Today in Jewish History:
• Purim Narbonne (1236) In the course of a fight with a Christian fisherman, a Jew dealt him a blow which led to his death. The infuriated Christians of Narbonne, France, started rioting and attacking the Jewish community.
The governor of Narbonne, Don Aymeric, quickly intervened, and dispatched a contingent of soldiers to protected the Jewish community. The riot was immediately halted and all the spoils stolen during the riots were returned to the Jews. The 21st of Adar was recorded as "Purim Narbonne," a day when the community annually celebrated this historic event.
• Passing of Rabbi Elimelech of Lizhensk (1786) The great Rabbi Elimelech of Lizhensk (1717-1786) was one of the elite disciples of Rabbi DovBer, the Maggid of Mezritch, and a colleague of Rabbi Schneur Zalman of Liadi. He is also widely known as the No'am Elimelech, the title of the renowned chassidic work he authored.
Rabbi Elimelech attracted many thousands of chassidim, among them many who after his passing became great chassidic masters in their own right. Most notable amongst them was Rabbi Yaakov Yitzchak Horowitz, the "Seer of Lublin." Many of the current chassidic dynasties trace themselves back to Rabbi Elimelech.
Link: R. Elimelech of Lisenzc
Daily Quote:
In the sixth century of the sixth millennium, the gates of supernal wisdom will be opened, as will the springs of earthly wisdom, preparing the world to be elevated in the seventh millennium[Zohar]Today's Study:
• Purim Narbonne (1236) In the course of a fight with a Christian fisherman, a Jew dealt him a blow which led to his death. The infuriated Christians of Narbonne, France, started rioting and attacking the Jewish community.
The governor of Narbonne, Don Aymeric, quickly intervened, and dispatched a contingent of soldiers to protected the Jewish community. The riot was immediately halted and all the spoils stolen during the riots were returned to the Jews. The 21st of Adar was recorded as "Purim Narbonne," a day when the community annually celebrated this historic event.
• Passing of Rabbi Elimelech of Lizhensk (1786) The great Rabbi Elimelech of Lizhensk (1717-1786) was one of the elite disciples of Rabbi DovBer, the Maggid of Mezritch, and a colleague of Rabbi Schneur Zalman of Liadi. He is also widely known as the No'am Elimelech, the title of the renowned chassidic work he authored.
Rabbi Elimelech attracted many thousands of chassidim, among them many who after his passing became great chassidic masters in their own right. Most notable amongst them was Rabbi Yaakov Yitzchak Horowitz, the "Seer of Lublin." Many of the current chassidic dynasties trace themselves back to Rabbi Elimelech.
Link: R. Elimelech of Lisenzc
Daily Quote:
In the sixth century of the sixth millennium, the gates of supernal wisdom will be opened, as will the springs of earthly wisdom, preparing the world to be elevated in the seventh millennium[Zohar]Today's Study:
Chitas and Rambam for today:
Chumash: Vayak'hel-Pekudei, 1st Portion Exodus 35:1-35:29 with Rashi
• Exodus Chapter 35
1Moses called the whole community of the children of Israel to assemble, and he said to them: "These are the things that the Lord commanded to make. אוַיַּקְהֵ֣ל משֶׁ֗ה אֶת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַֽעֲשׂ֥ת אֹתָֽם:
Moses called… to assemble: Heb. וַיַּקְהֵל. [He assembled them] on the day after Yom Kippur, when he came down from the mountain. This [word] is a hiph’il [causative] expression [i.e., causing someone to do something], because one does not assemble people with [one’s] hands [i.e., directly], but they are assembled through one’s speech. Its Aramaic translation is וְאַכְנֵשׁ. ויקהל משה: למחרת יום הכפורים כשירד מן ההר, והוא לשון הפעיל, שאינו אוסף אנשים בידים, אלא הן נאספים על פי דבורו, ותרגומו ואכניש:
2Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to the Lord; whoever performs work thereon [on this day] shall be put to death. בשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִֽהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַֽיהֹוָ֑ה כָּל־הָֽעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת:
Six days: He [Moses] prefaced [the discussion of the details of] the work of the Mishkan with the warning to keep the Sabbath, denoting that it [i.e., the work of the Mishkan] does not supersede the Sabbath. -[from Mechilta] ששת ימים: הקדים להם אזהרת שבת לצווי מלאכת המשכן לומר שאינה דוחה את השבת:
3You shall not kindle fire in any of your dwelling places on the Sabbath day." גלֹֽא־תְבַֽעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת:
You shall not kindle fire: Some of our Rabbis say that [the prohibition of] kindling was singled out for a [mere] negative commandment, while others say that it was singled out to separate [all types of labor]. -[from Shab. 70a] לא תבערו אש: יש מרבותינו אומרים הבערה ללאו יצאת, ויש אומרים לחלק יצאת:
4And Moses spoke to the entire community of the children of Israel, saying: "This is the word that the Lord has commanded to say: דוַיֹּ֣אמֶר משֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר:
This is the word that the Lord has commanded: me to say to you. זה הדבר אשר צוה ה': לי לאמר לכם:
5'Take from yourselves an offering for the Lord; every generous hearted person shall bring it, [namely] the Lord's offering: gold, silver, and copper; הקְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֽשֶׁת:
generous-hearted person: Heb. נְדִיב לִבּוֹ. Since his heart moved him to generosity, he is called “generous-hearted” (נְדִיב לֵב). I already explained the offering for the Mishkan and its work in the place of their command [Exod. 25 through 34]. נדיב לבו: על שם שלבו נדבו קרוי נדיב לב. כבר פירשתי נדבת המשכן ומלאכתו במקום צואתן:
6and blue, purple, and crimson wool; and linen and goat hair; ווּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים:
7and ram skins dyed red, tachash skins, and acacia wood; זוְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַֽעֲצֵ֥י שִׁטִּֽים:
8and oil for lighting, and spices for the anointing oil and for the incense; חוְשֶׁ֖מֶן לַמָּא֑וֹר וּבְשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים:
9and shoham stones and filling stones for the ephod and for the choshen. טוְאַ֨בְנֵי־שֹׁ֔הַם וְאַבְנֵ֖י מִלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:
10And every wise hearted person among you shall come and make everything that the Lord has commanded: יוְכָל־חֲכַם־לֵ֖ב בָּכֶ֑ם יָבֹ֣אוּ וְיַֽעֲשׂ֔וּ אֵ֛ת כָּל־אֲשֶׁ֥ר צִוָּ֖ה יְהֹוָֽה:
11The Mishkan, its tent and its cover, its clasps and its planks, its bars, its pillars, and its sockets; יאאֶ֨ת־הַמִּשְׁכָּ֔ן אֶת־אָֽהֳל֖וֹ וְאֶת־מִכְסֵ֑הוּ אֶת־קְרָסָיו֙ וְאֶת־קְרָשָׁ֔יו אֶת־בְּרִיחָ֕ו אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנָֽיו:
The Mishkan: The bottom curtains, which appear inside it [the Mishkan], are called Mishkan. את המשכן: יריעות התחתונות הנראות בתוכו קרויים משכן:
its tent: That is the tent [made] of the curtains of goat hair, made for a roof. את אהלו: הוא אהל יריעות עזים העשוי לגג:
and its cover: The cover of ram skins and tachash skins. ואת מכסהו: מכסה עורות האילים והתחשים:
12the ark and its poles, the ark cover and the screening dividing curtain; יבאֶת־הָֽאָרֹ֥ן וְאֶת־בַּדָּ֖יו אֶת־הַכַּפֹּ֑רֶת וְאֵ֖ת פָּרֹ֥כֶת הַמָּסָֽךְ:
and the screening dividing curtain: Heb. פָּרֹכֶת הַמָּסָ. The dividing curtain, [which serves as a] screen. Anything that protects, whether from above or from the front, is called a screen (מָסָ) or a cover (סְכָ). Similarly, “You made a hedge (שַׂכְתָּ) about him” (Job 1: 10); “behold I will close off (ש) your way” (Hos. 2:8). ואת פרכת המסך: פרוכת המחיצה. כל דבר המגין, בין מלמעלה בין מכנגד, קרוי מסך וסכך, וכן (איוב א י) שכת בעדו, (הושע ב ח) הנני שך את דרכך:
13the table and its poles and all its implements, and the showbread; יגאֶת־הַשֻּׁלְחָ֥ן וְאֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו וְאֵ֖ת לֶ֥חֶם הַפָּנִֽים:
the showbread: I already explained (Exod. 25:29) that it was called לֶחֶם הַפָּנִים because it had faces [i.e., surfaces] looking in both directions, for it was made like a type of box, without a cover. לחם הפנים: כבר פירשתי (שמות כה כח) על שם שהיו לו פנים לכאן ולכאן, שהוא עשוי כמין תיבה פרוצה:
14and the menorah for lighting and its implements and its lamps, and the oil for lighting; ידוְאֶת־מְנֹרַ֧ת הַמָּא֛וֹר וְאֶת־כֵּלֶ֖יהָ וְאֶת־נֵֽרֹתֶ֑יהָ וְאֵ֖ת שֶׁ֥מֶן הַמָּאֽוֹר:
and its implements: Its tongs and its scoops. ואת כליה: מלקחים ומחתות:
its lamps: Ses luzes, lozes in Old French, spoons in which the oil and the wicks are placed. נרתיה: לוציי"ש בלעז [מנורות] בזיכים שהשמן והפתילות נתונין בהן:
and the oil for lighting: That too required wise-hearted [people] because it was different from other oils, as is explained in Menachoth (86a): he picks it [the olives] at the top of the olive tree, and it is crushed and pure. ואת שמן המאור: אף הוא צריך חכמי לב, שהוא משונה משאר שמנים, כמו שמפורש במנחות (דף פו א) מגרגרו בראש הזית, והוא כתית וזך:
15and the altar for incense and its poles, and the anointing oil and the incense and the screen of the entrance for the entrance of the Mishkan; טווְאֶת־מִזְבַּ֤ח הַקְּטֹ֨רֶת֙ וְאֶת־בַּדָּ֔יו וְאֵת֙ שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְאֵ֖ת קְטֹ֣רֶת הַסַּמִּ֑ים וְאֶת־מָסַ֥ךְ הַפֶּ֖תַח לְפֶ֥תַח הַמִּשְׁכָּֽן:
and the screen of the entrance: The screen in front of the eastern side, for there were no planks or curtains there. מסך הפתח: וילון שלפני המזרח שלא היו שם לא קרשים ולא יריעות:
16the altar for the burnt offering, its copper grating, its poles and all its implements, the washstand and its base; טזאֵ֣ת | מִזְבַּ֣ח הָֽעֹלָ֗ה וְאֶת־מִכְבַּ֤ר הַנְּח֨שֶׁת֙ אֲשֶׁר־ל֔וֹ אֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו אֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ:
17the hangings of the courtyard, its pillars, and its sockets, and the screen of the gate of the courtyard; יזאֵ֚ת קַלְעֵ֣י הֶֽחָצֵ֔ר אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנֶ֑יהָ וְאֵ֕ת מָסַ֖ךְ שַׁ֥עַר הֶֽחָצֵֽר:
its pillars, and its sockets: Heb. אֶת-עַמֻּדָיו וְאֶת-אִדָנֶיהָ. Thus “courtyard” (חָצֵר) is referred to here both as masculine and feminine [since עַמֻּדָיו is a masculine possessive and אִדָנֶיהָ is a feminine possessive], and so are many [other] nouns. את עמודיו ואת א-דניה: הרי חצר קרוי כאן לשון זכר ולשון נקבה, וכן דברים הרבה:
and the screen of the gate of the courtyard: The screen spread out on the eastern side, [covering] the middle twenty cubits of the width of the courtyard, for it [the courtyard] was fifty cubits wide, and fifteen cubits of it toward the northern side were closed off, and similarly toward the south. As it is said: “The hangings on the shoulder [shall be] fifteen cubits” (Exod. 27:14). ואת מסך שער החצר: וילון פרוש לצד המזרח עשרים אמה אמצעיות של רוחב החצר, שהיה חמשים רחב, וסתומין הימנו לצד צפון חמש עשרה אמה וכן לדרום, שנאמר (שמות כז יד) וחמש עשרה אמה קלעים לכתף:
18the pegs of the Mishkan and the pegs of the courtyard, and their ropes; יחאֶת־יִתְדֹ֧ת הַמִּשְׁכָּ֛ן וְאֶת־יִתְדֹ֥ת הֶֽחָצֵ֖ר וְאֶת־מֵֽיתְרֵיהֶֽם:
the pegs: [used] to drive [into the ground] and to tie the ends of the curtains with them into the ground, so that they [the curtains] would not move with the wind. יתדת: לתקוע ולקשור בהם סופי היריעות בארץ שלא ינועו ברוח:
and their ropes: Heb. מֵיתְרֵיהֶם, ropes [used] to tie [the curtains]. מיתריהם: חבלים לקשור:
19the meshwork garments to serve in the Holy, the holy garments for Aaron the Kohen [Gadol], and the garments of his sons [in which] to serve [as kohanim].' " יטאֶת־בִּגְדֵ֥י הַשְּׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ אֶת־בִּגְדֵ֤י הַקֹּ֨דֶשׁ֙ לְאַֽהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן:
the meshwork garments: to cover the ark, the table, the menorah, and the altars when they [the Israelites] would leave for their travels. בגדי השרד: לכסות הארון והשלחן, והמנורה והמזבחות בשעת סילוק מסעות:
20The entire community departed from before Moses. כוַיֵּֽצְא֛וּ כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל מִלִּפְנֵ֥י משֶֽׁה:
21Every man whose heart uplifted him came, and everyone whose spirit inspired him to generosity brought the offering of the Lord for the work of the Tent of Meeting, for all its service, and for the holy garments. כאוַיָּבֹ֕אוּ כָּל־אִ֖ישׁ אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ וְכֹ֡ל אֲשֶׁר֩ נָֽדְבָ֨ה רוּח֜וֹ אֹת֗וֹ הֵ֠בִ֠יאוּ אֶת־תְּרוּמַ֨ת יְהֹוָ֜ה לִמְלֶ֨אכֶת אֹ֤הֶל מוֹעֵד֙ וּלְכָל־עֲבֹ֣דָת֔וֹ וּלְבִגְדֵ֖י הַקֹּֽדֶשׁ:
22The men came with the women; every generous hearted person brought bracelets and earrings and rings and buckles, all kinds of golden objects, and every man who waved a waving of gold to the Lord. כבוַיָּבֹ֥אוּ הָֽאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל | נְדִ֣יב לֵ֗ב הֵ֠בִ֠יאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַֽיהֹוָֽה:
with the women: Heb. עַל הַנָּשִׁים, lit., [the jewelry was still] on the women. The men came with the women and [stood] near them. (The reason the Targum [Onkelos] left the passage in its simple sense is that he does not render וַיָּבֹאוּ הָאִנָשִׁים as וַאִתוֹ גַבְרַיָא, and the men came, but he renders: וּמַיְתַן, [and the men] brought, meaning that they brought bracelets and earrings while they were still on [i.e., being worn by] the women, as Rashi writes on “spun the goat hair” (verse 26), [which signifies that the women spun the hair while it was still on the goats].) על הנשים: עם הנשים וסמוכין אליהם:
bracelets: Heb. חָח. This is a round golden ornament placed on the arm, and it is the צָמִיד. חח: הוא תכשיט של זהב עגול נתון על הזרוע, והוא הצמיד:
and buckles: Heb. וְכוּמָז. This is a golden ornament placed over a woman’s private parts. Our Rabbis explain the name כּוּמָז as [an acrostic]: כַּאן מְקוֹם זִמָּה, [meaning] here is the place of lewdness. -[from Shab. 64a] וכומז: כלי זהב הוא נתון כנגד אותו מקום לאשה. ורבותינו פירשו שם כומז כאן מקום זמה:
23And every man with whom was found blue, purple, or crimson wool, linen, goat hair, ram skins dyed red or tachash skins, brought them. כגוְכָל־אִ֞ישׁ אֲשֶׁר־נִמְצָ֣א אִתּ֗וֹ תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ וְעִזִּ֑ים וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים הֵבִֽיאוּ:
And every man with whom was found: Blue wool or purple wool or crimson wool or ram skins or tachash skins, all brought [them]. וכל איש אשר נמצא אתו: תכלת או ארגמן או תולעת שני או עורות אילים או תחשים כולם הביאו:
24Everyone who set aside an offering of silver or copper brought the offering for the Lord, and everyone with whom acacia wood was found for any work of the service, brought it. כדכָּל־מֵרִ֗ים תְּר֤וּמַת כֶּ֨סֶף֙ וּנְח֔שֶׁת הֵבִ֕יאוּ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה וְכֹ֡ל אֲשֶׁר֩ נִמְצָ֨א אִתּ֜וֹ עֲצֵ֥י שִׁטִּ֛ים לְכָל־מְלֶ֥אכֶת הָֽעֲבֹדָ֖ה הֵבִֽיאוּ:
25And every wise hearted woman spun with her hands, and they brought spun material: blue, purple, and crimson wool, and linen. כהוְכָל־אִשָּׁ֥ה חַכְמַת־לֵ֖ב בְּיָדֶ֣יהָ טָו֑וּ וַיָּבִ֣יאוּ מַטְוֶ֗ה אֶֽת־הַתְּכֵ֨לֶת֙ וְאֶת־הָ֣אַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ:
26And all the women whose hearts uplifted them with wisdom, spun the goat hair. כווְכָ֨ל־הַנָּשִׁ֔ים אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛ן אֹתָ֖נָה בְּחָכְמָ֑ה טָו֖וּ אֶת־הָֽעִזִּֽים:
spun the goat hair: This constituted a superior skill, for they [the women] spun it on the backs of the goats. -[from Shab. 74b] טוו את העזים: היא היתה אומנות יתירה, שמעל גבי העזים טווין אותן:
27And the princes brought the shoham stones and filling stones for the ephod and for the choshen; כזוְהַנְּשִׂאִ֣ם הֵבִ֔יאוּ אֵ֚ת אַבְנֵ֣י הַשֹּׁ֔הַם וְאֵ֖ת אַבְנֵ֣י הַמִּלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:
And the princes brought: Heb. וְהַנְשִׂיאִם. Rabbi Nathan said: What prompted the princes [lit., what did the princes see] to donate for the dedication of the altar first [before the rest of the Israelites] while [in contrast] they did not donate first for the work of the Mishkan? This is what the princes said, “Let the community donate what they will donate, and what[ever] they are missing [i.e., whatever is left to be donated] we will complete.” Since the community completed everything, as it is said: “And the work was sufficient” (Exod. 36:7), the princes said, “What are we to do?” So they brought the shoham stones, etc. Therefore, they brought [donations] first for the dedication of the altar. Since at first they were lazy [i.e., they did not immediately donate], a letter is missing from their name, and וְהַנְשִׂיאִם is written [instead of וְהַנְשִׂיאִים, with additional “yud” s]. [from Num. Rabbah 12:16, Sifrei Num. 7:2, Midrash Chaseroth V’Yetheroth p. 268, Midrash Tanchuma Pekudei 11] והנשאם הביאו: אמר ר' נתן מה ראו נשיאים להתנדב בחנוכת המזבח בתחלה, ובמלאכת המשכן לא התנדבו בתחלה, אלא כך אמרו נשיאים יתנדבו צבור מה שמתנדבין, ומה שמחסירים אנו משלימין אותו. כיון שהשלימו צבור את הכל, שנאמר (שמות לו ז) והמלאכה היתה דים, אמרו נשיאים מה עלינו לעשות, הביאו את אבני השהם וגו', לכך התנדבו בחנוכת המזבח תחלה. ולפי שנתעצלו מתחלה נחסרה אות משמם והנשאם כתיב:
28and the spice and the oil for lighting and for the anointing oil, and for the incense. כחוְאֶת־הַבֹּ֖שֶׂם וְאֶת־הַשָּׁ֑מֶן לְמָא֕וֹר וּלְשֶׁ֨מֶן֙ הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים:
29Every man and woman whose heart inspired them to generosity to bring for all the work that the Lord had commanded to make, through Moses, the children of Israel brought a gift for the Lord כטכָּל־אִ֣ישׁ וְאִשָּׁ֗ה אֲשֶׁ֨ר נָדַ֣ב לִבָּם֘ אֹתָם֒ לְהָבִיא֙ לְכָל־הַמְּלָאכָ֔ה אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖וֹת בְּיַד־משֶׁ֑ה הֵבִ֧יאוּ בְנֵֽי־יִשְׂרָאֵ֛ל נְדָבָ֖ה לַֽיהֹוָֽה:
• Daily Tehillim: Psalm Chapters 104 - 105
• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Likutei Amarim, beginning of Chapter 36
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 21 Adar, 5777 · 19 March 2017
• Likutei Amarim, beginning of Chapter 36
• In the previous chapter, the Alter Rebbe began to explain why the observance of the practical mitzvot is the ultimate purpose of Torah and of one’s spiritual service to G‑d. (This practical aspect is underscored by the conclusion of the verse, “For the thing is very near to you, in your mouth and in your heart that you may do it.”) He explained that onlymitzvot observed through action draw down the light of the Shechinah upon one’s animal soul and body (rather than upon the divine soul alone, as do the mitzvot performed only in thought and speech).
• Rambam Sunday, 21 Adar, 5777 · 19 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 79 (Digest)
• Building the Altar with Stones Touched by Iron
"You shall not build it of hewn stones, for your sword [you have lifted upon it...]"—Exodus 20:22.
It is forbidden to construct the Temple Altar of stones that have been touched by iron. If, indeed, the altar was constructed of such stones, it is invalid for sacrificial use.
• Building the Altar with Stones Touched by Iron
The 79th prohibition is that we are forbidden from constructing an altar1 from stones that have come in contact with metal.
The source of this mitzvah is G‑d's statement2 (exalted be He), "[When you build a stone altar for Me,] do not build it out of cut stone. Because your sword was lifted against it, [you have profaned it]."
If one builds an altar from such stones it is invalid and offerings may not be brought on it.
The details of this mitzvah are explained in the third chapter of tractate Middos.3
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.In Hilchos Beis HaBechirah 1:15, the Rambam notes that this includes the ramp leading to the altar.
2.Ex. 20:22.
3.Mishneh 4.
• Negative Commandment 80 (Digest)
• Ascending the Altar via Steps
"You shall not go up by steps to My altar"—Exodus 20:23.
We are forbidden from ascending the Temple Altar with stairs, in order to avoid taking broad steps when going up. Rather, one should walk up the altar on a ramp, going "heel to toe" (i.e. using small, humble steps).
