Torah Reading
Fast: Exodus 32:11 Moshe pleaded with Adonai his God. He said, “Adonai, why must your anger blaze against your own people, whom you brought out of the land of Egypt with great power and a strong hand? 12 Why let the Egyptians say, ‘It was with evil intentions that he led them out, to slaughter them in the hills and wipe them off the face of the earth’? Turn from your fierce anger! Relent! Don’t bring such disaster on your people! 13 Remember Avraham, Yitz’chak and Isra’el, your servants, to whom you swore by your very self. You promised them, ‘I will make your descendants as many as the stars in the sky; and I will give all this land I have spoken about to your descendants; and they will possess it forever.’” 14 Adonai then changed his mind about the disaster he had planned for his people.
Exodus 34:1 (v) Adonai said to Moshe, “Cut yourself two tablets of stone like the first ones; and I will inscribe on the tablets the words that were on the first tablets, which you broke. 2 Be ready by morning; in the morning you are to ascend Mount Sinai and present yourself to me on the top of the mountain. 3 No one is to come up with you, and no one is to be seen anywhere on the mountain; don’t even let the flocks or herds feed in front of this mountain.” 4 Moshe cut two stone tablets like the first. Then he got up early in the morning and, with the two stone tablets in his hands, ascended Mount Sinai, as Adonai had ordered him to do.
5 Adonai descended in the cloud, stood with him there and pronounced the name of Adonai. 6 Adonai passed before him and proclaimed: “YUD-HEH-VAV-HEH!!! Yud-Heh-Vav-Heh [Adonai] is God, merciful and compassionate, slow to anger, rich in grace and truth; 7 showing grace to the thousandth generation, forgiving offenses, crimes and sins; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and grandchildren, and even by the third and fourth generations.” 8 At once Moshe bowed his head to the ground, prostrated himself 9 and said, “If I have now found favor in your view, Adonai, then please let Adonai go with us, even though they are a stiffnecked people; and pardon our offenses and our sin; and take us as your possession.”
(vi) 10 He said, “Here, I am making a covenant; in front of all your people I will do wonders such as have not been created anywhere on earth or in any nation. All the people around you will see the work of Adonai. What I am going to do through you will be awesome!
Fast Day - Minchah: Isaiah 55:6 Seek Adonai while he is available,
call on him while he is still nearby.
7 Let the wicked person abandon his way
and the evil person his thoughts;
let him return to Adonai,
and he will have mercy on him;
let him return to our God,
for he will freely forgive.
8 “For my thoughts are not your thoughts,
and your ways are not my ways,” says Adonai.
9 “As high as the sky is above the earth
are my ways higher than your ways,
and my thoughts than your thoughts.
10 For just as rain and snow fall from the sky
and do not return there, but water the earth,
causing it to bud and produce,
giving seed to the sower and bread to the eater;
11 so is my word that goes out from my mouth —
it will not return to me unfulfilled;
but it will accomplish what I intend,
and cause to succeed what I sent it to do.”
12 Yes, you will go out with joy,
you will be led forth in peace.
As you come, the mountains and hills
will burst out into song,
and all the trees in the countryside
will clap their hands.
13 Cypresses will grow in place of thorns,
myrtles will grow instead of briars.
This will bring fame to Adonai
as an eternal, imperishable sign.
56:1 Here is what Adonai says:
“Observe justice, do what is right,
for my salvation is close to coming,
my righteousness to being revealed.”
2 Happy is the person who does this,
anyone who grasps it firmly,
who keeps Shabbat and does not profane it,
and keeps himself from doing any evil.
3 A foreigner joining Adonai should not say,
“Adonai will separate me from his people”;
likewise the eunuch should not say,
“I am only a dried-up tree.”
4 For here is what Adonai says:
“As for the eunuchs who keep my Shabbats,
who choose what pleases me
and hold fast to my covenant:
5 in my house, within my walls,
I will give them power and a name
greater than sons and daughters;
I will give him an everlasting name
that will not be cut off.
6 “And the foreigners who join themselves to Adonai
to serve him, to love the name of Adonai,
and to be his workers,
all who keep Shabbat and do not profane it,
and hold fast to my covenant,
7 I will bring them to my holy mountain
and make them joyful in my house of prayer;
their burnt offerings and sacrifices
will be accepted on my altar;
for my house will be called
a house of prayer for all peoples.”
8 Adonai Elohim says,
he who gathers Isra’el’s exiles:
“There are yet others I will gather,
besides those gathered already.”
Today's Laws & Customs:
• Fast of Esther
Because Adar 13 (the day before Purim) falls on a Shabbat this year, the "Fast of Esther," usually observed on that date, is moved back to today.
The fast -- which is observed today by all adults (i.e., over bar or bat mitzvah age) -- is in commemoration of the three-day fast called at Esther's behest before she risked her life to appear unsummoned before King Achashveirosh to save the Jewish people from Haman's evil decree (as related in the Book of Esther, chapter 4). The fast also commemorates Esther's fasting on the 13th of Adar, as the Jews fought their enemies (see "Today in Jewish History" for Adar 13). No food or drink is partaken of from daybreak to nightfall. Pregnant of nursing woman or people in ill health are exempted from fasting.
• Giving of "Half Coins"
In commemoration of the half shekel contributed by each Jew to the Holy Temple -- and which the Talmud credits as having counteracted the 10,000 silver coins Haman gave to King Ahasuerus to obtain the royal decree calling for the extermination of the Jewish people -- it is customary to give three coins in "half denomination" (e.g., the half-dollar coins) to charity on the afternoon of the Fast of Esther. (In many synagogues, plates are set out with silver half-dollars, so that all could purchase them to use in observance of this custom).
Links: Parshat Shekalim; the mystical significance of the half-shekel
• Earliest Day for Megillah Reading In Talmudic times, a special stipulation allowed for Jews living in small villages or hamlets to hear the reading of the Megillah (Book of Esther) on the Monday or Thursday before Purim -- the days when villagers would come to town because the courts were in session. Depending on the year's configuration, this meant that the Megillah could be read as early as the 11th of Adar or as late as the 15th -- but no earlier or later than these dates (Talmud, beginning of Tractate Megillah).
Link: The Book of Esther with commentary
Today in Jewish History:
• First Print of Rashi (1475)
Rashi, the most basic commentary on the Torah, was printed for the first time, in Reggio di Calabria, Italy. In this print, the commentary on the Five Books of Moses, authored in the 11th century by Rabbi Shlomo Yitzchaki, was not on the same page as the text of the Scriptures, as it is normally printed today.
This was the first time that the rounded Hebrew font was used, the font which has since become known as "Rashi Letters."
Links:
Rashi
Did Rashi Lack a Scientific Method?
• Passing of the "Rogatchover Prodigy" (1936) Rabbi Yosef Rosen, known as the Rogatchover Gaon (Prodigy/Genius), passed away in Vienna on Thursday, March 5, 1936.
Rabbi Rosen, born in 1858, and raised in the Belarusian city of Rogatchov, served for decades as a rabbi in the Latvian city of Dvinsk (Daugavpils). He was an unparalleled genius, whose in depth understanding of all Talmudic literature left the greatest of scholars awestruck. He habitually demonstrated that many of the famous debates between the Talmudic sages have a singular thread and theme.
Rabbi Rosen authored tens of thousands of responsa on the Talmud and Jewish law. Many of them have been compiled in the set of volumes Tzafnat Paneach.
Daily Quote:
If there is no Torah, there is no common decency; if there is no common decency, there is no Torah. If there is no wisdom, there is no fear of G-d; if there is no fear of G-d, there is no wisdom. If there is no applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.[Ethics of the Fathers 3:17]Today's Study:
• Fast of Esther
Because Adar 13 (the day before Purim) falls on a Shabbat this year, the "Fast of Esther," usually observed on that date, is moved back to today.
The fast -- which is observed today by all adults (i.e., over bar or bat mitzvah age) -- is in commemoration of the three-day fast called at Esther's behest before she risked her life to appear unsummoned before King Achashveirosh to save the Jewish people from Haman's evil decree (as related in the Book of Esther, chapter 4). The fast also commemorates Esther's fasting on the 13th of Adar, as the Jews fought their enemies (see "Today in Jewish History" for Adar 13). No food or drink is partaken of from daybreak to nightfall. Pregnant of nursing woman or people in ill health are exempted from fasting.
• Giving of "Half Coins"
In commemoration of the half shekel contributed by each Jew to the Holy Temple -- and which the Talmud credits as having counteracted the 10,000 silver coins Haman gave to King Ahasuerus to obtain the royal decree calling for the extermination of the Jewish people -- it is customary to give three coins in "half denomination" (e.g., the half-dollar coins) to charity on the afternoon of the Fast of Esther. (In many synagogues, plates are set out with silver half-dollars, so that all could purchase them to use in observance of this custom).
Links: Parshat Shekalim; the mystical significance of the half-shekel
• Earliest Day for Megillah Reading In Talmudic times, a special stipulation allowed for Jews living in small villages or hamlets to hear the reading of the Megillah (Book of Esther) on the Monday or Thursday before Purim -- the days when villagers would come to town because the courts were in session. Depending on the year's configuration, this meant that the Megillah could be read as early as the 11th of Adar or as late as the 15th -- but no earlier or later than these dates (Talmud, beginning of Tractate Megillah).
Link: The Book of Esther with commentary
Today in Jewish History:
• First Print of Rashi (1475)
Rashi, the most basic commentary on the Torah, was printed for the first time, in Reggio di Calabria, Italy. In this print, the commentary on the Five Books of Moses, authored in the 11th century by Rabbi Shlomo Yitzchaki, was not on the same page as the text of the Scriptures, as it is normally printed today.
This was the first time that the rounded Hebrew font was used, the font which has since become known as "Rashi Letters."
Links:
Rashi
Did Rashi Lack a Scientific Method?
• Passing of the "Rogatchover Prodigy" (1936) Rabbi Yosef Rosen, known as the Rogatchover Gaon (Prodigy/Genius), passed away in Vienna on Thursday, March 5, 1936.
Rabbi Rosen, born in 1858, and raised in the Belarusian city of Rogatchov, served for decades as a rabbi in the Latvian city of Dvinsk (Daugavpils). He was an unparalleled genius, whose in depth understanding of all Talmudic literature left the greatest of scholars awestruck. He habitually demonstrated that many of the famous debates between the Talmudic sages have a singular thread and theme.
Rabbi Rosen authored tens of thousands of responsa on the Talmud and Jewish law. Many of them have been compiled in the set of volumes Tzafnat Paneach.
Daily Quote:
If there is no Torah, there is no common decency; if there is no common decency, there is no Torah. If there is no wisdom, there is no fear of G-d; if there is no fear of G-d, there is no wisdom. If there is no applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.[Ethics of the Fathers 3:17]Today's Study:
Chitas and Rambam for today:
Chumash: Tetzaveh, 5th Portion Exodus 29:19-29:37 with Rashi
• Exodus Chapter 29
19And you shall take the second ram, and Aaron and his sons shall lean their hands upon the ram's head. יטוְלָ֣קַחְתָּ֔ אֵ֖ת הָאַ֣יִל הַשֵּׁנִ֑י וְסָמַ֨ךְ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
20You shall slaughter the ram, take [some] of its blood and put it upon the cartilage of Aaron's right ear and upon the cartilage of Aaron's sons' right ears, upon the thumbs of their right hands, and upon the big toes of their right feet, and you shall sprinkle the blood upon the altar all around. כוְשָֽׁחַטְתָּ֣ אֶת־הָאַ֗יִל וְלָֽקַחְתָּ֤ מִדָּמוֹ֙ וְנָֽתַתָּ֡ה עַל־תְּנוּךְ֩ אֹ֨זֶן אַֽהֲרֹ֜ן וְעַל־תְּנ֨וּךְ אֹ֤זֶן בָּנָיו֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְלָ֖ם הַיְמָנִ֑ית וְזָֽרַקְתָּ֧ אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
cartilage: Heb. ךְתְּנוּ. That is the cartilage, the middle wall within the ear, which is known [in Old French] as tendron, tendrum, tenron, tenrum, or teneros. תנוך: הוא הסחוס האמצעי שבתוך האוזן שקורין טנדרו"ם [סחוס]:
the thumbs of their… hands: Heb. בֹּהֶן יָדָם This is the thumb, and [the blood was to be applied to] the middle joint. -[from Sifra on Lev. 8:24] בהן ידם: הגודל ובפרק האמצעי:
21You shall [then] take [some] of the blood that is upon the altar and [some] of the anointing oil, and sprinkle it upon Aaron and upon his garments, upon his sons and upon the garments of his sons with him; thus he will become holy along with his garments, and his sons and their garments with him. כאוְלָֽקַחְתָּ֞ מִן־הַדָּ֨ם אֲשֶׁ֥ר עַל־הַמִּזְבֵּ֘חַ֘ וּמִשֶּׁ֣מֶן הַמִּשְׁחָה֒ וְהִזֵּיתָ֤ עַל־אַֽהֲרֹן֙ וְעַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וְקָדַ֥שׁ הוּא֙ וּבְגָדָ֔יו וּבָנָ֛יו וּבִגְדֵ֥י בָנָ֖יו אִתּֽוֹ:
22And you shall take out of the ram the fat and the fat tail and the fat that covers the innards, the diaphragm of the liver, the two kidneys along with the fat that is upon them, and the right thigh, for it is a ram of perfection. כבוְלָֽקַחְתָּ֣ מִן־הָ֠אַ֠יִל הַחֵ֨לֶב וְהָֽאַלְיָ֜ה וְאֶת־הַחֵ֣לֶב | הַמְכַסֶּ֣ה אֶת־הַקֶּ֗רֶב וְאֵ֨ת יֹתֶ֤רֶת הַכָּבֵד֙ וְאֵ֣ת | שְׁתֵּ֣י הַכְּלָיֹ֗ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵיהֶ֔ן וְאֵ֖ת שׁ֣וֹק הַיָּמִ֑ין כִּ֛י אֵ֥יל מִלֻּאִ֖ים הֽוּא:
the fat: This is the fat on the intestines or [the fat on] the maw [the obomasum, or the last stomach of a ruminant animal]. [from Chullin 49a, b] החלב: זה חלב הדקים או הקיבה:
and the fat tail: Below the kidneys, as is explained in [parshath] Vayikra, as it is said: “opposite the atzeh (הֶעָצֶה) he shall remove it” (Lev. 3:9), [meaning] the place where the kidneys give advice (יוֹעִצוֹת) (Chul. 11a). In connection with the sacrificial parts of the bull, however, the fat tail is not mentioned, because the fat tail is sacrificed only with a male lamb, a ewe lamb, and a ram, but a bull and a goat do not require the [sacrifice of] the fat tail. [In fact, bulls and goats have no fat tails. Rashi means that the tail need not be sacrificed.] והאליה: מן הכליות ולמטה, כמו שמפורש בויקרא (ג ט) שנאמר לעומת העצה יסירנה, מקום שהכליות יועצות, ובאמורי הפר לא נאמר אליה, שאין אליה קריבה אלא בכבש וכבשה ואיל, אבל שור ועז אין טעונים אליה:
and the right thigh: We do not find that the right thigh should be sent up in smoke with the sacrificial parts except this one alone. ואת שוק הימין: לא מצינו הקטרה בשוק הימין עם האמורים אלא זו בלבד:
for it is a ram of perfection: Heb. מִלֻאִים, [the same as] שְׁלָמִים, an expression denoting perfection שְׁלֵמוּת i.e., it has been completed with everything. Scripture informs [us] that the perfection offering is a peace offering, because it makes peace for the altar, for the one who performs the service, and for the owner (Mid. Tanchuma, Tzav 4; Sifra 8:19). Therefore, I [God] require that the breast be given to the one who performs the service, as a portion. This was Moses, who officiated at the investiture rites, and the rest was eaten by Aaron and his sons, who were the owners [of the sacrifices], as is explained in [the section dealing with] this topic. כי איל מלאים הוא: שלמים, לשון שלמות שמושלם בכל. מגיד הכתוב שהמלואים שלמים, שמשימים שלום למזבח ולעובד העבודה ולבעלים, לכך אני מצריכו החזה להיות לו לעובד העבודה למנה, וזהו משה ששימש במלואים, והשאר אכלו אהרן ובניו שהם בעלים, כמפורש בענין:
23And one loaf of bread, one loaf of oil bread, and one wafer from the basket of matzoth that stands before the Lord, כגוְכִכַּ֨ר לֶ֜חֶם אַחַ֗ת וְחַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְרָקִ֣יק אֶחָ֑ד מִסַּל֙ הַמַּצּ֔וֹת אֲשֶׁ֖ר לִפְנֵ֥י יְהֹוָֽה:
and one loaf of bread: of the loaves. וככר לחם: מן החלות:
one loaf of oil bread: of the kind [of bread known as] the scalded dough. -[from Men. 78a] וחלת לחם שמן: ממין הרבוכה:
