Today in Jewish History:
• Mishkan assembled for the 1st time; "Seven Days of Training" begin (1312 BCE)
The Children of Israel began building the "Mishkan" (also called the "Tabernacle"--a portable sanctuary to house the Divine presence in their midst as they journeyed through the desert) on the 11th of Tishrei of the year 2449 from creation (1312 BCE) -- six months after their Exodusfrom Egypt, four months after the revelation at Sinai, and 80 days after their worship of the Golden Calf. The construction of the Mishkan, which followed a detailed set of instructions issued to Moses on Mount Sinai, lasted 74 days, and was completed on the 25th of Kislev; but the Divine command to erect the edifice came only three months later, on the 23rd of Adar, when Moses was instructed to begin a 7-day "training period."
During the week of Adar 23-29, the Mishkan was erected each morning and dismantled each evening; Moses served as the High Priest and initiated Aaron and his four sons into the priesthood. Then, on the "eighth day" -- the 1st of Nissan -- the Mishkan was "permanently" assembled (that is, put up to stand until the Divine command would come to journey on), Aaron and his sons assumed the priesthood, and the divine presence came to dwell in the Mishkan.
Links:
Parshah Terumah (detailed description of Mishkan with commentary)
Why It's Frustrating Having a Brain
More on the Mishkan
• Passing of 1st Rebbe of Ger (1866) Chassidic Rabbi Yitzchak Meir Altar (1799-1866), author of Chiddushei Harim (a commentary on the Talmud and Shulchan Aruch), was a disciple of the Maggid of Koshnitz and Rabbi Simcha Bunim of Peshischa, and the founder of the "Ger" (Gerer) Chassidic dynasty. All his 13 sons had died in his lifetime, and he was succeeded (in 1870) by his young grandson, Rabbi Yehudah Leib Alter (the "Sefat Emmet").
Daily Quote:
There may be food, there may be drink, but if there is no peace there is nothing[Rashi (on Leviticus 26:6)]Today's Study:
Chitas and Rambam for today:
Chumash: Vayak'hel-Pekudei, 3rd Portion Exodus 37:17-37:29 with Rashi
• Exodus Chapter 37
17And he made the menorah of pure gold; of hammered work he made the menorah, its base and its stem, its goblets, its knobs, and its flowers were [all one piece] with it. יזוַיַּ֥עַשׂ אֶת־הַמְּנֹרָ֖ה זָהָ֣ב טָה֑וֹר מִקְשָׁ֞ה עָשָׂ֤ה אֶת־הַמְּנֹרָה֙ יְרֵכָ֣הּ וְקָנָ֔הּ גְּבִיעֶ֛יהָ כַּפְתֹּרֶ֥יהָ וּפְרָחֶ֖יהָ מִמֶּ֥נָּה הָיֽוּ:
18And six branches coming out of its sides: three menorah branches from its one side and three menorah branches from its second side. יחוְשִׁשָּׁ֣ה קָנִ֔ים יֹצְאִ֖ים מִצִּדֶּ֑יהָ שְׁלשָׁ֣ה | קְנֵ֣י מְנֹרָ֗ה מִצִּדָּהּ֙ הָֽאֶחָ֔ד וּשְׁלשָׁה֙ קְנֵ֣י מְנֹרָ֔ה מִצִּדָּ֖הּ הַשֵּׁנִֽי:
19Three decorated goblets on one branch, a knob and a flower, and three decorated goblets on one branch, a knob and a flower; so for the six branches that come out of the menorah. יטשְׁלשָׁ֣ה גְ֠בִעִ֠ים מְשֻׁקָּדִ֞ים בַּקָּנֶ֣ה הָֽאֶחָד֘ כַּפְתֹּ֣ר וָפֶ֒רַח֒ וּשְׁלשָׁ֣ה גְבִעִ֗ים מְשֻׁקָּדִ֛ים בְּקָנֶ֥ה אֶחָ֖ד כַּפְתֹּ֣ר וָפָ֑רַח כֵּ֚ן לְשֵׁ֣שֶׁת הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִן־הַמְּנֹרָֽה:
20And on [the stem of] the menorah [were] four decorated goblets, its knobs and its flowers. כוּבַמְּנֹרָ֖ה אַרְבָּעָ֣ה גְבִעִ֑ים מְשֻׁ֨קָּדִ֔ים כַּפְתֹּרֶ֖יהָ וּפְרָחֶֽיהָ:
21And a knob under the two branches from it, and a knob under the two branches from it, and a knob under the two branches from it; [so] for the six branches that come out of it. כאוְכַפְתֹּ֡ר תַּ֩חַת֩ שְׁנֵ֨י הַקָּנִ֜ים מִמֶּ֗נָּה וְכַפְתֹּר֙ תַּ֣חַת שְׁנֵ֤י הַקָּנִים֙ מִמֶּ֔נָּה וְכַפְתֹּ֕ר תַּֽחַת־שְׁנֵ֥י הַקָּנִ֖ים מִמֶּ֑נָּה לְשֵׁ֨שֶׁת֙ הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִמֶּֽנָּה:
22Their knobs and their branches were [all one piece] with it; all of it [was] one hammered mass of pure gold. כבכַּפְתֹּֽרֵיהֶ֥ם וּקְנֹתָ֖ם מִמֶּ֣נָּה הָי֑וּ כֻּלָּ֛הּ מִקְשָׁ֥ה אַחַ֖ת זָהָ֥ב טָהֽוֹר:
23And he made its lamps seven, and its tongs and its scoops of pure gold. כגוַיַּ֥עַשׂ אֶת־נֵֽרֹתֶ֖יהָ שִׁבְעָ֑ה וּמַלְקָחֶ֥יהָ וּמַחְתֹּתֶ֖יהָ זָהָ֥ב טָהֽוֹר:
24He made it of a talent of pure gold, and all its implements. כדכִּכָּ֛ר זָהָ֥ב טָה֖וֹר עָשָׂ֣ה אֹתָ֑הּ וְאֵ֖ת כָּל־כֵּלֶֽיהָ:
25And he made the incense altar out of acacia wood, one cubit long and one cubit wide, square, and two cubits high; its horns were [one piece] with it. כהוַיַּ֛עַשׂ אֶת־מִזְבַּ֥ח הַקְּטֹ֖רֶת עֲצֵ֣י שִׁטִּ֑ים אַמָּ֣ה אָרְכּוֹ֩ וְאַמָּ֨ה רָחְבּ֜וֹ רָב֗וּעַ וְאַמָּתַ֨יִם֙ קֹֽמָת֔וֹ מִמֶּ֖נּוּ הָי֥וּ קַרְנֹתָֽיו:
26And he overlaid it with pure gold, [on] its top, its walls all around, and its horns; and he made for it a golden crown all around. כווַיְצַ֨ף אֹת֜וֹ זָהָ֣ב טָה֗וֹר אֶת־גַּגּ֧וֹ וְאֶת־קִֽירֹתָ֛יו סָבִ֖יב וְאֶת־קַרְנֹתָ֑יו וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
27And he made two golden rings for it underneath its crown on its two corners, on its two sides, as holders for poles with which to carry it. כזוּשְׁתֵּי֩ טַבְּעֹ֨ת זָהָ֜ב עָֽשָׂה־ל֣וֹ | מִתַּ֣חַת לְזֵר֗וֹ עַ֚ל שְׁתֵּ֣י צַלְעֹתָ֔יו עַ֖ל שְׁנֵ֣י צִדָּ֑יו לְבָתִּ֣ים לְבַדִּ֔ים לָשֵׂ֥את אֹת֖וֹ בָּהֶֽם:
28He made the poles out of acacia wood and overlaid them with gold. כחוַיַּ֥עַשׂ אֶת־הַבַּדִּ֖ים עֲצֵ֣י שִׁטִּ֑ים וַיְצַ֥ף אֹתָ֖ם זָהָֽב:
29And he made the holy anointing oil and the pure incense after the art of a perfumer. כטוַיַּ֜עַשׂ אֶת־שֶׁ֤מֶן הַמִּשְׁחָה֙ קֹ֔דֶשׁ וְאֶת־קְטֹ֥רֶת הַסַּמִּ֖ים טָה֑וֹר מַֽעֲשֵׂ֖ה רֹקֵֽחַ:
• Daily Tehillim: Psalm Chapters 108 - 112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Likutei Amarim, beginning of Chapter 37
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 23 Adar, 5777 · 21 March 2017
• Likutei Amarim, beginning of Chapter 37
• In the previous chapter, the Alter Rebbe explained that the statement of the Sages that “G-d desired an abode in the lower realms” refers to our physical world. This is the lowest of worlds in terms of the degree of revelation of the divine creative power: it is hidden in this world as it is in no other world. G-d desired precisely this world, pervaded as it is with “doubled and redoubled darkness,” as His “abode”, where His presence would ultimately be revealed to a greater degree than it is revealed in the higher worlds, without any concealing “garments” whatever.