• Ascending the Altar via Steps
The 80th prohibition is that we are forbidden from ascending an altar which has stairs, in order to avoid taking broad steps when going up. One should rather walk "heel to toe."1
The source of this mitzvah is G‑d's statement2 (exalted be He), "Do not climb My altar with steps [so that your nakedness not be revealed on it]."
The Mechilta3 says, "What is the meaning of the phrase, 'so that your nakedness not be revealed on it'? It means that when one walks up to the altar, he should not take broad steps but walk 'heel to toe.' "
The form of the ramp and how it is built is explained in the third chapter of tractate Middos.4
The punishment for taking broad steps — to the extent of revealing one's nakedness — when walking up the altar is lashes.
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.I.e. to walk with very short steps, which is impossible with stairs.
2.Ex. 20:23.
3.Ibid.
4.Mishneh 1.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Ten
• Zechiyah uMattanah - Chapter Ten
• Beit Habechirah - Chapter 2
• Sunday, 21 Adar, 5777 · 19 March 2017
• "Today's Day"
• Friday, 21 Adar I, 5703
Torah lessons: Chumash: Ki Tissa, Shishi with Rashi.
Tehillim: 104-105.
Tanya: In truth, however, (p. 137)...as inadvertent acts. (p. 137).
The term "chassid" is an ancient one that the Sages had even applied to Adam.1 It describes perfection and excellence in intellect or in emotive character-traits, or in both. However, in Chabad Chassidic doctrine the appellation "Chassid" refers to one who recognizes his own essence-character and his standing in the knowledge and study of Torah, as well as his situation in observing mitzvot. He knows what he lacks and he is concerned and takes pains to fill that void. He is diligent in obedience in the manner of "accepting the yoke."2
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.Eiruvin 18b.
2.See Supplementary Footnotes, p. 125 in the printed version.
Sunday, Adar Sheini 21, 5703
Torah lessons: Chumash: Sh'mini, first parsha with Rashi.
Tehillim: 104-105.
Tanya: Ch. 38. In the light (p. 179)...other bodily organs. (p. 181).
The Tzemach Tzedek said at the conclusion of the preceding narrative (20 Adar II): "My grandfather, the Alter Rebbe, is the Moshe Rabeinu of Chassidus Chabad. Our sages say that the Torah was given to Moshe but he acted generously (sharing it with Israel)1. The G‑dly "constant fire" related to the teachings of Chabad Chassidus was given by the Maggid to my grandfather; my grandfather acted generously and gave it to anyone who occupies himself with the study of Chassidus. I am absolutely certain that whoever teaches another and arouses in him that G‑dly "constant fire" is assured of his reward, that this merit of his will never be extinguished.2
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.Nedarim 38a.
2.This last phrase may perhaps also mean, as above (20 Adar II), "...this merit of his will extinguish the lo forever."
• Daily Thought:
What Is the Meaning?
What is the meaning?
The meaning is a story.
A story told before there was any time in which a story could occur:
Your soul,
a pure child of G‑d,
a fractal of the very essence of wisdom,
a breath of life from the innermost source of life,
will descend from its place,
lower and yet lower,
to clothe itself in a body,
blood and sinews driven by a beast within,
and it will tie its destiny to theirs…
…and this body,
along with whatever maddening beast drives that body,
and the entire world in which this soul will dwell
will do all they can to conceal and negate the light of that divine soul…
…and yet, despite every challenge,
this soul of yours will purify and elevate that body and its beast,
as well as the share of this world to which it has been assigned.
G‑d Himself will celebrate in great delight.
Why?
Because the One who transcends all bounds desires to be found in all His essence within our tightly bounded world.
And that will come through us, struggling here with the restrictions and challenges of our world.
And what is the reason He so desires?
There is no reason.
If there were a reason, you would ask, “What is the reason for the reason?”
But this is the desire where all begins.
It is a desire that transcends reason;
it is the place from which all reason is born.
And so it is unbounded and all-consuming.
For it is not a desire of a human being.
It is not a desire of one who has limited will—or of any being or entity at all.
It is a desire that lies at the very core of all being.
That core of being chose to desire,
and now there is nothing else.
Chumash: Vayak'hel-Pekudei, 1st Portion Exodus 35:1-35:29 with Rashi
• Exodus Chapter 35
1Moses called the whole community of the children of Israel to assemble, and he said to them: "These are the things that the Lord commanded to make. אוַיַּקְהֵ֣ל משֶׁ֗ה אֶת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַֽעֲשׂ֥ת אֹתָֽם:
Moses called… to assemble: Heb. וַיַּקְהֵל. [He assembled them] on the day after Yom Kippur, when he came down from the mountain. This [word] is a hiph’il [causative] expression [i.e., causing someone to do something], because one does not assemble people with [one’s] hands [i.e., directly], but they are assembled through one’s speech. Its Aramaic translation is וְאַכְנֵשׁ. ויקהל משה: למחרת יום הכפורים כשירד מן ההר, והוא לשון הפעיל, שאינו אוסף אנשים בידים, אלא הן נאספים על פי דבורו, ותרגומו ואכניש:
2Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to the Lord; whoever performs work thereon [on this day] shall be put to death. בשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִֽהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַֽיהֹוָ֑ה כָּל־הָֽעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת:
Six days: He [Moses] prefaced [the discussion of the details of] the work of the Mishkan with the warning to keep the Sabbath, denoting that it [i.e., the work of the Mishkan] does not supersede the Sabbath. -[from Mechilta] ששת ימים: הקדים להם אזהרת שבת לצווי מלאכת המשכן לומר שאינה דוחה את השבת:
3You shall not kindle fire in any of your dwelling places on the Sabbath day." גלֹֽא־תְבַֽעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת:
You shall not kindle fire: Some of our Rabbis say that [the prohibition of] kindling was singled out for a [mere] negative commandment, while others say that it was singled out to separate [all types of labor]. -[from Shab. 70a] לא תבערו אש: יש מרבותינו אומרים הבערה ללאו יצאת, ויש אומרים לחלק יצאת:
4And Moses spoke to the entire community of the children of Israel, saying: "This is the word that the Lord has commanded to say: דוַיֹּ֣אמֶר משֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר:
This is the word that the Lord has commanded: me to say to you. זה הדבר אשר צוה ה': לי לאמר לכם:
5'Take from yourselves an offering for the Lord; every generous hearted person shall bring it, [namely] the Lord's offering: gold, silver, and copper; הקְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֽשֶׁת:
generous-hearted person: Heb. נְדִיב לִבּוֹ. Since his heart moved him to generosity, he is called “generous-hearted” (נְדִיב לֵב). I already explained the offering for the Mishkan and its work in the place of their command [Exod. 25 through 34]. נדיב לבו: על שם שלבו נדבו קרוי נדיב לב. כבר פירשתי נדבת המשכן ומלאכתו במקום צואתן:
6and blue, purple, and crimson wool; and linen and goat hair; ווּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים:
7and ram skins dyed red, tachash skins, and acacia wood; זוְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַֽעֲצֵ֥י שִׁטִּֽים:
8and oil for lighting, and spices for the anointing oil and for the incense; חוְשֶׁ֖מֶן לַמָּא֑וֹר וּבְשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים:
9and shoham stones and filling stones for the ephod and for the choshen. טוְאַ֨בְנֵי־שֹׁ֔הַם וְאַבְנֵ֖י מִלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:
10And every wise hearted person among you shall come and make everything that the Lord has commanded: יוְכָל־חֲכַם־לֵ֖ב בָּכֶ֑ם יָבֹ֣אוּ וְיַֽעֲשׂ֔וּ אֵ֛ת כָּל־אֲשֶׁ֥ר צִוָּ֖ה יְהֹוָֽה:
11The Mishkan, its tent and its cover, its clasps and its planks, its bars, its pillars, and its sockets; יאאֶ֨ת־הַמִּשְׁכָּ֔ן אֶת־אָֽהֳל֖וֹ וְאֶת־מִכְסֵ֑הוּ אֶת־קְרָסָיו֙ וְאֶת־קְרָשָׁ֔יו אֶת־בְּרִיחָ֕ו אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנָֽיו:
The Mishkan: The bottom curtains, which appear inside it [the Mishkan], are called Mishkan. את המשכן: יריעות התחתונות הנראות בתוכו קרויים משכן:
its tent: That is the tent [made] of the curtains of goat hair, made for a roof. את אהלו: הוא אהל יריעות עזים העשוי לגג:
and its cover: The cover of ram skins and tachash skins. ואת מכסהו: מכסה עורות האילים והתחשים:
12the ark and its poles, the ark cover and the screening dividing curtain; יבאֶת־הָֽאָרֹ֥ן וְאֶת־בַּדָּ֖יו אֶת־הַכַּפֹּ֑רֶת וְאֵ֖ת פָּרֹ֥כֶת הַמָּסָֽךְ:
and the screening dividing curtain: Heb. פָּרֹכֶת הַמָּסָ. The dividing curtain, [which serves as a] screen. Anything that protects, whether from above or from the front, is called a screen (מָסָ) or a cover (סְכָ). Similarly, “You made a hedge (שַׂכְתָּ) about him” (Job 1: 10); “behold I will close off (ש) your way” (Hos. 2:8). ואת פרכת המסך: פרוכת המחיצה. כל דבר המגין, בין מלמעלה בין מכנגד, קרוי מסך וסכך, וכן (איוב א י) שכת בעדו, (הושע ב ח) הנני שך את דרכך:
13the table and its poles and all its implements, and the showbread; יגאֶת־הַשֻּׁלְחָ֥ן וְאֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו וְאֵ֖ת לֶ֥חֶם הַפָּנִֽים:
the showbread: I already explained (Exod. 25:29) that it was called לֶחֶם הַפָּנִים because it had faces [i.e., surfaces] looking in both directions, for it was made like a type of box, without a cover. לחם הפנים: כבר פירשתי (שמות כה כח) על שם שהיו לו פנים לכאן ולכאן, שהוא עשוי כמין תיבה פרוצה:
14and the menorah for lighting and its implements and its lamps, and the oil for lighting; ידוְאֶת־מְנֹרַ֧ת הַמָּא֛וֹר וְאֶת־כֵּלֶ֖יהָ וְאֶת־נֵֽרֹתֶ֑יהָ וְאֵ֖ת שֶׁ֥מֶן הַמָּאֽוֹר:
and its implements: Its tongs and its scoops. ואת כליה: מלקחים ומחתות:
its lamps: Ses luzes, lozes in Old French, spoons in which the oil and the wicks are placed. נרתיה: לוציי"ש בלעז [מנורות] בזיכים שהשמן והפתילות נתונין בהן:
and the oil for lighting: That too required wise-hearted [people] because it was different from other oils, as is explained in Menachoth (86a): he picks it [the olives] at the top of the olive tree, and it is crushed and pure. ואת שמן המאור: אף הוא צריך חכמי לב, שהוא משונה משאר שמנים, כמו שמפורש במנחות (דף פו א) מגרגרו בראש הזית, והוא כתית וזך:
15and the altar for incense and its poles, and the anointing oil and the incense and the screen of the entrance for the entrance of the Mishkan; טווְאֶת־מִזְבַּ֤ח הַקְּטֹ֨רֶת֙ וְאֶת־בַּדָּ֔יו וְאֵת֙ שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְאֵ֖ת קְטֹ֣רֶת הַסַּמִּ֑ים וְאֶת־מָסַ֥ךְ הַפֶּ֖תַח לְפֶ֥תַח הַמִּשְׁכָּֽן:
and the screen of the entrance: The screen in front of the eastern side, for there were no planks or curtains there. מסך הפתח: וילון שלפני המזרח שלא היו שם לא קרשים ולא יריעות:
16the altar for the burnt offering, its copper grating, its poles and all its implements, the washstand and its base; טזאֵ֣ת | מִזְבַּ֣ח הָֽעֹלָ֗ה וְאֶת־מִכְבַּ֤ר הַנְּח֨שֶׁת֙ אֲשֶׁר־ל֔וֹ אֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו אֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ:
17the hangings of the courtyard, its pillars, and its sockets, and the screen of the gate of the courtyard; יזאֵ֚ת קַלְעֵ֣י הֶֽחָצֵ֔ר אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנֶ֑יהָ וְאֵ֕ת מָסַ֖ךְ שַׁ֥עַר הֶֽחָצֵֽר:
its pillars, and its sockets: Heb. אֶת-עַמֻּדָיו וְאֶת-אִדָנֶיהָ. Thus “courtyard” (חָצֵר) is referred to here both as masculine and feminine [since עַמֻּדָיו is a masculine possessive and אִדָנֶיהָ is a feminine possessive], and so are many [other] nouns. את עמודיו ואת א-דניה: הרי חצר קרוי כאן לשון זכר ולשון נקבה, וכן דברים הרבה:
and the screen of the gate of the courtyard: The screen spread out on the eastern side, [covering] the middle twenty cubits of the width of the courtyard, for it [the courtyard] was fifty cubits wide, and fifteen cubits of it toward the northern side were closed off, and similarly toward the south. As it is said: “The hangings on the shoulder [shall be] fifteen cubits” (Exod. 27:14). ואת מסך שער החצר: וילון פרוש לצד המזרח עשרים אמה אמצעיות של רוחב החצר, שהיה חמשים רחב, וסתומין הימנו לצד צפון חמש עשרה אמה וכן לדרום, שנאמר (שמות כז יד) וחמש עשרה אמה קלעים לכתף:
18the pegs of the Mishkan and the pegs of the courtyard, and their ropes; יחאֶת־יִתְדֹ֧ת הַמִּשְׁכָּ֛ן וְאֶת־יִתְדֹ֥ת הֶֽחָצֵ֖ר וְאֶת־מֵֽיתְרֵיהֶֽם:
the pegs: [used] to drive [into the ground] and to tie the ends of the curtains with them into the ground, so that they [the curtains] would not move with the wind. יתדת: לתקוע ולקשור בהם סופי היריעות בארץ שלא ינועו ברוח:
and their ropes: Heb. מֵיתְרֵיהֶם, ropes [used] to tie [the curtains]. מיתריהם: חבלים לקשור:
19the meshwork garments to serve in the Holy, the holy garments for Aaron the Kohen [Gadol], and the garments of his sons [in which] to serve [as kohanim].' " יטאֶת־בִּגְדֵ֥י הַשְּׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ אֶת־בִּגְדֵ֤י הַקֹּ֨דֶשׁ֙ לְאַֽהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן:
the meshwork garments: to cover the ark, the table, the menorah, and the altars when they [the Israelites] would leave for their travels. בגדי השרד: לכסות הארון והשלחן, והמנורה והמזבחות בשעת סילוק מסעות:
20The entire community departed from before Moses. כוַיֵּֽצְא֛וּ כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל מִלִּפְנֵ֥י משֶֽׁה:
21Every man whose heart uplifted him came, and everyone whose spirit inspired him to generosity brought the offering of the Lord for the work of the Tent of Meeting, for all its service, and for the holy garments. כאוַיָּבֹ֕אוּ כָּל־אִ֖ישׁ אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ וְכֹ֡ל אֲשֶׁר֩ נָֽדְבָ֨ה רוּח֜וֹ אֹת֗וֹ הֵ֠בִ֠יאוּ אֶת־תְּרוּמַ֨ת יְהֹוָ֜ה לִמְלֶ֨אכֶת אֹ֤הֶל מוֹעֵד֙ וּלְכָל־עֲבֹ֣דָת֔וֹ וּלְבִגְדֵ֖י הַקֹּֽדֶשׁ:
22The men came with the women; every generous hearted person brought bracelets and earrings and rings and buckles, all kinds of golden objects, and every man who waved a waving of gold to the Lord. כבוַיָּבֹ֥אוּ הָֽאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל | נְדִ֣יב לֵ֗ב הֵ֠בִ֠יאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַֽיהֹוָֽה:
with the women: Heb. עַל הַנָּשִׁים, lit., [the jewelry was still] on the women. The men came with the women and [stood] near them. (The reason the Targum [Onkelos] left the passage in its simple sense is that he does not render וַיָּבֹאוּ הָאִנָשִׁים as וַאִתוֹ גַבְרַיָא, and the men came, but he renders: וּמַיְתַן, [and the men] brought, meaning that they brought bracelets and earrings while they were still on [i.e., being worn by] the women, as Rashi writes on “spun the goat hair” (verse 26), [which signifies that the women spun the hair while it was still on the goats].) על הנשים: עם הנשים וסמוכין אליהם:
bracelets: Heb. חָח. This is a round golden ornament placed on the arm, and it is the צָמִיד. חח: הוא תכשיט של זהב עגול נתון על הזרוע, והוא הצמיד:
and buckles: Heb. וְכוּמָז. This is a golden ornament placed over a woman’s private parts. Our Rabbis explain the name כּוּמָז as [an acrostic]: כַּאן מְקוֹם זִמָּה, [meaning] here is the place of lewdness. -[from Shab. 64a] וכומז: כלי זהב הוא נתון כנגד אותו מקום לאשה. ורבותינו פירשו שם כומז כאן מקום זמה:
23And every man with whom was found blue, purple, or crimson wool, linen, goat hair, ram skins dyed red or tachash skins, brought them. כגוְכָל־אִ֞ישׁ אֲשֶׁר־נִמְצָ֣א אִתּ֗וֹ תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ וְעִזִּ֑ים וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים הֵבִֽיאוּ:
And every man with whom was found: Blue wool or purple wool or crimson wool or ram skins or tachash skins, all brought [them]. וכל איש אשר נמצא אתו: תכלת או ארגמן או תולעת שני או עורות אילים או תחשים כולם הביאו:
24Everyone who set aside an offering of silver or copper brought the offering for the Lord, and everyone with whom acacia wood was found for any work of the service, brought it. כדכָּל־מֵרִ֗ים תְּר֤וּמַת כֶּ֨סֶף֙ וּנְח֔שֶׁת הֵבִ֕יאוּ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה וְכֹ֡ל אֲשֶׁר֩ נִמְצָ֨א אִתּ֜וֹ עֲצֵ֥י שִׁטִּ֛ים לְכָל־מְלֶ֥אכֶת הָֽעֲבֹדָ֖ה הֵבִֽיאוּ:
25And every wise hearted woman spun with her hands, and they brought spun material: blue, purple, and crimson wool, and linen. כהוְכָל־אִשָּׁ֥ה חַכְמַת־לֵ֖ב בְּיָדֶ֣יהָ טָו֑וּ וַיָּבִ֣יאוּ מַטְוֶ֗ה אֶֽת־הַתְּכֵ֨לֶת֙ וְאֶת־הָ֣אַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ:
26And all the women whose hearts uplifted them with wisdom, spun the goat hair. כווְכָ֨ל־הַנָּשִׁ֔ים אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛ן אֹתָ֖נָה בְּחָכְמָ֑ה טָו֖וּ אֶת־הָֽעִזִּֽים:
spun the goat hair: This constituted a superior skill, for they [the women] spun it on the backs of the goats. -[from Shab. 74b] טוו את העזים: היא היתה אומנות יתירה, שמעל גבי העזים טווין אותן:
27And the princes brought the shoham stones and filling stones for the ephod and for the choshen; כזוְהַנְּשִׂאִ֣ם הֵבִ֔יאוּ אֵ֚ת אַבְנֵ֣י הַשֹּׁ֔הַם וְאֵ֖ת אַבְנֵ֣י הַמִּלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:
And the princes brought: Heb. וְהַנְשִׂיאִם. Rabbi Nathan said: What prompted the princes [lit., what did the princes see] to donate for the dedication of the altar first [before the rest of the Israelites] while [in contrast] they did not donate first for the work of the Mishkan? This is what the princes said, “Let the community donate what they will donate, and what[ever] they are missing [i.e., whatever is left to be donated] we will complete.” Since the community completed everything, as it is said: “And the work was sufficient” (Exod. 36:7), the princes said, “What are we to do?” So they brought the shoham stones, etc. Therefore, they brought [donations] first for the dedication of the altar. Since at first they were lazy [i.e., they did not immediately donate], a letter is missing from their name, and וְהַנְשִׂיאִם is written [instead of וְהַנְשִׂיאִים, with additional “yud” s]. [from Num. Rabbah 12:16, Sifrei Num. 7:2, Midrash Chaseroth V’Yetheroth p. 268, Midrash Tanchuma Pekudei 11] והנשאם הביאו: אמר ר' נתן מה ראו נשיאים להתנדב בחנוכת המזבח בתחלה, ובמלאכת המשכן לא התנדבו בתחלה, אלא כך אמרו נשיאים יתנדבו צבור מה שמתנדבין, ומה שמחסירים אנו משלימין אותו. כיון שהשלימו צבור את הכל, שנאמר (שמות לו ז) והמלאכה היתה דים, אמרו נשיאים מה עלינו לעשות, הביאו את אבני השהם וגו', לכך התנדבו בחנוכת המזבח תחלה. ולפי שנתעצלו מתחלה נחסרה אות משמם והנשאם כתיב:
28and the spice and the oil for lighting and for the anointing oil, and for the incense. כחוְאֶת־הַבֹּ֖שֶׂם וְאֶת־הַשָּׁ֑מֶן לְמָא֕וֹר וּלְשֶׁ֨מֶן֙ הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים:
29Every man and woman whose heart inspired them to generosity to bring for all the work that the Lord had commanded to make, through Moses, the children of Israel brought a gift for the Lord כטכָּל־אִ֣ישׁ וְאִשָּׁ֗ה אֲשֶׁ֨ר נָדַ֣ב לִבָּם֘ אֹתָם֒ לְהָבִיא֙ לְכָל־הַמְּלָאכָ֔ה אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖וֹת בְּיַד־משֶׁ֑ה הֵבִ֧יאוּ בְנֵֽי־יִשְׂרָאֵ֛ל נְדָבָ֖ה לַֽיהֹוָֽה:
• Daily Tehillim: Psalm Chapters 104 - 105
• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Likutei Amarim, beginning of Chapter 36
• Lessons in Tanya
• Today's Tanya Lesson
• Sunday, 21 Adar, 5777 · 19 March 2017
• Likutei Amarim, beginning of Chapter 36
• In the previous chapter, the Alter Rebbe began to explain why the observance of the practical mitzvot is the ultimate purpose of Torah and of one’s spiritual service to G‑d. (This practical aspect is underscored by the conclusion of the verse, “For the thing is very near to you, in your mouth and in your heart that you may do it.”) He explained that onlymitzvot observed through action draw down the light of the Shechinah upon one’s animal soul and body (rather than upon the divine soul alone, as do the mitzvot performed only in thought and speech).