and one wafer: of the wafers, one out of ten of each kind (Men. 76a). We do not find that the offering of bread that comes with any sacrifice should be burned except this [bread] only, for the offering of the loaves of the thanksgiving offering and the ram of the Nazirite are given to the kohanim with the breast and the thigh, but from this [sacrifice] Moses had for [his] portion only the breast. ורקיק: מן הרקיקין, אחד מעשרה שבכל מין ומין ולא מצינו תרומת לחם הבא עם זבח נקטרת אלא זו בלבד, שתרומת לחמי תודה ואיל נזיר נתונה לכהנים עם חזה ושוק, ומזה לא היה למשה למנה אלא חזה בלבד:
24and you shall place it all upon Aaron's palms and upon his sons' palms, and you shall wave them as a waving before the Lord. כדוְשַׂמְתָּ֣ הַכֹּ֔ל עַ֚ל כַּפֵּ֣י אַֽהֲרֹ֔ן וְעַ֖ל כַּפֵּ֣י בָנָ֑יו וְהֵֽנַפְתָּ֥ אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
upon Aaron’s palms…, and you shall wave: Both of them were engaged in the waving, the owner [of the animal] and the kohen. How so? The kohen placed his hand under the owner’s hand and waved (Men. 61b). In this case, Aaron and his sons were the owners, and Moses was the kohen. על כפי אהרן וגו' והנפת: שניהם עסוקים בתנופה, הבעלים והכהן. הא כיצד, כהן מניח ידו תחת יד הבעלים ומניף, ובזה היו אהרן ובניו בעלים, ומשה כהן:
as a waving: He would wave it to and fro to the One to Whom the four directions of the world belong. The waving keeps back and does away with punishment and harmful winds. The lifting up [consisted of] raising and lowering, to the One to Whom the heavens and earth belong, and it keeps back harmful dews. -[from Men. 62a] תנופה: מוליך ומביא למי שארבע רוחות העולם שלו, ותנופה מעכבת רוחות רעות. תרומה מעלה ומוריד למי שהשמים וארץ שלו, ומעכבת טללים רעים:
25You shall then take them from their hand[s] and make them go up in smoke upon the altar with the burnt offering as a spirit of satisfaction before the Lord; it is a fire offering for the Lord. כהוְלָֽקַחְתָּ֤ אֹתָם֙ מִיָּדָ֔ם וְהִקְטַרְתָּ֥ הַמִּזְבֵּ֖חָה עַל־הָֽעֹלָ֑ה לְרֵ֤יחַ נִיח֨וֹחַ֙ לִפְנֵ֣י יְהֹוָ֔ה אִשֶּׁ֥ה ה֖וּא לַֽיהֹוָֽה:
with the burnt offering: With the first ram that you [already] offered up as a burnt offering. על העולה: על האיל הראשון שהעלית עולה:
as a spirit of satisfaction: Heb. לְרֵיחַ נִיחוֹחַ, as satisfaction for the One Who commanded and [saw that] His will was performed. לריח ניחוח: לנחת רוח למי שאמר ונעשה רצונו:
a fire offering: It is given to the fire. אשה: לאש נתן:
for the Lord: For the name of the Omnipresent. לה': לשמו של מקום:
26And you shall take the breast of the ram of perfection which is Aaron's, and wave it as a waving before the Lord, and it will become your portion. כווְלָֽקַחְתָּ֣ אֶת־הֶֽחָזֶ֗ה מֵאֵ֤יל הַמִּלֻּאִים֙ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן וְהֵֽנַפְתָּ֥ אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וְהָיָ֥ה לְךָ֖ לְמָנָֽה:
waving: Heb. תְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro. תנופה: לשון הולכה והובאה, וינטילי"ר בלעז [להניף:
27And you shall sanctify the breast of the waving and the thigh of the uplifting, which was waved and which was lifted up, of the ram of perfection, of that which is Aaron's and of that which is his sons'. כזוְקִדַּשְׁתָּ֞ אֵ֣ת | חֲזֵ֣ה הַתְּנוּפָ֗ה וְאֵת֙ שׁ֣וֹק הַתְּרוּמָ֔ה אֲשֶׁ֥ר הוּנַ֖ף וַֽאֲשֶׁ֣ר הוּרָ֑ם מֵאֵיל֙ הַמִּלֻּאִ֔ים מֵֽאֲשֶׁ֥ר לְאַֽהֲרֹ֖ן וּמֵֽאֲשֶׁ֥ר לְבָנָֽיו:
And you shall sanctify the breast of the waving and the thigh of the uplifting, etc.: Sanctify them for generations [to come], that their uplifting and their waving shall prevail like the breast and the thigh of the peace offering, but not [in reference] to the burning. Rather, [in the future, the ram’s breast and thigh] “shall remain for Aaron and his sons” (verse 28) to eat. וקדשת את חזה התנופה ואת שוק התרומה וגו': קדשם לדורות, להיות נוהגת תרומתם והנפתם כחזה ושוק של שלמים, אבל לא להקטרה, אלא והיה לאהרן ולבניו לאכול:
waving: Heb. ךְתְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro. תנופה: לשון הולכה והובאה, וינטילי"ר בלעז [להניף]:
was lifted up: Heb. הוּרָם, an expression of raising and lowering. הורם: לשון מעלה ומוריד:
28And so it shall remain for Aaron and his sons as a perpetual allotment from the children of Israel; for it is an offering, and it shall remain an offering from the children of Israel of their peace offerings; it is their offering to the Lord. כחוְהָיָה֩ לְאַֽהֲרֹ֨ן וּלְבָנָ֜יו לְחָק־עוֹלָ֗ם מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֥י תְרוּמָ֖ה ה֑וּא וּתְרוּמָ֞ה יִֽהְיֶ֨ה מֵאֵ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִזִּבְחֵ֣י שַׁלְמֵיהֶ֔ם תְּרֽוּמָתָ֖ם לַֽיהֹוָֽה:
as a perpetual allotment from the children of Israel: [i. e.,] that the peace offerings shall belong to the owners [of the animals], but the breast and the thigh they shall give to the kohen. לחק עולם מאת בני ישראל: שהשלמים לבעלים, ואת החזה ואת השוק יתנו לכהן:
for it is an offering: This breast and thigh. כי תרומה הוא: החזה ושוק הזה:
29The holy garments that are Aaron's shall be for his sons after him, to be exalted through them and invested with full authority through them. כטוּבִגְדֵ֤י הַקֹּ֨דֶשׁ֙ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִֽהְי֥וּ לְבָנָ֖יו אַֽחֲרָ֑יו לְמָשְׁחָ֣ה בָהֶ֔ם וּלְמַלֵּא־בָ֖ם אֶת־יָדָֽם:
for his sons after him: for [the one] who comes into greatness after him. לבניו אחריו: למי שבא בגדולה אחריו:
to be exalted: Heb. לְמָשְׁחָה, [which usually means “for anointment,” here signifies] to be exalted through them. There are [instances of] מְִִשִׁיחָה that are an expression of authority, like “I have given them to you for greatness (לְמָשְׁחָה)” (Num. 18:8); “Do not touch My great ones (בִמְשִׁיחָי)” (Ps. 105:15). למשחה: להתגדל בהם, שיש משיחה שהיא לשון שררה, כמו (במדבר יח ח) לך נתתים למשחה, (תהלים קה טו) אל תגעו במשיחי:
and invested with full authority through them: Through the garments, he is invested with the Kehunah Gedolah. ולמלא בם את ידם: על ידי הבגדים הוא מתלבש בכהונה גדולה:
30Seven days shall the one of his sons [who will be] the kohen in his place wear them, the one who is to enter the Tent of Meeting to serve in the Holy. לשִׁבְעַ֣ת יָמִ֗ים יִלְבָּשָׁ֧ם הַכֹּהֵ֛ן תַּחְתָּ֖יו מִבָּנָ֑יו אֲשֶׁ֥ר יָבֹ֛א אֶל־אֹ֥הֶל מוֹעֵ֖ד לְשָׁרֵ֥ת בַּקֹּֽדֶשׁ:
Seven days: [I.e., seven] consecutive [days]. שבעת ימים: רצופין:
shall… [who will be] the kohen in his place wear them: [The son] who will arise from his [Aaron’s] sons in his place to the Kehunah Gedolah, whom they will appoint to be Kohen Gadol. ילבשם הכהן: אשר יקום מבניו תחתיו לכהונה גדולה, כשימנוהו להיות כהן גדול:
the one who is to enter the Tent of Meeting: [I.e.,] that kohen who is prepared to enter the inner sanctum on Yom Kippur, and that is the Kohen Gadol, for the service of Yom Kippur is acceptable only through him. -[from Yoma 73a] אשר יבא אל אהל מועד: אותו כהן המוכן ליכנס לפני ולפנים ביום הכפורים, וזהו כהן גדול, שאין עבודת יום הכפורים כשרה אלא בו:
one of his sons… in his place: [This] teaches [us] that if the Kohen Gadol has a son who equals him, they must appoint him Kohen Gadol in his place [i.e., after him]. -[from Sifra on Lev. 6:15] תחתיו מבניו: מלמד שאם יש לו לכהן גדול בן ממלא את מקומו, ימנוהו כהן גדול תחתיו:
[who will be] the kohen in his place: From here there is proof that every expression of כֹּהֵן is an expression of doing, of actually serving. Therefore, the cantillation of the “tevir” extends before it [indicating a connection to the following word]. הכהן תחתיו מבניו: מכאן ראיה כל לשון כהן לשון פועל עובד ממש, לפיכך ניגון תביר נמשך לפניו:
31You shall take the ram of perfection and cook its flesh in a holy place. לאוְאֵ֛ת אֵ֥יל הַמִּלֻּאִ֖ים תִּקָּ֑ח וּבִשַּׁלְתָּ֥ אֶת־בְּשָׂר֖וֹ בְּמָקֹ֥ם קָדֽשׁ:
in a holy place: [I.e.,] in the courtyard of the Tent of Meeting, for these peace offerings were most holy sacrifices [which had to be eaten in the courtyard of the Tent of Meeting or the courtyard of the Temple, and not in the camp of Israel or the city of Jerusalem]. במקום קדוש: בחצר אהל מועד, שהשלמים הללו קדשי קדשים היו:
32Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket, at the entrance of the Tent of Meeting. לבוְאָכַ֨ל אַֽהֲרֹ֤ן וּבָנָיו֙ אֶת־בְּשַׂ֣ר הָאַ֔יִל וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר בַּסָּ֑ל פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
at the entrance of the Tent of Meeting: The entire courtyard is called thus. פתח אהל מועד: כל החצר קרוי כן:
33They shall eat those things with which atonement has been effected, in order to invest them with full authority, to sanctify them, but a stranger shall not eat [of them], because they are a sacred thing. לגוְאָֽכְל֤וּ אֹתָם֙ אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם לְמַלֵּ֥א אֶת־יָדָ֖ם לְקַדֵּ֣שׁ אֹתָ֑ם וְזָ֥ר לֹֽא־יֹאכַ֖ל כִּי־קֹ֥דֶשׁ הֵֽם:
They shall eat those things: Aaron and his sons [shall eat them] because they are their [the ram’s and the bread’s] owners. ואכלו אתם: אהרן ובניו, לפי שהם בעליהם:
with which atonement has been effected: [I.e., with which] all alienism and repugnance [have been atoned for] for them [Aaron and his sons]. אשר כפר בהם: כל זרות ותיעוב:
in order to invest them with full authority: with this ram and this bread. למלא את ידם: באיל ולחם הללו:
to sanctify them: For through these investitures, they were fully initiated into and sanctified for the kehunah. לקדש אותם: שעל ידי המלואים הללו נתמלאו ידיהם ונתקדשו לכהונה:
because they are a sacred thing: [I.e., they are] the most holy sacrifices. From here we learned a warning [a prohibition] against a stranger [a non-kohen] who eats the most holy sacrifices, since the Torah text gives as the reason for the matter, [the fact] that they are a sacred thing. כי קדש הם: קדשי קודשים, ומכאן למדנו אזהרה לזר האוכל קודש קודשים, שנתן המקרא טעם לדבר משום דקדש הם:
34If any of the flesh of the perfection [offering] or of the bread is left over until the next morning, what is left over you shall burn in fire; it shall not be eaten because it is a sacred thing. לדוְאִם־יִוָּתֵ֞ר מִבְּשַׂ֧ר הַמִּלֻּאִ֛ים וּמִן־הַלֶּ֖חֶם עַד־הַבֹּ֑קֶר וְשָֽׂרַפְתָּ֤ אֶת־הַנּוֹתָר֙ בָּאֵ֔שׁ לֹ֥א יֵֽאָכֵ֖ל כִּי־קֹ֥דֶשׁ הֽוּא:
35So shall you do to Aaron and his sons, according to all that I have commanded you; for seven days you shall perform their investiture. להוְעָשִׂ֜יתָ לְאַֽהֲרֹ֤ן וּלְבָנָיו֙ כָּ֔כָה כְּכֹ֥ל אֲשֶׁר־צִוִּ֖יתִי אֹתָ֑כָה שִׁבְעַ֥ת יָמִ֖ים תְּמַלֵּ֥א יָדָֽם:
So shall you do to Aaron and his sons: The Torah text repeated this and doubled it to render it essential, that if he [Moses] omitted anything of all that was stated in [the section dealing with] this matter, they [Aaron and his sons] would not be invested to be kohanim, and their service would be invalid. -[from Yoma 5a] ועשית לאהרן ולבניו ככה: שנה הכתוב וכפל לעכב, שאם חסר דבר אחד מכל האמור בענין, לא נתמלאו ידיהם להיות כהנים ועבודתם פסולה:
you: Heb. אֹתָכָה, like אוֹתָ. אתכה: כמו אותך:
for seven days you shall perform their investiture: in this manner and with these sacrifices, daily. שבעת ימים תמלא וגו': בענין הזה ובקרבנות הללו בכל יום:
36And a bull as a sin offering you shall offer up every day for the atonements, and you shall purify the altar by performing atonement upon it, and you shall anoint it, in order to sanctify it. לווּפַ֨ר חַטָּ֜את תַּֽעֲשֶׂ֤ה לַיּוֹם֙ עַל־הַכִּפֻּרִ֔ים וְחִטֵּאתָ֙ עַל־הַמִּזְבֵּ֔חַ בְּכַפֶּרְךָ֖ עָלָ֑יו וּמָֽשַׁחְתָּ֥ אֹת֖וֹ לְקַדְּשֽׁוֹ:
for the atonements -: Heb. עַל-הַכִּפֻּרִים, for the atonements, [meaning] to atone for the altar for all alienism and repugnance. Since it is stated: “for seven days you shall perform their investiture,” I know only [that] what is offered up for their [the kohanim’s] sake [must be brought all seven days], such as the rams and the bread, but what is offered up for the sake of the altar, such as the bull, which is for the purification of the altar, we did not [yet] hear [that it must be brought for seven days]. Therefore, this verse was necessary. The midrash of Torath Kohanim (Lev. 8:14) states: The atonement for the altar was necessary because perhaps someone had donated a stolen article for the work of the Mishkan and the altar. על הכפרים: בשביל הכפורים, לכפר על המזבח מכל זרות ותיעוב. ולפי שנאמר (פסוק לה) שבעת ימים תמלא ידם, אין לי אלא דבר הבא בשבילם, כגון האילים והלחם, אבל הבא בשביל המזבח, כגון פר שהוא לחטוי המזבח, לא שמענו, לכך הוצרך מקרא זה. ומדרש תורת כהנים אומר כפרת המזבח הוצרך, שמא התנדב איש דבר גזל במלאכת המשכן והמזבח:
and you shall purify: Heb. וְחִטֵאתָ, [which Onkelos renders:] וּתְדַכֵּי, and you shall purify. An expression of placing the blood that is applied with the finger is called חִטּוּי. וחטאת: ותדכי, לשון מתנת דמים הנתונים באצבע קרוי חטוי:
and you shall anoint it: with the anointing oil [as below (Exod. 30:22-33)]. All anointings [were made] like a sort of Greek “chaff.” [See above on verse 2.] ומשחת אותו: בשמן המשחה וכל המשיחות כמין כי יונית:
37For seven days you shall perform atonement upon the altar and sanctify it. Henceforth, the altar shall be a holy of holies. Whatever touches the altar will be holy. לזשִׁבְעַ֣ת יָמִ֗ים תְּכַפֵּר֙ עַל־הַמִּזְבֵּ֔חַ וְקִדַּשְׁתָּ֖ אֹת֑וֹ וְהָיָ֤ה הַמִּזְבֵּ֨חַ֙ קֹ֣דֶשׁ קָֽדָשִׁ֔ים כָּל־הַנֹּגֵ֥עַ בַּמִּזְבֵּ֖חַ יִקְדָּֽשׁ:
Henceforth the altar shall be a holy: Now what was its [the altar’s] sanctity? “Whatever touches the altar will be holy.” Even an invalid sacrifice that was placed upon it-the altar sanctified it to render it fit so that it would not be taken off [the altar]. Since it is said: “Whatever touches the altar will be holy,” I understand it to mean whether it is fit or whether it is unfit, such as something whose disqualification did not come in the sanctuary, such as a male animal or a female animal that was intimate with a human, [or] an animal set aside for a sacrifice to idols, [or] an animal that was worshipped as a god, or an animal that suffered a mortal wound or terminal illness, or [any other disqualification] like them. Therefore, the Torah states: “And this is what you shall offer upon the altar,” immediately following it [this verse]. Just as the burnt offering is fit, so is it with anything that was already fit and became disqualified after entering the courtyard, such as a sacrifice that stayed overnight, a sacrifice that was taken out of the courtyard, a sacrifice that was ritually unclean, [a sacrifice] that was slaughtered with an intention of [offering it up or eating its flesh] outside the time allotted for it or outside the proper place, and [any other disqualification] like them. -[from Zev. 83a, Sifra on Lev. 6:2] והיה המזבח קדש: ומה היא קדושתו, כל הנוגע במזבח יקדש, אפילו קרבן פסול שעלה עליו, קדשו המזבח להכשירו שלא ירד. מתוך שנאמר כל הנוגע במזבח יקדש, שומע אני בין ראוי בין שאינו ראוי, כגון דבר שלא היה פסולו בקדש, כגון הרובע והנרבע ומוקצה ונעבד והטרפה וכיוצא בהן, תלמוד לומר וזה אשר תעשה, הסמוך אחריו, מה עולה ראויה אף כל ראוי, שנראה לו כבר ונפסל משבא לעזרה, כגון הלן והיוצא והטמא ושנשחט במחשבת חוץ לזמנו וחוץ למקומו וכיוצא בהן:
• Daily Tehillim: Psalm Chapters 60 - 65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Likutei Amarim, beginning of Chapter 33
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 11 Adar, 5777 · 9 March 2017
• Likutei Amarim, beginning of Chapter 33
• Today's Tanya Lesson
• Rambam Thursday, 11 Adar, 5777 · 9 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 119
• Fruit of the Fourth Year
"All its fruit shall be holy for praise-giving to G‑d"—Leviticus 19:24.
We are commanded to sanctify the fruit produced by a tree in the fourth year [after its planting]. These fruit – like the Second Tithe – are brought to Jerusalem and eaten there by its owners. (The priests have no part of it.)
Full text of this Mitzvah »
• Fruit of the Fourth Year
Positive Commandment 119
Translated by Berel Bell
The 119th mitzvah is that we1 are commanded to treat as holy the fruit which grows in the fourth year [from when the tree was planted, called neta revai].
The source of this commandment is G‑d's statement,2 "[And in the fourth year,] all its fruit shall be holy, and it shall be something for which G‑d is praised."
The law is that it must be brought to Jerusalem and eaten there by its owners, just like ma'aser sheni. The kohanim have no share in it, as the Sifri says: "The statement3 'The sacred offerings of each individual remain his own property, [and those which are given to the kohen become his]' gives all sanctified objects to the kohen except for the thanksgiving-offering, the peace-offering, the Pesach-offering, the ma'aser-offering, ma'aser sheni, and neta revai, which belong to the owner."
The details of this mitzvah are completely explained in the final chapter of tractate Ma'aser Sheni.
FOOTNOTES
1.Regarding the fulfillment of this mitzvah outside Eretz Yisroel, see Kapach, 5731, note 73.
2.Lev. 19:24.
3.Num. 5:10.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Thirty
• Mechirah - Chapter Thirty
• Maaser Sheini - Chapter 8
• Thursday, 11 Adar, 5777 · 9 March 2017
• "Today's Day"
• Tuesday, 11 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Shlishi with Rashi.
Tehillim: 60-65.
Tanya: Compare the (p. 125)...the man himself. (p. 125).