This will come to pass in the Messianic era, the period for which the world was originally created, when G-dliness will be manifest throughout the world, so that all the nations on earth will experience divine revelation.
והנה תכלית השלימות הזה של ימות המשיח ותחיית המתים, שהוא גילוי אור אין סוף ברוך הוא בעולם הזה הגשמי
Now this ultimate perfection of the Messianic era and [the time of] the resurrection of the dead, meaning the revelation of Ein Sof-light in this physical world,
תלוי במעשינו ועבודתנו כל זמן משך הגלות
is dependent on our actions and [divine] service throughout the period of exile (unlike the aforementioned revelation at Sinai, which was initiated by G-d).
כי הגורם שכר המצוה היא המצוה בעצמה
For it is the mitzvah itself that causes i.e., creates its reward.
The Rebbe notes: Unlike, for example, the wages paid by the owner of a field to the laborer who plows and plants in it, where the laborer does not create the money he is paid, a mitzvah actually creates its own reward.
כי בעשייתה ממשיך האדם גילוי אור אין סוף ברוך הוא מלמעלה למטה
For by performing [the mitzvah] man draws the revelation of the blessed Ein Sof-light from above downwards,
להתלבש בגשמיות עולם הזה, בדבר שהיה תחלה תחת ממשלת קליפת נוגה, ומקבל חיותה ממנה
to be clothed in the physicality of this world, i.e., in an object which had heretofore been under the dominion of kelipat nogah and had received its vitality from this kelipah;
שהם כל הדברים הטהורים ומותרים שנעשית בהם המצוה מעשיית
namely, all pure, permissible objects with which the act of the mitzvah is performed. By performing themitzvah, man draws the Ein Sof-light upon the object with which it is performed.
The Alter Rebbe now illustrates his phrase — “pure, permissible objects with which the act of the mitzvah is performed,” citing as examples one object from each of the three categories: animal life, vegetative, and inanimate life.
כגון קלף התפילין ומזוזה וספר תורה
For example, the parchment of the tefillin, mezuzah and Sefer Torah which must be made of the skins of permissible, kosher animals.
וכמאמר רז״ל: לא הוכשר למלאכת שמים אלא טהורים ומותרים בפיך
As our Sages state:1 “For the ‘work of heaven’ i.e., mitzvah objects only that which is pure and permissible to eat may be used.”
The parchment derived from such animals is, however, under the dominion of kelipat nogah until one uses it fortefillin, etc., when the mitzvah draws upon the parchment a revelation of Ein Sof-light.
וכן אתרג שאינו ערלה, ומעות הצדקה שאינן גזל, וכיוצא בהם
Similarly, an etrog which is not orlah* (the forbidden fruit of a tree’s first three harvests), or money given to charity that has not been acquired through theft, and their like i.e., other physical objects used in performing amitzvah, all of which were previously in the realm of kelipat nogah, and (as the Alter Rebbe will conclude presently) are now merged into the Divine Will by serving the purpose of a mitzvah.
*NOTE
In reference to his earlier stipulation that an etrog not be orlah, and that charity be honestly acquired, the Alter Rebbe notes:
הגהה
שהערלה היא משלש קליפות הטמאות לגמרי שאין להם עליה לעולם, כמו שכתוב בע׳ חיים
For orlah is of the three completely unclean kelipot that can never ascend into holiness, as is written in Etz Chayim; thus fruit which is orlah, deriving its vitality from these kelipot, cannot be elevated by having a mitzvahperformed with it.
וכן כל מצוה הבאה בעבירה, חס ושלום
Similarly any mitzvah whose performance involved a transgression (G-d forbid). Since the sinful act receives its vitality from the three completely unclean kelipot, the resulting mitzvah cannot elevate it.
END OF NOTE
When performed, however, with pure and permissible objects, the mitzvah elevates those objects from kelipat nogahto holiness, to be united with the Ein Sof-light, as the Alter Rebbe continues:
ועכשיו שמקיים בהם מצות ה׳ ורצונו
Now that one fulfills G‑d’s commandment and Will with these objects,
הרי החיות שבהם עולה ומתבטל ונכלל באור אין סוף ברוך הוא, שהוא רצונו יתברך המלובש בהם
the vitality within them ascends and is dissolved and absorbed into the blessed Ein Sof-light, which is His Will that is clothed in the mitzvot, the Divine Will that each mitzvah represents.
