן המובחר להביא כלי מין ומין בכלי בפני עצמו ואם הביאם בכלי אחד יצא ולא יביאם בערבוב אלא שעורים מלמטה וחטים על גביהן וזיתים על גביהן ותמרים על גביהן ורמונים על גביהן ותאנים למעלה מן הכלי ויהיה דבר אחד מפסיק בין מין ומין כגון הוצין וחלף או עלין וכיוצא בהן ומקיף לתאנים אשכולות של ענבים מבחוץ:
8
When a person brings the first fruits in a metal container, the priest takes them and returns the container to its owner. If he brings them in a reed or grass basket or the like, both the first fruits and the basket should be given to the priests.22 If the first fruits become impure, the baskets should not be given to the priests.23
ח
הביאם בכלי מתכות נוטל הכהן הבכורים וחוזר הכלי לבעליו ואם הביאם בכלי ערבה וחלף וכיוצא בהן הרי הבכורים והסלים לכהנים ואם נטמאו הבכורים אין הסלים לכהנים:
9
When they would bring the first fruits, they would also bring turtle doves and doves in their hands. Similarly, they would hang turtle doves and doves from the sides of the baskets24in order to adorn the first fruits. Those that were with the baskets would be offered as burnt offeringS25 and those they would bring by hand would be given to the priests [as presents].26
ט
כשהיו מביאין את הבכורים היו מביאין בידם תורין ובני יונה וכן היו תולין מצידי הסלים תורין ובני יונה כדי לעטר את הבכורים אלו שעם הסלים היו קרבים עולות ואלו שבידיהן היו ניתנין לכהנים:
10
It is a positive commandment27 to make a declaration in the Temple concerning the first fruits when they are brought. One should begin and say [Deuteronomy 26:3-10]: 'I am making a statement to God your Lord that 1 have come to the land... An Aramean [sought] to destroy my ancestor...' until he completes the entire passage, concluding: '...You gave me, 0 God.' [This declaration] may only be made in the Holy Tongue, as it states: 'And you shall respond and say.'28
י
מצות עשה להתודות במקדש על הבכורים בשעה שמביאם מתחיל וקורא הגדתי היום ליי' אלהיך כי באתי אל הארץ וגו' ארמי אובד אבי עד שיגמור כל הפרשה עד אשר נתת לי יי' ואין קורין אותה אלא בלשון הקדש שנאמר וענית ואמרת בלשון הזאת:
11
At first, those who knew how to read would read [the passage themselves] and those who did not know how to read would read after one who read for them. [As a result,] those who did not know how to read would refrain from bringing [the first fruits] so that they would not be embarrassed.29 [Hence] the court ordained that the passage would be read for one who knows how to read like it is read for one who does not know.30
יא
בראשונה, כל מי שהיה יודע לקרות — קורא, וכל מי שאינו יודע לקרות — מקרין אותו. נמנעו אלו שאין יודעין לקרות מלהביא, כדי שלא יכלמו. התקינו בית דין, שיהיו מקרין את מי שהוא יודע כמי שאינו יודע.
12
A person who brings the first fruits is permitted to give them to his servant or his relative [to carry] throughout the journey until he reaches the Temple Mount.31When he reaches the Temple Mount, even if he is a king of Israel,32 he must place the basket on his own shoulder33 and proceed until he reaches the Temple Courtyard. He should read [the declaration,] 'I am making a statement to God your Lord today...,' while the basket is still on his shoulder. He then removes the basket from his shoulder. While he holds it by its edge, the priest puts his hand below it and raises it [up and down and to all four directions].34 He then reads: An Aramean [sought] to destroy my ancestor and he descended to Egypt...' until he completes the entire passage.' He then places the first fruits at the side of the altar, at the southwest comer, on the south side of the altar.35 He then prostrates himself36 and departs.
What is the source which teaches that the first fruits must be raised [up and down and to all four directions]? [The above prooftext states:] 'And the priest shall take the basket from your hand,' including [an obligation to] raise the first fruits [up and down and to all four directions]. Just as [the first fruits] must be raised [up and down and to all four directions], so to they require that a peace offering be brought with them and song [accompany their offering], for with regard to them, [ibid.:9] states: 'And you shall rejoice in all the good.' [Now,] with regard to the festivals, [ibid. states: 'And you shall rejoice on your festivals.' [An association is drawn between the two:] Just as the happiness of the festivals is marked by peace offerings, so too, peace offerings [are required] here. [Nevertheless,] these offerings are not absolute requirements.37
יב
המביא את הבכורים — יש לו רשות לתנם לעבדו וקרובו בכל הדרך עד שמניע להר הבית. הגיע להר הבית — נוטל הסל על כתפו: הגדתי היום ליי' אלהיך וגו', ומוריד הסל מעל כתפו ואוחזו בשפתיו, והכהן מניח ידו תחתיו ומניף, וקורא: ארמי אבד אבי וירד מצרימה וגו', עד שגומר כל הפרשה, ומניחו בצד המזבח בקרן דרומית מערבית בדרומה של קרן, וישתחוה ויצא. ומנין שהן טעונין תנופה? שנאמר: ולקח הכהן הטנא מידך — לרבות את הבכורים לתנופה. וכשם שטעונין תנופה, כך טעונין קרבן שלמים [ושיר]. שנאמר בהן: ושמחת בכל הטוב, וברגלים אומר: ושמחת בחגך; מה שמחת החג — בשלמים, אף כאן — בשלמים. ואין הקרבן מעכב.
13
When is a song pronounced over them? When they reach the Temple courtyard. The Levites would begin proclaiming:38 'I will exalt You God, for You have drawn me up...' (Psalms 30:2).39
יג
ואימתי קורין בשיר עליהן? משיגיעו לעזרה הלוים היו מתחילין וקורין: ארוממך יי' כי דליתני.
14
[When bringing] the first fruits, it is necessary that one remain [in Jerusalem] overnight.
What is implied? When a person brought his first fruits to the Temple, made the declaration, and offered his peace offerings, he should not depart from Jerusalem that day to return home.40Instead, he should stay in Jerusalem overnight and return to his city on the following day, as [Deuteronomy 16:7] states: 'And you shall turn back in the morning and return to your tent.' [That verse41 teaches a general principle:] All occasions when you turn from the Temple when you visit it should only be in the morning.42
Thus the first fruits require seven factors: a) that they be brought to [Jerusalem], b) [in a] container, c) that the declaration be recited, d) that they be accompanied by a peace offering, e) and song, f) that they be raised [up and down and to all four directions], and g) that the person stay overnight [in Jerusalem].
יד
הביכורים טעונים לינה. כיצד? הביא בכוריו למקדש וקרא והקריב שלמיו — לא יצא באותו היום מירושלים לחזר למקומו, אלא ילין שם ויחזר למחר לעירו; שנאמר: ופנית בבקר והלכת לאהליך — כל פונות שאתה פונה מן המקדש לכשתבוא לו לא יהיו אלא בבקר. נמצאת אומר, שהבכורים טעונין שבעה דברים: הבאת מקום, וכלי, וקריאה, וקרבן, ושיר, ותנופה, ולינה.
FOOTNOTES
1.
The priests were divided into 24 watches. Each one would serve in the Temple for a week at a time.
2.
See Hilchot Ma'aseh Korbanot10:15.
3.
HilchotTerumah15:20, Chapter 2, Halachah 19 above, et al.
4.
I.e., within Jerusalem or outside the city.
5.
The punishment a non-priest incurs for partaking of terumah(Hilchot Terumah 6:6).
6.
It is forbidden to partake of the first fruits in all situations. One does not, however, become liable for this severe penalty unless they first entered the holy city. The rationale is that since a priest may not partake of them until they are brought to Jerusalem, the prohibition against a non-priest partaking of them does not apply until then.
7.
The Aruch LeNer states that there is a difference of opinion among the Rabbis if this law applies when the produce is carried in a single container or only when it is carried in two containers.
8.
I.e., in cities outside of Jerusalem.
9.
Sefer HaMitzvot (negative commandment 149) and Sefer HaChinuch (mitzvah 449) include this commandment among the 613 mitzvot of the Torah.
10.
Hilchot Terumah 15:20.
11.