The following is well-known and is a tradition, regarding the kavanot (mystical "intentions") in davening: For those intellectually incapable of meditating on those kavanot (either because they lack knowledge, or because they cannot remember the specific kavanot during prayer) it is sufficient that they keep one general kavana in mind: That his prayer be heard by G-d, with all the kavanot described in the Kabala literature.
Thursday, Adar Sheini 11, 5703
Fast of Esther, advanced. Selichot (p. 359), Avinu malkeinu (p. 277). Half-shekel.
Torah lessons: Chumash: Vayikra, Chamishi with Rashi.
Tehillim: 60-65.
Tanya: Later, however, (p. 167)...of the world..." (p. 167).
Chassidus contains two fundamental principles:
(a) Understanding every halacha (Torah law) on its spiritual plane, in its root and ultimate source, namely in the Sefirot and planes in every World1 according to that World's character, as explained in Chassidus.
(b) Comprehending the subject of every halacha in avoda; meaning, although the halacha is an expression of G-dly wisdom and intelligence and is a law in Torah, nevertheless one must discover in it an avoda - concept to guide man's conduct in his life here in This World.
FOOTNOTES
1.Briefly, the Sefirot refer to G-d's attributes, intellectual and emotive, that are paralleled in man. The term "World" refers to the Four Worlds that are stages in the progression downward from the Infinite to the finite universe. The Sefirot exist on each of these Worlds, progressively more concrete and less abstract, and each World in turn comprises countless strata or planes. Thus in the physical World tefillin are understood in simple material terms, while in higher Worlds the term "tefillin" indicates spiritual parallels, progressively more spiritual, less amenable to man's material understanding. (See Tanya II, Ch. 1, note 3; On Learning Chassidus. Also, Translator's Notes).
• Daily Thought:
Joy Unleashed
There are many kinds of barriers:
Barriers between people.
Barriers that prevent you from doing good things.
Barriers of your own mind and your own hesitations.
Barriers from within and barriers from without.
There are barriers that exist simply because you are a limited being.
Joy breaks down all barriers.
Chumash: Tetzaveh, 5th Portion Exodus 29:19-29:37 with Rashi
• Exodus Chapter 29
19And you shall take the second ram, and Aaron and his sons shall lean their hands upon the ram's head. יטוְלָ֣קַחְתָּ֔ אֵ֖ת הָאַ֣יִל הַשֵּׁנִ֑י וְסָמַ֨ךְ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
20You shall slaughter the ram, take [some] of its blood and put it upon the cartilage of Aaron's right ear and upon the cartilage of Aaron's sons' right ears, upon the thumbs of their right hands, and upon the big toes of their right feet, and you shall sprinkle the blood upon the altar all around. כוְשָֽׁחַטְתָּ֣ אֶת־הָאַ֗יִל וְלָֽקַחְתָּ֤ מִדָּמוֹ֙ וְנָֽתַתָּ֡ה עַל־תְּנוּךְ֩ אֹ֨זֶן אַֽהֲרֹ֜ן וְעַל־תְּנ֨וּךְ אֹ֤זֶן בָּנָיו֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְלָ֖ם הַיְמָנִ֑ית וְזָֽרַקְתָּ֧ אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
cartilage: Heb. ךְתְּנוּ. That is the cartilage, the middle wall within the ear, which is known [in Old French] as tendron, tendrum, tenron, tenrum, or teneros. תנוך: הוא הסחוס האמצעי שבתוך האוזן שקורין טנדרו"ם [סחוס]:
the thumbs of their… hands: Heb. בֹּהֶן יָדָם This is the thumb, and [the blood was to be applied to] the middle joint. -[from Sifra on Lev. 8:24] בהן ידם: הגודל ובפרק האמצעי:
21You shall [then] take [some] of the blood that is upon the altar and [some] of the anointing oil, and sprinkle it upon Aaron and upon his garments, upon his sons and upon the garments of his sons with him; thus he will become holy along with his garments, and his sons and their garments with him. כאוְלָֽקַחְתָּ֞ מִן־הַדָּ֨ם אֲשֶׁ֥ר עַל־הַמִּזְבֵּ֘חַ֘ וּמִשֶּׁ֣מֶן הַמִּשְׁחָה֒ וְהִזֵּיתָ֤ עַל־אַֽהֲרֹן֙ וְעַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וְקָדַ֥שׁ הוּא֙ וּבְגָדָ֔יו וּבָנָ֛יו וּבִגְדֵ֥י בָנָ֖יו אִתּֽוֹ:
22And you shall take out of the ram the fat and the fat tail and the fat that covers the innards, the diaphragm of the liver, the two kidneys along with the fat that is upon them, and the right thigh, for it is a ram of perfection. כבוְלָֽקַחְתָּ֣ מִן־הָ֠אַ֠יִל הַחֵ֨לֶב וְהָֽאַלְיָ֜ה וְאֶת־הַחֵ֣לֶב | הַמְכַסֶּ֣ה אֶת־הַקֶּ֗רֶב וְאֵ֨ת יֹתֶ֤רֶת הַכָּבֵד֙ וְאֵ֣ת | שְׁתֵּ֣י הַכְּלָיֹ֗ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵיהֶ֔ן וְאֵ֖ת שׁ֣וֹק הַיָּמִ֑ין כִּ֛י אֵ֥יל מִלֻּאִ֖ים הֽוּא:
the fat: This is the fat on the intestines or [the fat on] the maw [the obomasum, or the last stomach of a ruminant animal]. [from Chullin 49a, b] החלב: זה חלב הדקים או הקיבה:
and the fat tail: Below the kidneys, as is explained in [parshath] Vayikra, as it is said: “opposite the atzeh (הֶעָצֶה) he shall remove it” (Lev. 3:9), [meaning] the place where the kidneys give advice (יוֹעִצוֹת) (Chul. 11a). In connection with the sacrificial parts of the bull, however, the fat tail is not mentioned, because the fat tail is sacrificed only with a male lamb, a ewe lamb, and a ram, but a bull and a goat do not require the [sacrifice of] the fat tail. [In fact, bulls and goats have no fat tails. Rashi means that the tail need not be sacrificed.] והאליה: מן הכליות ולמטה, כמו שמפורש בויקרא (ג ט) שנאמר לעומת העצה יסירנה, מקום שהכליות יועצות, ובאמורי הפר לא נאמר אליה, שאין אליה קריבה אלא בכבש וכבשה ואיל, אבל שור ועז אין טעונים אליה:
and the right thigh: We do not find that the right thigh should be sent up in smoke with the sacrificial parts except this one alone. ואת שוק הימין: לא מצינו הקטרה בשוק הימין עם האמורים אלא זו בלבד:
for it is a ram of perfection: Heb. מִלֻאִים, [the same as] שְׁלָמִים, an expression denoting perfection שְׁלֵמוּת i.e., it has been completed with everything. Scripture informs [us] that the perfection offering is a peace offering, because it makes peace for the altar, for the one who performs the service, and for the owner (Mid. Tanchuma, Tzav 4; Sifra 8:19). Therefore, I [God] require that the breast be given to the one who performs the service, as a portion. This was Moses, who officiated at the investiture rites, and the rest was eaten by Aaron and his sons, who were the owners [of the sacrifices], as is explained in [the section dealing with] this topic. כי איל מלאים הוא: שלמים, לשון שלמות שמושלם בכל. מגיד הכתוב שהמלואים שלמים, שמשימים שלום למזבח ולעובד העבודה ולבעלים, לכך אני מצריכו החזה להיות לו לעובד העבודה למנה, וזהו משה ששימש במלואים, והשאר אכלו אהרן ובניו שהם בעלים, כמפורש בענין:
23And one loaf of bread, one loaf of oil bread, and one wafer from the basket of matzoth that stands before the Lord, כגוְכִכַּ֨ר לֶ֜חֶם אַחַ֗ת וְחַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְרָקִ֣יק אֶחָ֑ד מִסַּל֙ הַמַּצּ֔וֹת אֲשֶׁ֖ר לִפְנֵ֥י יְהֹוָֽה:
and one loaf of bread: of the loaves. וככר לחם: מן החלות:
one loaf of oil bread: of the kind [of bread known as] the scalded dough. -[from Men. 78a] וחלת לחם שמן: ממין הרבוכה:
and one wafer: of the wafers, one out of ten of each kind (Men. 76a). We do not find that the offering of bread that comes with any sacrifice should be burned except this [bread] only, for the offering of the loaves of the thanksgiving offering and the ram of the Nazirite are given to the kohanim with the breast and the thigh, but from this [sacrifice] Moses had for [his] portion only the breast. ורקיק: מן הרקיקין, אחד מעשרה שבכל מין ומין ולא מצינו תרומת לחם הבא עם זבח נקטרת אלא זו בלבד, שתרומת לחמי תודה ואיל נזיר נתונה לכהנים עם חזה ושוק, ומזה לא היה למשה למנה אלא חזה בלבד:
24and you shall place it all upon Aaron's palms and upon his sons' palms, and you shall wave them as a waving before the Lord. כדוְשַׂמְתָּ֣ הַכֹּ֔ל עַ֚ל כַּפֵּ֣י אַֽהֲרֹ֔ן וְעַ֖ל כַּפֵּ֣י בָנָ֑יו וְהֵֽנַפְתָּ֥ אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
upon Aaron’s palms…, and you shall wave: Both of them were engaged in the waving, the owner [of the animal] and the kohen. How so? The kohen placed his hand under the owner’s hand and waved (Men. 61b). In this case, Aaron and his sons were the owners, and Moses was the kohen. על כפי אהרן וגו' והנפת: שניהם עסוקים בתנופה, הבעלים והכהן. הא כיצד, כהן מניח ידו תחת יד הבעלים ומניף, ובזה היו אהרן ובניו בעלים, ומשה כהן:
as a waving: He would wave it to and fro to the One to Whom the four directions of the world belong. The waving keeps back and does away with punishment and harmful winds. The lifting up [consisted of] raising and lowering, to the One to Whom the heavens and earth belong, and it keeps back harmful dews. -[from Men. 62a] תנופה: מוליך ומביא למי שארבע רוחות העולם שלו, ותנופה מעכבת רוחות רעות. תרומה מעלה ומוריד למי שהשמים וארץ שלו, ומעכבת טללים רעים:
25You shall then take them from their hand[s] and make them go up in smoke upon the altar with the burnt offering as a spirit of satisfaction before the Lord; it is a fire offering for the Lord. כהוְלָֽקַחְתָּ֤ אֹתָם֙ מִיָּדָ֔ם וְהִקְטַרְתָּ֥ הַמִּזְבֵּ֖חָה עַל־הָֽעֹלָ֑ה לְרֵ֤יחַ נִיח֨וֹחַ֙ לִפְנֵ֣י יְהֹוָ֔ה אִשֶּׁ֥ה ה֖וּא לַֽיהֹוָֽה:
with the burnt offering: With the first ram that you [already] offered up as a burnt offering. על העולה: על האיל הראשון שהעלית עולה:
as a spirit of satisfaction: Heb. לְרֵיחַ נִיחוֹחַ, as satisfaction for the One Who commanded and [saw that] His will was performed. לריח ניחוח: לנחת רוח למי שאמר ונעשה רצונו:
a fire offering: It is given to the fire. אשה: לאש נתן:
for the Lord: For the name of the Omnipresent. לה': לשמו של מקום:
26And you shall take the breast of the ram of perfection which is Aaron's, and wave it as a waving before the Lord, and it will become your portion. כווְלָֽקַחְתָּ֣ אֶת־הֶֽחָזֶ֗ה מֵאֵ֤יל הַמִּלֻּאִים֙ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן וְהֵֽנַפְתָּ֥ אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וְהָיָ֥ה לְךָ֖ לְמָנָֽה:
waving: Heb. תְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro. תנופה: לשון הולכה והובאה, וינטילי"ר בלעז [להניף:
27And you shall sanctify the breast of the waving and the thigh of the uplifting, which was waved and which was lifted up, of the ram of perfection, of that which is Aaron's and of that which is his sons'. כזוְקִדַּשְׁתָּ֞ אֵ֣ת | חֲזֵ֣ה הַתְּנוּפָ֗ה וְאֵת֙ שׁ֣וֹק הַתְּרוּמָ֔ה אֲשֶׁ֥ר הוּנַ֖ף וַֽאֲשֶׁ֣ר הוּרָ֑ם מֵאֵיל֙ הַמִּלֻּאִ֔ים מֵֽאֲשֶׁ֥ר לְאַֽהֲרֹ֖ן וּמֵֽאֲשֶׁ֥ר לְבָנָֽיו:
And you shall sanctify the breast of the waving and the thigh of the uplifting, etc.: Sanctify them for generations [to come], that their uplifting and their waving shall prevail like the breast and the thigh of the peace offering, but not [in reference] to the burning. Rather, [in the future, the ram’s breast and thigh] “shall remain for Aaron and his sons” (verse 28) to eat. וקדשת את חזה התנופה ואת שוק התרומה וגו': קדשם לדורות, להיות נוהגת תרומתם והנפתם כחזה ושוק של שלמים, אבל לא להקטרה, אלא והיה לאהרן ולבניו לאכול:
waving: Heb. ךְתְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro. תנופה: לשון הולכה והובאה, וינטילי"ר בלעז [להניף]:
was lifted up: Heb. הוּרָם, an expression of raising and lowering. הורם: לשון מעלה ומוריד:
28And so it shall remain for Aaron and his sons as a perpetual allotment from the children of Israel; for it is an offering, and it shall remain an offering from the children of Israel of their peace offerings; it is their offering to the Lord. כחוְהָיָה֩ לְאַֽהֲרֹ֨ן וּלְבָנָ֜יו לְחָק־עוֹלָ֗ם מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֥י תְרוּמָ֖ה ה֑וּא וּתְרוּמָ֞ה יִֽהְיֶ֨ה מֵאֵ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִזִּבְחֵ֣י שַׁלְמֵיהֶ֔ם תְּרֽוּמָתָ֖ם לַֽיהֹוָֽה:
as a perpetual allotment from the children of Israel: [i. e.,] that the peace offerings shall belong to the owners [of the animals], but the breast and the thigh they shall give to the kohen. לחק עולם מאת בני ישראל: שהשלמים לבעלים, ואת החזה ואת השוק יתנו לכהן:
for it is an offering: This breast and thigh. כי תרומה הוא: החזה ושוק הזה:
29The holy garments that are Aaron's shall be for his sons after him, to be exalted through them and invested with full authority through them. כטוּבִגְדֵ֤י הַקֹּ֨דֶשׁ֙ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִֽהְי֥וּ לְבָנָ֖יו אַֽחֲרָ֑יו לְמָשְׁחָ֣ה בָהֶ֔ם וּלְמַלֵּא־בָ֖ם אֶת־יָדָֽם:
for his sons after him: for [the one] who comes into greatness after him. לבניו אחריו: למי שבא בגדולה אחריו:
to be exalted: Heb. לְמָשְׁחָה, [which usually means “for anointment,” here signifies] to be exalted through them. There are [instances of] מְִִשִׁיחָה that are an expression of authority, like “I have given them to you for greatness (לְמָשְׁחָה)” (Num. 18:8); “Do not touch My great ones (בִמְשִׁיחָי)” (Ps. 105:15). למשחה: להתגדל בהם, שיש משיחה שהיא לשון שררה, כמו (במדבר יח ח) לך נתתים למשחה, (תהלים קה טו) אל תגעו במשיחי:
and invested with full authority through them: Through the garments, he is invested with the Kehunah Gedolah. ולמלא בם את ידם: על ידי הבגדים הוא מתלבש בכהונה גדולה:
30Seven days shall the one of his sons [who will be] the kohen in his place wear them, the one who is to enter the Tent of Meeting to serve in the Holy. לשִׁבְעַ֣ת יָמִ֗ים יִלְבָּשָׁ֧ם הַכֹּהֵ֛ן תַּחְתָּ֖יו מִבָּנָ֑יו אֲשֶׁ֥ר יָבֹ֛א אֶל־אֹ֥הֶל מוֹעֵ֖ד לְשָׁרֵ֥ת בַּקֹּֽדֶשׁ:
Seven days: [I.e., seven] consecutive [days]. שבעת ימים: רצופין:
shall… [who will be] the kohen in his place wear them: [The son] who will arise from his [Aaron’s] sons in his place to the Kehunah Gedolah, whom they will appoint to be Kohen Gadol. ילבשם הכהן: אשר יקום מבניו תחתיו לכהונה גדולה, כשימנוהו להיות כהן גדול:
the one who is to enter the Tent of Meeting: [I.e.,] that kohen who is prepared to enter the inner sanctum on Yom Kippur, and that is the Kohen Gadol, for the service of Yom Kippur is acceptable only through him. -[from Yoma 73a] אשר יבא אל אהל מועד: אותו כהן המוכן ליכנס לפני ולפנים ביום הכפורים, וזהו כהן גדול, שאין עבודת יום הכפורים כשרה אלא בו:
one of his sons… in his place: [This] teaches [us] that if the Kohen Gadol has a son who equals him, they must appoint him Kohen Gadol in his place [i.e., after him]. -[from Sifra on Lev. 6:15] תחתיו מבניו: מלמד שאם יש לו לכהן גדול בן ממלא את מקומו, ימנוהו כהן גדול תחתיו:
[who will be] the kohen in his place: From here there is proof that every expression of כֹּהֵן is an expression of doing, of actually serving. Therefore, the cantillation of the “tevir” extends before it [indicating a connection to the following word]. הכהן תחתיו מבניו: מכאן ראיה כל לשון כהן לשון פועל עובד ממש, לפיכך ניגון תביר נמשך לפניו:
31You shall take the ram of perfection and cook its flesh in a holy place. לאוְאֵ֛ת אֵ֥יל הַמִּלֻּאִ֖ים תִּקָּ֑ח וּבִשַּׁלְתָּ֥ אֶת־בְּשָׂר֖וֹ בְּמָקֹ֥ם קָדֽשׁ:
in a holy place: [I.e.,] in the courtyard of the Tent of Meeting, for these peace offerings were most holy sacrifices [which had to be eaten in the courtyard of the Tent of Meeting or the courtyard of the Temple, and not in the camp of Israel or the city of Jerusalem]. במקום קדוש: בחצר אהל מועד, שהשלמים הללו קדשי קדשים היו:
32Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket, at the entrance of the Tent of Meeting. לבוְאָכַ֨ל אַֽהֲרֹ֤ן וּבָנָיו֙ אֶת־בְּשַׂ֣ר הָאַ֔יִל וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר בַּסָּ֑ל פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
at the entrance of the Tent of Meeting: The entire courtyard is called thus. פתח אהל מועד: כל החצר קרוי כן:
33They shall eat those things with which atonement has been effected, in order to invest them with full authority, to sanctify them, but a stranger shall not eat [of them], because they are a sacred thing. לגוְאָֽכְל֤וּ אֹתָם֙ אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם לְמַלֵּ֥א אֶת־יָדָ֖ם לְקַדֵּ֣שׁ אֹתָ֑ם וְזָ֥ר לֹֽא־יֹאכַ֖ל כִּי־קֹ֥דֶשׁ הֵֽם:
They shall eat those things: Aaron and his sons [shall eat them] because they are their [the ram’s and the bread’s] owners. ואכלו אתם: אהרן ובניו, לפי שהם בעליהם:
with which atonement has been effected: [I.e., with which] all alienism and repugnance [have been atoned for] for them [Aaron and his sons]. אשר כפר בהם: כל זרות ותיעוב:
in order to invest them with full authority: with this ram and this bread. למלא את ידם: באיל ולחם הללו:
to sanctify them: For through these investitures, they were fully initiated into and sanctified for the kehunah. לקדש אותם: שעל ידי המלואים הללו נתמלאו ידיהם ונתקדשו לכהונה:
because they are a sacred thing: [I.e., they are] the most holy sacrifices. From here we learned a warning [a prohibition] against a stranger [a non-kohen] who eats the most holy sacrifices, since the Torah text gives as the reason for the matter, [the fact] that they are a sacred thing. כי קדש הם: קדשי קודשים, ומכאן למדנו אזהרה לזר האוכל קודש קודשים, שנתן המקרא טעם לדבר משום דקדש הם:
34If any of the flesh of the perfection [offering] or of the bread is left over until the next morning, what is left over you shall burn in fire; it shall not be eaten because it is a sacred thing. לדוְאִם־יִוָּתֵ֞ר מִבְּשַׂ֧ר הַמִּלֻּאִ֛ים וּמִן־הַלֶּ֖חֶם עַד־הַבֹּ֑קֶר וְשָֽׂרַפְתָּ֤ אֶת־הַנּוֹתָר֙ בָּאֵ֔שׁ לֹ֥א יֵֽאָכֵ֖ל כִּי־קֹ֥דֶשׁ הֽוּא:
35So shall you do to Aaron and his sons, according to all that I have commanded you; for seven days you shall perform their investiture. להוְעָשִׂ֜יתָ לְאַֽהֲרֹ֤ן וּלְבָנָיו֙ כָּ֔כָה כְּכֹ֥ל אֲשֶׁר־צִוִּ֖יתִי אֹתָ֑כָה שִׁבְעַ֥ת יָמִ֖ים תְּמַלֵּ֥א יָדָֽם:
So shall you do to Aaron and his sons: The Torah text repeated this and doubled it to render it essential, that if he [Moses] omitted anything of all that was stated in [the section dealing with] this matter, they [Aaron and his sons] would not be invested to be kohanim, and their service would be invalid. -[from Yoma 5a] ועשית לאהרן ולבניו ככה: שנה הכתוב וכפל לעכב, שאם חסר דבר אחד מכל האמור בענין, לא נתמלאו ידיהם להיות כהנים ועבודתם פסולה:
you: Heb. אֹתָכָה, like אוֹתָ. אתכה: כמו אותך:
for seven days you shall perform their investiture: in this manner and with these sacrifices, daily. שבעת ימים תמלא וגו': בענין הזה ובקרבנות הללו בכל יום:
36And a bull as a sin offering you shall offer up every day for the atonements, and you shall purify the altar by performing atonement upon it, and you shall anoint it, in order to sanctify it. לווּפַ֨ר חַטָּ֜את תַּֽעֲשֶׂ֤ה לַיּוֹם֙ עַל־הַכִּפֻּרִ֔ים וְחִטֵּאתָ֙ עַל־הַמִּזְבֵּ֔חַ בְּכַפֶּרְךָ֖ עָלָ֑יו וּמָֽשַׁחְתָּ֥ אֹת֖וֹ לְקַדְּשֽׁוֹ:
for the atonements -: Heb. עַל-הַכִּפֻּרִים, for the atonements, [meaning] to atone for the altar for all alienism and repugnance. Since it is stated: “for seven days you shall perform their investiture,” I know only [that] what is offered up for their [the kohanim’s] sake [must be brought all seven days], such as the rams and the bread, but what is offered up for the sake of the altar, such as the bull, which is for the purification of the altar, we did not [yet] hear [that it must be brought for seven days]. Therefore, this verse was necessary. The midrash of Torath Kohanim (Lev. 8:14) states: The atonement for the altar was necessary because perhaps someone had donated a stolen article for the work of the Mishkan and the altar. על הכפרים: בשביל הכפורים, לכפר על המזבח מכל זרות ותיעוב. ולפי שנאמר (פסוק לה) שבעת ימים תמלא ידם, אין לי אלא דבר הבא בשבילם, כגון האילים והלחם, אבל הבא בשביל המזבח, כגון פר שהוא לחטוי המזבח, לא שמענו, לכך הוצרך מקרא זה. ומדרש תורת כהנים אומר כפרת המזבח הוצרך, שמא התנדב איש דבר גזל במלאכת המשכן והמזבח:
and you shall purify: Heb. וְחִטֵאתָ, [which Onkelos renders:] וּתְדַכֵּי, and you shall purify. An expression of placing the blood that is applied with the finger is called חִטּוּי. וחטאת: ותדכי, לשון מתנת דמים הנתונים באצבע קרוי חטוי:
and you shall anoint it: with the anointing oil [as below (Exod. 30:22-33)]. All anointings [were made] like a sort of Greek “chaff.” [See above on verse 2.] ומשחת אותו: בשמן המשחה וכל המשיחות כמין כי יונית:
37For seven days you shall perform atonement upon the altar and sanctify it. Henceforth, the altar shall be a holy of holies. Whatever touches the altar will be holy. לזשִׁבְעַ֣ת יָמִ֗ים תְּכַפֵּר֙ עַל־הַמִּזְבֵּ֔חַ וְקִדַּשְׁתָּ֖ אֹת֑וֹ וְהָיָ֤ה הַמִּזְבֵּ֨חַ֙ קֹ֣דֶשׁ קָֽדָשִׁ֔ים כָּל־הַנֹּגֵ֥עַ בַּמִּזְבֵּ֖חַ יִקְדָּֽשׁ:
Henceforth the altar shall be a holy: Now what was its [the altar’s] sanctity? “Whatever touches the altar will be holy.” Even an invalid sacrifice that was placed upon it-the altar sanctified it to render it fit so that it would not be taken off [the altar]. Since it is said: “Whatever touches the altar will be holy,” I understand it to mean whether it is fit or whether it is unfit, such as something whose disqualification did not come in the sanctuary, such as a male animal or a female animal that was intimate with a human, [or] an animal set aside for a sacrifice to idols, [or] an animal that was worshipped as a god, or an animal that suffered a mortal wound or terminal illness, or [any other disqualification] like them. Therefore, the Torah states: “And this is what you shall offer upon the altar,” immediately following it [this verse]. Just as the burnt offering is fit, so is it with anything that was already fit and became disqualified after entering the courtyard, such as a sacrifice that stayed overnight, a sacrifice that was taken out of the courtyard, a sacrifice that was ritually unclean, [a sacrifice] that was slaughtered with an intention of [offering it up or eating its flesh] outside the time allotted for it or outside the proper place, and [any other disqualification] like them. -[from Zev. 83a, Sifra on Lev. 6:2] והיה המזבח קדש: ומה היא קדושתו, כל הנוגע במזבח יקדש, אפילו קרבן פסול שעלה עליו, קדשו המזבח להכשירו שלא ירד. מתוך שנאמר כל הנוגע במזבח יקדש, שומע אני בין ראוי בין שאינו ראוי, כגון דבר שלא היה פסולו בקדש, כגון הרובע והנרבע ומוקצה ונעבד והטרפה וכיוצא בהן, תלמוד לומר וזה אשר תעשה, הסמוך אחריו, מה עולה ראויה אף כל ראוי, שנראה לו כבר ונפסל משבא לעזרה, כגון הלן והיוצא והטמא ושנשחט במחשבת חוץ לזמנו וחוץ למקומו וכיוצא בהן:
• Daily Tehillim: Psalm Chapters 60 - 65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Likutei Amarim, beginning of Chapter 33
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 11 Adar, 5777 · 9 March 2017
• Likutei Amarim, beginning of Chapter 33
• Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 33
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In ch. 31, the Alter Rebbe discussed various means of arousing joy to counteract the sadness brought on by contemplation of one’s spiritual failings. Ch. 33 resumes this discussion.
עוד זאת תהיה שמחת הנפש האמיתית, ובפרט כשרואה בנפשו בעתים מזומנים שצריך לזככה ולהאירה בשמחת לבב
Yet another means of leading one’s soul to true joy, especially at those specific times when one finds it necessary to purify his soul and illuminate it with a gladness of heart:
אזי יעמיק מחשבתו ויצייר בשכלו ובינתו ענין יחודו יתברך האמיתי
Let him then think deeply and picture in his intellect and understanding the subject of G‑d’s true unity.
True unity means not only that there is but one G‑d, one Creator, but that furthermore, G‑d is the only existing being — nothing truly exists outside of Him, as will be explained further.
איך הוא ממלא כל עלמין עליונים ותחתונים
Let him consider how He permeates all worlds, both upper and lower.
Just as the soul pervades the body, thereby animating it, so does G‑d permeate all the worlds. This indwelling refers to the divine life-force which adapts itself to each individual creation’s capacity to receive it, and for this reason the Alter Rebbe distinguishes here between the “upper worlds” and “lower worlds”: in the “upper (more spiritual) worlds” the revelation of this life-force is greater, since their capacity is greater.
ואפילו מלא כל הארץ הלזו הוא כבודו יתברך
Let him further consider how even this world is filled with His glory —
This refers to the divine life-force which “encompasses” all worlds, and which animates them as if “from above,” without adapting itself to the particular nature of each created being, so that even this physical world is “filled with His glory”1 —
וכולא קמיה כלא חשיב ממש
and how everything is of no reality whatever in His presence.
והוא לבדו הוא בעליונים ותחתונים ממש כמו שהיה לבדו קודם ששת ימי בראשית, וגם במקום הזה שנברא בו עולם הזה, השמים והארץ וכל צבאם, היה הוא לבדו ממלא המקום הזה
He is One alone in the upper and lower realms, just as He was alone prior to the six days of Creation,when nothing existed apart from G‑d; so too now, when all the worlds have come into being, He is still One alone since all of creation is naught before Him, as will be explained further. Even in the very place where this world — the heaven, the earth and all their host — was created, He alone then filled this space.
וגם עתה כן הוא לבדו בלי שום שינוי כלל, מפני שכל הנבראים בטלים אצלו במציאות ממש
The same is true now; He is One alone, without any change whatever. For in relation to Him, the very existence of all created beings is utterly nullified — so that from His perspective, as it were, everything remains just as it was prior to creation.
The Alter Rebbe here introduces an analogy which traces the early evolution of an idea or a desire from the moment that it first occurs in one’s mind and heart. At that stage the idea or desire is formless, not yet having the shape or form of words. It is pure desire, pure idea. The desire of an English-speaking person, for example, feels no different from that of a Hebrew speaker.
It is only when it reaches the stage of applied, or practical thought, that the idea or desire takes on the form of what are called “letters of thought,” which may later be expressed in speech.
Now, the “letters” of thought and speech are, of course, seminally contained in the original idea or desire — it is only that at that point their existence is completely nullified; it is as though these “letters” were non-existent; only the idea or desire is felt.
Stated in the terms which the Alter Rebbe employs, the idea and desire are described as part of the “ten soul-powers,” of which three (ChaBaD) belong to the intellect, and seven (the middot) comprise one’s emotional range. These ten faculties are the “source and root” of thought and speech, for one thinks and speaks of that which he understands or feels. These faculties are called the “substance and essence of the soul,” in comparison with thought and speech which are merely the soul’s “garments,” i.e., its modes of external expression.
To relate the analogy to the point under discussion: Every created being derives its existence and life from Divine “speech”, i.e., the “letters” of G‑d’s command that created it. Since nothing is “outside” G‑d, this creative “speech” and the beings created thereby are contained within G‑d, in the same way as the words one speaks were previously contained within the desire of the heart. All of creation is therefore nullified before G‑d, just as the “letters” of speech are nullified within the idea or desire which is their source, where only the desire is felt, not the “letters.”
In the Alter Rebbe’s words:
כביטול אותיות הדבור והמחשבה במקורן ושרשן, הוא מהות הנפש ועצמותה, שהן עשר בחינותיה, חכמה בינה ודעת וכו׳
[All created beings are nullified before G‑d] just as the letters of speech and thought are nullified within their source and root, i.e., the soul’s substance and essence, meaning its ten faculties — Chochmah, Binah, Daat... and the middot,
שאין בהם בחינת אותיות עדיין קודם שמתלבשות בלבוש המחשבה (כמו שנתבאר בפרק כ׳ וכא באריכות, עיין שם)
in which there are no letters as yet, prior to their being clothed in the garment of thought (as has been explained at length in chs. 20 and 21).
וכמו שכתוב גם כן במקום אחר משל גשמי לזה, מענין ביטול זיו ואור השמש במקורו, הוא גוף כדור השמש שברקיע
Elsewhere, this idea is further illustrated by an analogy from a physical phenomenon — the nullification of the sun’s radiance and light within its source, the celestial orb of the sun.
שגם שם מאיר ומתפשט ודאי זיוו ואורו, וביתר שאת מהתפשטותו והארתו בחלל העולם, אלא ששם הוא בטל במציאות במקורו, וכאילו אינו במציאות כלל
For surely its radiance and light glow and spread forth there too; more strongly, in fact, than they spread forth and glow in the space of the universe. Being close to its source, the light is more intense. But there — within the sun — its very existence is nullified within that of its source; it is as though [the light] were absolutely non-existent. All that is seen within the sun is the sun itself, not the light which is merely a product, an offshoot of the sun.
This will be better understood in terms of the saying,2 “Of what good is a candle in the daylight” Naturally, the candle is no less luminous by day than by night. But because its light is overwhelmed by the far greater brightness of daylight, it no longer fulfills its function of illumination. At this point it ceases to exist as a luminary. The same is true of the sun’s rays as they are within the sun.
וככה ממש דרך משל הוא ביטול העולם ומלואו במציאות לגבי מקורו, שהוא אור אין סוף ברוך הוא, וכמו שכתוב שם באריכות
Exactly so, figuratively speaking, is the very existence of the world and everything in it nullified in relation to its source, which is the light of Ein Sof, as is explained there at length.
This, then, is the true meaning of G‑d’s unity — that He alone exists, and there is nothing besides Him.
והנה כשיעמיק בזה הרבה, ישמח לבו ותגל נפשו אף גילת ורנן בכל לב ונפש ומאד באמונה זו
Now when one contemplates deeply and at length on this matter of G‑d’s true unity, his heart will rejoice with this faith;3 his soul will be gladdened by it to the point of rejoicing and singing with all his heart, soul and might.
כי רבה היא, כי היא קרבת אלקים ממש
For this faith is tremendous — when it fills one’s mind it actually constitutes [an experience of] the closeness of G‑d.
וזה כל האדם ותכלית בריאתו ובריאת כל העולמות עליונים ותחתונים
This in fact is the whole [purpose] of man, and the purpose for which he, and all the worlds, both upper and lower, were created:
להיות לו דירה זו בתחתונים, כמו שכתוב לקמן באריכות
that G‑d should have such a dwelling-place here below, as will be explained further at length4 — how this earthly abode for G‑d is the purpose of all creation.
Man’s faith in the unity of G‑d fulfills this goal. For when G‑d’s unity is revealed in the mind and heart of men, this world becomes an abode for G‑d; He is revealed there just as one reveals himself completely in his own home.
והנה כמה גדולה שמחת הדיוט ושפל אנשים בהתקרבותו למלך בשר ודם המתאכסן ודר אתו עמו בביתו
How great is the joy of a common and lowly person when he is brought close to a king of flesh and blood who furthermore lodges and greater still dwells together with him — not in the king’s palace, but in his (the commoner’s) home
וקל וחומר לאין קץ, לקרבת ודירת מלך מלכי המלכים, הקדוש ברוך הוא
How much more, infinitely more, [ought one to rejoice] in the nearness of the King of kings, the Holy One, blessed be He, and in His dwelling together with man in this physical world, man’s “home.
וכדכתיב: כי מי הוא זה אשר ערב לבו לגשת אלי, נאם ה׳
So it is written:5 “‘For who is the man who dares to approach me?’ says G‑d.”
Yet in one’s awareness of G‑d’s unity and through self-nullification before Him, one does come near to G‑d. Furthermore, G‑d thereby dwells with him and within him.
| FOOTNOTES | |
| 1. | This interpretation follows Kitzur Tanya by Rabbi M.M. Schneerson of Lubavitch (author of Tzemach Tzedek). |
| 2. | Chullin 60b; cf. Zohar I, 20a. |
| 3. | The Alter Rebbe introduced the subject of G-d's unity as an idea that can and should be apprehended intellectually (“Let him think deeply... in his intellect and understanding... G-d's true unity...”). Yet here he refers to it as an article of faith. Commenting on this inconsistency, the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, proposes several suggestions: (1) The analogies of speech or of sunlight are valid only after one accepts, as a matter of faith, the verse, “By the word of G-d the heavens were made.” (2) Furthermore, although the Alter Rebbe provides here the means of understanding the concept intellectually, in fact recognition of G-d as the only existing being is a matter of implicit, inherent faith in every Jew, as the Alter Rebbe points out further (e.g., mid. ch. 42). (3) It may also be suggested that the matter of G-d's unity indeed transcends intellect, and thus belongs to the realm of faith. One cannot actually understand how G-d is a unity, and unique. The intellectual approach provided, serves only to lead one to a rational conclusion that he is indeed a unity, and unique. |
| 4. | Ch. 36. |
| 5. | Cf. Yirmeyahu 30:21. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 119
• Fruit of the Fourth Year
"All its fruit shall be holy for praise-giving to G‑d"—Leviticus 19:24.
We are commanded to sanctify the fruit produced by a tree in the fourth year [after its planting]. These fruit – like the Second Tithe – are brought to Jerusalem and eaten there by its owners. (The priests have no part of it.)
Full text of this Mitzvah »
• Fruit of the Fourth Year
Positive Commandment 119
Translated by Berel Bell
The 119th mitzvah is that we1 are commanded to treat as holy the fruit which grows in the fourth year [from when the tree was planted, called neta revai].
The source of this commandment is G‑d's statement,2 "[And in the fourth year,] all its fruit shall be holy, and it shall be something for which G‑d is praised."
The law is that it must be brought to Jerusalem and eaten there by its owners, just like ma'aser sheni. The kohanim have no share in it, as the Sifri says: "The statement3 'The sacred offerings of each individual remain his own property, [and those which are given to the kohen become his]' gives all sanctified objects to the kohen except for the thanksgiving-offering, the peace-offering, the Pesach-offering, the ma'aser-offering, ma'aser sheni, and neta revai, which belong to the owner."