Yet this does not answer one question satisfactorily: Why is the illumination of the body and animal soul so important that those (practical) mitzvot which accomplish this illumination should be considered one’s primary objective?
The Alter Rebbe addresses this question in ch. 36. He explains that G‑d’s purpose in Creation is that he might have a dwelling place “in the lower realms”; specifically, in this physical world. In this world of doubled and redoubled spiritual darkness, His Ein Sof-light would radiate even more powerfully than it does in the higher, spiritual realms, through man’s transforming the darkness into light.
In man, the microcosm, the animal soul and the body are “the lower realms.” Therefore, the practical mitzvot which draw the light of the Shechinah upon them constitute man’s ultimate purpose.
Furthermore, through the practical mitzvot, and through their elevating effect on the body and animal soul, the material world in its entirety becomes a “dwelling place” for G‑d. (This, however, properly belongs to the discussion in ch. 37.)
והנה מודעת זאת מאמר רז״ל שתכלית בריאת עולם הזה הוא שנתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים
In a well-known statement, our Rabbis declare1 that the purpose for which this world was created is that the Holy One, blessed be He, desired to have an abode in the lower realms.
He desired that the essence of His Ein Sof-light be revealed as it is, without veil or concealment, amidst the lower creations. Our Sages use the word “abode”, or “dwelling place,” to describe such revelation. Just as a man’s home serves as an abode for his essence, so too, is this world intended to be an “abode” for G‑d’s Essence.
The Alter Rebbe now goes on to explain the phrase “the lower realms” mentioned above. He shows that this refers specifically to our physical world.
The explanation in brief:
The terms “higher” and “lower” realms do not denote degrees of respective importance in the sight of G‑d, or of closeness to Him. In G‑d’s eyes all the worlds, from the highest to the lowest, are equally insignificant; all are equally remote from Him. On the other hand, He fills the lowest world just as He fills the highest.
Thus, the terms “higher” and “lower” must be understood as a standard of comparisonwithin the numerous worlds. They indicate to what degree G‑dliness is revealed in each individual world: the more revelation, the “higher” the world; the more obscurity and concealment, the “lower”. From this standpoint, our physical world is the very lowest, for here G‑dliness is most veiled and concealed.
In the Alter Rebbe’s words:
והנה לא שייך לפניו יתברך בחינת מעלה ומטה, כי הוא יתברך ממלא כל עלמין בשוה
But surely, before G‑d (i.e., in His sight) the distinction of “higher” and “lower” is not valid, one world is no higher than another, for he pervades all worlds equally. What, then, do our Sages mean by saying that “G‑d desired an abode in the ‘lower’ realms?”
אלא ביאור הענין
The explanation of the matter, however, is that G‑d desired an abode in that realm considered “lower” within the ranks of the worlds as follows:
כי קודם שנברא העולם היה הוא לבדו יתברך יחיד ומיוחד, וממלא כל כל המקום הזה שברא בו העולם
Before the world (any world) was created, there was only He alone, one and unique, filling all the space in which He created the world. Anything that could be conceived of as a “space” or possibility for creation, was filled with the Ein Sof-light.
וגם עתה כן הוא לפניו יתברך
In His view, indeed, it is still the same now. Creation wrought no change in His unity; He is One alone now just as He was prior to creation.
רק שהשינוי הוא אל המקבלים חיותו ואורו יתברך
The change applies only to the recipients of His vivifying force and His light — before creation there was none to receive the Divine life-force and light; Creation brought into being these recipients,
שמקבלים על ידי לבושים רבים המכסים ומסתירים אורו יתברך
who receive [this life-force and light- by way of numerous “garments” which veil and conceal G‑d’s light for without such garments they could not bear its intensity, and would cease to exist.
כדכתיב, כי לא יראני האדם וחי
So it is written:2 “For no man can see Me and live.”
Furthermore, not only man, a physical being, but even spiritual beings such as angels are unable to receive the divine light and life-force without concealing garments.
וכדפירשו רז״ל, שאפילו מלאכים הנקראים חיות אין רואין כו׳
And as our Rabbis, of blessed memory, interpret the word וחי (“...and live”) in this verse, as referring to angels; thus3: “Even angels, called חיות (‘[holy- chayyot’) cannot see...” G‑dliness, except by way of garments which conceal Him, thereby enabling them to receive His light.
The degree of concealment varies, however, from world to world and from level to level. Here the distinction between “higher” and “lower” realms becomes valid, as the Alter Rebbe continues:
וזהו ענין השתלשלות העולמות וירידתם ממדרגה למדרגה
This concealment is the subject of the Hishtalshelut (the chain-like, graded and downward succession) of the worlds, and their descent from level to level,
על ידי ריבוי הלבושים המסתירים האור והחיות שממנו יתברך
through the many “garments” that conceal the light and the life-force emanating from Him (— the more concealment, the lower the descent);
עד שנברא עולם הזה הגשמי והחומרי ממש
culminating in the creation of this physical, gross world.
This world is not only physical — so that the truth of G‑d’s creative power is not in evidence; it is also gross, in that the lie is held up as a truth.
והוא התחתון במדרגה, שאין תחתון למטה ממנו בענין הסתר אורו יתברך, וחושך כפול ומכופל
[This world] is the lowest in degree; there is none lower than it in terms of concealment of His light and no world compares with it for doubled and redoubled darkness; nowhere is G‑d’s light hidden as in this world.
עד שהוא מלא קליפות וסטרא אחרא שהן נגד ה׳ ממש, לומר אני ואפסי עוד
So much so, that it is filled with kelipot and sitra achra which actually oppose G‑d, saying: “I am, and there is nothing else besides me.”
It is thus clear that the term “lower realms” refers to this physical world, the very lowest in degree of divine revelation.
Since there is but one “order of Hishtalshelut,” a question arises: Does its ultimate purpose lie in the higher worlds, where G‑dliness is revealed to a greater degree, while the lower worlds serve only to emphasize the revelation found in those higher than them (since light is distinguishable only where darkness exists)? Or, on the contrary, does its purpose lie in the lower realms (but in order to create them an order of Hishtalshelut is necessary, entailing the creation of the higher realms)?
Obviously, concealment of G‑dliness is not an end in itself; thus, if we assume the second position, it follows that these lower realms were created so that the darkness pervading them be transformed to light.
The statement that “G‑d desired an abode in the lower realms” shows the latter position to be the true one; and the “abode” is built by the revelation of His Presence in this lowest of worlds to a degree surpassing even that in the highest. This, in brief, is the subject of the following paragraphs in the text.
והנה תכלית השתלשלות העולמות וירידתם ממדרגה למדרגה אינו בשביל עולמות העליונים
The purpose of the Hishtalshelut of the worlds, and of their descent from level to level, is not for the sake of the higher worlds,
הואיל ולהם ירידה מאור פניו יתברך
since for them this constitutes a descent from the light of His Countenance.
The very word “world” (עולם) in Hebrew denotes concealment. Thus, even the highest worlds constitute, by their very existence, a descent from the pervading level of G‑dliness that preceded their creation. It is illogical, then, to say that the revelation which these higher worlds represent is the purpose of the Hishtalshelut, since their revelation is actually concealment — and the ultimate purpose of creation lies in revelation, not concealment.
אלא התכלית הוא עולם הזה התחתון
Rather, the purpose of Hishtalshelut is this lowest world.
All the higher worlds are merely steps in the descent of the divine creative power; in each of them the light is veiled yet further, until it is finally reduced to the minute degree of revelation that this physical world is capable of receiving.
שכך עלה ברצונו יתברך, להיות נחת רוח לפניו יתברך כד אתכפיא סטרא אחרא ואתהפך חשוכא לנהורא
Thus, the purpose of the Hishtalshelut is this world, for such was His will — that He find it pleasurable when the sitra achra is subjugated to holiness,and the darkness of kelipah is transformed into holy light,
שיאיר אור ה׳ אין סוף ברוך הוא במקום החשך והסטרא אחרא של כל עולם הזה כולו
so that in the place of the darkness and sitra achra prevailing throughout this world, the Ein Sof-light of G‑d will shine forth
ביתר שאת ויתר עז, ויתרון אור מן החשך, מהארתו בעולמות עליונים
with greater strength and intensity, and with the superior quality of light that emerges from the darkness i.e., when darkness is transformed into light, the resulting light is superior to ordinary light; it will thus shine with greater intensity than its radiance in the higher worlds.4
שמאיר שם על ידי לבושים והסתר פנים, המסתירים ומעלימים אור אין סוף ברוך הוא
There, in the higher worlds, it shines through garments and [through] concealment of the Countenance (a concealment of the pnimiyut — i.e., the internal aspect — of the light) which conceal and screen the Ein Sof-light,
שלא יבטלו במציאות
so that [the worlds] do not dissolve out of existence.
For were the Ein Sof-light not screened by garments, the worlds could not bear it, and would dissolve. Thus, the revelation wrought by subjugation of the kelipot in this world, is greater than that of the higher worlds; there the Ein Sof-light is hidden, whereas here in this world it is revealed in all its strength.
A question arises, however. How is it possible (even upon subjugating the kelipot and transforming them into holiness) that we in this world should experience a revelation of the Ein Sof-light without veil or concealment, when even the higher worlds cannot receive such revelation without dissolving into nothingness?
In answer, the Alter Rebbe writes:
ולזה נתן הקדוש ברוך הוא לישראל את התורה, שנקראת עוז וכח
For this purpose the Holy One, blessed be He, gave Israel the Torah which is called “might” and “strength” for it gives us strength to receive such revelation, without being overwhelmed by it,
וכמאמר רז״ל, שהקדוש ברוך הוא נותן כח בצדיקים לקבל שכרם לעתיד לבא
and as our Rabbis say,5 that G‑d gives tzaddikim the strength to receive their reward in the World to Come,
Why is this “strength” necessary?
שלא יתבטלו במציאות ממש באור ה׳ הנגלה לעתיד בלי שום לבוש
so that their existence should not dissolve within the divine light that will reveal itself in the hereafter without any garment,
כדכתיב: ולא יכנף עוד מוריך פירוש: שלא יתכסה ממך בכנף ולבוש , והיו עיניך רואות את מוריך
as it is written:6 “And your Teacher will no longer hide (יכנף) from you (7meaning — not as some interpret the verse: ”He will no longer withhold (יכנף) your rains (מוריך),“ but, following Rashi: ”He will no longer conceal Himself from you with the edge of a robe or garment (כנף)“), and your eyes will behold Your Teacher”;
וכתיב: כי עין בעין יראו וגו'
and it is also written:8 “For they shall see eye to eye...,” meaning that the human eye will see as the divine “eye” sees, i.e., we will clearly see the revelation of G‑d’s light;
וכתיב: לא יהיה לך עוד השמש לאור יומם וגו׳, כי ה׳ יהיה לך לאור עולם וגו׳
and it is further written:9 “The sun shall no longer be your light by day,... for G‑d will be your eternal light.”
The strength to receive this light, which will shine forth in the World to Come without “garment” or concealment, we derive from our present study of the Torah.
The Alter Rebbe stated earlier that the purpose of the entire Hishtalshelut is the revelation of Ein Sof-light in this world, which occurs when the darkness of the kelipot of this world is transformed into the light of holiness.
But, one may ask, this revelation will take place only in the hereafter; at present theEin Sof-light is completely hidden! The Alter Rebbe replies that, indeed, the Messianic era constitutes the purpose for which this world was created.
ונודע שימות המשיח, ובפרט כשיחיו המתים
It is known that the Messianic era, especially the period after the resurrection of the dead,
הם תכלית ושלימות בריאת עולם הזה, שלכך נברא מתחילתו
is indeed the ultimate purpose and the fulfillment of this world. It is for this [purpose] that [this world] was originally created.*
*NOTE
At first glance this statement appears strange: One would have thought that the Messianic era represents, not the purpose of creation, but the reward for man’s efforts toward fulfilling that purpose.
The Alter Rebbe therefore clarifies:
הגהה
וקבלת שכר עיקרו באלף השביעי, כמו שכתוב בלקוטי תורה מהאר״י ז״ל
The [time of] receiving the reward is essentially in the seventh millennium, as is stated in Likkutei Torah of the AriZal (Rabbi Isaac Luria, of blessed memory), whereas the period until then constitutes the fulfillment of the world’s purpose.
END OF NOTE
FOOTNOTES
1.
Midrash Tanchuma, Nasso 7:1.
2.
Shmot 33:20.
3.
Sifrei, end of Parshat Behaalotecha; Bamidbar Rabbah, end of Parshat Nasso.
4.
The Rebbe explains why the Alter Rebbe adds the words, “than its radiance in the higher worlds,” and is not satisfied with simply stating that the ultimate purpose of creation is this world, “for such was His will — that He find it pleasurable....”
In doing so the Alter Rebbe answers a well-known question. How can we possibly say that the higher worlds, which are illuminated with such a revelation of G‑dliness, exist for the purpose of this world, where G‑dliness is so concealed? One does not create a significant thing to serve something insignificant. The Alter Rebbe therefore explains that through the transformation of darkness into light — a form of divine service which can be achieved only in this world — the world becomes so holy that it is illuminated with a degree of G‑dliness far superior to that which is manifest in the higher worlds.
5.
Sanhedrin 100b.
6.
Yeshayahu 30:20.
7.
Parentheses are in the original text.
8.
Yeshayahu 52:8.
9.
Ibid. 60:19.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 79 (Digest)
• Building the Altar with Stones Touched by Iron
"You shall not build it of hewn stones, for your sword [you have lifted upon it...]"—Exodus 20:22.
It is forbidden to construct the Temple Altar of stones that have been touched by iron. If, indeed, the altar was constructed of such stones, it is invalid for sacrificial use.
• Building the Altar with Stones Touched by Iron
The 79th prohibition is that we are forbidden from constructing an altar1 from stones that have come in contact with metal.
The source of this mitzvah is G‑d's statement2 (exalted be He), "[When you build a stone altar for Me,] do not build it out of cut stone. Because your sword was lifted against it, [you have profaned it]."
If one builds an altar from such stones it is invalid and offerings may not be brought on it.
The details of this mitzvah are explained in the third chapter of tractate Middos.3
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.In Hilchos Beis HaBechirah 1:15, the Rambam notes that this includes the ramp leading to the altar.
2.Ex. 20:22.
3.Mishneh 4.
• Negative Commandment 80 (Digest)
• Ascending the Altar via Steps
"You shall not go up by steps to My altar"—Exodus 20:23.
We are forbidden from ascending the Temple Altar with stairs, in order to avoid taking broad steps when going up. Rather, one should walk up the altar on a ramp, going "heel to toe" (i.e. using small, humble steps).
• Ascending the Altar via Steps
The 80th prohibition is that we are forbidden from ascending an altar which has stairs, in order to avoid taking broad steps when going up. One should rather walk "heel to toe."1
The source of this mitzvah is G‑d's statement2 (exalted be He), "Do not climb My altar with steps [so that your nakedness not be revealed on it]."
The Mechilta3 says, "What is the meaning of the phrase, 'so that your nakedness not be revealed on it'? It means that when one walks up to the altar, he should not take broad steps but walk 'heel to toe.' "
The form of the ramp and how it is built is explained in the third chapter of tractate Middos.4
The punishment for taking broad steps — to the extent of revealing one's nakedness — when walking up the altar is lashes.
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.I.e. to walk with very short steps, which is impossible with stairs.
2.Ex. 20:23.
3.Ibid.
4.Mishneh 1.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
• Rambam - 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Ten
• Zechiyah uMattanah - Chapter Ten
1
When a sh'chiv me'ra says: "Give a maneh to so and so," the maneh should be given after the dying man's death. The rationale is that the words of a sh'chiv me'ra are considered as if they have been recorded in a legal document, and that the property concerned has already been transferred. We do not suspect that the sh'chiv me'ra was referring to a buried maneh.
א
שכיב מרע שאמר תנו מנה לפלוני ומת יתנו לאחר מיתה שדברי שכיב מרע ככתובין וכמסורין דמו ואין חוששין שמא על מנה קבור הוא אומר:
2
Similarly, if a sh'chiv me'ra states: "I have loaned money..." or "...entrusted an object to so and so; give it to this and this person," his words are binding, and a ma'amad sh'loshtam is not required.
Similarly, if a sh'chiv me'ra says: "Give so and so this particular promissory note," the recipients acquire the debt mentioned in the promissory note, as if the sh'chiv me'ra wrote the transfer on the promissory note and gave it to the intended recipient, even though the promissory note was not actually transferred. An heir does not have the right to waive payment of a promissory note that was given as a matnat sh'chiv me'ra.
Why is that when a person sells or gives a promissory note to a colleague, and an heir waives payment, the waiver is binding, while when a sh'chiv me'ra apportions a promissory note as a matnat sh'chiv me'ra, an heir cannot waive payment.
The rationale is that the transfer of a promissory note is a Rabbinical ordinance. Therefore, according to Scriptural Law, the promissory note still belongs to the heir. Thus, his waiver of it is of consequence. The transfer of a gift given by a sh'chiv me'ra is also a Rabbinic ordinance. Nevertheless in this instance, our Sages reinforced their decision and conveyed upon it the power of Scriptural Law. Thus, it is as if the recipient acquired the money mentioned in the promissory note according to Scriptural Law, and the money already reached his possession. Thus, the heir no longer possesses any right to it. Therefore, he cannot waive its payment.
ב
וכן שכיב מרע שאמר הלואה או פקדון שיש לי ביד פלוני תנו אותה לפלוני דבריו קיימין ואין צריך למעמד שלשתן וכן אם אמר תנו שטר פלוני לפלוני זכה במה שיש בשטר וכאילו כתב ומסר אף על פי שלא משך השטר ואין היורש יכול למחול שטר זה שנתן במתנת שכיב מרע ומפני מה המוכר או נותן שטר חוב לחבירו וחזר ומחלו היורש מחול ושכיב מרע שנתן שטר חוב אין היורש יכול למחול מפני שקנין הראיה בשטר מדבריהם לפיכך היורש עדיין זה השטר שלו הוא מן התורה ומוחלו ומתנת שכיב מרע אע"פ שהיא מדבריהם עשו אותה כשל תורה וכאילו קנה ממון שבשטר מן התורה והגיע לידו ולא נשאר ליורש בו קנין ולפיכך אינו מוחל:
3
The following rules apply when a sh'chiv me'ra states: "There is a maneh belonging to so and so in my possession." If he says: "Give it to him," it should be given to him. If he does not make such a statement, it should not be given to him. We suspect that perhaps he made his original statement only so that it would not be said that his heirs are wealthy.
ג
שכיב מרע שאמר מנה לפלוני בידי אם אמר תנו נותנין לא אמר תנו אין נותנין שמא לא אמר מנה יש לפלוני בידי אלא כדי שלא יאמרו על יורשיו שיש להן ממון:
4
Therefore, if the sh'chiv me'ra made the statement as a sincere acknowledgement, and there was no suspicion of subterfuge, the money should be given to the person mentioned, even though the sh'chiv me'ra did not explicitly say that it should be given to him.
ד
לפיכך אם אמר זה דרך הודאה ולא היה שם חשש הערמה נותנין אע"פ שלא אמר תנו:
5
Similarly, the following rules apply if witnesses observe a father hiding money in a drawer, a chest or a tower, and he says: "They belong to so and so," or "They are ma'aser sheni." If it appears that he is conveying his desires for the use of the money, his words are upheld. If it appears that he is being deceptive, his statements are of no consequence.
ה
כיוצא בו ראו את אביהם שהטמין מעות בשידה תיבה ומגדל ואמר של פלוני הן של מעשר שני הן אם כמוסר דבריו קיימין אם כמערים לא אמר כלום:
6
The Rabbis also discussed a similar situation. If a person came and told sons: "I saw your father hide money in a drawer, a chest or a tower, and he says: "It belongs to so and so," or "It is ma'aser." If the money is hidden in the sons' house, his statements are of no consequence. If it is in a field, his words should be upheld.
The general principle is that whenever the witness could have taken the money if he had wanted to, his words are upheld. If he could not have, his statements are of no consequence.
ו
וכן אם בא אחד ואמר להם אני ראיתי את אביכן שהטמין מעות בשידה תיבה ומגדל ואמר של פלוני הם של מעשר הן אם היו טמונין בבית לא אמר כלום בשדה דבריו קיימין כללו של דבר כל שאילו יכול ליטול דבריו קיימין ואם לאו לא אמר כלום:
7
An incident occurred when a person was upset because of money that he knew that his father had left him, but he did not know where his father had hid it. He was told in a dream: "There was so and so much money. They are in this and this place, but they belong to so and so," or "...but they are ma'aser sheni." He found the exact sum of money in the place that was told him. The question was brought before the Sages and they said: "Words from dreams neither avail nor impair."
ז
הרי שהיה מצטער על מעות שהניח לו אביו ולא ידע היכן החביאם ואמרו לו בחלום כך וכך הם במקום פלוני הן ושל פלוני הן ושל מעשר שני הן ומצאו במקום פלוני שנאמר לו ובמנין שנאמר לו זה היה מעשה ואמרו חכמים דברי חלומות לא מעלין ולא מורידין:
8
When a sh'chiv me'ra acknowledged that he owes so and so a maneh, and afterwards, the orphans state: "At a later date, our father told us that he paid the debt," their word is accepted. They must, however, take a sh'vuat hessefi to confirm their claim.
ח
שכיב מרע שהודה שיש לפלוני בידו מנה ואמרו יתומים חזר ואמר לנו אבינו פרעתיו נאמנין ונשבעין על זה שבועת היסת:
9
If, however, the sh'chiv me'ra said "Give the maneh to so and so" when making the acknowledgement his statements cannot be retracted. Even if the orphans state: "At a later date, our father told us that he paid the debt," their word is not accepted.
ט
אמר תנו ואמרו יתומים חזר ואמר לנו אבינו פרעתיו אין נאמנין:
10
If a sh'chiv me'ra says: "I owe so and so a maneh" and after his death the heirs say: "We gave it to him," their statements are not accepted. Since the sh'chiv me'ra did not say: "Give it," how would they know that they were obligated to give it?
י
אמר מנה לפלוני (בידי) ואמרו יתומין נתננו אין נאמנין שהרי לא אמר תנו ומנין ידעו שחייבין ליתן:
11
If the dying man said: "Give so and so the money owed him," and the heirs claim to have paid the debt, the heirs are believed. They must, however, take a sh'vuat hesset.