Nevertheless, as indicated by the following halachah, the person bringing the first fruits need not make the declaration for them to be permitted.
12.
I.e., this is included in the same negative commandment.
13.
I.e., Jerusalem, the place where they may be eaten.
14.
Sacrificial meat, by contrast, would be disqualified if this happened.
15.
See the following halachah.
16.
See Hilchot Ma'aser Sheni 3:1.
17.
Although a priest is not allowed to partake of impure terumah, such a transgression is not punishable by lashes. It is only a prohibition that results from a positive commandment (Hilchot Terumah 7:3).
18.
Aninut refers to the state of severe mourning experienced on the day of the death of one's relative. See Hilchot Ma'aser Sheni 3:6.
19.
From this phrase, it is derived (Halachah 13) that it is necessary to bring peace offerings together with the first fruits. However, the two teachings are not exclusive.
20.
Since the prohibition is not stated as a negative commandment in the Torah, one is not liable for lashes as prescribed by Scriptural Law. The Radbaz and others question this ruling, because, as Yevamot 73b teaches, an association is established between the first fruits and the second tithe. Hence just as one is liable for lashes for partaking of the second tithe in a state of acute mourning, so too, one should be liable for partaking of the first fruits.
21.
This order is prescribed by the Tosefta, Bikkurim 2:8. The commentaries explain that the rationale for this order is that the produce that is most perishable is placed on top and that which is preserved best on bottom.
22.
Bikkurim 3:8 relates that the rich would bring their first fruits in gold and silver containers, while the poor would bring them in wicker baskets. The rich would thus be allowed to keep their containers, while the poor would have to give them to the priests.
The rationale is that the metal containers are significant and thus cannot be considered to be ancillary to the fruits. Hence they must be returned to their owners. The wicker baskets, by contrast, are not significant and thus are considered to be ancillary to the fruits. Therefore they may be kept by the priests. In this regard, Bava Kama 913 states, 'Poverty pursues the poor,' i.e., because they were too poor to afford expensive containers, they were required to forfeit even their simple baskets.
23.
Since the first fruits themselves are not given to the priests (see Chapter 4, Halachah 10), they do not acquire the containers either.
24.
They were not placed on the baskets themselves, lest they soil the fruit [the Rambam's Commentary to the Mishnah (Bikkurim 3:5)].
25.
For fowl that were given as a free-will offering were sacrificed only as burnt offerings.
26.
The Ra'avad offers a different interpretation of the above mishnah, explaining that only the first fruits were given to the priests, the fowl would be offered as burnt offerings. The Radbaz and the Kessef Mishneh support the Rambam's interpretation. Nevertheless, Rashi (Menachot58a) and Rav Ovadiah of Bartenura follow the Ra'avad's understanding.
27.
Sefer HaMitzvot (positive commandment 132) and Sefer HaChinuch (mitzvah 606) include this commandment among the 613 mitzvot of the Torah.
28.
Sotah 32a understand this phrase as indicating that the passage should be recited exactly as it is written in the Torah.
29.
I.e., the fact that they did not know the Holy Tongue would be an embarrassment for them. In his Commentary to the Mishnah (Bikkurim 3:7), the Rambam explains that this practice was instituted in the early age of the Second Temple era when many of those who returned to Zion did not know the Holy Tongue, as indicated by Nechemiah 13:24.
30.
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that there is a support for this in the Biblical verse cited above: 'And you shall respond and say.' Anita, translated as 'respond,' has the connotation of repeating what someone else says.
31.
As stated in Chapter 2, Halachah 21, a person should not send his first fruits to Jerusalem via an agent and if he does so, he may not make the declaration (Chapter 4, Halachah 8). Nevertheless, if he himself is bringing them, he may lighten his burden by having another person carry them. All of this applies before he reaches the Temple Mount At that point, he must carry them himself.
32.
The Mishnah (Bikkurim 3:4) cites as an example, the conduct of King Aggripas.
33.
In his Commentary to the Mishnah (loc. cit.), the Rambam states that the Torah explicitly requires the person to bring the first fruits to the priest by hand.
34.
This practice, referred to as tenufah, is required when bringing the peace offerings and other sacrifices.
35.
The side which is before the entrance to the Sanctuary, for the first fruits must be Elaced down 'before God' (Radbaz).
36.
As required by Deuteronomy 26:10.
37.
After the fact, the first fruits are acceptable even if the sacrifices were not brought. The rationale is that the offering is not explicitly mentioned in the Biblical passage (Radbaz to Halachah 14). This concept also applies with regard to the song that should accompany them.
38.
See Chapter 4, Halachah 17.
39.
This psalm relates to the theme of thanksgiving, and was also recited over the thanksgiving offering (Sh'vuot 15b).
40.
The Radbaz and the Kessef Mishneh clarify that even if the person does not bring a sacrifice, he is still required to stay in Jerusalem overnight because of the first fruits.
41.
Which speaks about the pilgrimage festivals, not bringing first fruits.
42.
The commentaries question why, since, this is a general theme, the Rambam mentions it only here and not in other places.
Bikkurim - Chapter 4
1
Whenever anyone brings the first fruits, it is necessary that a [peace] offering be brought, song [be recited], they be raised [up and down and to all four directions] and the person remain in Jerusalem overnight.1 The declaration, however, is not a universal requirement. There are some who are obligated to bring the first fruits, but who do not recite the declaration over them.
א
כל המביא בכורים טעון קרבן ושיר ותנופה ולינה אבל הוידוי אינו שוה בכל לפי שיש שחייבין להביא בכורים ואינן קורין עליהם:
2
The following must bring [the first fruits], but may not recite the declaration: a woman, a tumtum2 and an adrogynus3 - for there is a doubt whether they are considered as a female;4none of these can say "[the land] which You gave me,"5 and similarly, a guardian, a servant, and an agent, because they cannot say "which You gave me."6
ב
ואלו מביאין ולא קורין: האשה והטומטום והאנדרוגינוס לפי שהן ספק אשה ואינן יכולין לומר אשר נתת לי יי' וכן האפוטרופין והעבד והשליח לפי שאינן יכולין לומר אשר נתת לי יי':
3
A convert, by contrast, may bring the first fruits and make the declaration, for [Genesis 17:5] states with regard to Abraham: "I have made you a father to a multitude of nations." Implied is that he is the father of all those who enter under the shelter of the Divine presence.7 The oath that his descendants would inherit the land was given to Abraham first.8 Similarly, the priest and the Levites bring [first fruits] and make a declaration, because they have cities in which to dwell.9
ג
הגר מביא וקורא שנאמר לאברהם אב המון גוים נתתיך הרי הוא אב כל העולם כולו שנכנסין תחת כנפי שכינה ולאברהם היתה השבועה תחלה שיירשו בניו את הארץ וכן כהנים ולוים מביאין וקורין מפני שיש להן ערי מגרש:
4
A person who purchases two trees in his colleague's field10must bring [the first fruits], but may not recite the declaration.11 [The rationale is that] there is a doubt whether he has a right to the land [on which the trees stand] or not.
What should he do? He should first12 consecrate them to the Temple treasury13 for it is possible that they are ordinary produce14 and non-consecrated food is not brought into the Temple Courtyard.15 The priest then redeems them from the Temple treasury and partakes of them.