מאחר שאין שם בחינת הסתר פנים כלל, להסתיר אורו יתברך
For [in a mitzvah] there is no “concealment of the Countenance” whatever to hide His light, preventing the object from being absorbed in this light. As stated earlier, wherever the Ein Sof-light stands revealed, there is no separation from G‑d; everything is united with His light — in this case, the object with which the mitzvah (representing revelation of the Will and light of the Ein Sof) is performed.
* * *
Thus far, the Alter Rebbe has discussed the effect of a mitzvah on the objects used in its performance (e.g., the etrog,the parchment used for tefillin, etc.). He now discusses its effect on the power of a Jew’s animal soul that is applied to themitzvah. This soul, like the aforementioned objects, derives its vitality from kelipat nogah; and like them it experiences a similar elevation to the realm of holiness whenever it is used in service of a mitzvah, being absorbed into the Divine Will represented by the mitzvah.
In the Alter Rebbe’s words:
וכן כח נפש החיונית הבהמית שבאברי גוף האדם המקיים המצוה, הוא מתלבש גם כן בעשיה זו
Similarly the power of the vitalizing animal soul clothed in the bodily limbs of a person who performs amitzvah, likewise clothes itself in the deed of the mitzvah.
ועולה מהקליפה, ונכלל בקדושת המצוה שהיא רצונו יתברך, ובטל באור אין סוף ברוך הוא
Thereby it ascends from the kelipah to be absorbed into the holiness of the mitzvah which is His Will, and is nullified within the blessed Ein Sof-light.
The Alter Rebbe now goes on to say that those mitzvot involving speech alone likewise effect this elevation of the animal soul, even though here the animal soul’s power is not brought to bear in the performance of any mitzvah.
וגם במצות תלמוד תורה וקריאת שמע ותפלה וכיוצא בהן
Even in the case of such mitzvot as Torah study, reciting the Shema, prayer and the like, the animal soul’s power is elevated to holiness,
אף שאינן בעשיה גשמית ממש שתחת ממשלת קליפת נוגה
although they do not involve actual physical action which is under the dominion of kelipat nogah,
מכל מקום הא קיימא לן דהרהור לאו כדבור דמי, ואינו יוצא ידי חובתו עד שיוציא בשפתיו
yet it is an accepted principle that “thought is not a substitute for speech”; and one does not fulfill his dutyof Torah study, prayer, etc. unless he actually utters [the words] with his lips.
וקיימא לן דעקימת שפתיו הוי מעשה
It is also accepted that “moving one’s lips constitutes action,” and such “action”, as the Rebbe notes, likewise stems from the vitality of the kelipat nogah that is nourished by the animal soul, as does the actual bodily action spoken of earlier.
כי אי אפשר לנפש האלקית לבטא בשפתיים ופה ולשון ושיניים הגשמיים, כי אם על ידי נפש החיונית הבהמית, המלובשת באברי הגוף ממש
For the divine soul cannot express itself with the physical lips, mouth, tongue or teeth, the instruments of speech, except by way of the vitalizing animal soul actually clothed in the organs of the body.
The divine soul is entirely spiritual, the body, physical. Therefore (as explained in ch. 35), the divine soul cannot activate the body to perform a mitzvah except through an intermediary. This intermediary is the animal soul, which, on the one hand, is a soul, a spiritual life-force, yet on the other hand is actually clothed in the blood and the bodily organs.
This intermediary is necessary in mitzvot performed through speech, just as in the mitzvot performed through action. For articulating the words required for the mitzvah also constitutes physical “action”; so that this too cannot be accomplished by the divine soul except by way of the animal soul’s power.
וכל מה שמדבר בכח גדול יותר, הוא מכניס ומלביש יותר כחות מנפש החיונית בדבורים אלו
Hence, the more forcefully one speaks words of Torah or prayer, the more of the animal soul’s energy he introduces and clothes in these words. Thereby, he converts more of the energy of the kelipah to holiness.
וזה שאמר הכתוב: כל עצמותי תאמרנה וגו׳
This is also the meaning of the verse,2 “All my bones shall declare.... [:‘G‑d, who is like You?’],” which means that the words of Torah and prayer must be said “ with all of one’s bones,” so that as much as possible of the body’s energy be utilized in performing the mitzvot.
וזה שאמרו רז״ל: אם ערוכה בכל רמ״ח אברים שלך משתמרת, ואם לאו אינה משתמרת
This is why our Sages have said:3 “If the Torah abides in all of your 248 limbs it is preserved in your memory; otherwise it is not preserved.”