יא
אמר תנו ואמרו יתומים נתננו נאמנין ונשבעין שבועת היסת שנתנו:
12
The following rules apply when a sh'chiv me'ra gives a maneh to a third party and tells him: "Bring this maneh to so and so," and the third party goes to the designated recipient, but finds that he has died. If the recipient was alive at the time the sh'chiv me'ra gave the money to the third party, he should give it to the heirs of the intended recipient. The rationale is that the words of a sh'chiv me'ra are considered as if they have been recorded in a legal document, and the object concerned already transferred.
If the intended recipient was not alive at that time, the third party should return the money to the heirs of the principal, for a deceased person cannot acquire property.
יב
שכיב מרע שנתן מנה לאחד ואמר לו הולך מנה זו לפלוני והלך ומצאו שמת אם קיים היה בשעה שנתן לו השכיב מרע ינתנו ליורשי מי שנשתלחו לו שדברי שכיב מרע ככתובין וכמסורין הן ואם לא היה קיים יחזרו ליורשי משלח שאין קנין למת:
13
When a sh'chiv me'ra says: "Give 200 zuz to so and so, 300 zuz to so and so, and 400 zuz to so and so," we do not say that the first person mentioned in the legal record of his statements receives his portion first. Instead, if the estate does not contain 900 zuz, it is divided proportionately. And if a promissory note is issued against the estate, the creditor expropriates from all recipients proportionately.
What is implied? If the debt was for 450 zuz, the person granted 200 gives 100, the person granted 300 gives 150, and the person granted 400 gives 200.
יג
שכיב מרע שאמר תנו מאתים זוז לפלוני ושלש מאות זוז לפלוני וארבע מאות זוז לפלוני אין אומרין הקודם בשטר זכה לפיכך אם לא הניח תשע מאות חולקין הנמצא לפי מה שכתב להן ואם יצא עליו שטר חוב גובה מכולן מכל אחד ואחד כפי מה שכתוב להן כיצד היה החוב ארבע מאות וחמשים בעל המאתים נותן מאה ובעל השלש מאות מאה וחמשים ובעל הארבע מאות נותן מאתים:
14
If, however, the sh'chiv me'ra says: "Give 200 zuz to so and so. Afterwards, give 300 to so and so, and then 400 to so and so," whoever is mentioned first in the legal record is granted priority.
Therefore, if a promissory note against the estate is brought up, the creditor should expropriate the money from the last recipient. If his holdings are not sufficient to satisfy the debt, the creditor should expropriate the money from the one mentioned before him. If his holdings are also not sufficient, the creditor should expropriate the money from the one mentioned before the second to last recipient.
יד
אבל אם אמר תנו מאתים זו לפלוני ואחריו שלש מאות לפלוני ואחריו ארבע מאות לפלוני כל הקודם בשטר זכה לפיכך אם יצא עליו שטר חוב גובה מן האחרון אין לו גובה משלפניו אין לו גובה משלפני פניו:
15
If a sh'chiv me'ra says: "Let so and so live in this house," or "Let so and so partake of the fruits of this palm tree," his words are of no significance. The rationale is that he did not transfer an object of substance. For living and eating are like speech and sleep, which cannot be transferred.
If, however, the sh'chiv me'ra said: "Give this house to so and so, so that he may live in it," or "Give so and so this tree, so that he may partake of its fruits," his statements are effective. The rationale is that he transferred the entity itself mentioned in the gift with the intent that benefit be derived. This entity is an object of substance. Similar laws apply in all analogous situations.
טו
שכיב מרע שאמר ידור פלוני בבית זה יאכל פלוני פירות דקל זה לא אמר כלום שלא הקנה להם דבר שיש בו ממש שהדירה והאכילה וכיוצא בהן הרי הן כדבור וכשינה שאין נקנין אבל אם אמר תנו בית זה לפלוני כדי שידור בו עד זמן פלוני או תנו דקל זה לפלוני כדי שיאכל פירותיו דבריו קיימין שהרי הקנה להם הגוף לפירות והגוף דבר שיש בו ממש וכן כל כיוצא בזה:
• Beit Habechirah - Chapter 2
1
The Altar is [to be constructed] in a very precise location,1which may never be changed,2 as it is said (II Chronicles 22:1): "This is the Altar for the burnt offerings of Israel."
Isaac was prepared as a sacrifice on the Temple's [future] site, as it is said (Genesis 22:2): "Go to the land of Moriah,"3 and in Chronicles (II 3:1), it is said: "Then, Solomon began to build the House of the Lord in Jerusalem, on Mt. Moriah, where [the Lord] appeared to David, his father, in the place that David had prepared,4 in the threshing floor of Ornan, the Jebusite."
א
המזבח מקומו מכוון ביותר ואין משנין אותו ממקומו לעולם שנאמר זה מזבח לעולה לישראל ובמקדש נעקד יצחק אבינו שנאמר ולך לך אל ארץ המוריה ונאמר בדברי הימים ויחל שלמה לבנות את בית יי' בירושלים בהר המוריה אשר נראה לדויד אביהו אשר הכין במקום דויד בגרן ארנן היבוסי:
2
It is universally accepted5 that the place on which David and Solomon built the Altar,6 the threshing floor of Ornan, is the location where Abraham built the Altar on which he prepared Isaac for sacrifice.
Noah built [an altar] on that location when he left the ark.7 It was also [the place] of the Altar on which Cain and Abel brought sacrifices.8 [Similarly,] Adam, the first man, offered a sacrifice there and was created at that very spot,9 as our Sages said: "Man was created from the place where he [would find] atonement."10
ב
ומסורת ביד הכל שהמקום שבנה בו דוד ושלמה המזבח בגורן ארונה הוא המקום שבנה בו אברהם המזבח ועקד עליו יצחק והוא המקום שבנה בו נח כשיצא מן התיבה והוא המזבח שהקריב עליו קין והבל ובו הקריב אדם הראשון קרבן כשנברא ומשם נברא אמרו חכמים אדם ממקום כפרתו נברא:
3
The dimensions of the Altar must be very precise. Its design has been passed down from one to another [over the course of the generations].
ג
מדות המזבח מכוונות הרבה וצורתו ידועה איש מאיש ומזבח שבנו בני הגולה כעין מזבח שעתיד להבנות עשוהו ואין להוסיף על מדתו ולא לגרוע ממנה:
4
ד
ושלשה נביאים עלו עמהם מן הגולה אחד העיד להן על מקום המזבח ואחד העיד להן על מדותיו ואחד העיד להן שמקריבין על המזבח הזה כל הקרבנות אף על פי שאין שם בית:
5
The Altar constructed by Moses, and, [similarly,] that built by Solomon, and that erected by the [returning] exiles, and that to be built [in the Messianic age] are all ten cubits high.17Though the Torah states [Exodus 27:1]: "Its height will be three cubits," [that refers to] the surface on which the wood for the sacrifices was arranged.18
The length and breadth of the Altar built by the [returning] exiles and, similarly, the one to be built in the Messianic Age, is 32 cubits by 32 cubits.19
ה
מזבח שעשה משה ושעשה שלמה ושעשו בני הגולה ושעתיד להעשות כולן עשר אמות גובה כל אחד מהן וזה הכתוב בתורה ושלש אמות קומתו מקום המערכה בלבד ומזבח שעשו בני הגולה וכן העתיד להבנות מדת ארכו ורחבו ל"ב אמות על ל"ב אמות:
6
The 10 cubits of the Altar's height [were not measured in a consistent manner.]20 Sometimes the measure of a "cubit" was six handbreadths, while in other cases, the cubit's measure was five handbreadths.21 In all other cases, the cubits mentioned in the dimensions of the Temple are six handbreadths.
ו
י' אמות של גובה המזבח מהן באמה בת ה' טפחים ומהן באמה בת ששה טפחים ושאר כל אמות הבנין באמה בת ששה טפחים וגובה כל המזבח נ"ח טפחים:
7
The [Altar's] dimensions and design were as follows:24 Five handbreadths up and five handbreadths in25 [form a step called] the base. Thus, the [remaining area of the Altar] was 30 cubits and two handbreadths by 30 cubits and two handbreadths.26
Thirty handbreadths [further] up and 5 handbreadths [further] in is [called] the surrounding ledge.27
Thus, its area was 28 cubits and four handbreadths by 28 cubits and four handbreadths.28
Go up eighteen handbreadths, place a hollow, rectangular structure in each corner of this surface [thus, creating the Altar's] four horns.
ז
וכך היתה מדתו וצורתו עלה ה' טפחים וכנס חמשה טפחים זהו יסוד נמצא רוחב שלשים אמה ושני טפחים על רוחב שלשים אמה ושני טפחים עלה שלשים טפחים וכנס חמשה טפחים זהו סובב [עלה י"ח טפחים זהו מקום המערכה] נמצא רוחבו שמונה ועשרים אמה וארבעה טפחים על כ"ח אמה וד' טפחים [עלה י"ח טפחים וכונס לקרן זוית של הי"ח בנין חלול מרובע לכל ארבע קרנות] ומקום הקרנות אמה מזה ואמה מזה סביב וכן מקום רגלי הכהנים אמה סביב נמצא מקום המערכה רוחבו עשרים וארבע אמות וארבעה טפחים על עשרים וארבע אמות וארבעה טפחים:
8
Each horn was five handbreadths high.33 The area of each horn was a cubit by a cubit. [All] four horns were hollow.34
Thus, the surface on which [the wood for the sacrifices] was arranged was 18 handbreadths above [the surrounding ledge.]
Half of the Altar's height [began] 6 handbreadths below the end of the surrounding ledge.35
ח
גובה כל קרן וקרן חמשה טפחים ורבוע כל קרן אמה על אמה וארבע הקרנות חלולות היו מתוכן וגובה מקום המערכה י"ח טפחים נמצא חצי גובה המזבח כ"ט טפחים מסוף הסובב ולמטה:
9
A scarlet band36 is girded around the middle of the Altar six handbreadths below the surrounding ledge to separate between the blood [to be cast on] the upper [portion of the Altar]37 and the blood [to be sprinkled on] the lower [portion of the Altar].38
Thus, the distance from the earth to the surface on which [the wood for the sacrifices] was arranged was a handbreadth less than nine cubits.39
ט
וחוט של סקרה היה חוגר באמצע המזבח [כששה טפחים מסוף הסובב ולמטה] להבדיל בין דמים העליונים לדמים התחתונים ונמצא גובהו מן הארץ עד מקום המערכה תשע אמות פחות טפח:
10
י
יסוד המזבח לא היה מקיף מארבע רוחותיו כמו הסובב אלא היה היסוד משוך כנגד כל רוח צפון ומערבי ואוכל בדרום אמה אחת ובמזרח אמה אחת וקרן דרומית מזרחית לא היה לה יסוד:
11
There were two holes in the southwest corner [of the Altar's base],44 resembling two thin nostrils. They were called Shittin.45 The blood46 [which was poured onto the Altar] would run off through them and be mixed together in the drainage canal in that corner.47 From there, it would flow out to the Kidron River.48
יא
ובקרן מערבית דרומית היו שני נקבים כמין שני חוטמין דקין והן הנקראין שיתין שהדמים יורדין בהן ומתערבין באותה הקרן באמה ויוצאין לנחל קדרון:
12
יב
ולמטה ברצפה באותו הקרן היה מקום אמה על אמה וטבלא של שיש וטבעת קבועה בה שבו יורדין לשיתין ומנקין אותו:
13
The ramp51 was constructed to the south of the Altar.52 Its length was 32 cubits, and its width, sixteen cubits. It consumed 30 cubits on the ground adjacent to the Altar, and extended [further, covering] one cubit of the base and one cubit of the surrounding ledge.53
There was a small space54 between the ramp and the Altar so that the limbs [of the sacrifices] would have to be tossed to reach the Altar.55
The height of the ramp was nine cubits minus a sixth of a cubit. It equaled that of [the surface on which the wood for the sacrifices] was arranged.56
יג
וכבש היה בנוי לדרומו של מזבח ארכו שלשים ושתים אמה על רוחב ט"ז אמה והיה אוכל בארץ שלשים אמה מצד המזבח ופורח ממנה אמה על היסוד ואמה על הסובב ואויר מעט היה מפסיק בין הכבש למזבח כדי ליתן האיברים למזבח בזריקה וגובה הכבש תשע אמות פחות שתות עד כנגד המערכה:
14
יד
ושני כבשים קטנים יוצאים ממנו שבהם פונים ליסוד ולסובב ומובדלין מן המזבח כמלא נימא וחלון היתה במערבו של כבש אמה על אמה ורבובה היתה נקראת שבה נותנין פסולי חטאת העוף עד שתעבור צורתה ותצא לבית השריפה:
15
Two tables were [placed] on the left side of the ramp:
One of marble, on which the limbs [of the sacrifices to be offered on the Altar] were placed,62 and
One of silver, on which sacrificial vessels were placed.
טו
ושני שולחנות היו במערב הכבש אחד של שיש שנותנין עליו את האיברים ואחד של כסף שנותנין עליו כל השרת:
16
When we build the Altar, it must be made as one solid block, resembling a pillar. No empty cavity may be left at all.63
We must bring whole stones, both large and small.64 Then we must create a liquid with lime, pitch, and molten lead, and pour it [over the stones] into a large mold of its dimensions.65 We must build it in this manner, ascending [level by level].66
We must place a block of wood or stone in the southeast corner of the structure, equal to the measure of [the missing portion of the Altar's] base.67 Similarly, [blocks] must be placed in each horn until the building is completed.68 Then, the blocks may be removed from the structure, thus leaving the southeast corner without a base, and the horns, hollow.
טז
כשבונין המזבח בונין אותו כולו אטום כמין עמוד ואין עושין בו חלל כלל אלא מביא אבנים שלמות גדולות וקטנות ומביא סיד וזפת וקונייא וממחה ושופך לתוך מלבן גדול כמדתו ובונה ועולה ונותן בתוך הבנין גוף של עץ או אבן בקרן דרומית מזרחית כמדת היסוד וכן נותן בתוך כל קרן וקרן עד שישלים הבנין ויסיר הגופים שבתוך הבנין כדי שתשאר קרן דרומית מזרחית בלא יסוד וישארו הקרנות חלולין:
17
The four horns, the base, and a square shape are absolute requirements for the Altar. Any Altar which lacks [either] a horn, a base, a ramp, or a square shape, is unfit for use, for these four are absolute requirements.69
However, the measures of length, width, and height, are not absolute requirements,70 provided they are not less than a cubit by a cubit [in area,] and three cubits high. [The latter were] the dimensions of the surface [on which the wood for the sacrifices] was arranged for the altar [in the Sanctuary that accompanied the Jews] in the desert.71
יז
ארבע קרנות של מזבח ויסודו ורבועו מעכבין וכל מזבח שאין לו קרן יסוד וכבש וריבוע הרי הוא פסול שארבעתן מעכבין אבל מדת ארכו ומדת רחבו ומדת קומתו אינן מעכבין והוא שלא יפחות מאמה על אמה ברום שלש אמות כשיעור מקום המערכה של מזבח מדבר:
18
יח
מזבח שנפגם מבניינו אם נפגם מבניינו טפח פסול פחות מטפח כשר והוא שלא יהיה בנשאר אבן פגומה:
FOOTNOTES
1.
As emphasized by the various events mentioned in this and the following halachot.
The location of the Altar within the Temple Courtyard is discussed in Chapter 5, Halachot 12-16.
2.
In this context, we can understand the Rambam's choice of words, when describing the achievements of the Mashiach (Hilchot Melachim11:1): "He will build the Sanctuary in its place." There, he does not state "its precise location," for although the Messianic Temple in its entirety will also be built on Mt. Moriah, certain aspects of it will not correspond exactly to the Temples. Nevertheless, even then, the Altar in particular will be positioned in precisely the same location as before.
3.
Pirkei D'Rabbi Eliezer relates that the altar which Abraham constructed on Mt. Moriah had twelve stones. Later, when Jacob journeyed to Charan (Genesis, ch. 28), he slept on Mt. Moriah and "took from the stones of the place and put them at his head." The stones he collected were the twelve used by Abraham. God fused them all into a single stone and the unified rock was embedded in the very foundation of the earth. That stone was referred to as Even HaShtiah, (see also Chapter 4, Halachah 1) "the foundation stone." It was located in the Holy of Holies.
Thus, Abraham's altar was apparently not built on the site of the altar to be built by his descendants, but rather, at the ultimate location of the Holy of Holies. However, this difficulty can be resolved. Jacob "took from the stones," and moved them from their original place, the Altar's future site, to a different location, that of the Holy of Holies.
4.
Though David was not allowed to build the Temple, he purchased the site, constructed an altar, and offered sacrifices there.
Zevachim 62a relates that David used prophetic vision in choosing the site of the altar. According to one opinion, he saw the Heavenly Altar on which the angel Michael offers sacrifices. According to a second view, he saw the ashes of Isaac.
5.
The commentaries explain that this phrase refers to the Gentiles. Even they recognized the holiness of the Altar's site.
The fact that the Gentiles were aware that the site of the Altar is holy is Halachically relevant. The pagans living in Eretz Yisraelbefore its conquest by the Jewish people were so idolatrous that our Sages declared: "Wherever you see a lofty mountain ...or a leafy tree, know that idols were worshipped there." Since the Temple Mount was also a high mountain, surely it would have been considered an appropriate place for pagan rites.
However, since the holiness of the Altar's site was universally accepted, even the Gentiles did not profane its sanctity with idol worship.
6.
David and Solomon did not build the same Altar. Rather, David chose the site as the future location of the Temple, and constructed an Altar and offered sacrifices. Later, when Solomon built the Temple, he erected a new Altar at the same site.
7.
See Genesis 8:20.
8.
See ibid. 4:3-5.
9.
The Rambam entitled this collection of Halachot, Hilchot Beit HaBechirah, the Laws of God's Chosen House, implying that God did not select Mount Moriah as the Temple site because of its inherent holiness, but because of His own choice and desire. That choice was clearly expressed in the previous Halachah which states: "the place of the Altar is extremely exact... as it is said: 'This is the altar for the burnt offerings of Israel.'
As such, it can be explained that the Rambam does not recount the various historical events mentioned in this Halachah just to bring further proof of the holiness of the Altar's site. That is unnecessary. Rather, he wanted to demonstrate that many righteous men were aware of the uniqueness of the Altar's site through prophetic vision, and for this reason, they made efforts to offer their sacrifices there.
Why does the Rambam relate all these historical events? As he clearly states in his introduction to the Mishneh Torah, his goal is not to summarize the Talmud's teachings regarding a particular subject, but to describe how to carry out the various mitzvot. These historical facts do not seem to facilitate his objective.
The need for these additions may be explained by comparison to the Rambam's decisions regarding the right to the monarchy. In that context, the Rambam writes that although God chose David and his descendants as kings and endowed them with the monarchy forever, there was a Halachic legitimacy to the establishment of the Kingdom of Israel (the ten tribes). Since the first king, Jereboam, was appointed by a prophet, his regal power must be recognized. (Hilchot Melachim 1:7,8).
It could be inferred that a similar ruling might apply in regard to the altar: i.e. the Altar on Mount Moriah would remain holy forever, however, another altar of similar status could also be established. In order to eliminate that presumption, the Rambam presents a number of examples, illustrating that throughout the generations, from the time of Adam, the prophets had tried to bring sacrifices on this site alone. These efforts clearly imply that there is not, nor will there be, another place with a similar degree of holiness (Likkutei Sichot, Vol. 19, p.140-7).
10.
This statement is somewhat problematic. Though the Rambam's statements have a basis in the Midrash (Bereishit Rabbah 14:8), according to Sanhedrin 38b, Adam appears to have been created in the Garden of Eden, a considerable distance from this location. Generally, when a conflict arises between sources, the decision is based upon the Babylonian Talmud. Hence, one might ask why the Rambam favored the other sources in this case.
11.
Its dimensions differed from the altar built by King Solomon in the First Temple. As mentioned in Chapter 1, Halachah 4, the fundamental design of the Second Temple resembled that of Solomon's Temple. However, certain aspects were altered to conform with Ezekiel's vision of the Messianic Temple. The dimensions and design of the altar are mentioned in Ezekiel 43:13-17 and were followed by the exiles when they returned to Jerusalem.
12.
As explained in Halachah 17, the Altar is acceptable even if its dimensions are not exact. Nevertheless, as an initial preference, an attempt must be made to conform exactly to the plan mentioned below.
13.
Chaggai, Zechariah, and Malachi.
14.
For, as mentioned in Halachah 1, the Altar's site must be precise.
15.
Note the previous halachah.
16.
The Rambam's statements are taken from Zevachim 62a. However, the terminology in that source regarding Malachi's testimony is different. According to the Talmud, the prophet stated that "all the sacrifices may be offered, even though the Temple was not [built];" and the Rambam adds the phrase "on that Altar."
Later commentaries have explained the significance of that addition, based on the following episode. In the Middle Ages, the Sage, Rabbi Chayim (according to other sources, Rabbi Yechiel) of Paris made Aliyah and settled in Jerusalem. He wanted to offer sacrifices on the Temple Mount. In analyzing this account, the Chatam Sofer (Yoreh De'ah, Responsum 336) explained that this must have referred to the Pascal sacrifice, which could be offered in a state of ritual impurity and yet, did not have to be purchased with communal funds.
Among the reasons the commentaries have given why such a sacrifice could not be offered is that we are lacking an Altar with its proper size and dimensions. In contrast, the exiles who returned from Babylon were allowed to offer sacrifices on the altar built according to the prophets' directives.
17.
See Ezekiel 43:13 and commentaries.
18.
See Zevachim 59b, which records a dispute among the Sages concerning the height of Moses' (and hence, all subsequent) Altar(s).
Among the proofs brought for the opinion accepted by the Rambam are the following:
a) an analogy drawn between the sacrificial altar and the incense altar. Just as the latter's height was twice its length, so, too, the height of the sacrificial altar (10 cubits) was twice its length (5 cubits).
b) The height of Moses' Altar had to equal that of the Sanctuary that accompanied the Jews in the desert, which was 10 cubits high.
19.
This measurement refers to the dimensions of the Altar's base and not to its upper surface, as explained in the following Halachah.
20.
Kellim 17:10 relates that a cubit used in building was generally six handbreadths long. In contrast, the cubit used to measure utensils was five handbreadths long. An exception to this principle was made in regard to the Altar.
21.
A handbreadth is the width of the four fingers of the hand when they are closed loosely. There is a debate among the Rabbis regarding the equivalent of this amount in modern measurements. Some authorities consider a handbreadth as 8 centimeters and others, as large as 9.6 centimeters.
22.
Including its horns.
23.
I.e., two cubits were five handbreadths long, while the remaining eight were six handbreadths long, as explained in the following halachot.
24.
The Rambam actually included a diagram in his text of the Mishneh Torah. The accompanying diagram is based on the Rambam's original.