The details of this mitzvah are completely explained in the final chapter of tractate Ma'aser Sheni.
FOOTNOTES
1.Regarding the fulfillment of this mitzvah outside Eretz Yisroel, see Kapach, 5731, note 73.
2.Lev. 19:24.
3.Num. 5:10.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Thirty
• Mechirah - Chapter Thirty
1
When a person sells landed property or movable property to a colleague and someone acquires the property on the purchaser's behalf without the purchaser's knowledge, the option is given to the purchaser. If the purchaser desires to acquire the property, the seller cannot retract. If the purchaser does not desire to acquire the property, the property returns to its original owner.
Therefore, a deed of sale can be written for a seller even when the purchaser is not present. The purchaser, however, is always required to pay the scribe's fee. This applies even if a person sells his field because it is of inferior quality.
א
המוכר שמכר קרקע או מטלטלין וזכה בהן הלוקח שלא מדעתו יד הלוקח על העליונה ואם רצה לוקח אין המוכר יכול לחזור בו ואם לא רצה תחזור לבעליה לפיכך כותבין שטר למוכר אע"פ שאין הלוקח עמו ולעולם הלוקח נותן שכר הסופר ואפילו מכר שדהו מפני רעתה:
2
Similarly, when a Canaanite servant buys or sells property, or whether he gives a present or a present is given to him, the option is given to the servant's owner. If he desires to perpetuate the servant's act, the servant's acts are binding. If the master does not grant his consent, the servant's acts are nullified entirely.
The master may perpetuate or nullify the servant's act with merely a verbal statement. It is not necessary that he confirm his decision with a kinyan.
ב
וכן העבד שקנה או מכר או נתן מתנה או נתנה לו יד האדון על העליונה אם רצה לקיים מעשיו הרי אלו קיימין ואם לא רצה בטלו כל מעשיו ובדברים בלבד הוא שמקיים האדון או מבטל ואינו צריך לקנות ממנו כלום:
3
Similarly, when a woman sells or gives a present - whether of property belonging to her husband, property defined as nichsei tzon barzel that she brought him, property that he designated for her in her marriage contract, or property defined as nichsei m'log, whether landed property or movable property - the option is given to her husband. This ruling also applies if she purchases property or if she is given a present. If her husband desires to perpetuate the transfer, it is binding. If he desires to nullify it, it is nullified entirely.
Different rules apply when a husband sells or gives away property to which his wife shares a connection - e.g., land that she brought to him that was recorded in her marriage contract, land that he designated for her in consideration of goods she brought to the marriage, or property that he designated for her in her marriage contract. Even though the purchaser has the woman confirm her husband's deeds with a kinyan, whatever he has done is nullified, because she may rationalize her actions, stating: "I did it only to generate satisfaction for my husband."
ג
וכן האשה שמכרה או נתנה מתנה בין בנכסי בעלה בין בנכסי צאן ברזל שהכניסה לו בין בדברים שייחד לה בכתובתה בין בנכסי מלוג בין בקרקעות בין במטלטלין וכן אם לקחה או נתנה [לה מתנה] יד הבעל על העליונה ואם רצה לקיים יקיים אם רצה לבטל יבטל הכל אבל הבעל שמכר או נתן בין קרקע שהכניסה לו אשתו בכתובתה או קרקע שהכניס לה שום משלו בין קרקע שייחד לה בכתובתה אף על פי שקנו מיד האשה אחר שקיימה מעשיו הרי כל מה שעשה בטל מפני שהיא אומרת נחת רוח עשיתי לבעלי:
4
If the husband sold or gave as a present nichsei m'log,whether landed property or movable property, the option is granted the woman. If she desires to nullify the sale, shemay. If, however she confirms her husband's actions, the purchaser acquires the property.
ד
מכר או נתן נכסי מלוג בין בקרקעות בין במטלטלין יד האשה על העליונה רצתה לבטל מבטלה ואם קיימה מעשיה קנו הלקוחות:
5
The following rule applies when a husband sells movable property that is classified to be nichsei tzon barzel or movable property that he gave his wife from his own property. Although he does not have the right to do so, if he transgresses and sells or gives away such property, it is acquired by the purchasers, and his wife may not expropriate it from them.
Similarly, the husband has the right to sell all of his property, even though it is under lien to his wife's marriage contract. If she is later granted the right to expropriate the property, she will expropriate it. This applies unless she first wrote a disclaimer for the purchaser, and confirmed it with a kinyan.
ה
בעל שמכר מטלטלין של נכסי צאן ברזל או מטלטלין שנתנה לו משלו אע"פ שאינו רשאי אם עבר ומכר או נתן קנו הלקוחות ואין האשה יכולה להוציא מידם וכן יש לו לבעל למכור כל נכסיו אף על פי שהן תחת יד שעבוד הכתובה ואם תבא לטרוף טורפת אא"כ כתבה ללוקח תחלה וקנו מידה:
6
When a woman sells or gives nichsei tzon barzel to her husband, he does not acquire the property. Instead, she may expropriate it from him, as explained in Hilchot Ishut.
When a court sells or purchases property on behalf of orphans - whether landed property or movable property - both the purchase and sale are binding. If, however, it gives the orphans' property away as a present, the gift is of no consequence. The rationale is that a person may not give away something that does not belong to him.
The same principles apply with regard to an orphan's guardian, whether a guardian appointed by the court or one appointed by the orphan's father before his death.
ו
האשה שמכרה או נתנה נכסי צאן ברזל לבעלה לא קנה, ויש לה לחזור ולהוציא מידו כמו שביארנו בהלכות אישות, בית דין שמכרו או לקחו בנכסי יתומים בין בקרקע בין במטלטלין, וכן האפוטרופוסין בין שמינו אותם בית דין בין שמינה אותן אבי יתומים, מקחן מקח וממכרן ממכר אבל מתנתם איזה כלום שאין אדם נותן דבר שאינו שלו.
7
When a person sells or gives away property on the Sabbath - and needless to say, on the holidays - although he is punished by stripes, his deeds are binding.
Similarly, when a person enters into a kinyan chalifin on the Sabbath, the kinyan is binding. After the Sabbath, a legal record may be composed and the property transferred.
ז
המוכר או הנותן בשבת ואין צריך לומר ביום טוב אף על פי שמכין אותו מעשיו קיימין וכן כל מי שקנו מידו בשבת הקניין קיים וכותבין לאחר השבת ונותנין:
• Maaser Sheini - Chapter 8
1
When a person [used money from the second tithe to] purchase a domesticated animal for a peace offering or a non-domesticated animal for ordinary meat from a person who is not a merchant and is not precise, the hide is considered as ordinary property.1This applies even if the value of the hide is greater than the value of the meat. When, by contrast, a person purchases an animal from a merchant, the hide is not considered as ordinary property.2
א
הלוקח בהמה לזבחי שלמים וחיה לבשר תאוה ממי שאינו תגר ואינו מדקדק יצא העור לחולין אפילו היו דמי העור מרובין על דמי הבשר אבל הלוקח מן התגר לא יצא העור לחולין:
2
Similar laws apply when a person purchases jugs of wine that are sealed.3In a place where it is customary for these jugs to be sold while sealed from a person who is not a merchant, the jugs are considered as ordinary property.4 Therefore the seller must open the tops of the jugs so that they will not become ordinary property.5If the seller wishes to be stringent with himself and sell the wine in exact measure, the container is considered ordinary property.6
ב
וכן הלוקח כדי יין סתומות ממקום שדרכם להמכר סתומות ממי שאינו תגר יצא הקנקן לחולין לפיכך צריך המוכר לפתוח ראשי הכדים כדי שלא יצא הקנקנן לחולין ואם רצה להחמיר על עצמו ולמכור במדה יצא הקנקן לחולין:
3
If he purchased [the jugs of wine] while they were open7 or sealed in a place where it is customary to sell them open8 or he purchased them from a merchant who is precise in his sale,9 the jugs are not considered as ordinary property. If a person purchases baskets of figs and grapes together with their container,10 the container is not considered as ordinary property.11
ג
לקחן פתוחות או סתומות במקום שדרכן להמכר פתוחות או שלקח מן התגר שמדקדק במכירתו לא יצא הקנקנן לחולין לקח סלי תאנים וענבים עם הכלי לא יצאו דמי הכלי לחולין:
4
If a person purchases nuts, almonds, or the like, the shells are considered as ordinary property.12 If a person purchases a frond of dates,13 the frond is considered as ordinary property.14
[The following rules apply if] one purchases containers of dates. If they are pressed, the containers are considered as ordinary property.15 If not, they are not considered as ordinary property.
ד
לקח אגוזים ושקדים וכיוצא בהן יצאו קליפתן לחולין לקח חותל של תמרים יצא החותל לחולין קופה של תמרים אם דרוסות יצאו הקופות לחולין ואם לאו לא יצאו לחולין:
5
When a person has wine16 from the second tithe and he lends17 his jugs for that [wine from] the second tithe, the second tithe does acquire the jugs, even though he seals them.
[The following laws apply if] he stored the wine in them without making any statement:18 If he designated [certain jugs] as the second tithe before he sealed their openings, the second tithe does not acquire the jugs.19 If he designated [the jugs] as the second tithe after he sealed their openings, the second tithe acquires the jugs.20 If [the owner] stored a revi'it21 of ordinary wine in the jug,22or put oil, vinegar, brine,23 or honey from the second tithe without making any statement - whether before or after he sealed [the jugs] - the second tithe does not acquire the jugs.24
ה
מי שהיה לו יין של מעשר שני והשאיל קנקניו לאותו מעשר אף על פי שסתם את פיהם לא קנה מעשר את הקנקנים כנס היין לתוכו סתם אם קרא שם ועשהו מעשר עד שלא סתם את פיהם לא קנה מעשר את הקנקנים ואם משסתם פיהן קרא שם ועשהו מעשר קנה מעשר את הקנקן הפקיד לתוך הקנקן רביעית חולין או שכנס לתוכן שמן או חומץ או ציר או דבש של מעשר שני סתם בין משסתם בין עד שלא סתם לא קנה מעשר את הקנקנים:
6
When a deer that was purchased with money from the second tithe dies, it should be buried with its hide.25 If it was purchased while alive and slaughtered and then it became impure, it should be redeemed like other produce that became impure.26
[The following laws apply when a person] sets aside a dinar of money of the second tithe to purchase food against until he has exhausted its value and it becomes ordinary funds27 [and then the value of the coinage changes. For example,] the rate of exchange for a dinar was 20 me'ah.28 The person consumed ten me'ah'sworth of food and then the value of the latter coinage decreased. Afterwards, the rate of exchange of a dinar was 40 me'ah. The person must spend another 20 me'ah on food before [the dinar] is considered as ordinary money.29
If the value of a me'ah increased and the rate of exchange for a dinar was ten me'ah, he must spend another five me'ah on food. Afterwards, [the dinar] is considered ordinary money.30
ו
צבי שלקחו בכסף מעשר ומת יקבר בעורו לקחו חי ושחטו ונטמא ה"ז יפדה כשאר פירות שנטמאו המניח דינר מעשר שני להיות אוכל כנגדו עד שיצא לחולין והיה הדינר יוצא בכ' מעה אכל עליו בעשר מעה והוזלו המעות לאחר זמן והרי הדינר יוצא במ' מעה צריך לאכול עליו בעשרים מעה ואחר כך יצא לחולין הוקרו המעות והרי הדינר יוצא בעשר מעין אוכל עליו בחמש מעין ואח"כ יצא לחולין:
7
When a person purchases produce with a sela of money from the second tithe and draws the produce into his domain, but did not pay for it before the value of the produce increased and it became worth two selaim, he is required to pay only a selafor the [produce]. [This is derived from the phrase]:31 "And he paid the money and it was acquired by him." [Implied is that the produce] is acquired by paying money.32 The profit is realized by the second tithe.33
ז
הלוקח פירות בסלע של כסף מעשר ומשך הפירות ולא הספיק ליתן הסלע עד שהוקרו הפירות ועמדו בשתים ה"ז מפריש עליהן סלע בלבד שנאמר ונתן (את) הכסף וקם לו בנתינת הכסף קונה והשכר למעשר:
8
If he drew the produce into his possession when it was worth two selaim, but did not pay for it until the value of the produce decreased and it was worth only a sela, he should pay only one sela for them from the money of the second tithe. He must add another sela from ordinary funds and give it to the seller.34 If the seller was a common person, it is permitted for him to give him a second sela from money from the second tithe of demai.35
ח
משך פירות בשתי סלעים ולא הספיק ליתן המעות עד שהוזלו הפירות ועמדו בסלע אינו מפריש עליהן ממעות מעשר שני אלא סלע אחת ומוסיף עליה סלע שנייה מן החולין ונותן למוכר ואם היה המוכר עם הארץ ה"ז מותר ליתן סלע שנייה ממעות מעשר שני של דמאי נתן לו סלע של מעשר ולא הספיק למשוך הפירות עד שעמדו בשתים מה שפדה פדה והדין ביניהן:
9
If [the purchase] gave the seller two selaim of money from the second tithe, but did not draw the produce into his possession until its worth decreased to a sela, what he redeemed is redeemed,38 and the attribute of judgment must be exercised between them.39 [The rationale for these laws is that] the redemption40 of the second tithe is like drawing it into possession.41
ט
נתן לו סלעים שתים של מעשר ולא הספיק למשוך הפירות עד שחזרו להיות בסלע מה שפדה פדה ומדת הדין ביניהם שהמעשר שני פדייתו היא משיכתו:
10
If a person possessed ordinary produce in Jerusalem and money from the second tithe outside of Jerusalem, he may say: "The holiness of that money is transferred to this produce," and partake of them there in a state of ritual purity. The money then becomes ordinary funds in its location.42
י
מי שהיו לו פירות חולין בירושלים והיו לו מעות מע"ש חוץ לירושלים אומר הרי המעות ההם מחוללין על הפירות האלו ויאכלם שם בטהרה ויצאו אותן המעות לחולין במקומן:
11
If one had money from the second tithe in Jerusalem and produce outside of Jerusalem, he may say: "The holiness of this money is transferred to that produce." The money then becomes ordinary money and the produce must be brought to Jerusalem and eaten there.43 For it is not necessary that the money and the produce be in the same place when the holiness of one is transferred to the other.
יא
היו לו מעות מעשר שני בירושלים ויש לו פירות חוץ לירושלים אומר הרי המעות האלו מחוללין על פירות ההם ויצאו המעות לחולין ויעלו הפירות ויאכלו בירושלים שאינו צריך להיות המעות והפירות במקום אחד בשעת החלול:
12
When a person possesses money from the second tithe in Jerusalem which he needs [for other purposes]44 and a colleague possesses ordinary produce that he desires to eat, he should tell his colleague: "The holiness of this money is transferred to your produce." Thus that produce is considered as purchased with the money of the second tithe. The colleague should then partake of them in a state of ritual purity. Thus he does not lose anything and [his] money becomes as ordinary funds.45
יב
מי שהיו לו מעות מעשר בירושלים וצריך להם ויש לחבירו פירות חולין שרוצה לאוכלן אומר לחבירו הרי המעות האלו מחוללין על פירותיך ונמצאו אותם הפירות לקוחות בכסף מעשר ויאכל אותם חבירו בטהרה ולא הפסיד כלום ויצאו המעות לחולין:
13
When does the above apply? When his friend who owns the produce is a chavair.46 For produce that is definitely of the second tithe may be given only to a chavair.47Therefore if the produce was [the second tithe of] demai, he may make such a stipulation with a common person as well.48
It is permitted to transfer the holiness of produce from the second tithe to produce or money belonging to a common person. We are not concerned that perhaps they are from the second tithe.49
יג
במה דברים אמורים בשהיה חבירו בעל הפירות חבר שאין מוסרין פירות של מעשר שני של ודאי אלא לחבר לפיכך אם היו המעות של דמאי אומר כן אף לעם הארץ ומותר לחלל מעשר שני על פירות עם הארץ ועל מעותיו ואין חוששין להם שמא של מע"ש הם:
14
[The following laws apply when a person] sets aside a dinar from the second tithe to [which to transfer the holiness of food that] he eats continuously. If he proceeded to do so to the extent that less than a p'rutah's worth [of its value] remained [consecrated],50 the coin is considered as ordinary money.51
When does the above apply? With regard to [the second tithe of] demai.52With regard to produce that is definitely of the second tithe, [the coin] is not considered as ordinary money until less than a p'rutah's worth [of its value] remained [consecrated] after a fifth was added to it, e.g., less than four fifths of a p'rutah's worth [of its value] remain.53
יד
המניח דינר של מעשר להיות אוכל כנגדו והולך כיון שאכל עליו עד שלא נשאר ממנו (אלא) פחות מפרוטה יצא לחולין בד"א בשל דמאי אבל בשל ודאי לא יצא לחולין עד שישאר ממנו פחות משוה פרוטה אחר שמוסיפין את החומש כגון שנשאר ממנו פחות מארבעה חומשי שוה פרוטה:
15
[The following laws apply when people who are] ritually impure and others who are ritually pure were eating together in Jerusalem and those who were ritually pure desired to [use their money from] the second tithe for food. They should place a sela from the second tithe aside and say: "The holiness of this sela is transferred to everything which those who are ritually pure eat."54 The sela is then considered as ordinary property, for they eat and drank its value in a state of ritual purity. [This applies] provided the people who are impure do not touch the food55 and thus cause it to contract impurity.
טו
טמאין וטהורין שהיו אוכלין או שותין כאחד בירושלים ורצו הטהורין להיות אוכלין מעשר שני שלהם מניחין סלע של מע"ש ואומר כל שהטהורים אוכלים ושותין סלע זו מחולל עליו ותצא הסלע לחולין שהרי אכלו ושתו בשווייה בטהרה ובלבד שלא יגעו הטמאים במאכל שלא יטמאוהו:
FOOTNOTES
1.
I.e., the sacred quality of the second tithe no longer applies to it. It is as if the seller gave it to him as a present.
In his Commentary to the Mishnah (Ma'aser Sheni 1:3), the Rambam explains that when a seller is not meticulous in his business dealings and thinks that he sold only the meat and does not think about the hide, none of the money of the second tithe was use for the hide. Hence, the hide is considered as ordinary property.
2.
For a merchant is careful about getting a full price for his merchandise and will make sure to include the value of the hide in the price. Since the person will be using the money from the second tithe for the purchase, that purchase will also encompass the hide. Hence the hide is considered as the servants and land mentioned in Chapter 7, Halachah 17, and one must eat an equivalent amount of food in Jerusalem. Although ordinarily, one may not purchase non-food items with money from the second tithe, in this instance, an exception is made, because the meat cannot be purchased without the hide. See Radbaz.
3.
But not while they are open as the Rambam continues stating.
4.