He must separate terumah and the tithes from them, because of the possibility that they are ordinary produce. He must give the tithes from them to the priests,16 because it is a possibility that they are first fruits and forbidden to non-priests. He should not bring them himself, but instead, send them via an agent17 so that [the fact] that the declaration [is not recited] will not prevent them from being eaten. For whenever a declaration concerning [first fruits] is not fit to be made because of a doubt concerning their status, [the fact that] a declaration [is not recited] prevents it [from being eaten].18
ד
הקונה שני אילנות בתוך [שדה] של חבירו מביא ואינו קורא לפי שהדבר ספק אם יש לו קרקע או אין לו וכיצד עושה מקדיש אותם תחלה לבדק הבית מפני שהן ספק חולין ואין מכניסין חולין לעזרה והכהן פודה אותן מיד ההקדש ואחר כך אוכלן ומפריש מהן תרומה ומעשר מפני שהן ספק חולין ונותן המעשרות שלהן לכהנים שמא בכורים הם ואסורין לזרים ואינו מביא אותן בעצמו אלא משלחן ביד שליח כדי שלא תעכב אותן הקריאה מלאוכלן שכל שאינו ראוי לקריאה מפני הספק הקריאה מעכבת בו:
5
If one set aside his first fruits and then sold his field, he should bring them, but not make the declaration, because he cannot say: "[the land] which You gave me,"19 since it no longer belongs to him. The purchaser is not required to separate other first fruits, because the seller has already separated them.20If, however, he does separate them, he should bring them, but not make the declaration.21 From another species [of produce], he should set aside the first fruits, bring them, and make the declaration.22
ה
הפריש בכוריו ומכר שדהו מביא ואינו קורא שאינו יכול לומר אשר נתת לי יי' שהרי אין לו והלוקח אינו חייב להפריש בכורים אחרים מאותו המין שכבר הפריש ממנו המוכר ואם הפריש מביא ואינו קורא אבל ממין אחר מפריש ומביא וקורא:
6
When a person sells [the right to harvest] the produce of his field, the purchaser should bring [the first fruits], but not make the declaration. [The rationale is that] the acquisition of the produce is not equivalent to the acquisition of [the land] itself.23When, however, one brings first fruits from the property of his wife,24 he makes the declaration even though he does not own the actual land, as [implied by Deuteronomy 26:11]: "which God, your Lord, has given you and your household."25Even if his wife dies after he has set aside [the first fruits] and he is in the midst of his journey [to Jerusalem], he should bring [the first fruits] and make the declaration.26
ו
המוכר שדהו לפירות הלוקח מביא ואינו קורא שקנין פירות אינו כקנין הגוף אבל מביא אדם מנכסי אשתו בכורים וקורא אע"פ שאין לו גוף הקרקע שנאמר אשר נתן לך יי' אלהיך ולביתך אף על פי שמתה אשתו אחר שהפריש והוא בדרך מביא וקורא:
7
When a person sells his field or sells trees and the land around them in the era when the Jubilee year is observed,27[the purchaser] should bring [the first fruits] and make the declaration in the first Jubilee.28 [The rationale is that] the seller has not taken for granted that the land will be returned to him.29 If, however, he sold it again in the second Jubilee, [the purchaser] should bring [the first fruits], but should not make the declaration. For he is certain that he will receive only the produce,30 and the acquisition of the produce is not equivalent to the acquisition of [the land] itself.31
ז
המוכר שדהו או שמכר אילנות וקרקען בזמן שהיובל נוהג ה"ז מביא וקורא ביובל ראשון בלבד שעדיין לא סמכה דעתו של מוכר שתחזור לו הקרקע אבל אם חזר ומכרה ביובל שני ה"ז מביא ואינו קורא שהרי סמכה דעתו שאין לו אלא הפירות וקנין פירות אינו כקנין הגוף:
8
When a person set aside his first fruits and became mortally ill,32 the one who is fit to inherit his [estate] should bring the first fruits without making the declaration.33 When a person set aside his first fruits and sent them with an agent, but the agent died in the midst of the journey, even if the owner brought them, he should not make the delaration. [The rationale is that the phrase (Deuteronomy 26:2):] "And you shall take... and you shall bring" does not apply unless the taking and the bringing are as one.
ח
הפריש בכורים וחלה והרי הוא מסוכן זה שראוי ליורשו מביא ואינו קורא הפריש בכוריו ושלחן ביד אחר ומת השליח בדרך אע"פ שחזר הוא והביאן אינו קורא שנאמר ולקחת ובאת עד שתהיה לקיחה והבאה כאחת:
9
When a person set aside his first fruits, but they were lost34before they reached the Temple Mount and therefore he separated others instead of them,35he should bring the second fruits, but should not make the declaration. [The rationale is that] he cannot say [that he is bringing] "the first fruits of the land," for those that he is bringing are not the first fruits. One is not liable for an additional fifth [for partaking of] the produce separated second, as [he would had he partaken of] the first fruits.36
ט
הפריש בכוריו ואבדו קודם שיגיע להר הבית והפריש אחרים תחתיהן מביא השניים ואינו קורא לפי שאינו יכול לומר את ראשית כל פרי האדמה לפי שאינן ראשית ואלו השניים אין חייבים עליהן חומש כבכורים:
10
י
הביא בכוריו ונטמאו בעזרה נופצם שם ואינו קורא:
11
If a person brought his first fruits from one species and made the declaration and afterwards brings first fruits from another species, he should not make the declaration for them. [This is derived from the phrase (Deuteronomy 26:3):] "I am making a statement today." [Implied is that] he makes one statement and not two.
יא
הביא בכוריו מאחד מן המינים וקרא וחזר והביא ביכורים ממין אחר אינו קורא עליהן שנאמר הגדתי היום פעם אחת בשנה הוא מגיד ולא שתים:
12
If a person separated his first fruits and then the spring [that served as his field's water supply]39 dried up or the tree [from which they were reaped] was cut down, he should bring them, but should not make the declaration. [The rationale is that] he is like someone who no longer possesses the land, because it has been ruined.40
יב
הפריש בכוריו ויבש המעיין או שנקצץ האילן מביא ואינו קורא לפי שזה כמי שאין לו קרקע שהרי אבדה:
13
When a person brings his first fruits between Sukkot and Chanukah41- even if he set them aside before Sukkot - he should bring them without making the declaration, [as implied by Deuteronomy 26:11]: "You shall rejoice in all the good." [Implied is that] the declaration should be made only in a time of happiness, [i.e.,] between Shavuot and the end of Sukkot.42 All individuals other than these43 must bring their first fruits and make the declaration.
יג
המביא בכורים מאחר חג הסכות ועד חנוכה אף על פי שהפרישן קודם החג מביא ואינו קורא שנאמר ושמחת בכל הטוב ואין קריאה אלא בשעת שמחה מחג השבועות עד סוף החג ושאר המביאין חוץ מאלו מביאין וקורין:
14
The first fruits, the terumot,44 challah, the principal and the fifth,45 and the presents given when slaughtering an animal46 are a priest's private property. He may use them to purchase servants, land, or a non-kosher animal. A debtor47 of his may collect them as payment for his debt and a woman may take them in lieu of the money due her by virtue of her ketubah. And they may be used to purchase a Torah scroll.48
יד
הבכורים והתרומות והחלה והקרן והחומש ומתנות בהמה הם נכסי כהן יש לו לקנות מהן עבדים וקרקעות ובהמה טמאה ובעל חוב נוטלן בחובו והאשה בכתובתה וקונה בהן ספר תורה:
15
The first fruits and the terumot are forbidden to be eaten by non-priests. [Generally,] when the first fruits are mixed with ordinary produce, they are permitted if there is 101 times the original amount as is the law with regard to terumah.49Nevertheless, if they become mixed with the same species50of ordinary produce in Jerusalem, [the mixture] is forbidden even if the slightest amount of [the first fruits are mixed in] as [is the law regarding] the second tithe.51[The rationale is that] since [they are located in Jerusalem,] the place where one partakes of them, they are considered like52 an entity that could become permitted.53Although the first fruits are forbidden to non-priests even in Jerusalem, nevertheless, even the slightest presence of them in a mixture causes it to be forbidden.
Even if one sowed the first fruits after they were brought to Jerusalem,54 even the slightest amount of produce that grows from them causes a mixture to become forbidden.55 If, however, one sows the first fruits before they were brought to Jerusalem, the produce that grows from them is ordinary produce.56
טו
אע"פ שהבכורים והתרומות אסור להאכל לזרים ואף על פי שהבכורים עולין באחד ומאה כתרומה אם נתערבו בחולין בירושלים אסורין בכל שהן במינם כמעשר שני מפני שהוא מקום אכילתן עשאום כדבר שיש לו מתירין ואע"פ שהבכורים אסורים לזרים אף בירושלים הרי הן אוסרין בכל שהן אפילו זרע הבכורים אחר שנכנסו לירושלים הרי הגידולין אסורין ואוסרין בכל שהן אם נתערבו בירושלים אבל הזורע בכורים קודם שיכנסו לירושלים הגידולין חולין:
16
How are the first fruits brought to Jerusalem? All of [the inhabitants of] the towns in a regional area57 gather in the central town of the regional area, so that they will not ascend to Jerusalem as individuals, for [Proverbs 14:28] teaches: "The glory of the King is among the multitude of people."58
They come and sleep in the city's thoroughfare, but they do not enter the homes lest they contract impurity because of being under the same shelter as a corpse.59 In the morning, the leader calls out: "Arise and let us ascend to Zion, to God our Lord."60 An ox with its horns glazed with gold leads the procession. A crown of olive [branches]61 are placed on its head, to publicize that the first fruits come from the seven species [for which Eretz Yisrael is praised]. A flute plays before them until they arrive close to Jerusalem. They walk the entire way and proclaim: "I rejoiced when it was told me: 'Let us go to the house of God.'