This entire Halachah is based on the Rambam's interpretation of Ezekiel's vision. Rashi interprets that prophecy differently, and many Rabbinic opinions follow his view. See the Kessef Mishneh and other commentaries.
25.
In this instance, five handbreadths were considered as a cubit.
26.
As mentioned above, the Altar was 32 cubits long and 32 cubits wide. Each cubit was six handbreadths long. When the five handbreadths of the base were subtracted from each side, the following equation determines the remaining length and width: 32 cubits minus 10 (i.e., 5 on either side) handbreadths, equals 30 cubits and two handbreadths.
27.
This name was chosen because, in contrast to the base, the ledge surrounded the altar on all four sides (Tifferet Yisrael).
The height of thirty handbreadths is considered as five cubits, for this cubit is measured by six handbreadths.
28.
This figure is reached when 10 handbreadths (5 on either side) are subtracted from 30 cubits and 2 handbreadths.
29.
In this case, the cubits contained six handbreadths. Each of the horns was a cubit long and a cubit wide. The space in between them was left hollow, thus, reducing both the length and the width of the upper surface of the altar by two cubits.
30.
Here too, the cubit had six handbreadths, thus reducing both the length and the width of the upper surface of the altar by two cubits.
31.
I.e., the upper surface of the altar.
32.
The Ra'avad explains that the Altar's horns were slanted inward, thus, consuming an additional four handbreadths of space and reducing the surface to exactly 24 cubits. It must be noted that both Rashi and Tosefot (Sukkah 45a) concur with the Rambam's opinion that the horns stood directly perpendicular to the Altar.
33.
The horns were a cubit high when using the measure of five handbreadths to the cubit.
34.
Zevachim 54b derives this concept as follows: The prophet Zechariah declared: "And they shall be filled like bowls, like the corners of the Altar." Thus, that vision implies that the horns located on the Altar's corners can serve as receptacles.
35.
The height of the altar can be summarized as follows:
a) the base - 1 cubit - 5 handbreadths
b) the surrounding ledge - 5 cubits - 30 handbreadths
c) the Altar's surface - 3 cubits - 18 handbreadths
d) the horns - 1 cubit - 5 handbreadths, a total of 58 handbreadths. Thus half of its height was 29 handbreadths. The surrounding ledge was 30 cubits high and the base, five. Thirty plus five minus six equals 29.
36.
The altar in the Sanctuary in the desert had a copper net screen which served this function. See Exodus 27:4-5 and Zevachim53a.
37.
The blood of a fowl brought as a burnt offering had to be cast on the upper portion of the Altar (Hilchot Ma'aseh HaKorbanot6:20).
38.
The blood of a bird brought as a sin offering was sprinkled on the lower portion of the Altar (ibid.7:6). Similarly, the blood of animals brought as burnt, guilt, or peace offerings was sprinkled in the same place (ibid. 5:6).
39.
As mentioned above, the Altar's horns were 1 cubit high. Thus, one cubit may be subtracted from the ten cubit height mentioned previously. Since the Altar's base measured five handbreadths and not six, an additional handbreadth is subtracted, leaving the figure mentioned in this Halachah.
40.
Zevachim 53b explains that although a major portion of the Temple Mount was in Judah's inheritance, the Altar was to be positioned in the tribal inheritance of Benjamin. (Note the Targum on Genesis 49:27.)
A small stretch of land extended out of the inheritance of Judah into that of Benjamin, and occupied a portion of the space that should have been taken by the Altar's base. That space was left empty to insure that the entire structure of the Altar was in the inheritance of Benjamin. Note the commentary to Chapter 7, Halachah 14.
41.
The side to one's right as one faced the Holy of Holies.
42.
The side of the Altar closest to the Temple building.
43.
Thus the Altar's base only extended one cubit on each of its southern and eastern sides.
This interpretation of the Rambam's text is based on the diagrams accompanying his commentary on the Mishnah published by Rav Kapach. Rashi's commentary (Zevachim, ibid. ) expresses the same concept. See the accompanying diagram.
44.
The blood from the sacrifices was either poured on the south or the west side of the Altar, depending on the nature of the offering. These holes were positioned in the southwest corner to facilitate drainage. (See the Rambam's Commentary to the Mishnah, Middot 3:2.)
45.
That name was derived from the word shotet meaning "flow." The blood from the Altar flowed away through these holes.
46.
And also the wine and water libations (see Hilchot Temidim UMusafim 10:7).
47.
The drainage canal passed through the entire Temple courtyard and was used when the priests wanted to clean the courtyard floor. They would plug the drain, flooding the entire courtyard with water, and then unplug the drain and let the water flow out through the canal.
48.
Because of the large amount of blood that would flow into that river, its water was sold as fertilizer (Commentary of the Rosh to Middot, ibid.).
49.
The ring facilitated the lifting of the marble block.
50.
Lest the blood coagulate and cause them to become clogged.
51.
See Chapter 1, Halachah 17.
52.
I.e., on one's left when facing the Holy of Holies.
53.
The ramp was not built as a right triangle. Rather, the wall on the right side was slanted slightly, so that the ramp would cover the base and the surrounding ledge, which together protruded two cubits beyond the edge of the Altar itself.
The phrase "its length" does not refer to the length of the ramp's surface, (the hypotenuse of the triangle), but the space it occupied on the ground, as well as the two additional cubits with which it overlapped the base and the surrounding ledge. The actual length of the ramp's surface was slightly longer.
54.
Larger than the hair's breadth mentioned in the following halachah.
55.
The wood piles upon which the Altar's fire were to be kindled were arranged on the south side of the Altar, so that the priests would be able to ascend the ramp and place the sacrificial limbs directly on those pyres. However, the ramp did not reach the edge of the Altar. The priests were thus prevented from placing the limbs directly on the fire and were required to toss them.
Zevachim 62b explains the necessity to toss the limbs, as follows: The Torah draws an analogy between the flesh of an offering and its blood, as it is written (Deuteronomy 12:27): "You shall sacrifice your burnt offerings, the flesh and the blood." The blood must be tossed on the Altar, as it is written (Leviticus 1:5): "And they shall toss the blood on the Altar." Hence, the limbs must also reach the pyre in that fashion.
See also Hilchot Ma'aseh HaKorbanot 6:4.
56.
As mentioned in Halachah 7, the cubit measurement for the base had only five handbreadths. Thus, the Altar's - and consequently, the ramp's - height was eight and five-sixths cubits, when calculated in cubits of six handbreadths.
The Rambam's phrasing at the beginning of the Halachah, "[covering] one cubit of the base and one cubit of the surrounding ledge" requires clarification, because the base itself did not run under the ramp. However, the space for it was left vacant.
See the accompanying diagram for a depiction of the concepts mentioned in this Halachah.
57.
This small ramp was placed on the west side of the altar, the side closest to the Temple building. After the blood of the sin offerings were sprinkled as required, the rest of the blood was poured on the west side of the Altar's base. This ramp allowed the priests to reach that position.
58.
The ramp leading to the surrounding ledge was on the east side of the Altar. When the priests circled the Altar to sprinkle the blood of the sin offering on the Altar's horns, they ascended using this ramp.
The above follows the opinion expressed by Rashi (Zevachim, loc. cit.). Some other authorities maintain that both smaller ramps were situated on the west side of the Altar. Though the Rambam does not state his opinion explicitly, from his description of the sacrificial proceedings (Hilchot Ma'aseh HaKorbanot: 6:20, 7:10), it appears that he accepts the first opinion.
59.
The aperture was placed there because sin-offerings were offered on the southwest corner of the Altar (Rashi, Pesachim 34a).
It appears that this aperture was located on the wall of the ramp, and not on its upper surface (Tifferet Yisrael).
60.
13Rav Ovadiah of Bartinura explains that this word means "hollow place."
The Ra'avad explains that there were two openings: one called the aperture, and the second, the Rivuvah. His opinion is not accepted by most authorities, as explained in the Kessef Mishneh.
61.
Generally, a sin-offering that is disqualified for use must be removed from the Altar and burned immediately. However, if there are no severe factors to invalidate the sacrifice, it would appear disrespectful to dispose of the sacrifice in that manner. Rather, the sacrifice is left overnight - an act which obligates a sacrifice to be removed and burnt - and disposed of the next morning (Rashi, loc. cit..).
A woman who gave birth was obligated to bring a bird as a sin offering. Hence, it was a very common sacrifice. The Rivuvahwas constructed to store the birds which had become disqualified. It thus prevented confusion between those birds which were disqualified, and those which were fit to be sacrificed (Tifferet Yisrael).
62.
The communal sacrifices were brought directly from the slaughtering area to the top of the Altar by a number of priests. Thus, there was no need to set aside a place for the limbs to be placed. However, sometimes private sacrifices were offered by only one priest, who could not possibly carry all the limbs at one time. This table was useful on such occasions.
Though generally an effort was made to use precious metals in the Temple, this table was made of marble. The sages feared that a metal table would conduct heat and cause the sacrificial meat to spoil. Marble is better for this purpose, since it is a very poor conductor of heat. See Shekalim6:4, and Tamid 31b.
63.
In the sanctuary of the desert, the Altar was a hollow structure filled with earth (Exodus 27:8, Mechilta). However, such a structure was not acceptable for the Temple.
64.
See Chapter 1, Halachot 14-16.
65.
As mentioned in the following halachah, the Altar must be entirely square, yet we were forbidden to cut or file it to size. Wooden molds were employed in order to create such a shape.
66.
Zevachim 54a describes the Altar's construction in detail: First, a mold 32 cubits by 32 cubits, and one cubit high, was brought to create the base. The mixture of stones, lime, pitch, and molten lead was poured into it. Then, the mold for the second level, the surrounding ledge, was placed down. This mold was 30 cubits by 30 cubits and five cubits high. After the mixture was poured into it, the mold for the Altar's upper surface was brought. That mold, 28 cubits by 28 cubits, was three cubits high. Once it was filled, four molds, each a cubit by a cubit and one cubit high, were placed in each corner for the horns.
The measures mentioned above were all rounded off. As mentioned in Halachot 6-7, additional handbreadths must be added or subtracted for all these measures.
67.
See Halachah 10.
68.
For the horns must be hollow, as mentioned in Halachah 8.
69.
Regarding these four elements, the Torah uses the expression hamizbeiach, the Altar, implying that the Altar can only be called an Altar if it possesses these elements. If even one is lacking, the Altar is incomplete (Rashi, Zevachim, 62a):
In regard to the horns, it is written (Leviticus 4:18): "the horns of the Altar."
In regard to the base, it is written (ibid.:34): "to the base of the Altar."
In regard to the ramp, it is written (ibid. 6:7): "to the face of the Altar." This phrase refers to the ramp, for it faces the Altar and allows access to it.
In regard to the Altar's square shape, it is written (Exodus 27:1): "The Altar shall be square."
70.
See Halachah 3.
71.
See Halachah 5.
72.
In Chapter 1, Halachah, the Rambam writes: "Any stone which is damaged to the extent that a nail will become caught in it [when passing over it], as is the case regarding a slaughtering knife, is disqualified for [use in the] Altar or the ramp, as it is written (Deuteronomy 27:6): 'You shall build the Altar of the Lord with whole stones.'
The Kessef Mishneh explains that since the Torah requires whole stones to be used for the Altar, even the slightest damage renders them unfit for use. In contrast, the Torah does not make such a specification regarding the Altar itself. Hence, as long as the damage is not extensive, the Altar is not disqualified.
73.
Chullin 18a records a debate on this subject, between Rabbi Shimon bar Yochai and Rabbi Elazer ben Yaakov. Rabbi Shimon mentions the measure quoted by the Rambam, while Rabbi Elazer maintains that even smaller damage, the size of an olive, can render the Altar unfit for use. Though generally, halachah is usually decided according to Rabbi Elazer's opinion, the Rambam chose that of Rabbi Shimon.
74.
As mentioned above, the Altar is rendered unfit if there is the slightest damage to its stones.
Beit Habechirah - Chapter 3
1
The design of the Menorah is explicitly [stated] in the Torah.1The [central] shaft of the Menorah had four goblets, two bulbs, and two flowers,2 [Exodus 25:34] states: "The Menorah shall have four embossed goblets, together with its bulbs and its flowers."3 A third flower was close to the Menorah's base, as [Numbers 8:4] states: "to its base, to its flower."4
א
המנורה מפורשת צורתה בתורה וארבעה גביעים ושני כפתורים ושני פרחים היו בקנה המנורה שנאמר ובמנורה ארבעה גביעים משוקדים כפתוריה ופרחיה ועוד פרח שלישי היה סמוך ליריכה של מנורה שנאמר עד ירכה עד פרחה:
2
The [Menorah] had three feet.5
Six [diagonal]6 branches extended from three other bulbs in the [central] shaft of the Menorah, three [branches] on one side and three on the other.
ב
ושלש רגלים היו לה ושלשה כפתורים אחרים היו בקנה המנורה שמהן יוצאים ששת הקנים שלשה מצד זה ושלשה מצד זה ובכל קנה וקנה מהן שלשה גביעים וכפתור ופרח והכל משוקדים כמו שקדים בעשייתן:
3
ג
נמצאת כל הגביעים שנים ועשרים והפרחים תשעה והכפתורים אחד עשר וכולן מעכבין זה את זה ואפילו חסר אחד מן השנים וארבעים מעכב את כולן:
4
This applies when the [Menorah] is made of gold.13[However, if it is made] of other metals,14 it should not have goblets, bulbs, and flowers.15
ד
במה דברים אמורים בשעשאוה זהב אבל שאר מיני מתכות אין עושין בה גביעים כפתורים ופרחי' וכן מנורה הבאה זהב תהיה כולה ככר עם נרותיה ותהיה כולה מקשה מן העשתות ושל שאר מיני מתכות אין מקפידין על משקלה ואם היתה חלולה כשירה:
5
[The Menorah] should never be made of fragments of broken vessels, whether it was made of gold or of other metals.20
ה
ואין עושין אותה לעולם מן הגרוטאות בין שהיתה של זהב בין שהיתה של שאר מיני מתכות:
6
[Though the Menorah's] tongs,21 ash-scoops,22 and oil containers [shall also be made out of pure gold], they are not included in the talent [mentioned above. This decision was made] because, in connection with the Menorah, [Exodus 25:31] states: "pure gold" and afterwards, [ibid.:38) repeats: "Its wick-tongs and ash-scoops shall be made of pure gold."23
ו
המלקחים והמחתות וכלי השמן אינן מכלל הככר שהרי נאמר במנורה זהב טהור וחזר ואמר ומלקחיה ומחתותיה זהב טהור ולא נאמר נרותיה זהב טהור מפני שהנרות קבועין במנורה והם מכלל הככר:
7
The [absence of one of the] seven branches of the Menorahinvalidates the others.26 The [absence of one of the] seven lamps invalidates the others. This applies whether [the Menorah was made] of gold or of other metals.27
All the lamps were [permanently] affixed to the branches.28
ז
שבעת קני המנורה מעכבין זה את זה ושבעת נרותיה מעכבין זה את זה בין שהיתה של זהב בין שהיתה של שאר מיני מתכות וכל הנרות קבועים בקנים:
8
ח
ששת הנרות הקבועים בששת הקנים היוצאים מן המנורה כולן פניהם לנר האמצעי שעל קני המנורה וזה הנר האמצעי פניו כנגד קדש הקדשים והוא הנקרא נר מערבי:
9
The goblets resembled Alexandrine chalices. They had wide mouths and narrow bases.31 The bulbs were like the apples of Keros which are slightly elongated, [resembling] eggs with both ends rounded.32 The flowers resemble the flowers of a column. They are shaped like bowls, with the edges bent over outward.33
ט
הגביעים דומין לכוסות אלכסנדריאה שפיהן רחב ושוליהן קצר והכפתורים כמין תפוחים כרותיים שהן ארוכין מעט כביצה ששני ראשיה כדין והפרחים כמו פרחי העמודים שהן כמין קערה ושפתה כפולה לחוץ:
10
The Menorah was eighteen handbreadths high:34
Its feet, [base,] and [bottommost] flower were three handbreadths high,35There were two empty handbreadths,The next handbreadth included a goblet, a bulb, and a flower,Two empty handbreadths [followed],A handbreadth with a bulb and two branches extending outward from it, one to one side and one to the other, extending outward and ascending until reaching the full height of the Menorah,36An empty handbreadth,A handbreadth with a bulb and two branches extending outward from it, one to one side and one to the other, extending outward and ascending until they reached the full height of the Menorah,An empty handbreadth,A handbreadth with a bulb and two branches extending outward from it, one to one side and one to the other, extending outward and ascending, until they reached the full height of the Menorah,and two empty handbreadths
[Thus,] three handbreadths remained, with three goblets, a bulb, and a flower.37
י
גובה המנורה היה שמונה עשר טפח הרגלים והפרח שלשה טפחים ושני טפחים חלק וטפח שבו גביע כפתור ופרח וטפחיים חלק וטפח כפתור ושני קנים יוצאין ממנו אחד הילך ואחד הילך ונמשכים ועולין כנגד גובה המנורה וטפח חלק וטפח כפתור ושני קנים יוצאים ממנו אחד הילך ואחד הילך ונמשכין ועולין כנגד גובה המנורה וטפח חלק וטפח כפתור ושני קנים יוצאים ממנו אחד הילך ואחד הילך ונמשכין ועולין כנגד גובה המנורה וטפחיים חלק נשתיירו שלשה טפחים שבהן שלשה גביעים כפתור ופרח:
11
יא
ואבן היתה לפני המנורה ובה שלש מעלות שעליה כהן עומד ומטיב את הנרות ומניח עליה כלי שמנה ומלקחיה ומחתותיה בשעת הטבה:
12
The Table [for the Showbread] was twelve handbreadths long and six handbreadths wide.41 Its length was positioned in parallel with the length of the Sanctuary42and its width was positioned in parallel with the width of the Sanctuary.43
Similarly, the length and width of all the articles in the Sanctuary except for the Ark paralleled the length and width of the Sanctuary. The length of the Ark was placed to the width of the Sanctuary.44
The lamps of the Menorah were also positioned in parallel with the width of the Temple, from north to south.45
יב
השלחן היה ארכו שנים עשר טפח ורחבו ששה טפחים והיה מונח ארכו לאורך הבית ורוחבו לרוחב הבית וכן שאר כל הכלים שבמקדש אורכן לאורכו של בית ורחבן לרוחב הבית חוץ מן הארון שהיה אורכו לרוחב הבית וכן נרות המנורה כנגד רוחב הבית בין הצפון ובין הדרום:
13
יג
ארבעה סניפין של זהב היו לשלחן מפוצלין בראשיהן שהיו סומכין בהן שתי המערכות של לחם הפנים שנים מסדר זה ושנים מסדר זה והם הנאמרים בתורה וקשותיו:
14
There were 28 rods of gold. Each resembled half of a hollow reed.51 Fourteen [were used] for one arrangement and fourteen for the other arrangement.52 [The Torah]53calls them "its minakiot."
יד
וכ"ח קנים של זהב כל אחד מהן כחצי קנה חלול היו לו ארבעה עשר לסדר זה וארבעה עשר לסדר זה והם הנקראים מנקיותיו ושני הבזיכין שמניחין בהן הלבונה על השולחן בצד המערכות הן הנקראין כפותיו והדפוסין שעושין בהם לחם הפנים הם הנקראים קערותיו:
15
The 28 rods mentioned above [were used as follows]: The first loaf was placed on the Table itself.58 Three rods were placed between the first and the second loaves. Similarly, three rods were placed between each [of the following] loaves. Between the fifth and the sixth loaf, there were only two rods, for another loaf is not placed upon the sixth.59 Thus, each row [of loaves] required fourteen rods.60
טו
אלו הארבעה עשר קנים נותן החלה הראשונה על עצמו של שולחן ונותן בין ראשונה ושנייה שלשה קנים וכן בין כל חלה וחלה שלשה קנים ובין ששית וחמישית שני קנים בלבד לפי שאין על הששית אחרת נמצאו ארבעה עשר בכל מערכה ומערכה:
16
There were two tables in the Entrance Hall, near the entrance to the Temple building.61 One was made of marble.62 The Showbread was placed upon it before it was brought in.63 The other was made of gold. The bread was placed upon it when it was brought out.64 [The rationale for the use of different substances is that] with regard to holy matters, one must always ascend, and may not descend.65
טז
ושני שולחנות היו באולם מבפנים על פתח הבית אחד של שיש נותנין עליו לחם הפנים בכניסתו ואחד של זהב נותנין עליו לחם ביציאתו שמעלין בקדש ולא מורידין:
17
The incense altar66 was one cubit by one cubit square.67It was placed in the Sanctuary, exactly [midway] between north and south,68 between the Table and the Menorah, towards the outside. These three were all placed beyond the first third of the Temple building, in front of the Parochet, which divided the Sanctuary from the Holy of Holies.69
יז
מזבח הקטרת היה מרובע אמה על אמה והוא נתון בהיכל מכוון בין הצפון לדרום משוך בין השלחן והמנורה לחוץ ושלשתן היו מונחין משליש ההיכל ולפנים כנגד הפרוכת המבדיל בין הקדש ובין קדש הקדשים:
18
The washbasin70 had twelve taps,71 so that all the priests who were involved in offering the daily sacrifice72 could sanctify [their hands and feet] at one time.73
A mechanism was made so that it could be filled with water at all times. [The mechanism itself] was not sacred, and thus, the water remaining in it did not become invalidated [for future use] because the night passed. [This was necessary] because the washbasin was a sacred vessel and sanctified [its contents].74 Anything which is sanctified by a sacred vessel becomes invalidated [for future use] after the night passes.75
יח
הכיור היו לו שנים עשר דד כדי שיהיו כל הכהנים העוסקים בתמיד מקדשים ממנו כאחד ומוכני עשו לו שיהיו בה המים תמיד והיא חול כדי שלא יהיו המים שבה נפסלין בלינה שהכיור מכלי הקדש ומקדש וכל דבר שיתקדש בכלי קדש אם לן נפסל:
FOOTNOTES
1.
See Exodus 25:31-40. See also Menachot 28b for a description of the Menorah.
2.
See Halachah 9 for a definition of the terms "goblets, bulbs, and flowers." The position of the ornaments in the Menorah'sshaft is described in Halachah 10.
3.
Since the Torah refers to the plural form for these ornaments, yet it does not specify a number, two bulbs and two flowers are required.
4.
Although this flower was not mentioned in the description of the Menorah's construction in Exodus, the Menachot, loc. cit.and all the commentaries include it in their design.
5.