I.e., like the sale of the hides mentioned in the previous halachah, when an ordinary person buys or sells wine, he does not take the value of the jugs into consideration. For the container is considered as subservient to the wine it contains. Indeed, the flavor of the wine is somewhat dependent on its container. Accordingly, the two are considered as a single entity. (See Eruvin 27b which derives this concept through Biblical exegesis.) Hence, the money of the second tithe is not used for the containers.
5.
By opening the jugs, the seller indicates that he desires to consider the jugs independently [the Rambam's Commentary to the Mishnah (Ma'aser Sheni3:13)]. By opening a jug, the seller indicates that he wants the purchaser to pour it into his own containers.
6.
Since he is selling the wine at an exact fee per measure, he is not including the price of the jug in the price of the wine (Kessef Mishneh).
7.
As mentioned above, opening the container is an indication that the container should be considered as an independent entity.
8.
Since it is customary in this place to sell the containers open, even if one sells them while sealed, he is considered to have followed the general practice of considering the container as a separate entity.
9.
Following the same reasoning as in Halachah 1.
10.
I.e., the basket.
11.
For the fruit is sold independently of the baskets (Radbaz).
12.
For they are obviously secondary to the fruit within them. Even a merchant is not concerned about them. Hence, one may benefit from them without worrying about purchasing their worth in food to be eaten in Jerusalem.
13.
The dates together with the branches from which they are suspended.
14.
Since the dates are crushed, the container is obviously subservient to them, for they could not be sold without it. Hence, it is not considered as a separate entity.
15.
For the containers are considered as subservient to the dates.
16.
As opposed to other liquids as indicated by the conclusion of the halachah.
17.
We are speaking about a person using his own jugs. Nevertheless, the term "lends" is used because the person desires to retain possession of the jugs as ordinary property. He is merely "lending" them temporarily to be used for the second tithe. In his Commentary to the Mishnah (Ma'aser Sheni3:12), the Rambam writes that the person must make an explicit statement of the above intent.
18.
I.e., he stored wine from which the second tithe had not been separated in jugs and then desired to set aside several jugs as the second tithe. This reflects a reversal of the Rambam's understanding in his Commentary to the Mishnah (loc. cit.). The Radbaz explains, however, that the two rulings are not contradictory.
19.
Thus after the wine is poured out from them, he may use the jugs as ordinary property, without any further measures.
20.
For the wine and the container have an integral relationship as mentioned above. Indeed, our Sages compare it to separating wine in its jug to separating fruit in its peal. Thus if the value of the wine is transferred to money, the value of the jugs must also be included (Radbaz). Nevertheless, if one drinks the wine, the jug is no longer considered as consecrated to the second tithe and may be used for other purposes (Rambam LeAm).
21.
A measure of 86 or 150 cc depending on which Rabbinic authority one follows.
22.
By putting ordinary wine in the jug, he indicates that he does not desire that the jug be acquired by the second tithe.
23.
I.e., brine that was purchased with money from the second tithe.
24.
For in contrast to wine and its containers, the containers of these liquids are not necessary for the liquid itself and are always considered as separate from them.
25.
Since the animal was never eaten, the hide is not considered as a separate entity. Thus since it and the animal are consecrated with the holiness of the second tithe, they must be buried. The deer may not be redeemed, because "we do not redeem consecrated entities in order to use their meat to feed dogs [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 3:11); Hilchot Issurei Mizbeiach 2:10]. Rabbi Akiva Eiger questions this ruling, citing sources which indicate that in similar circumstances, the hide can be considered a separate entity and should be redeemed.
26.
See Chapter 2, Halachah 8; Chapter 7, Halachah 1. Needless to say, this same law applies when a person purchases meat and later that meat becomes impure (Radbaz, based on the above mishnah).
27.
In other words, the person set aside money that was consecrated from the second tithe. Nevertheless, instead of using that money, used ordinary money with the intent that the holiness associated with the second tithe by transferred to the ordinary money as that money was spent to purchase food.
28.
The Rambam is obviously speaking in hyperbole. The ordinary exchange rate of a dinaris six me'ah (Hilchot Eruvin1:12).
29.
I.e., he must use half a dinar for food. Now, however, he value of that half a dinar in me'ah has doubled. The rationale is that the value of the coinage from the second tithe is calculated at the time and place it is transferred.
30.
Again, he is using half a dinar, but now the value of that half a dinar in me'ah has been halved.
31.
The Rambam's wording has attracted the attention of the commentaries who note that there is no Biblical verse which uses that exact wording. See Leviticus 27:19 which uses somewhat similar expressions.
32.
The Rambam's wording has attracted the attention of the commentaries. Seemingly, the reason for the Rambam's ruling is that once the purchaser performed meshichah, he acquired the produce. Hence, when he pays for it, he pays the price at the time of its acquisition. This is not implied by the Rambam's wording. Indeed, as the Ra'avad emphasizes, the Rambam's wording implies the very opposite.
33.
I.e.., he must eat the entire amount of produce according to the stringencies required of produce of the second tithe. One might think that the purchaser would profit from the rise of the value of the produce, i.e., he could eat half of it as the second tithe and use the other half as his private property. Hence, the Rambam clarifies that this is not so. The Radbaz explains the Rambam's wording, explaining that the transfer of the holiness does not take place until he pays the money, but that afterwards, the produce is acquired by the second tithe according to its price at the time of acquisition.
34.
I.e., since he drew the produce into his possession when it was worth two selaim, he must pay that amount to the seller. Nevertheless, he may not pay that entire amount from the money of the second tithe, because now the produce is not worth that amount. Indeed, if the purchaser would give the seller the second sela from the money of the second tithe, the holiness of that money would not be transferred to the produce and the seller would be obligated to use it to purchase food which he would eat according to the stringencies of the second tithe.
35.
In his Commentary to the Mishnah (Ma'aser Sheni 4:6), the Rambam explains the rationale for this ruling. Since we are speaking about demai, there is only a question if there is a prohibition involved. Accordingly, since a common person is more lax in his observance and will violate even more severe prohibitions, we assume that he is not precise in his observance of demai. Hence, it can be given to him. The commentaries question that explanation, for even though he is not careful in his observance, we should not be responsible for him possibly performing a transgression. See Halachah 13 where this concept is also mentioned.
36.
I.e., the entire amount of produce is considered as produce of the second tithe, because as soon as the money from the second tithe is paid, its holiness is transferred to the produce.
37.
I.e., were it ordinary produce, the law would be that the seller should keep his word and complete the transaction. Nevertheless, since according to Rabbinic Law, a transaction is not completed with the payment of money, but rather when the purchaser draws the object into his possession, the purchaser does have the option of retracting. If he does so, however, he must be given the adjuration mi shepara (Hilchot Mechirah 7:1). Should the seller choose that option and retract entirely, he must treat the produce in his possession as produce of the second tithe. If he still wants to carry out the sale at one sela, he must give the purchaser back a sela. The purchaser must consider all the produce as the second tithe, but the sela he was given is ordinary money.
38.
I.e., the entire amount of produce is considered as produce of the second tithe, because as soon as the money from the second tithe is paid, its holiness is transferred to the produce.
39.
I.e., the holiness of the second tithe is transferred to the produce. Nevertheless, from the financial point of view, the purchaser has the option of accepting the adjuration mi shepara and retracting from the transaction. If he takes that option, the seller must return the two selaim to him and from that time on, he may treat them as ordinary money. And the seller must treat the produce as produce of the second tithe.
40.
The exchange of money for produce or vice versa.
41.
I.e., just as a business transaction is completed when the purchaser draws it into his possession, the transfer of the holiness of the second tithe is completed upon the payment of money.
42.
As the Rambam states at the conclusion of the following halachah, the money and the produce to not have to be in the same place when the holiness of one is transferred to the other.
43.
In his Commentary to the Mishnah (Ma'aser Sheni 2:4), the Rambam mentions another general principle that can be derived from this law: the holiness of money in the second tithe can be transferred even when the money is in Jerusalem. As mentioned above, the holiness of produce from the second tithe may not be transferred when that produce is in Jerusalem.
44.
I.e., for purposes other than food, drink, or smearing.
45.
Which he may use at will, in Jerusalem or outside that holy city.
46.
A person who is precise in the observance of the laws of the agricultural laws and the laws of ritual purity. See Hilchot Ma'aser, ch. 10.
47.
For this produce must be eaten in a state of ritual purity and a common person is not precise in his observance of those laws. See Chapter 3, Halachot 8-9.
48.
As mentioned in the notes to Halachah 8, since the obligation above is only Rabbinic in origin, we allow it to be given to a common person even if he might be lax in its observance.
49.
Since the common person is not careful in his observance of the second tithe, one might think that he already separated it from his produce, but is considering it as ordinary produce regardless. Were that the case, one could not transfer the holiness of other produce from the second tithe to it [the Rambam's Commentary to the Mishnah (T'vul Yom 4:5)].
The Ra'avad cites the Tosefta(Ma'aser Sheni 4:9) which places certain limitations on making such a transfer. The Radbaz explains that it is possible that these limitations were not accepted as halachah.
50.
I.e., he continued using that coin to redeem produce from the second tithe until all but less than a p'rutah's worth of the coins value had been used to redeem produce.
51.
And may be used for purposes other than the purchase of food and drink. The rationale is that anything less than a p'rutah'sworth of value is not financially significant [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 4:8)].
52.
Since the obligation is only of Rabbinic origin, we are more lenient.
53.
In that way, when the fifth (one fifth of the new total) is added, the worth of the entire amount will be less than a p'rutah (ibid.).
54.
The Ra'avad [based on the Jerusalem Talmud (Ma'aser Sheni 2:10)] states that we are speaking about a situation where the person says: "When the person eats or drinks what he eats or drinks will be retroactively considered as the second tithe from the present time." It is necessary to make this qualification, because otherwise, at the time he eats or drinks, he will be partaking of ordinary food and the consecration would not take effect until the object no longer exists.
The Ra'avad also states that this ruling depends on the principle of bereirah, that retroactively the status of an object can be changed. The Radbaz and the Kessef Mishneh note that there is somewhat of a difficulty in ascribing such a position to the Rambam, for the Rambam maintains that in questions of Scriptural Law, the principle of bereirah does not apply. The Radbaz explains that since there is no prohibition involved, merely the question of when the transfer of holiness takes effect, all authorities agree that the principle of bereirah applies.
55.
In certain instances, they may, however, touch the container in which the food is stored. See Ma'aser Sheni 2:10 and the Rambam's commentary for more details.
The commentaries suggest that the restrictions mentioned in Hilchot Ma'achalot Assurot 9:21 should also be observed.
Maaser Sheini - Chapter 9
1
The produce of the fourth year (neta reva'i)1 is holy, as [Leviticus 19:24] states: "And in its fourth year, all of its produce shall be holy, consecrated unto God." The law applying to it is that it must be eaten in Jerusalem by its owners2in the same way as the second tithe.3 Just as the laws of the second tithe do not apply in Syria,4 so too, the laws of neta reva'i do not apply in Syria.5
With regard to neta reva'i, [Numbers 5:10] states: "A person's consecrated property shall be his."6 For there is no other consecrated property about which the Torah does not inform to whom it should be given with the exception of neta reva'i.7
א
נטע רבעי הרי הוא קודש שנאמר ובשנה הרביעית יהיה כל פריו קדש הלולים ליי' ודינו להאכל בירושלים לבעליו כמעשר שני וכשם שאין מעשר שני בסוריא כך אין נטע רבעי בסוריא ובנטע רבעי הוא אומר ואיש את קדשיו לו יהיו שאין לך קדש שלא נתפרש דינו בתורה למי שהוא חוץ מנטע רבעי:
2
A person who desires to redeem neta reva'i should redeem it in the same manner as which he redeems the produce of the second tithe.8 If he redeems it for his own self, he must add a fifth [to its value].9 It may not be redeemed until it reaches the "phase of tithing,"10 as [implied by Leviticus 19:25]: "To increase its produce for you," [i.e., these laws do not apply] until [the crops] have become produce.11
[Neta reva'i] may not be redeemed while it is attached [to the ground],12 as is the law with regard to the second tithe. And it is the property of the Most High, as is the second tithe.13 Therefore, it cannot be acquired when given as a present14 unless it was given when it was not yet ripe.15
With regard to other matters, e.g., eating, drinking, and redemption, the laws that apply to it are those applying to the second tithe.
ב
הרוצה לפדות נטע רבעי פודהו כמעשר שני ואם פדהו לעצמו מוסיף חומש ואין פודין אותו עד שיגיעו לעונת המעשר שנאמר להוסיף לכם תבואתו עד שיעשה תבואה ואין פודין אותו במחובר כמעשר שני והרי הוא ממון גבוה כמעשר לפיכך אינו נקנה במתנה אלא אם נתנו בוסר ודינו בשאר הדברים לענין אכילה ושתיה ופדייה כמעשר:
3
ג
והפודה כרם רבעי רצה פודהו ענבים רצה פודהו יין וכן הזיתים אבל שאר הפירות אין משנין אותן מברייתן:
4
The laws of shichachah, pe'ah, peret,, and ollelot do not apply to a vineyard that is in its fourth year.18 Nor should terumahand the tithes be separated from it, as they are not separated from the second tithe.19 Instead, it should be brought to Jerusalem in its entirety or redeemed and the money taken to Jerusalem [and used for food there] like the second tithe.
ד
כרם רבעי אין לו לא שכחה ולא פאה ולא פרט ולא עוללות ואין מפרישין ממנו תרומה ומעשרות כשם שאין מפרישין ממעשר שני אלא כולו עולה לירושלים או נפדה ויעלו הדמים ויאכלו בירושלים כמעשר:
5
Our Sages ordained that grapes from a vineyard in its fourth year from a radius of a one-day journey from Jerusalem should be brought there to embellish the marketplaces of Jerusalem with fruit.20 After the Temple was destroyed, it may be redeemed even directly outside the city's wall.21 Other types of produce22 may be redeemed even directly outside the city's wall even during the time the Temple was standing.
ה
ענבים של כרם רבעי התקינו ב"ד שיהיו עולין לירושלים מהלך יום לכל צד כדי לעור שוקי ירושלים בפירות ומשחרב בהמ"ק נפדה אפילו סמוך לחומה ושאר כל הפירות אפילו בזמן בהמ"ק נפדין סמוך לחומה:
6
How is neta reva'i redeemed? One should evaluate [the size of] a basket [of fruit] through the agency of three men who estimate how much produce would a person [want] for a selathat he would pay for this fruit when it is considered that [in addition] he would have to pay the cost of watchmen, donkey-drivers,23 and workers. After the rate is established, he should place down the money and say: "The holiness of all [the produce] gathered from this [orchard] is transferred to this money," estimating how many baskets worth a sela [the field] contains.
ו
כיצד פודין נטע רבעי מניח את הסל ע"פ שלשה ואומדין כמה אדם רוצה לפדות לו בסלע על מנת שיוציא יציאות השומרים והחמרים והפועלים מביתו ואחר שקוצבין את השער מניח את המעות ואומר כל הנלקט מזה מחולל על המעות אלו משער כך וכך סלים בסלע ובשביעית פודהו בשוויו שאין שם לא שומרים ולא פועלים ואם היה הפקר אין לו אלא שכר לקיטה בלבד:
7
When a person had [an orchard that was in] its fourth year of growth in the Sabbatical year when everyone is allowed equal access to it, he must mark it with mounds of earth so that [those who take the produce] will recognize [its sacred quality] and not partake of it until they redeem it.28 If [the produce is] within the [three] orlah years,29it should be marked with baked clay30 so that [people] will shun it. [We use clay instead of mounds of earth], lest the latter crumble.31 [The rationale is that] the prohibition of orlah is more severe, because benefit from it is forbidden.32
Those who are meticulous in their observance of the Torah's prohibitions33 would set aside money in the Sabbatical year and say: "The holiness of everything harvested from these fruits of the fourth year is transferred to this money."34 [The redemption must be carried out in this fashion,]35 because it is forbidden to redeem [the produce] while it is attached to the ground, as explained.36
ז
מי שהיה לו נטע רבעי בשנת השמטה שיד הכל שוה צריך לציינו בקוזזות אדמה כדי שיכירו בו ולא יאכלו ממנו עד שיפדו ואם היה בתוך שני ערלה מציינין אותו בחרסים כדי שיפרשו ממנו שאם ציינו בקוזזות אדמה שמא יתפררו שאיסור ערלה חמור הוא שהיא אסורה בהנייה והצנועין היו מניחין את המעות בשנת שמטה ואומרין כל הנלקט מפירות רבעי אלו מחולל על המעות האלו שהרי אי אפשר לפדותו במחובר כמו שביארנו:
8
The first of Tishrei37 is the beginning of the year with regard to the reckoning of orlah and neta reva'i.
When do we begin counting the year with regard to these prohibitions? From the time the trees are planted. [A year does not have to be] from Rosh HaShanah to Rosh HaShanah. Instead, 30 days within a year are considered a year.38 [This applies] provided the planting takes root before these thirty days [begin]. How long does it take? Generally, the time for all trees to take root is two weeks.
ח
באחד בתשרי ראש השנה לערלה ולרבעי ומאימתי מונין להם משעת נטיעה ואינו מונה מראש השנה לראש השנה אלא ל' יום בשנה חשובין שנה והוא שתקלוט הנטיעה קודם שלשים יום וכמה הוא סתם הקליטה לכל האילנות שתי שבתות:
9
Thus when a person plants a tree 44 days before Rosh HaShanah, it is considered as if the tree had been planted for an entire year.39 Nevertheless, due to the prohibition of orlah, in the fourth year, the fruit from this planting is not permitted until the fifteenth of Shvat, which is "the New Year of the Trees."40
ט
נמצאת למד שהנוטע מ"ד יום קודם ראש השנה עלתה לו שנה ואעפ"כ אין פירות הנטיעה הזאת מותרות בערלה אלא ברביעית עד ט"ו בשבט שהוא ר"ה לאילנות:
10
What is implied? When a person plants a fruit tree on the fifteenth of Av41of the tenth year in the Jubilee cycle, it is considered as being orlah until the fifteenth of Shvat of the thirteenth year of the Jubilee cycle. Whatever fruit produced42 by the tree during this time is orlah, even though it did not ripen until several days43 after [that date]. From the fifteenth of Shvat from the thirteenth year of the Jubilee cycle until the fifteenth of Shvat of the fourteenth year, the produce is neta reva'i. Whatever fruit produced during this time is neta reva'i and must be redeemed.44 If the year is declared a leap year, [the produce grown in] the extra month is considered as orlah or neta reva'i.45
י
כיצד הנוטע אילן מאכל בט"ו באב משנה עשירית ביובל הרי הוא בתוך שני ערלה עד ט"ו בשבט משנת י"ג וכל מה שיוציא האילן בתוך זמן זה הרי הוא ערלה אף על פי שנגמרו לאחר כמה ימים ומט"ו בשבט משנת י"ג ביובל עד ט"ו בשבט משנת י"ד הוא נטע רבעי וכל מה שיוציא בתוך זמן זה הרי הוא רבעי וצריך פדיון ואם נתעברה השנה נתעברה לערלה או לרבעי:
11
יא
נטען בי"ו באב משנת עשר לא עלתה לו שנת עשר אלא הרי הוא ערלה שנת י"א וי"ב וי"ג כולה והרי הוא נטע רבעי מראש השנה של שנת י"ד עד סופה:
12
If one planted the tree between the first of Tishrei and the fifteenth of Shvat, he should count three years from day to day for orlah and [four years] from day to day for neta reva'i.48 I have seen Geonim who have a different approach49regarding the reckoning of orlah and neta reva'i. It is not appropriate to elaborate in rebuttal of them. Theirs is a scholarly error and we have already outlined the true path.