They would travel for only two thirds of the day.62 When they arrived close to Jerusalem they sent emissaries to notify the inhabitants of Jerusalem and they adorned their first fruits63 and beautified them. If they had [some] produce that was fresh and other produce that was dried, the fresh produce was placed on top.64 The leaders of the Israelites and of the priests65 and the Temple treasurers would go out from Jerusalem to greet them. [The size of the welcoming party] was proportionate to the number of people who come. If many people come, many go out to greet them; if few, few. When they have all entered the gates of Jerusalem, they begin declaring: "Our legs were standing in your gates, O Jerusalem" (ibid.).
טז
כיצד מעלין את הבכורים כל העיירות שבמעמד מתכנסות לעירו של מעמד כדי שלא יעלו יחידים שנאמר ברוב עם הדרת מלך ובאים ולנים ברחובה של עיר ולא יכנסו לבתים מפני אהל הטומאה ובשחר הממונה אומר קומו ונעלה ציון אל יי' אלהינו והשור הולך לפניהם וקרניו מצופין זהב ועטרה של זית בראשו להודיע שהבכורים משבעת המינין והחליל מכה לפניהם עד שהם מגיעין קרוב לירושלים והם הולכין בכל הדרך וקורין שמחתי באומרים לי בית יי' נלך ולא היו מהלכין ביום אלא שתי ידות בלבד הגיעו קרוב לירושלים שלחו לפניהם שלוחין להודיע לאנשי ירושלים ועטרו את בכוריהם ופרכסו אותן ואם היה להם לח ויבש מראין את הלח מלמעלה והפחות והסגנים והגזברים יוצאין לקראתן מירושלים לפי הבאים הם יוצאין אם באו אנשים הרבה יוצאין לקראתן רבים ואם מעט מעט ומשיכנסו כולן בשערי ירושלים יתחילו לקרות עומדות היו רגלינו בשעריך ירושלים:
17
All of the artisans in Jerusalem would stand in honor of them66 and would greet them: "Our brethren, the inhabitants of so-and-so, you have come in peace." They proceed through Jerusalem while the flute is sounded until they reach the Temple Mount. When they reach the Temple Mount, each one should carry the first fruits on his shoulders67 and say: "Halleluyah. Praise God in His holiness" [Psalm 150:1] until [the conclusion of that psalm]: "May all the souls praise You." They proceed through the Temple Mount until they reach the Temple Courtyard. When they reach the Temple Courtyard, the Levites open with the song [Psalm 30]: "I will exalt You, for You have drawn me up..."68
יז
כל בעלי אומניות שבירושלים עומדין מפניהם ושואלין בשלומן אחינו אנשי מקום פלוני בואכם בשלום והם מהלכין בתוך ירושלים והחליל מכה לפניהם עד שהם מגיעים להר הבית הגיעו להר הבית נוטל כל אחד ואחד סלו על כתיפו ואומרין הללויה הללו אל בקדשו וכו' עד כל הנשמה תהלל יה הללויה והם מהלכים בהר הבית וקוראין עד שמגיעין לעזרה הגיעו לעזרה דברו הלוים בשיר ארוממך יי' כי דליתני וגו':
FOOTNOTES
1.
As explained in the concluding halachot of the previous chapter.
2.
A person whose genital area is covered with a mass of flesh and whose gender is impossible to detect.
3.
A person with male and female sexual characteristics.
4.
With regard to an androgynus, the doubt concerns the individual's halachic status. With regard to the tumtum, the doubt concerns the actual facts: Which gender is covered by the mass of flesh?
5.
In his Commentary to the Mishnah (Bikkurim 1:5), the Rambam explains that Eretz Yisrael was given as an ancestral heritage only to males who are free men. Thus this disqualifies all of those mentioned in this clause and also the servant mentioned in the following clause.
6.
For the first fruits they are bringing are not from their own land. They are acting on behalf of others.
7.
For he taught all mankind faith [the Rambam's Commentary to the Mishnah (loc. cit.:4)].
8.
I.e., all future converts are considered as Abraham's seed and thus have a share in the land "that God swore to [give] to your ancestors." Indeed, based on Ezekiel 47:22, Kapot Temarimstates that in the Messianic era, converts will be given a share of the Holy Land.
9.
As related in Numbers, ch. 35, in addition to the six cities of refuge, the Levites were given 42 cities that were scattered throughout the entire land of Eretz Yisrael. Although the land was given them from the tribal inheritances of the other tribes, it is still appropriate for them to speak of the land which God gave them, because the gifts were given as a result of God's command (Radbaz). See also Hilchot Ma'aser Sheni 11:17.
10.
He does not purchase the land on which the trees grow. Nevertheless, since he purchased two trees, our Sages (Bava Batra 81b; see Hilchot Mechirah 24:6) question whether or not he is given the right to the land around the trees. If, however, he purchases three trees, all agree that he has the right to the land.
11.
Bava Batra 82a questions: Reciting the declaration is no more than reciting verses from the Torah. Even if he is not obligated to do so, what would be wrong with reciting these verses? In resolution, it explains that a) it appears that he is lying (because he is praising God for giving him land which in fact may not be his); or b) by bringing them as first fruits, he will prevent the terumah and the tithes from being separated from them.
12.
I.e., before bringing them to the Temple Courtyard.
13.
The consecration has a questionable status, because a person may not consecrate property that does not belong to him (Hilchot Arachin VaCharamim 6:16). And if the produce is first fruits, it does not belong to him.
14.
For if the land does not belong to him, they are not considered as first fruits.
15.
This is a general principle. See Hilchot Shechitah 2:3.
16.
According to Scriptural Law, tithes must be given to the Levites. Nevertheless, when the Levites failed to return to Zion with Ezra in large numbers, he punished them and decreed that they should not be given the tithes. Afterwards, according to many views, it was possible to give the tithes either to the priests or the Levites. Nevertheless, in this instance, the tithes must be given to the priests for the reason stated by the Rambam.
17.
For when an agent brings first fruits, a declaration should not be made, as stated in Halachah 2.
18.
Bava Batra, loc. cit., explains that when there would be no difficulty in making the declaration, the fact that it is not made does not disqualify the first fruits from being eaten. When, however, it is required to be made, but cannot be made for a particular reason, the failure to make it disqualifies the offering.
19.
Praising God for giving him the land.
20.
And first fruits should be brought only once for each species. In his Commentary to the Mishnah (Bikkurim 1:7, based on the Jerusalem Talmud), the Rambam states that this is derived from Deuteronomy 26:3 which states: "I am making a statement to God your Lord today," implying that the statement can be made only once (see also Halachah 11).
21.
For the concept derived above applies primarily to making the declaration and not actually bringing the first fruits.
22.
Since they are being brought by two individuals, the fact that one species has been brought already does not disqualify the first fruits brought by the other person. If, however, they were being brought by the same person, he would not make the declaration again, as stated in Halachah 11.
23.
And thus he cannot rightfully praise God for giving him the land.
24.
This refers even to property which the husband receives as nichsei milog (see Hilchot Ishut16:1-2), i.e., the property itself belongs to the woman, but he is entitled to derive benefit from it.
25.
"Your household" can be interpreted as referring to one's wife. Thus even though the land belongs to his wife, he should make the declaration.
26.
The husband inherits his wife's property. Thus now he owns both the land and the produce.
27.
And ancestral property is returned to its original owner. See Hilchot Shemitah VeYoval, ch. 11.