The Torah does not mention feet in its description of the Menorah's construction. Their presence is recorded in the Talmud (Menachot, loc. cit.), but no specific number of feet is mentioned. Nevertheless, all major commentaries have described the Menorah as having three feet. It must be noted that Josephus' description of the Menorah and the depiction of the Menorah on the Arch of Titus both lack feet. However, there are other inconsistencies in those sources.
6.
The Rambam implies that the branches of the Menorahextended diagonally from its central shaft. He depicts the Menorah's branches in this way in the drawings he added to his commentary on the Mishnah. See Rav Kapach's edition.
Similarly, the Rambam's son, Rav Avraham, writes in his commentary on the Torah (Exodus 25:32): "The six branches of the Menorahextended upward as straight lines, as depicted by my father, of blessed memory, and not as depicted by others."
Other commentaries, including Rashi (Exodus 25:32) agree with the Rambam on this matter. It is thus difficult to comprehend why most popular portrayals of the Menorah show its branches as semicircles. That form was, indeed, used on the Arch of Titus, but, as mentioned above, there were other imprecisions in that monument. Furthermore, there is no reason to favor the portrayal of the Menorah made by a Gentile to celebrate Jerusalem's downfall over the description offered by our Torah leaders.
7.
In Hebrew, the verse requiring embossment (ibid.:34) reads: "The Menorah had four goblets embossed with bulbs and flowers." Yoma 52a lists five verses in the Torah for which the Sages were unsure of the proper interpretation. This is one of them. The Sages did not know whether the adjective "embossed" described the goblets mentioned before it or the bulbs and flowers mentioned afterwards.
Because of this quandary, the Rambam decided that all three ornaments were to be embossed. Nothing would be lost by employing this technique to fashion certain ornaments, even though the Torah did not require them to be made in this manner. However, if one ornament was not embossed, a direct command of the Torah might not have been fulfilled (Kessef Mishneh, Rav Yosef Corcus).
8.
In his commentary to the Mishnah (Menachot, op. cit.), the Rambam writes: "The word meshukadim ("embossed") means 'a craft of almonds' (shikeidim). This technique is popular among coppersmiths. They beat a sheet with a hammer until its [surface appears to be] covered with almonds."
The accompanying diagram is a copy of the depiction of the Menorah by the Rambam which accompanies his Commentary to the Mishnah (loc. cit.).
9.
Three on each branch, bringing the total to 18, and four on the central shaft. Rabbenu Bachai (Exodus 25:31) notes that the number of goblets equals the number of letters in the Hebrew alphabet.
10.
One on each branch and three on the central shaft.
11.
One on each branch, three on the central shaft from which the branches extended outward, and two on the middle portion of the central shaft.
12.
Menachot, ibid., explains that since each ornament is mentioned in the Torah, the Menorah is not considered complete without them.
13.
Menachot 28a explains Exodus 25:31: "You shall make a Menorah of pure gold ...its goblets, its bulbs, and its flowers," as follows: "When you make a Menorah of gold, then you shall make its goblets, bulbs, and flowers."
14.
See Chapter 1, Halachah 19 and the commentary, which explains that if the Jewish people are poor, the Menorah and the other vessels of the Sanctuary need not be made of gold. Indeed, when the Maccabees rededicated the Temple, they made the Menorah of iron, coated with tin.
15.
The Mishneh LiMelech explains that the Rambam writes: "[Should it be made from] other metals, there is no need to be precise about the weight [of the Menorah]." However, regarding the ornaments, the Rambam specifically states that "we should not make goblets, bulbs, or flowers." That statement implies that not only are these ornaments not required if the Menorah is made of other metals, but that it is prohibited to add them.
16.
The Torah (Exodus 25:39)specifically states: "He shall make it have a talent of pure gold with all its vessels."
A talent, kikar in Hebrew, was equal to 3000 shekels, or approximately 68.5 kilograms (153.5 pounds) in modern measure.
The "lamps" mentioned by the Rambam are discussed in Halachah 6, which also explains the meaning of the term "vessels" in this verse.
17.
Exodus 25:36 states: "Their bulbs and branches must be made from it. They shall all be hammered out of one piece of pure gold."
18.
Its weight may equal more or less than a talent, as explained above.
19.
The Kessef Mishneh explains that when the Menorah is made of other metals, it need not be fashioned by beating out one block of metal, as is required when it is made of gold. 16The Mishneh Limelech explains that even if the Menorah is made of other metals, it is preferable that it be beaten out of one solid block of metal. Otherwise, it is only acceptable after the fact.
20.
When the Menorah was made of gold, it was not acceptable if it was fashioned in this manner. However, the Mishneh Limelechindicate that if the Menorah was made of other metals, after the fact, it is acceptable if assembled from fragments even though it is not desirable to do so as an initial preference.
21.
Tweezers to adjust and insert the wicks into the lamps. See Rashi, Exodus 25:38. Nachmanides interprets the Hebrew, Melkachayim (tongs), mentioned in the above verse, as "wick-holders" and explains that they were a permanent fixture of the Menorah.
22.
Small scoops to remove the ashes from the lamps. See Rashi, loc. cit. Nachmanides differs and defines the Hebrew Machtot as ash-catchers, maintaining that they were permanently fixed in the Menorah.
23.
The Rambam feels it necessary to elaborate in this instance, because a superficial reading of the Torah's verses might create a different impression. The Torah states (ibid.:38-39): "Its wick-tongs and ash-scoops shall be made of pure gold. He shall make it with a talent of pure gold; all these vessels."
The Hebrew word keilim, translated as "vessels," may also be translated as "utensils." Thus, one might conclude that the Menorah's utensils must also be fashioned by hammering out the same block of gold and hence, are to be permanent parts of the Menorah. Indeed, Nachmanides appears to have understood the meaning of the verses in that manner. However, Menachot 88b explains that here the term keilimrefers only to the lamps, and not to the other utensils.
24.
The receptacles in which the oil and wicks were placed.
25.
Menachot, op. cit. records that this statement was the subject of a debate among the Sages. Some maintained that the lamps were separate fixtures which could be removed from the Menorah when necessary.
26.
Exodus 25:32 states, "Six branches extend from its sides." The Menorah's central shaft became the seventh branch. If one branch was missing, the Menorah is considered to be lacking the essential form prescribed by the Torah. Therefore, it is invalidated.
27.
In contrast with the goblets, bulbs, and flowers in Halachah 4.
28.
The Rambam ruled that the lamps were an integral part of the Menorah. Thus, a unique process was employed in their kindling. It was deemed disrespectful to kindle the Menorah from fire that was not sacred. The lamp of the central shaft was to be lit only from the fire of the Altar. All other lamps would be kindled from it or from each other. Since the lamps themselves were permanently affixed in the Menorah, the priests kindled them by extending their wicks with the tweezers until they reached a lamp that was burning. They would then light the wicks and return them to their own lamps. (Hilchot Temidim UMusafim3:13-14).
It was necessary that every lamp be on a separate branch. If two lamps were made on the same branch, the Menorah was invalid.
29.
Numbers 8:2 commands: "When you kindle the lamps, the seven lamps shall shine towards the center of the Menorah."
Rav Yehudah HaChassid explained that according to the Rambam, the lamps themselves were fashioned so that the wicks would face in that direction. The side of the lamps facing the center shaft slanted inward. The diagrams drawn by the Rambam published in Rav Kapach's edition verify this opinion.
30.
This lamp was not positioned any further westward than the others. Nevertheless, it was given that name because it faced the Holy of Holies, which was situated in the west. The Rambam's decision follows the opinion of Rabbi Eliezar ben Shimon, who maintains that the Menorah's lamps spread across the width of the Sanctuary. Accordingly, there is no one lamp whose position clearly identified it as "the western lamp."
Menachot also mentions that Rabbi Yehudah HaNasi did not accept this opinion and maintained that the Menorahwas positioned along the length of the Sanctuary, from east to west. Thus, there was one lamp that was "westernmost."
Halachah is usually based on Rabbi Yehudah HaNasi's opinion. Nevertheless, the Rambam favored Rabbi Eliezer's opinion, because there is a verse from the Torah that appears to support it. Leviticus 24:3 states: "Aharon shall prepare [the lights] continuously before the Lord," implying that before kindling the Menorah, it was necessary to prepare the wick to point "before the Lord" (Kessef Mishneh). This difference of opinion was preserved over the generations and many later authorities accepted the view that the lamps of the Menorah extended from east to west.
Shabbat 22a relates that the western lamp was "testimony to the entire world that the Shechinah rests in Israel." Each day, the western lamp was the first lamp kindled. Exactly the same measure of oil was placed in it as in the other lamps, yet it was always the last to burn out. Nevertheless, after the spiritual level of the Jewish people declined, this miracle did not always occur (Yoma 39a).
31.
Rav Kapach's publication of the Rambam's drawing of the Menorah shows the goblets in an inverted position. Note also the drawing accompanying Halachah 2.
Rabbenu Bachai (Exodus 25:31)explains the symbolism of the inverted position. A goblet serves two functions: it enables the collection of liquids, and offers the opportunity of pouring the liquids where desired. Thus, the goblets are symbolic of the Heavenly spheres, which receive influence from Heavenly sources and convey it to our lowly world.
The main purpose of the Menorah was to shed light on the world. This intent was expressed in the design of the Temple itself. Though generally, windows are built slanting inward, King Solomon's Temple windows slanted outwards (I Kings 6:4), so that the Menorah's light would spread to the world at large.
Similarly, the inverted position of the goblets in the Menorahemphasizes that the Menorahwas intended to disseminate spiritual influence throughout our world. See Likkutei Sichot, Vol. 21, p. 164.
32.
In his commentary to the Mishnah (Menachot, loc. cit.), the Rambam also emphasize that the bulbs were not entirely round.
Rabbenu Bachai explained that the bulbs symbolized boundless spiritual pleasure.
33.
Rabbenu Bachai explains that the flowers represent the world's potential for growth and development.
34.
This entire Halachah is a direct quote from Menachot 28b.
Eighteen handbreadths equals between 4.5 and six feet depending on the different conversions to modern measurements.
35.
Tosefot, Menachot, op. cit.,questions why all three ornaments were crowded into a handbreadth while generally, the bulbs themselves were a handbreadth in length.
36.
In his Commentary on the Mishnah, the Rambam states that all the bulbs were of equal measure. If so, Tosefot'squestion mentioned above becomes even more difficult. A possible solution is offered by the Tzurat HaBayit, which explains that the branches did not extend from the bulbs themselves, but from the Menorah's central shaft. Thus, the length of the bulb and the branches, and similarly, the bulb, goblet, and flower, could both be one handbreath. However, as mentioned above, the Rambam's diagram of the Menorah depicts the branches as extending out from the bulbs.
See Rashi (Menachot 28b which states that in this handbreadth, the goblet, flower, and bulbs projected from different sides of the Menorah.
37.
One might ask: Why does the Rambam omit mention of the Menorah's lamps? Although his source is the Talmud, it is possible to explain that this Talmudic passage follows the opinion that the lamps could be removed from the Menorah. However, as mentioned in Halachah 6, the Rambam follows the interpretation that the lamps were an integral part of the Menorah's structure. Therefore, they should be mentioned.
38.
The Sifri notes the relationship between the word used in the command to kindle the Menorah(Numbers 8:2), he'alah, and the Hebrew word for steps, ma'aleh, and comments: "Make steps with which to light the Menorah."
In his commentary to Tamid 3:9, Rav Ovadiah of Bartinura explained that three steps were constructed because on three occasions the Torah refers to the kindling of the Menorah in a similar manner: in the verse cited above, in the following verse (ibid.:3), and in Exodus 27:20.
39.
The Menorah was eighteen handbreadths (approximately 5 ft.) high. Thus for an average person to have easy access to the lamps, he would have to stand on a raised platform.
40.
In Hilchot Temidim UMusafim3:16-17, the Rambam relates that, in the morning, the priest would not light all of the Menorahlamps at once. He entered with a kuz - according to the Har HaMoriah, a large vessel containing the oil containers, the tongs, and the ash scoops. He then lit five candles and left the Sanctuary, placing the kuz on the second step of the stone. Afterwards, he returned to light the two remaining candles and remove the kuz.
41.
The Torah commands (Exodus 25:23): "Make a table... two cubits long and one cubit wide." As mentioned above, in the commentary to Chapter 2, Halachah 6, the Rambam follows Rabbi Meir's opinion, that a cubit was six handbreadths in measure.
42.
I.e., from east to west.
43.
From north to south. See Menachot 96a.
44.
Thus, the staves of the ark bulged out from the curtain dividing the Holy of Holies from the Sanctuary (Yoma 54a).
45.
As mentioned in Halachah 8, this matter was a subject of debate among the Sages of the Mishnah. The Ra'avad notes the differing opinions in his commentary.
The Nodah BiYhudah (Orach Chayim, Responsum 122) notes that Menachot derives its knowledge of the position of the Showbread Table from the position of the Menorah, and that they were placed in parallel. On that basis, he questions the Rambam's statements that they were positioned perpendicular to each other. He explained that the Talmud's statement was made only in the preliminary stages of debate, and according to the final opinion, there is no contradiction with the Rambam's decision.
Note the accompanying diagram which was based on the Rambam's drawings in his commentary on the Mishnah, Menachot 11:6.
46.
The design of the Table described by the Rambam differs greatly from popularly accepted diagrams, usually based on the text, Ma'aseh Choshev. In order to clarify the Rambam's opinion, this and the following two Halachot will be explained in brief and a more general explanation will be provided later.
47.
This Halachah is quoted from Menachot 11, Mishnah 6. The Hebrew word translated as "Y-shaped" used by the Rambam and the Mishnah is mifutzalim, which means split or forked. Our description is based on the diagrams drawn by the Rambam himself which accompany Rav Kapach's edition of his commentary to the Mishnah. Note the drawing accompanying this Halachah.
48.
The Torah declares (Leviticus 24:5-6): "You shall take fine flour and bake twelve loaves from it.... Place them in two rows, six per row, on the pure Table before the Lord." According to the Rambam, the loaves were arranged on the Table itself. As their name implies, the side frames were placed at its sides for support.
50.
Rashi (Menachot 97a) explains that this name relates to the word kesheh, meaning hard, or firm. The sideframes supported the showbreads, prevented them from crumbling, and allowed them to become firm.
51.
Like half of a bamboo shoot.
52.
As explained in the following Halachah.
53.
Exodus, loc. cit.
54.
This command to bring the Showbread continues (Leviticus 24:7): "Place pure frankincense near each arrangement."
In Hilchot Temidim UMusafim5:9, the Rambam explains that two handbreadths remained between the two arrangements of showbread for the two incense bowls. Other opinions state that the incense bowls were placed on top of the bread, one in each row.
55.
This command to bring the Showbread continues (Leviticus 24:7): "Place pure frankincense near each arrangement."
In Hilchot Temidim UMusafim5:9, the Rambam explains that two handbreadths remained between the two arrangements of showbread for the two incense bowls. Other opinions state that the incense bowls were placed on top of the bread, one in each row.
56.
Note Hilchot Temidim UMusafim5:8 which relates that there were three molds. One was used to prepare the dough, one to bake the loaves, and one in which they were left to cool. According to the Rambam, all three were made of gold. Other opinions, including Rashi, disagree, and maintain that the loaves were baked in an iron mold.
57.
This command to bring the Showbread continues (Leviticus 24:7): "Place pure frankincense near each arrangement."
In Hilchot Temidim UMusafim5:9, the Rambam explains that two handbreadths remained between the two arrangements of showbread for the two incense bowls. Other opinions state that the incense bowls were placed on top of the bread, one in each row.
58.
As explained above, the purpose of the rods was to allow air to pass between the loaves and to preserve their freshness. Thus, one might suggest that rods be placed under the bottom most loaves for that same reason. However, the surface of the Table itself was gold, and thus remained cool. Hence, no other measures were necessary.
59.
Since these rods had to support a lesser weight, their number could be reduced.
60.
As indicated above, the Rambam's concept of the Table differs from that of the other commentaries. The major differences refer to the definition of the Kasot, the side frames. Rashi, Tosafot and the Rashbam each have slightly different concept of the sideframes. However, all three explanations depict the sideframes as sturdy structures which supported the rods. The latter, in turn, supported the weight of the loaves. Thus, these commentaries interpret the word mifutzalin used by the Mishnah to mean that they possess grooves or holes. The rods were inserted through these grooves or holes, and were able to support the loaves.
As explained in brief in the above Halachot, and at length in Chapter 5 of Rambam's Hilchot Temidim U'Musafim, the twelve Showbreads were stacked on top of each other, their weight being supported only by the Table itself and the rods. According to his conception, the side frames were thin Y-shaped rods which were intended to keep the arrangements straight and to support them from the sides. However, they did not bear any of the weight of the loaves.
There are two advantages to the explanation offered by the Rambam:
a) According to the Rambam, the term mifultzalin used by the Mishnah is interpreted more precisely.
b) According to the other explanations, it is difficult to comprehend why only two rods were used for the uppermost row. Since the loaves did not rest upon each other and their weight was borne by the side frames as well, there is no difference between the top row and the others?
In contrast, according to the Rambam, there is no difficulty. Since the rods bore the weight of the loaves themselves, and the uppermost rods had to support a lesser weight, their number could be reduced.
See the accompanying diagram which depicts the Table according to the Rambam's description.
61.
Generally, these tables are depicted as being positioned apart from each other, one at either side of the entrance.
62.
The Jerusalem Talmud (Shekalim 6:3) asks why this table was not made of silver. It explains that since the loaves were placed on the Table while they were hot, their heat would raise the temperature of the silver. This could cause mold to grow on the loaves.
63.
The Showbread had to be baked before the Sabbath. However, it was not placed on the Table in the Sanctuary until the Sabbath morning sacrifices were offered. In the interim, the loaves were placed on this marble table (Tosefta, Menachot, Chap. 11).
64.
The loaves from the previous week were removed from the Table in the Sanctuary and placed on this table while the new loaves were being placed on the Table and the frankincense was being offered. Afterwards, the loaves were divided among the priests. If Yom Kippur fell on a Sabbath, the loaves remained on this table for the entire day (Hilchot Temidim UMusafim 5:4-5).
65.
Since the Table upon which the Showbread had been placed was covered with gold, it was not proper to place them on a less precious surface afterwards.
This principle applies to other matters as well. For example, on the basis of this principle, the School of Hillel explains that each night, a new candle should be added to the Chanukah lamps to increase the light connected with the festival.
66.
This altar was also referred to as the "golden altar," because it was coated with an outer surface of gold. It was also called "the inner altar," because it was placed inside the Temple building. This contrasted with the Altar for the sacrifices, which was placed in the Temple Courtyard.
67.
Exodus 30:1-3 commands: "Make an altar out of acacia wood to burn incense. It shall be square, a cubit long and a cubit wide, including its horns. Cover it with a layer of pure gold."
68.
Rav Kapach's edition of the Rambam's commentary on the Mishnah (Menachot 11:6) indicates that the Rambam originally wrote that the incense altar was positioned slightly to the north. He later amended his text to read as above.
69.
See Exodus 26:33, and Halachah 2 of the following chapter.
70.
The command to construct a washbasin and for the priests to sanctify their hands and feet before participating in the Temple services is found in Exodus 30:18-9.
71.
Originally, the washbasin had only two taps. Afterwards, one of the High Priests, ben Katin, fashioned twelve taps for it. He also constructed the mechanism described later in this Halachah (Yoma 37a).
72.
See Hilchot Temidim UMusafim4:6.
73.
As mentioned above, before participating in any element of the Temple service, the priests had to sanctify their hands and feet. See Hilchot Bi'at HaMikdash 5:1.
74.
Once a substance was placed in a sacred vessel, it could no longer be used for mundane purposes.
75.
Once an article is placed in a sacred vessel, it must be used in the Temple service on that day. If the night passes, it becomes invalid for future use and must be disposed of.
Since the washbasin was sacred, all its water became sanctified and could only be used for holy purposes. Were the water to remain in the washbasin overnight, it would become invalid for future use. The Sages felt that it was not fitting to discard a large amount of water every day after it had become sacred, and they tried to devise means of avoiding that difficulty.
Yoma 37a and Zevachim 20a explain that each night the washbasin was lowered into a natural reservoir of water by a pulley-operated crane. Tamid3:8, explains that the crane was very noisy and it was possible to hear the cranking of its gears as far away as Jericho. Its water was not invalid overnight, and the water it contained when it was lifted up again in the morning, could be used for the Temple service.
Based on the sections of the Talmud mentioned above, the Ra'avad questions the Rambam's description of the washbasin and its mechanism. With the statement, "[The mechanism] was not sacred and thus, the water remaining in it did not become invalid," the Rambam seems to imply that the mechanism itself contained water, but the water did not become disqualified, because the mechanism, unlike the washbasin itself, was not a sacred vessel. This would seem to contradict the Talmudic passages which describe the mechanism as a crane.
This difficulty is further magnified by the fact that in Hilchot Bi'at HaMikdash 5:14, the Rambam himself writes that each night, the washbasin was submerged in a natural reservoir of water and raised again the next morning.
The Kessef Mishneh explains the Rambam's statements as follows: These Talmudic passages use the expression muchani to refer to the mechanism. Though that expression can be rendered as a pulley-operated crane, as above, it can also be explained as a circular reservoir for water, into which the washbasin was placed. This explanation resolves the contradiction between the Rambam and the Talmud. However, the Kessef Mishneh is also puzzled by the seeming contradiction in the Rambam's own words.
The Tosefot Yom Tov (Tamid 1:4) quotes the Rambam's commentary on the Mishnah (Tamid 3:8). It explains that the "mechanism" was a vessel of water which would be raised each morning and submerged each evening by a pulley-operated crane. It would be placed over the washbasin to keep it filled with water.
The Tzurat Habayit maintains that throughout the ages, various techniques were devised to solve the problem of the water which remained overnight in the washbasin. The Mishnah (Eruvin10:14) relates that pulley-operated cranes were used to draw water during the days of the prophets. Thus, it was likely that a similar technique was employed for the washbasin. Since ben Katin lived in the later years of the Second Temple, it is likely to suppose that his mechanism was more sophisticated.
Beit Habechirah - Chapter 4
1
The Ark was placed on a stone1 in the western portion of the Holy of Holies.2 The vial of manna3 and Aharon's staff4 were placed before it.
When Solomon built the Temple, he was aware that it would ultimately be destroyed. [Therefore,]5 he constructed a chamber, in which the ark could be entombed below [the Temple building] in deep, maze-like vaults.