יב
נטע הנטיעה מראש חדש תשרי עד ט"ו בשבט מונה לה ג' שנים מיום ליום לערלה ומיום ליום לרבעי וראיתי לגאונים דברים בחשבון ערלה ורבעי אין ראוי להאריך ולהשיב עליהן ובודאי טעות סופרים הם והאמת כבר ביארנו דרכה:
13
Leaves, blossoms, sap, and fruit buds,50 are permitted in [the years of] orlah and neta reva'i.51 Grapes that were devastated by the west wind and ruined, grape seeds, grape peels, water mixed with grape dregs, the peels of pomegranates, their flowers, the shells of nuts, and seeds within a fruit are forbidden with regard to orlah52 and permitted with regard to neta reva'i.53Fruit that withers and falls from the tree are forbidden in all instances.54
יג
העלין והלולבין ומי גפנים והסמדר מותר בערלה וברבעי והענבים ששרפם הקדים והפסידן והחרצנים והזגין והתמד שלהן וקליפי רמון והנץ שלו וקליפי אגוזים והגרעינים אסורין בערלה ומותרין ברבעי והנובלות כולן אסורות:
FOOTNOTES
1.
I.e., the fourth year of a tree's growth. This has nothing to do with the seven year agricultural cycle. This mitzvah applies to all trees, not only vines. See Berachot 35a and commentaries.
2.
Sefer HaMitzvot (positive commandment 119) and Sefer HaChinuch (mitzvah 247) include this commandment among the 613 mitzvot of the Torah.
3.
Because of this connection, the Rambam includes the laws pertaining to this mitzvah in this section of the Mishneh Torah. There is, however, a difference between neta reva'i and the second tithe. The second tithe must be separated by man and then it is deemed holy. Neta reva'i, by contrast, is inherently holy. There is no need for any activity on man's part.
4.
See Chapter 2, Halachah 1. See Hilchot Ma'achalot Assurot10:15.
5.
Needless to say according to the Rambam, these laws do not apply in the Diaspora. The Shulchan Aruch (Yoreh De'ah294:7) mentions the Rambam's ruling only as a minority opinion. That text rules according to Rabbenu Yonah who maintains that the mitzvah applies in the Diaspora as well as in Eretz Yisrael. The Rama adds a third view: that neta reva'i must be observed with regard to grapes, but not with regard to any other type of produce.
6.
I.e., he may keep it as his own without giving it to anyone.
7.
I.e., in general, the Torah instructs to have consecrated articles offered on the altar or given to a priest. The Rambam is speaking here in broad terms, for in particular - as he mentions in his statements concerning neta reva'i in Sefer HaMitzvot, loc. cit.,, quotinh the Sifri, there are other consecrated articles, e.g., the second tithe, the tithe of domesticated animals, and the peace, thanksgiving, and Paschal sacrifices, which remain the private property of the owner.
8.
See Chapter 5 above. See also Hilchot Ma'achalot Assurot 10:17 for more particulars concerning this redemption.
9.
I.e., in general, the Torah instructs to have consecrated articles offered on the altar or given to a priest. The Rambam is speaking here in broad terms, for in particular - as he mentions in his statements concerning neta reva'i in Sefer HaMitzvot, loc. cit.,, quotinh the Sifri, there are other consecrated articles, e.g., the second tithe, the tithe of domesticated animals, and the peace, thanksgiving, and Paschal sacrifices, which remain the private property of the owner.
10.
I.e., when the produce reaches at least a third of its growth. See Hilchot Ma'aser 2:3-5.
11.
I.e., developed to a state where the produce itself has begun to form.
12.
The Kessef Mishneh quotes a responsa of the Ramban who states that theoretically, there are theoretical grounds to say that neta reva'i can be redeemed even while it is attached to the ground. Certainly, in the present age,, when the produce need not be redeemed for its full worth, it can be redeemed while attached.
13.
See Chapter 3, Halachah 17.
14.
The Kessef Mishneh quotes a responsa of the Ramban who states that theoretically, there are theoretical grounds to say that neta reva'i can be redeemed even while it is attached to the ground. Certainly, in the present age,, when the produce need not be redeemed for its full worth, it can be redeemed while attached.
15.
The Rambam's ruling is somewhat difficult to accept, because unripened fruit has still reached one third of its growth. The Tzafnat Paneach (gloss to Hilchot Arachin 6:19) explains that with regard to unripened fruit, the prohibition against using it for mundane purposes takes effect immediately, but it is not endowed with its holiness until it is ready to be eaten.
16.
For wine and oil are considered as ordinary uses of grapes and olives. Indeed, when the Torah refers to the obligation to tithe these fruits, it refers to them as wine and oil {the Rambam's Commentary to the Mishnah (Terumah 11:3)}.
17.
For this is not the ordinary manner in which they are used. See Hilchot Terumah 11:2.
18.
These are different types of presents given to the poor from one's fields, as described in Hilchot Matanot Aniyim. These requirements do not apply in a vineyard of the fourth year, because that produce does not belong to one individually, but instead, is "the property of the Most High" [the Rambam's Commentary to the Mishnah (Ma'aser Sheni 5:3)].
19.
I.e., if one separated the second tithe before separating terumahand the first tithe, it is not necessary to separate terumahand the first tithe from the produce separated as the second tithe.
20.
The Jerusalem Talmud explains that in the time of the Temple, the people would prepare wine in a state of ritual purity. Hence, there were few grapes offered for sale in the marketplaces of the holy city. To offset that difficulty, our Sages ordained this practice.
The Rambam LeAm raises a question: It is forbidden to sell produce of the second tithe (Chapter 3, Halachah 17). Seemingly, this restriction should also apply to neta reva'i. How then should people bring their grapes to Jerusalem and sell them to merchants there who will resell them to people at large? That text explains that first the fruit should be redeemed and then sold after it was redeemed. Alternatively, there are authorities who explain that since each person will eat his grapes from the fourth year, there will be a surplus of fruit in the holy city.
21.
But not within the city itself. In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that the leniency was granted because, since the city is in the hands of the gentiles, there is no point in having its marketplaces embellished.
22.
Since other types of fruits were not used for wine, there was not a scarcity of them in Jerusalem's marketplaces.
23.
To transport the produce.
24.
The seventh year of the agricultural cycle in Eretz Yisrael. As obvious from the laws that follow, the reckoning of the years for neta reva'i continues despite that cycle.
25.
For it is forbidden to work the land or guard one's field that year [the Rambam's Commentary to the Mishnah (loc. cit.:5)].
26.
This applies in other years, not the Sabbatical year.
27.
Like the Sabbatical year, he need not pay for guards, he may, however, have to pay for workers to harvest the produce. This does not apply in the Sabbatical year. Then each person gathers for himself (ibid.).
28.
I.e., anyone is allowed to take the produce which grows in the Sabbatical year. Hence, we are afraid that an outsider will unwittingly come and take it and partake of it without redeem it. In his Commentary to the Mishnah (Ma'aser Sheni 5:1; based on Bava Kama 69a), the Rambam explains that it is necessary to make such provisions in the Sabbatical year alone. In an ordinary year, one need not do so, because it is forbidden to take produce from another person's field. Why should he? He knows the status of his own fruit and he need not make any provisions so that a thief will not transgress the prohibition against partaking of this produce.
29.
I.e., the first three years if its growth when it is forbidden to partake of it entirely.
30.
Our translation is taken from the Rambam's Commentary to the Mishnah (loc. cit.).
31.
And the sign not be noticed.
32.
See Chapter 10, Halachah 2, Hilchot Ma'achalot Assurot10:10. There is no prohibition against benefiting from fruits of the fourth year, by contrast.
33.
Our translation is taken from the Rambam's Commentary to the Mishnah (loc. cit.).
34.
This will remove any possibility of a person transgressing, for as the produce is harvested, its holiness will be transferred to the money.
35.
I.e., there is a problem with redeeming the produce in this manner, because redeeming the produce in this manner, resembles the concept of bereirah, i.e., the money is set aside at the outset and the consecration takes effect only retroactively. According to the Rambam, bereirah is not effective in questions involving Scriptural Law. In truth, however, in this instance, we are not relying on bereirah, because the money is set aside and the redemption does not take place until the produce is harvested (Radbaz).
In addition, there is a further problem. When the reaper takes the produce, it is no longer in the owner's possession, and hence, one might think that it is not in his power to redeem it (see the Responsa of the Ramban, quoted by the Kessef Mishneh). For these reasons, it is not fully desirable to redeem the produce in this manner, but there is no real alternative as the Rambam continues to explain.
36.
See Halachah 2.
37.
I.e., Rosh HaShanah. See the following halachah with regard to the consideration given to the 15th of Shvat (Tu BeShvat) which is "the New Year of the Trees."
38.
I.e., we count neither from the "birthday" of each tree, nor from Rosh HaShanah. Rather the first year is considered as from the time the tree is planted and then each year, we begin count the coming years from Rosh HaShanah.
The concept that 30 days can be considered as a year is relevant in other halachic contexts. See Hilchot Ishut 2:4; Hilchot Ma'aseh HaKorbanot 1:14.
39.
Note the parallel in Hilchot Shemitah 3:11.
40.
Similarly, in the fifth year, until Tu BeShvat, the produce is considered as neta reva'i.
41.
Thus there are 44 complete days before Rosh HaShanah. The same laws apply to any tree planted between Tu BeShvat and that date.
42.
I.e., it reached the "phase of tithing," one third of its growth. See Chapter 1, Halachah 2; Hilchot Shemitah 4:9. See also Shulchan Aruch (Yoreh De'ah294:4).
43.
Or weeks.
44.
Or taken to Jerusalem.
45.
Since the Torah speaks in terms of years and does not mention twelve months, all of the produce that grows during the year is included in the prohibition (Radbaz).
46.
This holds true for any tree planted between the 16th of Av and Rosh HaShanah.
47.
I.e., the reckoning is made from Rosh HaShanah, not from the fifteenth of Shvat. Although there are Rishonim who maintain that in this instance as well, we should reckon from the fifteenth of Shvat, the Ra'avad cites proof from the Jerusalem Talmud (Rosh HaShanah 1:2) to support the Rambam's view.
48.
Despite the Ra'avad's interpretation that the years should be counted from Tu BeShvat, Rav Yosef Corcus and the Kessef Mishneh interpret the Rambam's words simply: We count three years from the day was planted (or perhaps two weeks later, to allow for rooting). Thus if a tree was planted on the 28th of Tishrei, three years later on the 28th of Tishrei, its fruit is permitted as neta reva'i.
49.
The Kessef Mishneh interprets this as referring to the approach of the Halachot Gedolot (as quoted by Tosafot, Rosh HaShanah 10a), Rabbenu Shimshon (Ma'aser Sheni 5:1), and Rabbenu Asher (at the conclusion of his Hilchot Orlah).
50.
Our definition of all these terms is based on the Rambam's Commentary to the Mishnah (Orlah 1:7).
51.
For the prohibition is against partaking of fruit and these are not fruit (ibid.).
52.
Because it is forbidden to derive any benefit whatsoever from orlah (ibid.:8).
53.
For the prohibition against neta reva'i involves only eating and these are not considered as food.
54.
With regard to both prohibitions.
Maaser Sheini - Chapter 10
1
[The restrictions of] neta reva'i applies to all [plants to which] the prohibition of orlah applies.1 And all [plants] that are exempt from orlah are not obligated for neta reva'i, as [Leviticus 19:23-24] states: "For three years [your plants] will be orlah.... In the fourth year..."2
א
כל שהוא חייב בערלה יש לו רבעי וכל שפטור מן הערלה אינו חייב ברבעי שנאמר שלש שנים יהיה לכם ערלים וגו' ובשנה הרביעית:
2
When a person plants a fruit tree with the intent that it serve as a hedge for a garden or he planted it to use it as lumber and not for its fruit, it is exempt from the prohibition of orlah.3If he planted it to serve as a hedge and then change his mind and thought to use its fruit or he planted it for the sake of its fruit and then thought to use it as a hedge, since an intent that obligates it was involved, he is liable.4 If he planted it for three years as a hedge and afterwards, intended to use it for food, the laws of neta reva'i do not apply,5 because whenever the laws of orlah do not apply, the laws of neta reva'i do not apply.
ב
הנוטע אילן מאכל ודעתו עליו שיהיה סייג לגינה או שנטעו לקורות לא לפירות ה"ז פטור מן הערלה נטעו לסייג וחזר וחשב עליו למאכל או שנטעו למאכל וחזר וחשב עליו לסייג כיון שעירב בו מחשבת חיוב חייב נטעו שלש שנים לסייג ומכאן ואילך למאכל אין לו רבעי שכל שאין לו ערלה אין לו רבעי:
3
When one planted a tree with the intent that inner side will produce food and the outer side will serve as a hedge or the lower portion will produce food and the upper portion will serve as a hedge,6 the portion that was intended for food is liable in the prohibitions of orlah and the portion intended as a hedge or for lumber is exempt. For the matter is dependent on the intent of the one who plants it.
The prohibition of orlah applies to only the caper berries of the caper tree, but its leaves are permitted.7
ג
נטע אילן וחשב שיהיה הצד הפנימי שלו למאכל והחיצון לסייג או שיהיה הצד התחתון למאכל והעליון לסייג זה שחשב עליו למאכל חייב בערלה וזה שחשב עליו לסייג או לעצים פטור שהדבר תלוי בדעתו של נוטע והצלף חייב בערלה האביונות בלבד אבל הקפריסין מותרות:
4
When a person plants trees for the sake of people at large8 in his own field, the prohibition of orlah applies. For the term "And you shall plant..."9[used in the prooftext cited above] implies even for the sake of people at large.
When does the above apply? In Eretz Yisrael. In the Diaspora, by contrast, [such trees] are exempt.10
ד
הנוטע לרבים בתוך שדהו חייב בערלה שנאמר ונטעתם אפילו לרבים במה דברים אמורים בארץ ישראל אבל בחוצה לארץ פטור:
5
ה
הנוטע ברשות הרבים או בספינה והעולה מאליו ברשות היחיד ועכו"ם שנטע בין לישראל בין לעצמו והגזלן שנטע חייבין בערלה וברבעי:
6
[Trees] that grow on their own accord in rocky terrain18 are exempt.19 Even one who plants trees in an unsettled place is exempt, provided the tree does not produce enough fruit so that it would be worthwhile for a person to care for its produce until he brings it to a settled land.20 If, however, the tree produces enough that it is worthwhile to maintain it, the prohibition of orlahapplies to it.
ו
העולה מאליו במקום טרשים פטור אפילו הנוטע במקום שאינו יישוב פטור והוא שלא יהיה עושה כדי טיפול שמטפל בפירותיו עד שמביאן ליישוב אבל אם היה עושה כדי טיפולו חייב בערלה:
7
When a person plants a tree for the sake of a mitzvah, e.g., he plants an esrog21 tree [to fulfill] the mitzvah of lulav [and esrog] or an olive tree [to produce oil] for the Menorah,22 the prohibition of orlah applies.23 If he consecrated [a tree] and then planted it, it is exempt.24 If he planted it and then consecrated it, the prohibition of orlah applies.25
ז
הנוטע למצוה כגון שנטע אתרוג ללולב או זית למנורה חייב בערלה הקדיש ואחר כך נטע פטור מן הערלה נטע ואח"כ הקדיש חייב בערלה:
8
ח
הנוטע בעציץ שאינו נקוב חייב בערלה אע"פ שאינו כארץ לזרעים הרי הוא כארץ לאילנות:
9
When a tree is planted in a house, the prohibition of orlahapplies. Trees planted by gentiles before our ancestors entered the [Holy] Land28 were exempt.29 After our ancestors entered the land, the prohibition applies even to [trees] planted by gentiles,30 as Leviticus 19:23] states: "When you enter the land and you plant...." [The prohibition begins from] the time of the entry into the land.
ט
אילן שנטעו בתוך הבית חייב בערלה זה שנטעו עכו"ם עד שלא באו אבותינו לארץ פטור אבל משבאו לארץ אף מה שנטעו עכו"ם חייב שנאמר כי תבאו אל הארץ ונטעתם משעת ביאה:
10
י
עכו"ם שהרכיב אילן מאכל על גבי אילן סרק חייב בערלה ויש לעכו"ם נטע רבעי שאם בא לנהוג במצוה זו הרי הוא קדש כנטע רבעי של ישראל:
11
[With regard to] the prohibition of orlah, [planting a tree refers to] planting a seed,34 a bough from a tree, or uprooting the entire tree from one place and planting it in another.35 We begin counting [the three years] from the time of the planting.36
[The following laws apply if] a tree was shaken from its place, but not uprooted and then one filled the surrounding area with earth.37If it could live without the surroundings having been filled with earth,38 is exempt. If not, it is considered as if it was uprooted and replanted and the prohibition does apply.
יא
אחד הנוטע גרעינה או ייחור מן האילן או שעקר את כל האילן ממקומו ונטעו במקום אחר הרי זה חייב בערלה ומונה משעת נטיעתו זעזעו ולא עקרו ואחר כך מלא סביבותיו בעפר אם יכול לחיות אילו לא מלא סביבותיו ה"ז פטור ואם לאו הרי זה כמו שעקר ונטע וחייב:
12
Similarly, when a tree was uprooted and there remained a root, even one as thin as a needle over which embroiderers wind thread,39 if one returned it to its original place and replanted it, it is exempt [from the prohibitions of orlah], because it could live.40
[The following rules apply if] the tree was uprooted entirely together with the clod of earth41 to which its roots were attached and he replanted it as it is, together with that earth. If it could live from that clod of earth even if it was not replanted, it is as if it was not uprooted. If not, [the laws of orlah] apply.
יב
וכן אילן שנעקר ונשאר ממנו שורש אחד אפילו כמחט שמלפפין עליו הרוקמין את השני והחזירו למקומו ונטע פטור מפני שיכול לחיות נעקר כולו ונעקרה הסלע ששרשיו בה עמו וחזר ונטעו כמה שהוא בכל האדמה שסביבות שרשיו אם היה יכול לחיות מאותה אדמה אילו לא נטע הרי הוא כמי שלא נעקר ואם לאו חייב:
13
יג
אילן שקצצו מעם הארץ והחליף חייב בערלה ומונין לו משעת קציצה:
14
Whether one plants a tree, one extends one,44 or grafts it, [the laws of orlah] apply. When does the above apply? When one cut off a bough from the tree and planted it in the earth or grafted it to another plant. If, however, one extended a branch of an elder plant and then implanted it in the earth or grafted it onto another tree,45 [leaving] the bough connected to the elder tree, [the new growth] is exempt [from the prohibition of orlah].