28.
For he is the owner of the land and the produce. Although he is required to return the land in the Jubilee year, that is a result of the Torah's decree and does not diminish the purchaser's ownership of the land.
29.
Since the owner does not have the experience of having his land returned to him, he does not consider it a surety that it will be returned to him. In his mind, it is sold (Radbaz). The Rambam's source is Gittin 48a. Rashi interprets the passage differently.
30.
And he knows that the land will be returned. Accordingly, it is as if he purchased only the produce and not the land.
31.
As stated in Halachah 6.
32.
This reflects the Rambam's version of the Jerusalem Talmud (Bikkurim 1:5). The version in the standard published text is slightly different (Radbaz, Kessef Mishneh).
33.
While the owner of the produce is alive, the person fit to inherit the estate is considered as an agent, and hence may not make the declaration. Even though he was not explicitly appointed, we assume that this is the owner's desire. According to the Rambam's conception, if the owner is ill, but is not in mortal danger, another person cannot serve as his agent unless he is appointed as such.
34.
In any manner, as indicated by Chapter 2, Halachah 20.
35.
For he is required to replace them (ibid.).
36.
As stated in Chapter 3, Halachah 5, the first fruits are considered as terumah. And as stated in Hilchot Terumah 6:6, one who partakes of terumahinadvertently must make restitution and add a fifth.
37.
Our translation is based on the Rambam's Commentary to the Mishnah (Bikkurim 1:8). The Ra'avad maintains that the produce should be left in the Temple Courtyard until it rots. From Chapter 2, Halachah 19, some have inferred that according to the Rambam, the impure produce should be burnt. Kin'at Eliyahu maintains that this approach is far more appropriate than leaving it to rot in the Temple Courtyard.
38.
For the declaration is made as a statement of thanksgiving after the first fruits are successfully offered and that is not possible in the present situation.
39.
The bracketed additions are based on the Rambam's Commentary to the Mishnah (Bikkurim 1:6).
40.
In its present state, the land is not able to produce fruit. Hence, it is as if he no longer possesses it (ibid.; according to Rav Kappach's text).
41.
After Chanukah, he may not bring them at all.
42.
This is the harvest season when a person feels happy with the bounty God has granted him.
43.
I.e., those mentioned from Halachah 5 and onward.
44.
I.e., both "the great terumah" and terumat ma'aser.
45.
I.e, when a non-priest partakes of any of the above mentioned substances, he is obligated to pay the principal and a fifth as restitution.
46.
See Chapter 9.
47.
Even a non-priest.
48.
The Radbaz questions why a Torah scroll is mentioned. If he is allowed to purchase a non-kosher animal with these objects, seemingly, it is obvious that he should be able to use them to purchase a Torah scroll. He explains that one might think that it is preferable that a person write a Torah scroll himself than purchase one. The Ma'aseh Rokeach explains that in contrast to other types of property, a Torah scroll may never be sold. Hence, if he uses the money from these objects to purchases it, he will never be able to derive physical benefit from these substances.
49.
Hilchot Ma'achalot Asuurot 15:3; Hilchot Terumot 15:20-21.
50.
If, however, they become mixed with a substance of another species, the presence of the first fruits can be nullified. See Hilchot Ma'achalot Assurot15:12.
51.
See Hilchot Ma'aser Sheni 6:14-15.
52.
This refers even to first fruits belonging to an Israelite. Hence, they are considered only "like an entity that could be permitted," but are not actually in that category (Radbaz).
53.
For the entire mixture could be eaten by priests in a state of ritual purity. With regard to the law that the entire mixture is forbidden when even the slightest amount of a forbidden substance becomes mixed with it, see Hilchot Ma'achalot Assurot 15:10.
54.
And thus the forbidden fruit itself no longer exists.
55.
This is a penalty imposed upon him because the mixture could have - and the produce that grows could - be given to the priests. See the Rambam's Commentary to the Mishnah (Bikkurim 2:2).
56.
Since the first fruits may not be eaten outside of Jerusalem, the mixture is not judged with the severity that applies to a mixture containing a forbidden entity that could become permitted. Instead, it is considered as an ordinary mixture and the presence of the first fruits can be nullified.
57.
See Hilchot K'lei HaMikdash 6:1 for more particulars concerning the Hebrew term.
58.
Thus coming as a group is a greater act of Divine glorification.
59.
I.e., the first fruits must be brought in a state of ritual purity, and if a person bringing them enters a home, he may unknowingly contract ritual impurity, because he was under the same shelter as a corpse.
60.
Cf. Jeremiah 31:5.
61.
For of the seven species, olive branches are the most attractive [the Rambam's Commentary to the Mishnah (Bikkurim 3:3)].
62.
This would impress them and the inhabitants of the towns through which they passed with the importance of their pilgrimage. Also, it allowed for people of many regions to congregate and ascend to Jerusalem together.
63.
See Chapter 3, Halachot 7 and 9.
64.
Because fresh produce is more attractive.
65.
The Rambam's Commentary to the Mishnah (loc. cit.).
66.
Kiddushin 33a notes that this is a grat mark of respect for those who bring the first fruits. After all, artisans are not required to stand before Torah scholars and yet they would stand before the people who brought the first fruits.
67.
See Chapter 3, Halachah 12.
68.
See Chapter 3, Halachah 13.
Bikkurim - Chapter 5
1
It is a positive commandment to separate a portion that is raised up1 from the dough [and given] to a priest,2 as [Numbers 15:20] states: "Raise up the first of your dough, the challah,3 as an offering...." According to Scriptural Law, this first portion does not have a minimum measure. Instead, even if one set aside a portion the size of a barley corn, he has absolved the entire dough. When a person designates his entire dough as challah, his deeds are of no consequence unless he leaves a portion of it [for himself].4
א
מצות עשה להפריש תרומה מן העיסה לכהן שנאמר ראשית עריסותיכם חלה תרימו תרומה וראשית זו אין לה שיעור מן התורה אפילו הפריש כשעורה פטר את העיסה והעושה כל עיסתו חלה לא עשה כלום עד שישייר מקצתו:
2
According to Rabbinic Law, one should separate one twenty-fourth of the dough, so that there will be a [significant] present for the priest. [This is derived from Deuteronomy 14:4 which] states: "Give him," i.e., give him something that is fit to be called a gift.
A baker who makes a dough to be sold in the market place should separate one forty-eighth. [The rationale is that] since his dough is larger,5 this measure contains [enough] to be a [significant] present.
ב
ומדברי סופרים שמפרישין אחד מארבעה ועשרים מן העיסה כדי שיהיה בה כדי מתנה לכהן שנאמר תתן לו תן לו דבר הראוי ליתנו מתנה והנחתום העושה למכור בשוק מפריש אחד משמונה וארבעים לפי שעיסתו מרובה יש בשיעור זה כדי מתנה:
3
Even when a private person makes dough for [the wedding] celebration of his son, he should separate one twenty-fourth even though it is large, so as not to make a distinction in [the requirements of] a dough made by a private person.6 [Conversely,] when a baker makes a small dough, [he must separate only] one forty-eighth, so as not to make a distinction in [the requirements of] a dough made by a baker.
ג
העושה עיסה למשתה בנו אף על פי שהוא מרובה מפריש אחד מעשרים וארבעה שלא לחלק בעיסת בעל הבית והנחתום שעשה עיסה קטנה אחד מארבעים ושמונה שלא לחלק בעיסת הנחתום:
4
If a dough became impure unknowingly or because of forces beyond one's control, one need not separate more than one forty-eighth.7 If he purposefully made it impure, he must separate a twenty-fourth, so that the sinner will not benefit.8
Impure challah is permitted to be used by a priest as kindling fuel like impure terumah.9
ד
נטמאת העיסה בשוגג או באונס מפריש אחד מארבעים ושמונה ואם טמאה בזדון מפריש אחד מכ"ד כדי שלא יהיה חוטא נשכר וחלה טמאה [מותרת] (לכהן) להסקה כתרומה טמאה:
5
According to Scriptural law, we are only obligated to separate challah in Eretz Yisrael, as [Numbers 15:19] states: "When you partake of the bread of the land...," and only when the entire Jewish people are located there, as [ibid.:18] states: "When you enter," i.e., when you all enter and not only when a portion of you enter. For this reason, in the present era - and even in the era of Ezra10in Eretz Yisrael - [the observance of] challah is only a Rabbinic decree, as we explained with regard to terumah.11
ה
אין חייבין בחלה מן התורה אלא בא"י בלבד שנאמר והיה באכלכם מלחם הארץ וגו' ובזמן שכל ישראל שם שנאמר בבואכם ביאת כולכם ולא ביאת מקצתכם לפיכך חלה בזמן הזה אפילו בימי עזרא בארץ ישראל אינה אלא מדבריהם כמו שביארנו בתרומה:
6
When the produce of the Diaspora is brought to Eretz [Yisrael], challah must be separated from it.12 When produce from Eretz [Yisrael], are brought to the Diaspora, they are exempt.13 [This is derived from ibid.:] "to which I will bring you." [Implied is that in that land,] you are liable, whether for the produce of the land itself or for that of other lands.