King Josiah6 commanded that [the Ark] be entombed in the chamber built by Solomon, as it is said (II Chronicles 35:3): "And he said to the Levites who would teach wisdom to all of Israel: 'Place the Holy Ark in the chamber built by Solomon, the son of David, King of Israel. You will no [longer] carry it on your shoulders. Now, serve the Lord, your God.'7
When it was entombed, Aharon's staff, the vial of manna, and the oil used for anointing were entombed with it. All these [sacred articles] did not return in the Second Temple.
Similarly, the Urim V'Tumim that existed in the Second Temple did not answer with Ruach HaKodesh (Divine inspiration)8 and questions were not asked of them, as stated [in Ezra 2:63]: "until a priest will arise with the Urim V'Tumim."9 [In the Second Temple,] they only made them to fulfill the requirement of eight garments for the High Priest.10 Thus, the High Priest would not lack one of the required garments.11
א
אבן היתה בקדש הקדשים במערבו שעליה היה הארון מונח ולפניו צנצנת המן ומטה אהרן ובעת שבנה שלמה את הבית וידע שסופו ליחרב בנה בו מקום לגנוז בו הארון למטה במטמוניות עמוקות ועקלקלות ויאשיהו המלך צוה וגנזו במקום שבנה שלמה שנאמר ויאמר ללוים המבינים לכל ישראל הקדושים ליי' תנו את ארון הקדש בבית אשר בנה שלמה בן דויד מלך ישראל אין לכם משא בכתף עתה עבדו את י"י אלהיכם וגו' ונגנז עמו מטה אהרן והצנצנת ושמן המשחה וכל אלו לא חזרו בבית שני ואף אורים ותומים שהיו בבית שני לא היו משיבין ברוח הקדש ולא היו נשאלין בהן שנאמר עד עמוד כהן לאורים ותומים ולא היו עושין אותן אלא להשלים שמנה בגדים לכהן גדול כדי שלא יהא מחוסר בגדים:
2
The First Temple had a one-cubit thick wall which separated the Sanctuary and the Holy of Holies.12 When the Second Temple was constructed, they were unsure whether the width of that wall was included in the measure of the Sanctuary or the Holy of Holies.13 Therefore, the Holy of Holies was made a full twenty cubits long, and the Sanctuary a full forty cubits long, and one additional cubit was left between the Sanctuary and the Holy of Holies.14
They did not build a wall in the Second Temple.15 Rather, they hung two curtains, one from the side of the Sanctuary and one from the side of the Holy of Holies, with a cubit between them16 in place of the width of the wall of the First [Temple].17 However, in the First Temple, there was only one curtain,18 as [Exodus 26:33] states: "The curtain will divide for you [between the Sanctuary and the Holy of Holies.]"
ב
בבית ראשון היה כותל מבדיל בין הקדש ובין קדש הקדשים עביו אמה וכיון שבנו הבית שני נסתפק להם אם עובי הכותל היה ממדת הקדש או ממדת קדש הקדשים לפיכך עשו קדש הקדשים עביו עשרים אמה תמימות ועשו הקדש ארבעים אמה תמימות והניחו אמה יתירה בין הקדש ובין קדש הקדשים ולא בנו כותל בבית שני אלא עשו שתי פרוכות אחת מצד קדש הקדשים ואחת מצד הקדש וביניהן אמה כנגד עובי הכותל שהיה בראשון אבל במקדש ראשון לא היתה שם אלא פרכת אחת בלבד שנאמר והבדילה הפרכת לכם וגו':
3
The Temple building constructed by the exiles [returning from Babylon] was one hundred cubits long, one hundred cubits wide, and one hundred cubits high. The measurement of its height can be described as follows:19
They built a solid base six cubits high resembling a foundation for it;20the Sanctuary, 40 cubits high;21an ornate ceiling, one cubit high;22above that, two cubits were left empty to allow dripping [water] to collect [and to be drained off];23 this was called the Beit Dilpa;24the roof above the Beit Dilpa was a cubit thick;the plaster, a cubit high;an upper storey was built on it; its walls were 40 cubits high;its roof included an ornate ceiling one cubit high;a Beit Dilpa, two cubits high;a roof, one cubit high;plaster, one cubit high;a guard rail, three cubits high;25a sheet of iron resembling a blade, a cubit high, was placed all around the guard rail so that birds will not rest upon it. It was called the Kaleh Orev.26
The total of the above is 100 cubits.27
ג
ההיכל שבנו בני גולה היה מאה אמה על מאה אמה על רום מאה וכן היתה מדת רומו בנו גובה שש אמות אטום סתום כמו יסוד לו ורום כותלי הבית ארבעים אמה ורום הכיור שבתקרה אמה ועל גביו גובה שתי אמות פנוי שיכנס בו הדלף והוא הנקרא בית דילפא ועובי התקרה שעל גבי בית דילפא אמה ומעזיבה גובה אמה ועלייה בנויה על גביו גובה כותליה ארבעים אמה ובגגה גובה אמה כיור ואמתים גובה בית דילפא ואמה תקרה ואמה מעזיבה וגובה המעקה שלש אמות וטס של ברזל כמו סייף גובהו אמה על גבי המעקה סביב כדי שלא ינוחו עליו העופות והוא הנקרא כלה עורב הרי הכל מאה אמה:
4
There were four walls, one within the other, with three vacant spaces between them:Between the western wall and the wall inside of it, five cubits,Between the second and third walls, six cubits,Between the third and fourth walls, six cubits.These measurements include the width of the wall and the space between it and the following wall.30The length of the Holy of Holies was 20 cubits.31Between the two curtains separating the Holy of Holies and the Sanctuary, one cubit.32The length of the Sanctuary was 40 cubits.The width of the eastern wall in which the entrance was positioned was six cubits.33The Entrance Hall was eleven cubits [long].The wall of the Entrance Hall was five cubits thick.34
Thus, the total is 100 cubits.35
ד
מן המערב למזרח מאה אמה וזהו חשבונן: ארבעה כתלים זה לפנים מזה וביניהן שלשה מקומות פנויין בין הכותל המערבי ובין הכותל שלפנים ממנו חמש אמות ובין כותל שני ושלישי שש אמות ובין כותל שלישי ורביעי שש אמות ואלו המדות הן של עובי הכותל עם המקום הפנוי שבין שני כותלים ואורך קדש הקדשים עשרים אמה ובין שתי הפרוכות המבדילות בינו ובין הקדש אמה ואורך הקדש ארבעים אמה ועובי הכותל המזרחי שבו השער שש אמות והאולם אחת עשרה אמה ועובי כותל האולם חמש אמות נמצא הכל מאה אמה:
5
From north to south, there were 100 cubits:36
The width of the wall of the Entrance Hall was five cubits.37There were ten cubits from the wall of the Entrance Hall until the wall of the Sanctuary.38The Sanctuary had six walls, one within the other, with five vacant places between them:39Between the outer wall and the second [wall], there were five cubits;40Between the second and the third, three cubits;41Between the third and the fourth, five;42Between the fourth and the fifth, six;43 andBetween the fifth and the sixth, six.44
Thus, these [walls and chambers encompassed] a total of forty cubits on both sides [of the Temple building.] The width of the Temple inside was 20 cubits.45
The total was 100 cubits.
ה
מן הצפון לדרום מאה אמה עובי כותל האולם חמש אמות ומכותל אולם עד כותל הקדש עשר אמות וכותלי הקדש ששה כתלים זה לפנים מזה וביניהן חמשה מקומות פנויין בין כותל חיצון ובין השני חמש אמות ובין שני ושלישי שלש אמות וחמש בין שלישי ורביעי ובין רביעי וחמישי שש ובין חמישי וכותל הפנימי שש נמצא הכל ארבעים אמה מצד זה וארבעים אמה מצד שכנגדו ורוחב הבית מבפנים עשרים הרי מאה אמה:
6
A wicket is a small gateway. The Sanctuary had two wickets on the sides of the great gate in the middle, one on the north and one on the south.46
No one ever entered through the southern [wicket]. Explicit [reference] to this [is made] by [in the Book of] Ezekiel [44:2]: "This gate will be closed. It will not be opened."47
[Every morning, the priests] would enter [through the wicket] on the north and proceed between the two walls until reaching an opening to the Sanctuary on the left. [From there], they would enter the Temple, proceed to the great gate, and open it.48
ו
הפשפש והוא שער הקטן ושני פישפשין היו להיכל מצדי השער הגדול שבאמצע אחד בצפון ואחד בדרום שבדרום לא נכנס בו אדם מעולם ועליו הוא מפורש על ידי יחזקאל השער הזה סגור יהיה לא יפתח ושבצפון בו נכנסין ומהלך בין שני הכתלים עד שמגיע למקום פתוח לקדש משמאלו ונכנס לתוך ההיכל ומהלך עד שער הגדול ופותחו:
7
The great gate49 was ten cubits wide and twenty cubits high.50 It had four doors: two to the inner [chamber,] and two to the outside.51 The outer gates opened into the doorway, covering the breadth of the walls.52 The inner [gates] opened into the Sanctuary, covering the [wall space] behind the doors.53
ז
השער הגדול היה רחבו עשר אמות וגובהו עשרים אמה וארבע דלתות היו לו שתים בפנים ושתים בחוץ החיצונות נפתחות לתוך הפתח לכסות עוביו של כותל והפנימיות נפתחות לתוך הבית לכסות אחורי הדלתות:
8
The opening to the Entrance Hall was forty cubits high and twenty [cubits] wide.54 It did not have gates.55
Five oak beams56 were [positioned] above this entrance.57 The bottom [beam] extended beyond the entrance, one cubit on either side. Each of the five [beams] extended one cubit on either side of the [beam] below it. Thus, the uppermost beam was thirty cubits [long].58 There was a tier of stones between each beam.59
ח
פתחו של אולם היה גבוה ארבעים אמה ורוחב עשרים ולא היה לו שערים וחמש מלתריות של מילא היו על גבי פתחו מלמעלה התחתונה עודפת על הפתח אמה מזה ואמה מזה וכל אחת מחמשתן עודפת על שלמטה ממנה אמה מזה ואמה מזה נמצאת העליונה שלשים אמה ונדבך של אבנים היה בין כל אחת ואחת:
9
The structure of the Temple was wide in its front and narrow in its rear, like a lion. 60
Balconies61 [extended] from the wall of the winding stairwell and surrounded the Temple on all sides.62 The lowest balcony was five [cubits long.] The pavement above it was six cubits long. The middle projection was six cubits, and the pavement above it seven cubits. The upper balcony was seven cubits, as it is said (I Kings 6:6): "The lowest balcony...."63 Thus, three balconies surrounded the Temple from three sides.64
Similarly, [there were projections] from bottom to top, around the wall of the Entrance Hall. The [pattern] was as follows:65
one vacant cubit,
a projection of three cubits,
one vacant cubit, and then,
a projection of three cubits.
ט
ההיכל היה בניינו רחב מלפניו וצר מאחוריו כמו ארי ויציעים היו מקיפין לבית כולו מסביב חוץ לכותל המסיבה ויציע התחתונה חמש ורובד על גבה שש ויציע אמצעית שש ורובד על גבה ז' והעליונה ז' שנאמר היציע התחתונה וגו' וכן היו השלש יציעים מקיפים לבית משלשה רוחותיו וכן סביב לכתלי האולם מלמטה עד למעלה כך היו אמה אחת חלק ורובד שלש אמות ואמה חלק ורובד שלש אמות עד למעלה ונמצאו הרובדין מוקפין לכתלים רוחב כל רובד שלש אמות עד למעלה ובין כל רובד ורובד אמה ורובד העליון היה רוחבו ארבע אמות:
10
All the vacant spaces between the walls are called cells.69Thus, five cells surrounded the Sanctuary on the north, five on the south, and three on the west.
There were three levels [of cells,] one level above the other.70Thus, there were fifteen cells on the south; five above five, with five above them. Similarly, in the north, there were fifteen cells.
י
כל אלו המקומות הפנויים שבין הכתלים הם הנקראים תאים נמצאו התאים המוקפין למקדש חמשה מן הצפון וחמשה מן הדרום ושלשה מן המערב ושלש דיוטות היו דיוטא על גבי דיוטא נמצאו ט"ו תאים בדרום חמשה ע"ג חמשה וחמשה על גביהן וכן בצפון חמשה עשר ושמונה תאים היו במערב שלשה על גבי שלשה ושנים על גביהן בדיוטא אחת הכל ל"ח תאים:
11
יא
ג' פתחים היו לכל אחד ואחד מן התאים אחד לתא מן הימין ואחד לתא מן השמאל ואחד לתא שעל גביו ובקרן מזרחית צפונית בתא שבדיוטא האמצעית היו חמשה פתחים אחד לתא מימין ואחד לתא שעל גביו ואחד למסיבה ואחד לתא שיש בו הפשפש ואחד להיכל:
12
The winding stairwell with which one would ascend to the roofs of the cells81 began its rise from the northeast corner towards the northwest corner [of the Temple]. One ascended on the winding stairwell facing the west and traversed the entire length of [the Temple's] northern side82 until reaching the west.83
When he reached the west, he would turn towards the south. He walked across the entire length of the western side84 until he reached the south.85 When he reached the south, he turned to the east. He walked eastward86 until reaching the entrance to the Temple's upper storey, since the entrance to the upper storey87was on the south.88
יב
ומסיבה היתה עולה מקרן מזרחית צפונית לקרן צפונית מערבית שבה היו עולין לגגות התאים היה עולה במסיבה ופניו למערב הלך את כל פני הצפון עד שהוא מגיע למערב הגיע למערב הפך פניו לדרום הלך את כל פני המערב עד שהוא מגיע לדרום הגיע לדרום הפך פניו למזרח והיה מהלך לדרום עד שהוא מגיע לפתחה של עלייה שפתחה של עלייה היה פתוח לדרום:
13
At the entrance to the Temple's upper storey, there were two cedar beams upon which one could climb to the roof of the upper storey.89 Marking posts in the upper storey differentiated between the roof of the Sanctuary and the roof of the Holy of Holies.90
Apertures in the upper storey [led to] the Holy of Holies,91 through which craftsmen92 would be lowered in boxes,93 so that they would not satiate their eyes [gazing at] the chamber of the Holy of Holies.94
Once a year, from Passover to Passover, they coated the Temple building with cement.95
יג
ובפתחה של עלייה היו שתי כלונסות של ארז שבהן עולין לגגה של עלייה וראשי פספסין היו מבדילין בעלייה בין גג הקדש לגג קדש הקדשים ולולין היו פתוחין בעלייה לבית קדש הקדשים שבהן משלשלין את האומנין בתיבות כדי שלא יזונו עיניהם מבית קדש הקדשים ופעם אחת בשנה מפסח לפסח מלבנין את ההיכל:
FOOTNOTES
1.
Yoma 53b refers to that stone as the even hashtiah, "the foundation stone", and explains that it was given that name because it was the foundation upon which God fashioned the world. According to certain views, the Dome of the Rock Mosque is located on the Temple site and the stone around which it is built is the same even hashtiah. Other Rabbinical sources, however, do not accept this claim.
2.
There is a slight difficulty in the Rambam's statements. The Jerusalem Talmud (Bava Batra6:2) states that the Ark was placed in the center of the Holy of Holies. A similar statement is also found in the Midrash Tanchuma (Parshat Kedoshim, sec. 10). However, the latter source states that the Even HaShtiah was placed behind the Ark. Perhaps the resolution is that stone was large. It began in the center of the Holy of Holies, while the ark was placed in its western portion.
3.
Exodus 16:33 commands: "Take a vial and fill it with an omer of manna. Place it before the Lord as a testimonial for your descendants. "
Commenting on that verse, Rashi relates that in the time of Jeremiah, the people rationalized the fact that they did not study Torah, because of the pressures they faced in earning a livelihood. Jeremiah took the vial of manna from before the Ark and exclaimed: "See how God sustained your ancestors for forty years! Do you doubt whether He can sustain you today?"
4.
After Korach's revolt, God commanded all the princes of the tribes to place their staffs in the Sanctuary. Aharon's staff blossomed, and produced leaves and almonds. Then, He commanded that Aharon's staff be placed before the Ark "as a testimonial" (Numbers 17:21-25).
5.
I.e., to preserve the Ark fashioned under the direction of Moses,
6.
The last of Judah's righteous kings. He witnessed the spiritual decline of the Jewish people and foresaw the inevitable destruction of the Temple.
7.
The entombment of the Ark is the subject of a debate among the Sages in the Talmud (Yoma53b) and the Tosafta (Sotah13:2). Although some Sages agree that the Ark was entombed as explained above, others maintain that it was one of the sacred articles plundered by the Babylonian conquerors. A third opinion agrees that it was entombed, but argues that it was entombed under the Chamber of Wood in the Woman's Courtyard and not under the Holy of Holies.
8.
Yoma 73b and the commentaries (Nachmanides and Rabbenu Bachai on Numbers 28:21)explain that the Urim V'Tumimwere consulted as oracles by the High Priest. They provided guidance on all important questions involving the people as a whole. See the conclusion of Hilchot K'lei HaMikdash for a discussion of this issue.
9.
Yoma 21b mentions the Urim V'Tumim as one of the five miraculous aspects of the First Temple service, which were lacking in the Second Temple. The Rambam quotes that statement in Hilchot K'lei HaMikdash 10:10.
Nevertheless, they were not completely lacking. Exodus 28:43 commands the priests to wear all of the garments prescribed for them during their service in the Sanctuary. If even one garment was lacking, they would be punished by death. Thus, the High Priest had to wear the breastplate with the stones, the Urim V'Tumim. Otherwise, he would lack one of the eight garments he was required to wear. The Rambam explains that although the stones were embedded in the breastplate in the Second Temple as well, they lacked the spiritual dimension that they had possessed in the First Temple.
10.
These garments are described in Exodus, Chapter 28, and in Hilchot K'lei HaMikdash, ch. 8.
11.
The Ra'avad does not accept the Rambam's statements concerning the Urim V'Tumim. He interprets the Urim V'Tumimas being mystical names of God engraved on the breastplate, rather than the stones themselves.
In his Chiddushim, Rav Yaakov Emden questions the reason for including this Halachah: "On the surface, there is apparently no practical relevance to these matters in our behavior....The Rambam generally does not include aspects which have neither Halachic nor ethical significance in this text." Why then is it important for us to know whether or not the ark was entombed and where it was entombed?
Rav Emden then explains the question he posed, based on the Rambam's statements in Chapter 6. There, the Rambam stated that after the exile, the sanctity of Eretz Yisrael was nullified regarding the laws of the Sabbatical year, the tithes, and certain other agricultural rulings. However, the holiness of Jerusalem and the Temple Mount always remained intact because:
The holiness of the Temple and Jerusalem comes about because of the Shechinah, and the Shechinah can never be nullified. Behold, God declared (Leviticus 27:31): "I shall destroy your Sanctuaries." and the Sages commented (Megillah 28a): "Even though they are destroyed, their holiness remains intact. "
The Shechinah's resting place was the Ark. Therefore, had the Ark not been "entombed...in deep, maze-like vaults," on the Temple Mount, the sanctity of that site would also have been nullified. See also Chatam Sofer, Chullin 7a.
Likkutei Sichot (Vol. 21, p. 156-160) also discusses the same question. It explains that the Ark is a fundamental element of the Temple and the Temple building cannot be complete without it.
Therefore, from the very beginning of the Temple's construction, the Ark had two locations:
a) the place for the ark in the Holy of Holies,
b) the hidden vault where the Ark would be kept in the event of the Temple's destruction.
On this basis, we can see the Sanctuary built by Moses, the two Temples in Jerusalem, and the Messianic Temple, as unified by one essential bond. Since the same Ark was present in all previous structures and they will be revealed again in the Messianic age, all four buildings share the same essence.
12.
As the Rambam states in the conclusion of the halachah, a divider was necessary between the sanctity of the Holy of Holies and the Sanctuary. In the Tabernacle in the desert, a curtain, the parochet, alone served this function. In the First Temple, a wall was also built in addition to the curtain.
13.
I Kings 6:2 states: "And the length of the Temple Solomon built was 60 cubits." The narrative continues (ibid.:17, 20): "The Sanctuary was 40 cubits long...and the space for the ark was 20 cubits long." Since the combined length of both chambers was only 60 cubits, the width of the wall had to be included in the measure of one of the chambers. However, it was not clear from which chamber it should be built (Jerusalem Talmud, Kelayim 8:4; see also Yoma 52a for a slightly different explanation).
14.
The Marginita D'Rabbi Meir asks why the builders of the Second Temple were willing to add an extra cubit between the two chambers, when they hesitated to increase the width of the dividing wall. In resolution, it is explained that originally the eastern wall built by Solomon was seven cubits thick, while in the Second Temple, it was only six cubits thick. Thus, there was no change in the total length of the Temple building.
15.
Bava Batra 3a,b explains that they did not build a wall because the Second Temple was higher than the First. The First Temple was only 30 cubits high. The Second Temple was 100 cubits high. A wall only a cubit thick would not be sturdy if built to such a height. Nevertheless, the width of the wall was not increased, because its original width was established by Ruach HaKodesh, Divine revelation. Thus, they returned to the pattern established in the Sanctuary of Moses and utilized curtains as dividers.
16.
Yoma 52b relates that the external curtain had an opening on the south and the inner curtain had an opening on the north. Thus, to enter the Holy of Holies, the High Priest had to go through the entire width of the Temple between the two curtains.
17.
Tosafot (Yoma, ibid.) asks why they were not able to resolve their dilemma by hanging one curtain, a cubit in width.
In response, the commentary states that both curtains were necessary because the verse quoted above, "the curtain shall divide..." clearly implies that the sanctity of the Holy of Holies begins with the outer surface of the curtain. Thus, based on the possibility that the wall of the First Temple was included within the 20 cubits of the Holy of Holies, an additional cubit would have been included in this sacred area if only one curtain was used. From this perspective, the inner curtain had to be a distinct entity, marking the beginning of the most sacred chamber.
Conversely, based on the view that the wall had been included in the measure of the Sanctuary and that the wall and the Holy of Holies encompassed 21 cubits, a thick curtain would have been unnecessary, since the outer curtain was located where the division was required to be made.
18.
The Kessef Mishneh explains that the expression "First Temple" refers to the Sanctuary, for the First Temple itself had a wall rather than a curtain. However, Rav Yaakov Emden disputes this issue, quoting Yoma 54a which brings a number of Aggadot concerning the Ark and the curtain in the First Temple. The Rambam's Commentary to the Mishnah (Middot 4:7) specifically states that there was a curtain in addition to the wall in the First Temple.
19.
The source for the Rambam's statements is Middot 4:6.
20.
The Rambam's commentary on the Mishnah states that this base was embedded in the ground. In contrast, Rabbenu Shemaya explains that the base actually stood above the ground.