יד
אחד הנוטע ואחד המבריך ואחד המרכיב חייב בד"א בשחתך בד אחד מן האילן והבריכו בארץ או הרכיבו באילן אחר אבל אם מתח בד אחד מן האילן הזקן והבריך בארץ או הרכיבו באילן אחר ועיקר הבד מעורה באילן הזקן הרי זה פטור:
15
If the new growth which was originally extended grew and produced fruit and, afterwards, the source from which it was connected to the elder tree was separated, we count [the years of orlah] from the time that it was separated.46 The fruit [that was growing on the tree before it was separated] is, however, permitted, because it grew while permitted. If he left [the fruit on the new tree] after the connection to the original tree was severed until their growth increased by a two-hundredth,47 the fruit is forbidden.48
טו
גדל זה הילד שהבריך ועשה פירות ואח"כ פסק עיקרו שהוא מעורה באילן הזקן מונה משעה שנפסק ואותן הפירות מותרין מפני שגדלו בהיתר ואם הניחן אחר שנפסק העיקר עד שהוסיפו במאתים הרי אלו אסורין:
16
When a young tree49 was grafted on to an elder tree and there were fruit on the younger tree, the fruit on the younger tree50 are forbidden even if the fruit increases 200 times its size.51 For the basic fruit that comes from a forbidden entity52 cannot be elevated by the new permitted substances that grow.
טז
ילדה שסיבכה בזקנה והיו פירות בילדה אפילו הוסיפו מאתים הרי אלו הפירות של ילדה אסורין שאין גידולי היתר מעלין את העיקר האסור:
17
[The following rule applies when] a branch was extended from a tree and implanted in the earth and afterwards, the tree itself was entirely uprooted and it derives its nurture only from the branch implanted in the earth. The tree is considered as if it was planted at this time and the prohibition of orlah applies to it.53 [The three years] are counted for the tree and for whatever grew from the implanted branch from the time it was uprooted.54
יז
אילן שהבריך ממנו בד בארץ ואחר כך נעקר האילן כולו והרי הוא חי מן הבד שהבריך בארץ נעשה אותו אילן כאילו עתה ניטע וחייב בערלה ומונה לאילן ולמה שצמח מן ההברכה משעה שנעקר:
18
When a person extended a branch and implanted it in the earth and it grew, he then extended and implanted a branch from the new growth and it grew, and then he extended and implanted a branch from the third growth - and continued doing so even for 100 implants each connected with each other - since the connection with the primary plant has not been severed, all [of the fruit]55 is permitted.56 If [the connection to] the original plant is severed,57 [the orlah years] are counted from the time of the severance.
יח
הרי שהבריך בד בארץ וצמח והבריך בד אחד ממה שצמח בארץ וצמח וחזר והבריך מן השלישי אפילו הן [מאה] מעורין זה בזה הואיל ולא נפסקו מן העיקר הראשון הכל מותר ואם נפסק עיקר הראשון מונה לכל משעה שנפסק:
19
A tree which grows from a stump is exempt from the prohibitions of orlah.58 [If it grows] from the roots,59 the prohibition of orlah applies.60
The prohibition of orlah applies to a dwarf vine which is less than a handbreadth high throughout its entire life,61 because it looks like a tree that is one year old. When does the above apply? To one tree or to [a group of five, planted in a pattern where] two are planted opposite another pair and a fifth is planted behind them.62If, however, an entire vineyard is less than a handbreadth high, it would be a matter of common knowledge and its age is calculated in the same way as other trees.
יט
אילן היוצא מן הגזע פטור מן הערלה מן השרשים חייב ילדה פחותה מטפח חייבת בערלה כל שנותיה מפני שנראית כנטיעה בת שנתה במה דברים אמורים בנטיעה אחת או שתים כנגד שתים ואחת יוצאה זנב אבל אם היה הכרם כולו פחות מטפח הרי זה יש לו קול ומונין כדרך שמונין לשאר האילנות:
20
We may plant a branch from a tree that is orlah,63 but we may not plant a nut that is orlah, because it is produce and it is forbidden to benefit from it, as we explained in Hilchot Ma'achalot Assurot.64 If one transgressed and planted a nut that is orlah, [the tree] that grows from it is permitted like other trees.65
כ
נוטעין ייחור של ערלה ואין נוטעין אגוז של ערלה מפני שהוא פרי ופירות ערלה אסורין בהנאה כמו שביארנו בהלכות איסורי מאכלות ואם עבר ונטע אגוז של ערלה הרי הצומח מותר כשאר האילנות:
21
Similarly, one may not graft underdeveloped clusters of dates,66 because they are considered as food. If one transgressed and grafted them, the fruits are permitted. [The rationale is that] whenever an entity has two causes, one forbidden67and one which is permitted,68 since it comes as a result of both of them, it is permitted. Therefore [a plant] that grows from fruit that is orlah is permitted, because its growth was caused by the forbidden fruit and the earth which is permitted.
כא
וכן אין מרכיבין כפניות של ערלה בדקלים מפני שהן כפרי עבר והרכיב מותר שכל דבר שיש לו שני גורמין אחד אסור ואחד מותר הרי זה הנגרם משניהם מותר לפיכך הצומח מפירות ערלה מותר שהרי גורם לצמוח הפרי האסור והארץ המותרת:
FOOTNOTES
1.
This is speaking about plants within Eretz Yisrael. As mentioned above, according to the Rambam, the laws of neta reva'i do not apply in the Diaspora (Kessef Mishneh).
2.
Since the Torah mentions them in direct sequence with each other, we assume that it is referring to the same type of trees in both instances.
3.
In his Commentary to the Mishnah (Orlah 1:1), the Rambam explains that this concept is alluded to by Leviticus 19:23. When that verse states the prohibition against orlah, it says: "When you plant a tree of which you eat...," i.e., for the prohibition to apply, one must have the intent of partaking of the tree's fruit.
The Shulchan Aruch (Yoreh De'ah 294:23) states that it must be evident that the owner did not desire to grow the trees for their fruit, e.g., he planted them to close together to grow fruit properly.
4.
The three years of orlah are counted from the time the tree is planted regardless of when he thought of using it for food (Radbaz).
5.
Similarly, the prohibition of orlahdoes not apply, because he did not have the intent of growing it for its fruit until the three years in which the prohibition of orlahwould apply were completed.
6.
The converse is also true. Even when the lower portion is prohibited because it was intended for food and the upper portion is permitted, because it was intended to be used as a hedge, we do not say that the lower portion causes the upper portion to be forbidden. Even though it grows from it, it remains permitted [Shulchan Aruch(Yoreh De'ah294:23; Siftei Cohen 294:34).
7.
Although they are edible, they are not considered as food to this extent. The Shulchan Aruch(Yoreh De'ah 294:3) differs and accepts the Rambam's ruling only in the Diaspora. In Eretz Yisrael, even the leaves are considered as food.
8.
I.e., he does not plant the trees in order to partake of the food himself, but to leave it as ownerless, for any passers by to partake of them (the Rambam's Commentary to the Mishnah (Orlah 1:2)].
9.
More particularly, Pesachim 23a and the Sifra (as quoted in the Rambam's Commentary to the Mishnah) derive this concept from the word lachem in that prooftext.
10.
The rationale for this ruling is that there is a difference of opinion concerning this ruling and we follow the general principle (Berachot 36a): Whenever a Sage rules leniently with regard to the situation in Eretz Yisrael, we follow his opinion in the Diaspora."
11.
In all the situations mentioned in this halachah, there is reason to think that the prohibition of orlahdoes not apply. When trees are planted in the public domain, the land is not his. Based on the Jerusalem Talmud (Orlah 2:1), we can conclude that we are speaking about an instance where the person plants for his own self. If he plants trees in the public domain for people at large, the prohibition of orlahdoes not apply.
12.
One might think that since the ship is not connected to the ground, the prohibition of orlahdoes not apply. Instead, however, the ship is considered as a large flowerpot in which instance, a tree planted within it is obligated in the laws of orlah, as stated in Halachah 8.
13.
Since no one planted them, one might think the prohibition of orlah does not apply.
14.
If, however, trees grow by their own accord in the public domain, they are ownerless and the prohibition of orlah does not apply [the Rambam's Commentary to the Mishnah (Orlah 1:2)].
15.
I.e., and afterwards, a Jew purchased the tree from him (ibid.).
The above explanation is taken from Rav Kappach's translation of the Rambam's Commentary to the Mishnah and is also reflected in one of the Rambam's responsa. In Rav Kappach's notes, he explains that this represents an emendation of his original text (which is printed in the standard translations of the Commentary to the Mishnah). Those texts state that even if a gentile raises a tree himself, the prohibition of orlah apply. That view is followed by the Shulchan Aruch (Yoreh De'ah 294:8).
16.
Since a gentile is not obligated in any of the mitzvot, one might think the prohibition of orlah does not apply. See also Halachah 9.
17.
We are not speaking about a person who steals land, because the ownership of the land is never stolen. At all times, it and the trees that grow on it are the property of the original owner (Bava Kama 117a). Instead, we are speaking about a person who stole a sapling and planted it. Whether or not the owner despairs of his loss, the prohibition of orlah apply.
18.
This law is taken from the Jerusalem Talmud (Orlah 1:1), only the standard versions of that text read chorshin, "forests," instead of torshin, "rocky terrain." Rav Yosef Corcus suggests that the version of the Jerusalem Talmud available to the Rambam read like his text here. The Radbaz and the Kessef Mishnehsuggest emending the text here to read like the standard version of the Jerusalem Talmud.
19.
This applies even if the rocky terrain is a person's private property. We are forced to say that for the previous halachah already mentioned a tree that grew on its own accord in the public domain (Radbaz).
The rationale for this law is that since the soil is not good, the trees will not grow well and will only produce a minimal amount of fruit. Hence, it is considered as if one has planted these trees for purposes other than their fruit and the prohibition of orlah does not apply as stated in Halachah 2.
20.
Even if the person who planted the tree shows concern for the tree's fruit, he is not considered to have planted a tree for the purpose of fruit, for the nature of the situation prevents us from considering it as such.
21.
When quoting this law, the Shulchan Aruch (Yoreh De'ah294:24) mentions both planting a lulav and an esrog. That version is also acceptable, because the tree used for the lulav must be a date palm whose species produce edible fruit.
22.
The candelabrum in the Temple.
23.
For even though he is not seeking personal benefit from the fruit, he is seeking to use it for a mitzvah. Thus his intent is on the fruit itself.
24.
Because the prohibition of orlahdoes not apply to consecrated property.
25.
Because as soon as the tree was planted, the prohibition of orlahtook effect. The obligation to observe them is not nullified by the consecration of the tree.
26.
Whether of wood or earthenware (Radbaz).
27.
A smaller plant that is planted in a flowerpot without a hole does not derive nurture from the ground. A tree's roots, by contrast, have more power and can derive nurture from the ground even when there is no hole [Jerusalem Talmud (Orlah1:2)].
28.
Before the conquest of the land by Joshua.
29.
This law is not merely a historical point. It shares an element of contemporary relevance. At present, all of the agricultural laws relevant to Eretz Yisrael are observed only by virtue of Rabbinic decree. It will not be until the entire Jewish people return in the era of Mashiach, that these mitzvot will have the status of Scriptural commandments (see Hilchot Terumah 1:26 and notes). Thus the prohibition of orlah does not apply to trees planted by gentiles in Eretz Yisrael at present. If such trees are less than three years of age when Mashiach leads the entire people back into the land, the laws of orlah will not apply to them (Rambam LeAm).
30.
If the plant for the sake of a Jew, as stated in the notes to Halachah 5.
31.
As stated in Halachah 14, grafting is equivalent to planting.
32.
It is forbidden for a Jew to make such a graft. Once it is made, however, a Jew can benefit from the fruit. He must, however, wait the three orlah years (Radbaz).
33.
See Hilchot Melachim 10:10 which states that, with a few exceptions, if a gentile desires, he may observe any of the mitzvot of the Torah and he receives a reward for doing so.
34.
The Radbaz mentions that in warmer climates, it is possible for a tree to grow from a seed to the point that it can produce fruit in three years. In his Guide to the Perplexed, Vol. III., ch. 37, the Rambam states that the Torah mentions three years because it speaks about the majority of instances where trees are grown by planting boughs from other trees.
35.
Rambam LeAm questions why it is necessary for the Rambam to mention "another place." Even if he replanted the tree in its original place, the laws of orlahspply.
36.
I.e., in the case of a replanted tree, we do not consider the years it grew in its previous place.
37.
Replanting it, as it were.
38.
I.e., if the connection via its roots was strong enough to sustain it without filling the earth in around its roots.
39.
See the Rambam's Commentary to the Mishnah (Orlah 1:4; Keilim11:15; 13:5) for a more particular definition of this term.
40.
That thin root would be sufficient to provide it with its nurture even if one would not have replanted it.
41.
The Rambam, quoting Orlah 1:3, uses the term sela, usually translated as "rock" for the clod of earth, because the earth hardens around the mass of roots, as he explains in his Commentary to the Mishnah.
42.
The Rambam's wording implies that if the stump of the tree is above the earth, the laws of orlah do not apply. The commentaries have noted that this ruling appears to conflict with his ruling in Hilchot Shemitah3:8.
43.
For this is considered like a new tree. See also Halachah 19.
44.
Havrachah, translated as "extending," is a technique that was used particular with regard to vines. After a vine had grown for a long time, the head of the vine is planted in the ground where it grows new roots and thus has the potential to better nurture the new growth. As evident from the continuation of the halachah, sometimes the connection to the original vine is severed and it continues to grow as entirely independent plant. Other times, the connection is allowed to continue and then it is considered only as an extension of the original plant. See the Rambam's Commentary to the Mishnah (Orlah 1:5) and the Shulchan Aruch (Yoreh De'ah294:16).
45.
Thus the grafted branch will be receiving nurture from two sources (ibid.).
46.
For severing the connection is considered like planting it.
47.
See Hilchot Kilayim 5:22 which explains how this measure is calculated.
48.
For the prohibition of orlah is nullified in a mixture one/twohundredth the size of the forbidden matter. In the instance mentioned above, once the connection to the original tree is severed, everything which grows is considered as orlah. Thus the fruit remaining on the tree has both permitted and forbidden elements to its existence. If it grows more than the amount stated above, the prohibited substance within it is not nullified and it causes the entire fruit to become forbidden.
49.
I.e., one that was not yet three years old.
50.
Which are forbidden because they are orlah.
51.
From the Rambam's wording [which is quoted by the Shulchan Aruch (Yoreh De'ah 294:22), the Siftei Cohen 294:32 infers that the new fruit that grows on the grafted branch afterwards is permitted.
52.
I.e., since at the outset, this fruit was forbidden, its fundamental nature is considered as forbidden and everything added to it is incidental.
53.
Since its original connection to the earth was severed, the tree is considered as having been planted at this time.
54.
For until then, whatever grew from the implanted branch was considered as part of the original tree and the years of orlah were never counted for it. Even though the years of orlah were counted for the original tree, since it is now being considered as part of the implanted branch, we must count the years of orlah again.
55.
Even from the later implants.
56.
Because they are all considered as part of the original plant.
57.
The implanted plants are considered as new entities and the prohibition of orlah applies to them.
58.
For the new growth is considered as an extension of the previous tree.
59.
I.e., it did not have a portion that projects above the ground (Bava Batra 82a).
60.
For it is considered as an entirely new tree.
61.
This is a Rabbinic decree, enacted for the reason stated by the Rambam.
62.
This was a common pattern to plant trees and was referred to as "a small vineyard" (Hilchot Kilayim 7:7). Even though it is a separate entity, because it is small, it is subject to the above Rabbinic decree.
63.
Because the prohibition against orlah applies only to the fruit and not to the plant as a whole [the Rambam's Commentary to the Mishnah (Orlah1:9)].
64.
Chapter 10, Halachah 9.
65.
It is even permitted to partake of its fruit, as explained in the following halachah.
66.
Our translation is taken from Rav Kappach's translation of the Rambam's Commentary to the Mishnah (loc. cit.). The standard published text of that work and similarly, the gloss of the Radbaz to this halachah understands the term differently.
67.
The date cluster.
68.
The permitted date tree.
• Thursday, 11 Adar, 5777 · 9 March 2017
• "Today's Day"
• Tuesday, 11 Adar I, 5703
Torah lessons: Chumash: Tetzaveh, Shlishi with Rashi.
Tehillim: 60-65.
Tanya: Compare the (p. 125)...the man himself. (p. 125).
The following is well-known and is a tradition, regarding the kavanot (mystical "intentions") in davening: For those intellectually incapable of meditating on those kavanot (either because they lack knowledge, or because they cannot remember the specific kavanot during prayer) it is sufficient that they keep one general kavana in mind: That his prayer be heard by G-d, with all the kavanot described in the Kabala literature.
Thursday, Adar Sheini 11, 5703
Fast of Esther, advanced. Selichot (p. 359), Avinu malkeinu (p. 277). Half-shekel.
Torah lessons: Chumash: Vayikra, Chamishi with Rashi.
Tehillim: 60-65.
Tanya: Later, however, (p. 167)...of the world..." (p. 167).
Chassidus contains two fundamental principles:
(a) Understanding every halacha (Torah law) on its spiritual plane, in its root and ultimate source, namely in the Sefirot and planes in every World1 according to that World's character, as explained in Chassidus.
(b) Comprehending the subject of every halacha in avoda; meaning, although the halacha is an expression of G-dly wisdom and intelligence and is a law in Torah, nevertheless one must discover in it an avoda - concept to guide man's conduct in his life here in This World.
FOOTNOTES
1.Briefly, the Sefirot refer to G-d's attributes, intellectual and emotive, that are paralleled in man. The term "World" refers to the Four Worlds that are stages in the progression downward from the Infinite to the finite universe. The Sefirot exist on each of these Worlds, progressively more concrete and less abstract, and each World in turn comprises countless strata or planes. Thus in the physical World tefillin are understood in simple material terms, while in higher Worlds the term "tefillin" indicates spiritual parallels, progressively more spiritual, less amenable to man's material understanding. (See Tanya II, Ch. 1, note 3; On Learning Chassidus. Also, Translator's Notes).
• Daily Thought:
Joy Unleashed
There are many kinds of barriers:
Barriers between people.
Barriers that prevent you from doing good things.
Barriers of your own mind and your own hesitations.
Barriers from within and barriers from without.
There are barriers that exist simply because you are a limited being.
Joy breaks down all barriers.
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