ו
פירות ח"ל שנכנסו לארץ חייבין בחלה ופירות הארץ שיצאו חו"ל פטורין שנאמר אשר אני מביא אתכם שמה שמה אתם חייבין בין על פירות הארץ בין על פירות חו"ל:
7
Challah should also be separated in the Diaspora by Rabbinic decree so that the Jewish people will not forget the laws of challah. Challah from the Diaspora should not be brought to Eretz Yisrael, just as terumah14and first fruits15 from there should not be brought [to Eretz Yisrael]. If one should bring [such challah], it should be left to the day before Pesach and burned16like terumah.
ז
מפרישין חלה בח"ל מדברי סופרים כדי שלא תשתכח תורת חלה מישראל ואין מביאין חלות חו"ל לארץ כשם שאין מביאין תרומה ובכורים משם ואם הביא מניחה עד ערב הפסח ותשרף בתרומה:
8
There are three different sets of laws that apply to challah in three different lands. In the entire area that was settled by those who returned from Babylonia until Kziv,17 one challahshould be separated according to the appropriate measure18 and the priests may partake of it. In the remaining portions of Eretz Yisrael that were settled by the Jews who came out of Egypt, but not by those who returned from Babylonia - i.e., from Kziv until Amanah19 - two challot should be separated. One should be burnt and one should be eaten.
Why do we separate two challot there? Because the first challah is impure, because this land was not sanctified in the time of Ezra and the first sanctification was nullified after the Jews were exiled.20 [Nevertheless,] since [the land] is from Eretz Yisrael, a challah - one forty-eighth [of the dough] is separated and is burnt. A second challah is also separated and given to a priest to eat, so that people will not say that pure terumah should be burnt. For the first challah was burnt even though it did not contract impurity in a manner that was known to all.21 This second challah does not have a minimum measure. Instead, one may separate whatever he desires, because it is a Rabbinic ordinance.
In all of the lands from Amanah and beyond, whether in Syria22 or other lands, two challot should be separated: One is burnt so that people should not say we saw impure terumah being eaten23 and one is eaten so that the laws of challah will not be forgotten by the Jewish people. [Since] both of these are Rabbinic institutions, it is preferable to make the one that is eaten larger.24Accordingly, there is no minimum measure for the one that is burnt. Even the slightest amount [is acceptable]. The one which is eaten should be one forty-eighth [of the dough]. It is permitted to be eaten by zavim and zavot25- and needless to say, other people who are ritually impure.26
ח
שלשה דינין לחלה בשלש ארצות כל הארץ שהחזיקו בה עולי בבל עד כזיב מפרישין בה חלה אחת כשיעור והיא נאכלת לכהנים ושאר א"י שהחזיקו בה עולי מצרים ולא עולי בבל שהיא מכזיב ועד אמנה מפרישין בה שתי חלות האחת נשרפת והאחת נאכלת ומפני מה מפרישין בה שתי חלות מפני שהחלה הראשונה טמאה שהרי לא נתקדשה אותה הארץ בימי עזרא וקדושה ראשונה בטלה משגלו והואיל והיא א"י מפרישין בה חלה אחד מארבעים ושמונה ושורפין אותה ומפרישין חלה שנייה ונותנין אותה לכהן לאכלה כדי שלא יאמרו תרומה טהורה נשרפת שהרי נשרפה הראשונה אע"פ שלא נטמאה טומאה ידועה לכל וזו שנייה אין לה שיעור אלא כל שרוצה מפריש מפני שהיא מדבריהם וכל הארץ מאמנה ולחוץ בין בסוריא בין בשאר הארצות מפרישין שתי חלות אחת לשריפה כדי שלא יאמרו ראינו תרומה טמאה נאכלת ואחת לאכילה כדי שלא תשתכח תורת חלה מישראל והואיל וזו וזו מדבריהם מוטב לרבות בנאכלת לפיכך של שריפה אין לה שיעור אלא כל שהוא ושל אכילה אחד ממ"ח ומותרת לזבים ולזבות ואין צריך לומר לשאר טמאים:
9
In the present age when there is no pure dough,27 because of the impurity [imparted] by a human corpse,28 one challah - one forty-eighth [of the dough]29 - is separated in all Eretz Yisrael [in the present era]. [This applies even though] it is burnt, because it is impure, since the fundamental obligation to separate it is Scriptural.30 As was the law in previous ages, from Kziv to Amanah, a second challah is also separated for a priest to eat.31There is no mimimum measure for it.
ט
בזמן הזה שאין שם עיסה טהורה מפני טומאת המת מפרישין חלה אחת בכל א"י אחד ממ"ח ושורפין אותה מפני שהיא טמאה ויש לה שם מן התורה ומכזיב עד אמנה מפרישין שנייה לכהן לאכילה ואין לה שיעור כשהיה הדבר מקודם:
10
Although challah from the Diaspora is impure, since its fundamental requirement is a Rabbinic ordinance,32 it is forbidden to be eaten only by priests who are impure because of impurity that result from a physical condition.33 These include [priests] who had a seminal emission, zavim, zavot, niddot,34 women who give birth, and people afflicted by tzara'at.35Others who are impure because they have been in contact with other sources of impurity, even those who are impure because of contact with a corpse, are permitted to partake of it.
Accordingly, if there was a priest who was a minor in the Diaspora - whether in Syria or in other lands - and one desired to separate [only] one challah, he could separate one forty-eighth of the dough. It could be eaten by a priest who is a minor who never had a seminal emission or a female from the priestly family who never menstruated. The person need not separate a second [challah].36
י
חלת חו"ל אף על פי שהיא טמאה הואיל ועיקר חיובה מדבריהם אינה אסורה באכילה אלא על כהן שטומאה יוצאה עליו מגופו והם בעלי קריין וזבים וזבות ונדות ויולדות ומצורעין אבל שאר הטמאים במגע שאר הטומאות אפילו טמאי מת מותרים לאכלה לפיכך אם היה שם כהן קטן בחוצה לארץ בין בסוריא בין בשאר ארצות ורצה להפריש חלה אחת מפריש אחד ממ"ח ונאכלת לקטן שעדיין לא ראה קרי או לקטנה שעדיין לא ראתה נדה וא"צ להפריש שנייה:
11
Similarly, if a priest who was an adult immersed himself [in a mikveh and thus purified himself from the impurity resulting from] the emission of semen or zivut may partake of this first challah. Then [the one who separated it] need not separate a second challah in the Diaspora. [This applies] even though the sun has not set [after he immersed himself]37 and although he remains ritual impure due to the impurity imparted by a corpse.38Anyone who separates challah should recite the blessing: "[Blessed are You...] Who sanctified us with His commandments and commanded us to separate challah."39 [This applies both] in Eretz Yisrael and in the Diaspora.40 Just as one recites a blessing when [separating challah that] is ritually pure, he should recite a blessing when separating the impure.