The Kessef Mishneh explains that the addition of the word "resembling" in this halachah might imply that the Rambam changed his mind and adopted an interpretation similar to that of Rabbenu Shemaya.
Tosafot Yom Tov objects to the Rambam's commentary on the Mishnah, explaining that it would be inappropriate to include the measure of this base in the height of the Temple. He also explains that in the Mishneh Torah, the Rambam adopted a different perspective. He thus, defines the base as an extension of the steps leading to the Entrance Hall. These steps were six cubits high, the height of the base.
Tzurat HaBayit relates that there was a functional aspect to the base, and explains that it contained the lowest floor of the cells mentioned in Halachah 10.
21.
Although the total height of Solomon's Sanctuary was 30 cubits, the returning exiles built the Second Temple higher, basing their decision on Haggai 2:9: "The glory of this later house will be greater than that of the former."
22.
The Rambam's commentary on the Mishnah indicates that builders made designs of cement and stone in the ceiling. Rav Ovadiah of Bartinura explains that the ceiling was coated with gold and that designs were engraved inside.
23.
Rather than seep through to the ornate ceiling.
24.
In this text and in the commentary on the Mishnah, the Rambam merely writes that the empty space was left for water to collect. The Ra'avad mentions the concept of drainage, implying that the Rambam had not conceived of it. However, it may be assumed that this was the Rambam's intention, since it is difficult to conceive why one would leave a space for water to collect without installing a drainage system.
Rav Ovadiah of Bartinura and other commentaries on the Mishnah render the term "Beit Dilpa" differently, explaining that it refers to a solid wooden base which supported the roof.
25.
Deuteronomy 22:8 commands: "When you build a new house, you shall construct a guard rail for the roof." Though, in general, synagogues are not required to have a guardrail, because they are not owned by one individual and are not used as a dwelling (Chullin 136a), a guard rail was constructed for the Sanctuary.
26.
The Rambam's Commentary to the Mishnah translates that term as "the raven decimator" and explains that the sharp blade would cut off the birds' feet.
27.
Note the accompanying diagram, copied from the Rambam's commentary to the Mishnah published by Rav Kapach.
28.
I.e., from the far end of the Temple to its entrance.
29.
The Rambam's statements are based on the Mishnah, Middot4:7. However, his interpretation of the Mishnah varies from the literal meaning.
The Mishnah relates all the measurements from the wall of the Entrance Hall, the easternmost point of the Temple building, until the end of the Holy of Holies. Afterwards, it continues: "The wall of the Temple was six [cubits], the cell was six [cubits], and the wall of the cell was five [cubits]."
In his Commentary to the Mishnah (Middot 4:3), the Rambam explains that unlike the northern, southern, and eastern external walls of the Temple, the two walls mentioned in the above Mishnah were not solid. Rather, each wall mentioned by the Mishnah refers to two walls, each a cubit thick, with a vacant space in between. Thus, there were really four walls, with three vacant spaces between. The vacant spaces are called cells, ta'im, in Hebrew and discussed in Halachah 10. In particular, the measurements of these vacant spaces are slightly different, as the Rambam explains.
30.
As mentioned above, the width of all these walls was one cubit.
31.
The length of the Holy of Holies and the Sanctuary was the same in the Second Temple and in the First. The length of the Tabernacle built by Moses was one half the combined length of both chambers. However, the same 2:1 ratio was followed regarding the chambers' length.
32.
As explained in Halachah 2.
33.
The intent is actually two walls, each a cubit wide, with empty space between them.
34.
Unlike the other walls mentioned previously, this wall was solid.
35.
See the accompanying diagram taken from the Rambam's Commentary to the Mishnah.
36.
This Halachah is based on the continuation of the Mishnah (Middot 4:7) cited in the previous Halachah. In this Halachah as well, the Rambam does not follow a perfectly literal rendition of the Mishnah.
37.
This was a solid wall with no vacant space in between, extending the entire length of the northern and southern sides of the Temple.
38.
This and the previous line reflect one of the major differences between the Rambam's concept of the Temple building and that of Rashi, the Ra'avad, and other commentaries.
The abovementioned Mishnah concludes: "The rear of the Temple was narrow and its front wide, resembling a lion as it is said (Isaiah 29:1): 'Oh Ariel, Ariel (lit. Lion of God), the city where David encamped... '
Rabbenu Shimshon, the Ra'avad and others explain that the Temple building had a T shape. The Entrance Hall and its adjoining chambers were 100 cubits wide. However, the Entrance Hall was only eleven cubits long. The remaining 89 cubits of the Temple's length were only 70 cubits in width. The Mishnah states, "from north to south there were 70 cubits" and lists the division of that area. Afterwards, it concludes: "The Entrance Hall extended fifteen cubits to the north and fifteen cubits to the south..." implying, according to these authorities, that there were two measurements of the Temple's width, one including the Entrance Hall and one without it.
In contrast, the Rambam conceived of the Temple as being shaped like a trapezoid. See the accompanying drawing taken from his Commentary to the Mishnah. See also Halachah 9.
At its easternmost point, the Entrance Hall, it was 100 cubits wide. However, that width was slightly diminished as one proceeded westward, so that it would be "lion-shaped." His opinion is reinforced by the opening statement of Mishnah 4:6, which declares: "The Temple was 100 cubits by 100 cubits and 100 cubits tall," implying that it was shaped like a cube, except for the slight reduction of its width towards the rear.
39.
The abovementioned Mishnah reads:
The wall of the winding stairwell, five; the winding stairwell, three; the wall of the cell, five; the cell, six; the wall of the Sanctuary, six; the [Sanctuary's] enclosed area, twenty; the wall of the Sanctuary, six; the cell, six; the wall of the cell, six; the drainage chamber, three; and the [outer] wall, five.
Again, the Rambam explains that the walls mentioned by the Mishnah were not solid, but rather, each was a cubit thick, with a hollow space in between. The Mishnah can be understood in terms of the Rambam's words according to the clauses that follow:
40.
This refers to the "winding stairwell" mentioned by the Mishnah on the north side and the "drainage chamber" on the south side.
41.
This clause explains why the Rambam does not define "the walls" as solid structures. It is difficult to conceive that a three cubit chamber would be surrounded by two walls, each five cubits in thickness (Tzurat HaBayit).
42.
This refers to "the wall of the cell."
43.
This refers to "the cell."
44.
This refers to "the wall of the Sanctuary."
According to the Rambam, the names for the cells mentioned above refer only to the lowest floor. The equivalent cells in the upper storeys were not called by these names.
45.
In Solomon's Temple as well, the Sanctuary was 20 cubits wide. In the desert, Moses' Tabernacle was only 10 cubits wide. However, its length was also only half that of the Temple's inner chambers.
46.
According to the Rambam's diagrams and Rav Kapach's notes to the Rambam's Commentary on the Mishnah, the two wickets are placed at the entrance to the spaces between the fourth and fifth walls (counting from the outside) on the north and south sides respectively (see the diagram accompanying Halachah 4). This area is referred to as "the cell" in the abovementioned Mishnah.
47.
The verse continues: "because the Lord, God of Israel enters through it." The Midrash Tanchumah explains that this is an expression of God's humility. Rather than enter through the "great gate," God chooses to approach the Sanctuary through the modest wicket.
48.
This halachah quotes Middot 4:2 and explains the manner in which the gates to the Sanctuary were opened each morning. Rather than open them from the front, the priests came in through the Entrance Hall, turned to the right, and entered through the wicket. They continued walking between the walls until reaching an opening from which they could enter the Sanctuary.
According to a diagram that accompanies Rav Kapach's edition of the Rambam's Commentary on the Mishnah, the entrance to the Sanctuary was approximately in the center of the Sanctuary.
49.
The term "great gate" is used because of the importance of its position, leading into the Sanctuary, and not because of the gate's size. We find a similar example in Deuteronomy 1:7which describes the Euphrates as "the great river," though it is not physically large compared to other major rivers. The commentaries explain that this appellation was used because of its unique importance in marking the eastern boundary of Eretz Yisrael (Tosafot Yom Tov).
50.
This was the standard size of the gates in the Temple (Middot 2:3).
51.
Ezekiel's vision of the Temple (41:23-24) explicitly describes "two doors to the Temple and to the Sanctuary... two doors for each [set of] doors."
52.
Since this passage was six cubits long, the doors, each only five cubits wide, could not cover the walls entirely. Therefore, they were positioned one cubit inside the passageway (Kessef Mishneh). See the accompanying drawing.
53.
Middot 4:1, which is the source for this halachah, continues: "The entire Temple was plated with gold except for the space behind the doors." Thus, when the doors were opened, they were folded against the wall and they covered that space with gold as well.
54.
This was the largest gateway of the entire Temple complex.
55.
The commentaries explain that this gateway, the entrance to the Temple, was always open. In the same way, each Jew has an open pathway of prayer through which he can approach God at any time. Nevertheless, as stated in Hilchot K'lei HaMikdash7:17, there was a curtain covering this entrance.
56.
In his Commentary to the Mishnah (Middot 3:7), the Rambam notes that attractive designs and forms were carved into these beams.
57.
Chapter 1, Halachah 9, states that we are forbidden to build the Temple with wood that protrudes. The Tosafot Yom Tov notes this apparent contradiction and explains that these beams were embedded into the wall and were thus, not "protruding."
58.
The entrance was twenty cubits wide and the five beams each extended one cubit on each side. Thus, the total length of the uppermost beam was thirty cubits.
59.
To further enhance the appearance of the entrance.
Note the drawing accompanying the following halachah for a depiction of these beams and their position.
60.
See the commentary to Halachah 5.
61.
These balconies are explicitly mentioned in I Kings 6:5-6 and in Middot 4:4. However, the Rambam's conception of these structures differs from that of other commentaries and has been the subject of much debate.
62.
According to the Rambam, these balconies extended outward from the outermost wall of the Temple on every side except the east (the Temple's facade, when approaching from the entrance to the Temple Courtyard).
On the surface, there is some difficulty with the Rambam's statements. As stated above, the Rambam conceived of the Temple building as a trapezoid. The wings of the Entrance Hall continued to the rear of the building, and the wall surrounding them was the Temple's most external wall. If so, it would seem that the balconies mentioned here should have extended out from that wall and not from the wall of the winding stairwell.
63.
A projection served as a roof for the lower balcony, and above it was another balcony having the same length as the projection. See the accompanying diagram which was copied from Rav Kapach's edition of the Rambam's Commentary to the Mishnah.
64.
From the north, south, and west; corresponding to the right, left, and rear of the Temple when facing it from the entrance to the Temple Courtyard.
As mentioned above, the Rambam's conception of these balconies differs from that of the other commentaries. Rashi and the Ra'avad explain that the verses and the Mishnah mentioned above refer to the cells mentioned in Halachot 4, 5, and 10. According to those commentaries, there were no balconies at all. The Tosafot Yom Tov mentions the Rambam's opinion. However, the diagrams drawn by the Rambam himself and accompanying his Commentary to the Mishnah (as published in Rav Kapach's edition) were not at his disposal. Hence, there may be some imprecision in his interpretation of the Rambam's words.
To understand the Rambam, we must return to the original sources. However, even that is not easy, since most available translations and even most commentaries in Hebrew follow Rashi's view.
The following is a rendition of the verses in Kings, according to the Rambam:
And on the walls of the House, he constructed a side-structure surrounding the walls of the House, the Sanctuary, and the Holy of Holies. He made projections around [the House]. The lowest structure was five cubits wide; the middle one, six cubits wide, and the third, seven cubits wide. He placed structures diminishing in size for the House, surrounding it on its exterior, so that [the people] will not take hold of the House.
The Mishnah interprets those verses as follows:
The lowest [balcony] was five [cubits wide - as mentioned in the verse]. There was a projection of six cubits [the projection mentioned in the verse.] The middle one was six cubits, and there was an additional projection of seven cubits. The upper one was seven cubits wide.
The Rambam's diagrams show a straight outer wall of the Temple, and balconies which diminish in length on their outer side (in contrast to the explanation offered by the Tosafot Yom Tov).
The balconies in the Rambam's drawings were built as a protective measure, to insure that the priests show proper respect for the Temple and do not lean against its walls.
65.
These projections also are the subject of a difference in opinion between Rashi and the Rambam. The source for the debate is the interpretation of Middot 3:6 which states:
There were 22 cubits between the Entrance Hall and the Altar. There were twelve steps there. Each step was half a cubit high and one cubit wide.A cubit, a cubit; and a protrusion of three; a cubit, a cubit, and a protrusion of three; on the highest level, a cubit, a cubit, and a protrusion of four.
Rashi interprets the entire mishnah as referring to the steps leading to the Entrance Hall. In order to fill the space between the Altar and the Entrance Hall, platforms were inserted into the steps. Thus, there were three empty cubits before the first step, a step, a step, and a platform of three, etc. until one reached the Entrance Hall.
Rav Kapach's translation of the Rambam's Commentary to the Mishnah sees the mishnah as referring to two separate subjects, the steps which had been mentioned previously and protrusions which he describes as follows:
Afterwards, [the mishnah] states that the wall of the Entrance Hall was built in the following pattern. A cubit long portion of the wall was left vacant as all the other walls...Above it there was a structure protruding from the wall, three cubits high... called a projection. Similarly, the entire height [of the wall] ...had one cubit of [vacant] wall space, a projection of three cubits... until the uppermost projection, which was four cubits high.
Note the accompanying drawing copied from Rav Kapach's edition of the Commentary to the Mishnah. Rather than picture the front wall of the Temple as a flat structure, the Rambam depicts it as being covered with these projections.
66.
All four walls of the Temple were covered with projections to prevent the priests from leaning against them.
67.
Extending out from the front facade.
68.
See the accompanying diagram for an artist's conception of the Temple's front facade.
69.
As mentioned in the commentary on Halachot 4 and 5, the Rambam has a different conception of the cells than the other commentaries.
Middot 4:3 states:
There were 38 cells: five in the north, five in the south, and eight in the west. In the north and in the south, there were five above five, with five above them. In the west, there were three above three, with two above them.
Middot 4:7 states:
The wall of the winding stairwell, five; the winding stairwell, three; the wall of the cell, five; the cell, six; the wall of the Sanctuary, six; the [Sanctuary's] enclosed area, twenty; the wall of the Sanctuary, six; the cell, six; the wall of the cell, six; the drainage chamber, three; and the [outer] wall, five.
Rashi and the Ra'avad explain the two mishnayot simply: The chamber referred to as "the cell" in mishnah 4:7 was, in fact, divided lengthwise into five cells on the northern and southern sides of the Temple, with three cells on the western side. All the other specific dimensions mentioned by the mishnah can thus be understood without any difficulty.
In contrast, the Rambam explains that the walls mentioned in the mishnah 4:7 were not solid, but rather, double walls, each a cubit in thickness, and with a hollow space in between. The five cells mentioned in 4:3 thus, refer to the five vacant spaces between the walls. These spaces extended the entire length of the Sanctuary and the Holy of Holies on the northern and southern sides, and the three cells extended to the three vacant spaces between the walls on the western side.
Note the accompanying drawings copied from Rav Kapach's edition of the Commentary to the Mishnah. The three divisions must be seen as being placed one on top of the other.
70.
The lowest level was six cubits high, equal to the height of the Temple's base. The other two levels were each twenty cubits high. As the Rambam states in Halachah 12, the roof of the cells was on the same level as the upper storey of the Sanctuary.
71.
The addition of the words "on one level" is necessary. Since the pattern of cells differed in the west, one might think that rather than have only three levels as in the north and south, the mishnah's words "two above them" could be interpreted as follows: There were four levels of cells, the latter two each possessing one cell. With this addition, the Rambam prevents this misconception from arising.
72.
They were used for storage.
73.
The source for this Halachah is Middot 4:7. The Rambam's interpretation again differs from that of Rashi.
Rashi would interpret right and left as lengthwise in the row of cells. According to the Rambam, the expressions right and left refer, as they have throughout the discussion of the Temple, to these directions as one faces the Holy of Holies, north and south respectively.
74.
This refers to the bottom floor of cells which had openings to the cells above them and the upper floor which had openings to the cells below. The middle floor of cells had four openings, because it has openings both to the cells below and to the cells above.
75.
This clause, a continuation of the abovementioned mishnah, represents one of the major difficulties in regard to the Rambam's interpretation. The Rambam cannot contradict an explicit mishnah, yet his interpretation of the mishnah's text is by no means straightforward.
According to the Rambam, this cell is positioned above the cell called "the winding stairwell." Though it is not the northernmost cell, it is still referred to as "the cell in the northeast corner."
76.
To the northernmost cell, the cell over "the wall of the winding stairwell."
77.
In the third storey of cells.
78.
The cell below it.
79.
"Towards," but not "to." The cell did not possess an entrance to the cell with the wicket, the latter being the second of the cells and the cell in question being the fourth.
80.
Here, the word Temple is being used loosely. It does not refer to the Sanctuary itself, but to the Entrance Hall. Nevertheless, the latter can also be called the Sanctuary as evidenced by the Rambam's statements in Chapter 1, Halachah 5.
Furthermore, there is an additional problem: The mishnah appeared to intend to single out this cell by the fact that it had five entrances. However, according to the Rambam's interpretation, the cell with the wicket also possessed five entrances: One to the Sanctuary, one to the Entrance Hall, one to the cell above it, one to the cell below it, and one to the cell on its right.
81.
According to the Rambam, one must differentiate between the chamber called the winding stairwell and the winding stairwell itself.
The chamber called the winding stairwell refers to the second cell on the right, on the lowest floor. The winding stairwell began at the easternmost point of this cell (the side closest to the Entrance Hall).
82.
Walking within the cells a distance of approximately 66 cubits.
83.
The stairwell ascended approximately 22 cubits across this length.
84.
Proceeding within the cells a distance of approximately 50 cubits.
85.
Ascending approximately 17 cubits along this length.
86.
Ascending the remaining height (approximately 11 cubits).
87.
Which was on the same level as the roof of the cells
88.
Slightly beyond the dividing line between the Sanctuary and the Holy of Holies.
89.
Which is the roof of the Temple building.
90.
Some commentaries explain that these marking posts were placed on the roof of the upper storey. However, the Rambam's Commentary on the Mishnah (Middot 4:5), explicitly states that they were placed on the floor of the top level.
In addition to these marking posts, two curtains were hung in the upper storey, resembling the curtains which divided the Sanctuary from the Holy of Holies (Hilchot K'lei HaMikdash7:17).
91.
Chapter 7, Halachah 23, states that once every seven years, they entered the upper storey so that they could descend from there to inspect the Holy of Holies. Rather than enter the Holy of Holies directly, they used these apertures.
92.
They would try to find craftsmen who were priests for this task. If no qualified priests could be found, they searched for Levites. If they could not find capable Levites, they would assign the task to Israelites (ibid.).
93.
Tosafot Yom Tov writes that the boxes were closed on three sides and open on the fourth.
94.
Pesachim 26a states that one is not required to bring a guilt offering for deriving pleasure by gazing at sacred objects. However, though no offering is required, it was still forbidden to gaze at the Holy of Holies.
95.
The source for the Rambam's statements is Middot 3:4. However, it is difficult to understand which part of the Temple building was to be covered with cement. As explained in Chapter 1, Halachah, the exterior of the Temple building was made of fine marble, and at times, it was coated with gold. Surely, these attractive surfaces would not be covered with simple cement.
There are sources who suggest that it was the Temple ceiling that was coated with cement each year. It is our prayer that the Temple will be rebuilt in the near future and then, we will understand the Rambam's intent
• Sunday, 21 Adar, 5777 · 19 March 2017
• "Today's Day"
• Friday, 21 Adar I, 5703
Torah lessons: Chumash: Ki Tissa, Shishi with Rashi.
Tehillim: 104-105.
Tanya: In truth, however, (p. 137)...as inadvertent acts. (p. 137).
The term "chassid" is an ancient one that the Sages had even applied to Adam.1 It describes perfection and excellence in intellect or in emotive character-traits, or in both. However, in Chabad Chassidic doctrine the appellation "Chassid" refers to one who recognizes his own essence-character and his standing in the knowledge and study of Torah, as well as his situation in observing mitzvot. He knows what he lacks and he is concerned and takes pains to fill that void. He is diligent in obedience in the manner of "accepting the yoke."2
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.Eiruvin 18b.
2.See Supplementary Footnotes, p. 125 in the printed version.
Sunday, Adar Sheini 21, 5703
Torah lessons: Chumash: Sh'mini, first parsha with Rashi.
Tehillim: 104-105.
Tanya: Ch. 38. In the light (p. 179)...other bodily organs. (p. 181).
The Tzemach Tzedek said at the conclusion of the preceding narrative (20 Adar II): "My grandfather, the Alter Rebbe, is the Moshe Rabeinu of Chassidus Chabad. Our sages say that the Torah was given to Moshe but he acted generously (sharing it with Israel)1. The G‑dly "constant fire" related to the teachings of Chabad Chassidus was given by the Maggid to my grandfather; my grandfather acted generously and gave it to anyone who occupies himself with the study of Chassidus. I am absolutely certain that whoever teaches another and arouses in him that G‑dly "constant fire" is assured of his reward, that this merit of his will never be extinguished.2
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.Nedarim 38a.
2.This last phrase may perhaps also mean, as above (20 Adar II), "...this merit of his will extinguish the lo forever."
• Daily Thought:
What Is the Meaning?
What is the meaning?
The meaning is a story.
A story told before there was any time in which a story could occur:
Your soul,
a pure child of G‑d,
a fractal of the very essence of wisdom,
a breath of life from the innermost source of life,
will descend from its place,
lower and yet lower,
to clothe itself in a body,
blood and sinews driven by a beast within,
and it will tie its destiny to theirs…
…and this body,
along with whatever maddening beast drives that body,
and the entire world in which this soul will dwell
will do all they can to conceal and negate the light of that divine soul…
…and yet, despite every challenge,
this soul of yours will purify and elevate that body and its beast,
as well as the share of this world to which it has been assigned.
G‑d Himself will celebrate in great delight.
Why?
Because the One who transcends all bounds desires to be found in all His essence within our tightly bounded world.
And that will come through us, struggling here with the restrictions and challenges of our world.
And what is the reason He so desires?
There is no reason.
If there were a reason, you would ask, “What is the reason for the reason?”
But this is the desire where all begins.
It is a desire that transcends reason;
it is the place from which all reason is born.
And so it is unbounded and all-consuming.
For it is not a desire of a human being.
It is not a desire of one who has limited will—or of any being or entity at all.
It is a desire that lies at the very core of all being.
That core of being chose to desire,
and now there is nothing else.
-------
No comments:
Post a Comment