יא
וכן אם היה שם כהן גדול שטבל משכבת זרעו או מזיבתו אע"פ שלא העריב שמשו ואף על פי שהו' טמא מת ה"ז מותר לאכול החלה הראשונה ואינו צריך להפריש שנייה בחו"ל כל המפריש חלה מברך תחלה אקב"ו להפריש חלה בין בארץ בין בחו"ל וכשם שמברך על הטהורה כך מברך על הטמאה לפיכך אין האיש ערום מפריש חלה שאינו יכול לברך אבל האשה הערומה שישבה וכל פניה טוחות קרקע מברכת ומפרשת חלה:
12
A niddah and the like43 may recite a blessing and separate challah in the Diaspora. For she is not cautioned against touching the challah,44 only against partaking of it. If there is a priest who was a minor or [an adult] priest who immersed himself who is permitted to partake of it as we explained,45 he may partake of it, [eating] together with a non-priest at the same table. [The rationale is that] it is does not create a forbidden mixture,46 even if there are equal quantities of it and ordinary food.47 It may be given to an unlearned priest48 because [the woman] is impure because of the air of the Diaspora, and the prohibition against a priest actively seeking to receive his presents49 does not apply in this instance.
If a person desires to eat first and then separate the challah in the Diaspora, he is permitted, for the fundamental obligation is Rabbinic in origin.50
יב
הנדה וכיוצא בה מברכת ומפרשת חלת חו"ל שאינה מוזהרת על מגעה אלא על אכילתה ואם היה שם כהן קטן או כהן שטבל שהיא מותרת לו לאכילה כמו שביארנו ה"ז מותר לאכלה עם הזר על שולחן אחד לפי שאינה מדמעת ואפילו נתערבה שוה בשוה ונותנין אותה לכהן ע"ה מפני שהיא טמאה באויר ארץ העמים [ואין בה משום כהן המסייע במתנותיו שהוא אסור ואם רצה לאכול תחלה] ואח"כ יפריש החלה בחוץ לארץ מותר שאין עיקרה אלא מדבריהם:
13
יג
החלה נקראת תרומה לפיכך אינה ניטלת אלא מן המוקף כתרומה ואינה ניטלת מן הטהור על הטמא לכתחלה:
14
All of those individuals concerning whom it was said they should not separate terumah and if they separate it, the separation is invalid,54 are governed by the same laws with regard to challah. In all situations concerning which it was said that terumah should not be separated from this type of produce for another,55 challah should also not be separated. Whoever may not partake of terumah,56 may not partake of challah. Whoever may partake of terumah57 may partake of challah.
יד
וכל שאמרנו בתרומה לא יתרום ואם תרם אינה תרומה כך בחלה וכל שאמרנו בתרומה לא יתרום מזה על זה כך בחלה וכל שאינו אוכל תרומה אינו אוכל חלה וכל האוכל תרומה אוכל חלה:
15
טו
הסומא והשכור מפרישין חלה לכתחלה שאין בעיסה רע ויפה כדי שיכוונו ויפרשו מן היפה:
FOOTNOTES
1.
This phrase translates the Hebrew terumah, for that term is also applied to challah in certain contexts. For that reason several of the laws that apply to terumahalso apply to challah.
2.
Sefer HaMitzvot (positive commandment 133) and Sefer HaChinuch (mitzvah 385) include this commandment among the 613 mitzvot of the Torah. The Rambam considers separating the dough and giving it to the priests as two parts of the same mitzvah. The Ramban, by contrast, considers them as separate mitzvot.
3.
The heading of this set of halachot is "The Laws of the First Fruits and the Other Presents [Given] to Priests in the Outlying Areas." In the first four chapters, the Rambam discussed the first fruits. Now he proceeds to explain the other presents. He begins with challahbecause it also involves grain and is also called terumah. See Radbaz.
4.
By calling it "the first," the Torah is implying that there is a second, i.e., that something is left over [the Rambam's Commentary to the Mishnah (Challah 1:9), based on the Jerusalem Talmud]. See also Hilchot Terumah 3:5 and note the contrast to Chapter 2, Halachah 17.
5.
The Jerusalem Talmud (Challah2:7) gives another reason for the difference in measures. Ideally, the requirement would only be one forty-eighth. Nevertheless, generally, the one separating challah from the dough is a woman and women are by nature tightfisted. If they are told to give one twenty-fourth, they will ultimately give a forty-eighth. The Siftei Cohen 322:2 gives another reason for reducing the measure required of a baker. He is preparing the dough for profit and our Sages did not desire to cause him a loss.
6.
Our Sages desired that their laws be uniform out of fear that once distinctions were made, individuals would ultimately give less than the desired amount.
7.
Challah which is impure may not be eaten by a priest and may be used only as fuel. An ordinary person may, however, partake of a loaf made from impure dough. Hence, rather than waste the dough, it is preferable to give a smaller portion as challah.
8.
I.e. the person separating the dough would benefit from it becoming impure, because he will have to give a smaller portion to the priest.
9.
See Hilchot Terumah 11:1. At present, since all dough is impure, theoretically, this is the measure which should be given (Siftei Cohen 322:3). In practice, however, at present, even impure challah is not given to a priest.
10.
Who led the return to Zion after the Babylonian exile.
11.
See Hilchot Terumah 1:5, 26. Even the Ra'avad, who differs with the Rambam with regard to terumah, finds this position acceptable with regard to challah. See also Hilchot Issurei Bi'ah 20:3.
12.
Provided the dough is made in Eretz Yisrael. The converse applies with regard to the following clause. The dough must be made in the Diaspora (Radbaz).
13.
The Ra'avad maintains that challah must be separated from such dough by Rabbinic decree. The Kessef Mishneh states that this is obvious from the following halachah.
14.
See Hilchot Terumah 2:17. Since the Diaspora is ritually impure by Rabbinic decree, any dough brought from there to Eretz Yisrael would be consigned to destruction. However, it should not be burnt immediately, because we do not know that it definitely contracted ritual impurity in Eretz Yisrael, and it is forbidden to burn challahunnecessarily. Nor may it be returned to the Diaspora, lest people think it is permitted to take challah from Eretz Yisrael to the Diaspora [the Rambam's Commentary to the Mishnah (Challah 4:10)].
15.
See Chapter 2, Halachah 1.
16.
Since the dough is chametz, "leavened," it must be destroyed before the onset of the Pesach holiday.
17.
See Hilchot Terumah 1:8.
18.
See Halachah 2.
19.
See Hilchot Terumah 1:7.
20.
Thus in a strict halachic sense, this land has the status of the Diaspora.
21.
Since this land was once Eretz Yisrael, not everyone knows that it is impure like the Diaspora.
22.
Where certain of the agricultural laws that must be observed in Eretz Yisrael are observed. See Hilchot Terumah 1:4.
23.
For everyone knows that the Diaspora is impure.
24.
So that food is not wasted.
25.
A man becomes a zav when he has an emission from his urinary tract similar, but not identical to that which results from gonorrhea. A woman becomes a zavah when she experiences vaginal bleeding at times other than would be expected due to her menstrual cycle. In both cases, the individuals are ritually impure. See Leviticus, ch. 15.
26.
In certain instances, a distinction is made between impurity that results from a physical condition in one's body - such as the above - and other types of impurity (see Halachah 10). However, no such distinction is made here.
The Ra'avad differs with this ruling and maintains that the challah is forbidden to any priest who is ritually impure, citing his statements in Hilchot Terumah7:8.
The Rambam's ruling here appears to differ from his ruling in that source. The Kessef Mishneh explains that the leniency here applies only after the priests have immersed in a mikveh. The Radbaz explains that here we are speaking about two challot, with one being burnt. Hence the one given to the priest may be eaten.
27.
The shifting of this phrase from the previous halachah to this halachah is based on authoritative manuscripts of the Mishneh Torah and also makes from an easier reading of the text.
28.
Which affects everyone in the present age, for we do not have a red heifer to purify ourselves.
29.
As is the law with regard to challah that became impure because of factors beyond one's control (Halachah 4).
30.
At present the obligation to separate challah in Eretz Yisraelis Rabbinic in origin (Halachah 5). Nevertheless, since the original obligation there was Scriptural, the challah that is separated must have a minimum measure even though it is burnt.
31.
Although at present, everyone knows that all the people living there are ritually impure, no deviation was made from the original ruling.
32.
For according to Scriptural Law, there is no need to separate it.
33.
Because there is a more serious dimension to their ritual impurity [the Rambam's Commentary to the Mishnah (Challah 4:8)]. See also Hilchot Terumot 7:8-9. As mentioned there, the Ra'avad differs with this ruling.
34.
A woman who is impure because of menstrual bleeding.
35.
A skin malady resembling - but not entirely similar to - leprosy which renders a person ritually impure.
36.
To be burnt. Since he is not separating a second challah, the law is more stringent than in Halachah 8, which can be eaten by priests with this level of impurity (Radbaz).
37.
And a priest who immersed himself to emerge from ritual impurity could not partake of terumahuntil sunset of the day he immersed himself (Hilchot Terumah 7:4).
The Rambam's ruling is quoted by the Shulchan Aruch (Yoreh De'ah 322:5). The Rama cites the opinion of Rabbenu Nissan who requires the priest to wait until sunset.
38.
For purification from such impurity requires the ashes of the Red Heifer and those were not available after the destruction of the Temple.
The Ra'avad differs with this ruling as well and maintains that even after immersing, such a priest may not partake of challah. The Shulchan Aruch (Yoreh De'ah 322:3-5) quotes the Rambam's rulings in all the above matters. The Rama writes that since at present, it is not customary to partake of challahin any place, even in Eretz Yisrael, only one challah is separated. There is no minimum measure to it (although it is desirable that it be the size of an olive). This challah is burnt.
39.
The Ra'avad states that one should conclude "to separate terumah," for challah is also referred to as terumah. The Shulchan Aruch (Yoreh De'ah328:1) quotes the Ra'avad's ruling. The Rama states that the Rambam's version of the blessing is also acceptable. The Turei Zahav and the Siftei Cohen328:1 speak of a conclusion that combines both terms "to separate terumah, challah."
40.
Even though the obligation to separate challah in the Diaspora is only Rabbinic in origin, it is appropriate to recite a blessing, as it is appropriate to do so when fulfilling other Rabbinic commandments (Radbaz).
41.
And it is not fitting to observe a mitzvah without reciting a blessing.
42.
For her nakedness is covered by the ground. A man's, by contrast, projects outward.
43.
I.e., the individuals who are impure because of a physical condition mentioned in Halachah 10.
44.
Although her touch would render an article ritually impure, it is ritually impure regardless because we are all impure due to contact with a human corpse. Hence, there is no difficulty with her touching it.
45.
See Halachot 10-11.
46.
The term midama'at used by the Rambam refers to a mixture of terumah (or challah of Scriptural status) with other substances.
47.
I.e., according to Scriptural Law, the presence of a forbidden substance is nullified when it is mixed with a greater quantity of permitted substances (bittul berov). In this instance, it is not necessary to have a majority of permitted food, half and half is sufficient, for this challah is forbidden only as a Rabbinic injunction.
The Radbaz and the Kessef Mishneh explain that although Bechorot 27a indicates that a majority is necessary, the Rambam's ruling is based on the Jerusalem Talmud (Challah 4:8), from which it is evident that half and half is acceptable. Moreover, the Tur (Yoreh De'ah 323) states that according to the Rambam's understanding that at the outset, it is permitted to nullify a Rabbinic prohibition, one may intentionally make such a mixture.
The Rambam's ruling is cited by the Shulchan Aruch (Yoreh De'ah 323:1). The Tur and the Rama cite Rabbenu Asher's view that, like terumah, there must be 101 times the forbidden amount before the challah is nullified.
48.
As stated in Hilchot Terumah 6:2, an unlearned priest is unfamiliar with and/or careless in the observance of the laws of ritual purity. Hence, he is not given terumah, lest he cause it to become impure.
49.
Our translation is slightly loose. The literal meaning of the Rambam's words, quoted from Bechorot 27a is "[the decree against] a priest helping in the granary does not apply to him." As stated in Hilchot Terumah12:19, our Sages forbade that because it would appear that he is working for the terumah. Instead, the terumah should be given him in a manner that connotes respect and reverence.
50.
When the obligation is Scriptural in origin, partaking of the food on the basis of a stipulation that one will separate challah (or terumah) afterwards is forbidden. As explained in Hilchot Terumah1:21, the principle of bereirah - that retroactively, an action performed afterwards is considered as if it was performed at the outset - applies only with regard to matters of Rabbinic Law and not with regard to matters of Scriptural Law.
The Siftei Cohen 323:1 emphasizes that the leniencies in this halachah apply only with regard to challah from the Diaspora, for there never was an obligation to separate it according to Scriptural Law. Although, at present, separating challah in Eretz Yisrael is also a Rabbinic obligation, since originally the obligation was Scriptural, none of these leniencies are granted.
51.
Our translation is taken from the Rambam's Commentary to the Mishnah (Challah 1:9).
52.
See Hilchot Terumah 3:17.
53.
See Hilchot Terumah 5:7. After the fact, however, the separation is effective.
54.
A deaf-mute, a mentally or emotionally unstable person, a minor, a gentile who separated terumah from produce belonging to a Jew, even with his permission, and a person who separate terumah from produce that does not belong to him without the owner's permission (Hilchot Terumah 4:2).
55.
See Hilchot Terumah, ch. 5.
56.
A non-priest and an impure person.
57.
A priest, his wife, and his servants.
58.
We are speaking of a person who is still in control of his faculties, but whose judgment is slightly blurred. If he loses control of his faculties entirely, he is considered as an emotionally unstable person. See Hilchot Mechirah 29:18.
59.
I.e., with regard to terumah, such individuals are told not to separate terumah as an initial preference, because terumahmust be separated from the superior produce and they are incapable of making that distinction (Hilchot Terumah 4:4). Nevertheless, this rationale does not apply with regard to challah.
• Shabbat, 13 Adar, 5777 · 13 March 2017
• "Today's Day"
• Thursday, 13 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Chamishi with Rashi.
Tehillim: 69-71.
Tanya: Especially so, (p. 127)...ever before me. (p. 127).
Tachanun is not said at Mincha.
My father said: I am certain that when a chassid is in the beit hamidrash1 teaching or reciting a maamar of Chassidus to others, my forebears are filled with joy; and their joy is adequate to provide that Chassid, and his children and children's children, with an abundance of blessing, materially and spiritually.
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.Synagogue, lit. "study-hall."
Shabbat, Adar Sheini 13, Parshat Zachor, 5703
Haftora: Ko amar hashem. Say Av harachamim (p. 191). Do not say Tzidkat'cha (p. 209).
Torah lessons: Chumash: Vayikra, Shevi'i with Rashi.
Tehillim: 69-71.
Tanya: So, too, money (p. 167)...or Prayer. (p. 169).
"Amalek came forth and fought with Israel at Refidim."1 "Refidim" implies "weakness of hands," Israel's neglect of Torah.
When Jews become weak in Torah - and Torah study is directed to fulfillment - then Amalek comes and cools the Jew's ardor. "Amalek fought with Israel." The word "Israel" is an acronym in Hebrew for "there are 600,000 letters in the Torah"; (Every Jew has a letter in the Torah, and this is the reason for the universal Jewish custom of each person writing a letter in a Torah scroll.2) Amalek cools this sanctity of Torah.
The antidote for this is (Moshe's command to Yehoshua) "Choose men for us"3 - Moshe's men, and "In every generation there is an extension of Moshe,"4 for in every generation there are the "heads of the thousands of Israel."
"And go forth and fight Amalek." Note the verbs in singular form (addressing each individual), for Torah is eternal, equally relevant in every generation in every time and place.5
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.Sh'mot 17:8.
2.Parenthetical observation in the original Hebrew text.
3.Ibid 17:9.
4.Tikunei Zohar 114a.
5.Torah is eternally relevant, and in every age the ("extension of") Moshe of that era commands each of us individually ("...verbs in singular...") to "go forth and fight Amalek."
• Daily Thought:
G-d with the Oppressed
G‑d is always with the oppressed. Even if the oppressor is righteous and the oppressed is wicked, our sages tell us, G‑d is with the oppressed. (Lev. Rabba 27:7)
Visit the prisoners and bring them some happiness. Even if they are guilty; even if, in your eyes, they deserve whatever misery they have. Bring them joy.
And it is not only those in the penitentiary. A hospital, a home for the elderly, even a private residence of a lonely old man—these, too, can be prisons of the soul.[Purim 5736:4]
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