כי השכחה היא מקליפת הגוף ונפש החיונית הבהמית, שהן מקליפת נוגה הנכללת לפעמים בקדושה
For forgetfulness in matters of Torah stems from the kelipah of the body and vitalizing animal soul, derived from kelipat nogah which is sometimes absorbed into holiness; when it is absorbed into holiness, there is no longer any cause for forgetfulness.
והיינו כשמתיש כחן, ומכניס כל כחן בקדושת התורה או התפלה
This is accomplished when one weakens their power (the power of body and animal soul), applying all their strength to the holiness of Torah and prayer.
This, then, is the meaning of the aforementioned quotation: When one involves (the energy of) all his 248 limbs in Torah study, it is preserved in his memory, for the kelipah that causes one to forget has been weakened.
* * *
Up till here, the Alter Rebbe has spoken of the effect of a mitzvah on the power of one’s animal soul used in performing it. He now states that not only does one’s animal soul ascend from kelipat nogah to holiness when he performs a mitzvah, but also all the food and drink that sustained one and gave him the strength to perform the mitzvah,are likewise elevated from the dominion of kelipat nogah.
Based on this idea, the Alter Rebbe explains how the vitality of all physical objects of this world — which currently draw their vitality from kelipat nogah — will be elevated to the realm of holiness.
Every Jewish soul is given the ability and responsibility to elevate a portion of this physical world which “belongs” to it. This elevation is accomplished by means of the 613 mitzvot, as mentioned. There are, however, two categories inmitzvot: the 248 positive commandments and the 365 prohibitive commandments. Similarly, the elevating effect ofmitzvot on physical matter takes two forms: one positive and the other negative (i.e., restrictive).
To explain these two aspects of elevation accomplished by the two categories of mitzvot, the Alter Rebbe uses for each category an analogy drawn from the human body. The 248 positive commandments correspond to the body’s 248 limbs; and, indeed, the function of these mitzvot resembles that of the limbs. Every organ of the body is a vehicle for a particular faculty of the soul, and brings that faculty into active expression. Similarly, every (positive) mitzvah is a vehicle for the expression of a particular aspect of Divine Will, and brings about a G‑dly revelation.
The prohibitive commandments, numbering 365, correspond to the 365 blood vessels of the body; their function, too, is like that of the blood vessels. The blood vessel acts as a conduit, channeling blood in the right direction so that it will not be randomly, wastefully dispersed through the body. Similarly, the prohibitive commandments prevent the life-force of holiness from being funneled off into the kelipot, thereby increasing their power; they channel the life-force toward deserving recipients.
When all the souls of Israel, representing the vitality of all physical matter, fulfill all the commandments — drawing down G‑d’s light by performing the positive mitzvot, and confining it to the realm of holiness by observing the prohibitive mitzvot — they elevate the vitality of the entire world from kelipat nogah to holiness.
This, in summary, is the subject of the following discussion.
| FOOTNOTES | |
| 1. | See Shabbat 108a. |
| 2. | Tehillim 35:10. |
| 3. | Eruvin 54a. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 22• Guarding the Temple
"And you [Aaron] and your sons with you, before the Tent of Testimony"—Numbers 18:2.
We are commanded to station guards in and around the Temple, and that these guards patrol the Temple all night. This honor guard is a way of demonstrating respect for the Temple, exalting and glorifying it. As the Midrash says, "One can not compare a palace that has guards to a palace that does not."
The priests guard the Temple from within and the Levites guard and patrol it from the outside.
Full text of this Mitzvah »• Guarding the Temple
Positive Commandment 22
Translated by Berel Bell
The 22nd mitzvah is that we are commanded to guard the Holy Temple and patrol it each night, for the entire night. This is done in order to honor it, exalt it and show its greatness.1
The source of this mitzvah is G‑d's statement (exalted be He) to Aaron,2 "You shall be with your sons before the Testimony Tent," i.e. "You shall be before it constantly." This commandment is repeated in another verse,3 "They shall guard the Ohel Moed."
The Sifri4 states, "The verse, 'You shall be with your sons before the Testimony Tent,' indicates that the kohanim shall be inside and the levi'im outside," i.e. to guard it and patrol it. The Mechilta5 says it thusly: "The verse 'They shall guard the Ohel Moed,' is only a positive commandment. What verse provides the prohibition? The [next] verse,6 'They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites.]' " From this it is clear that this guarding is a positive commandment.
There,7 our Sages also said, "Part of the greatness of the Holy Temple is that it has guards. A paltorin that has guards is much different than a paltorin that has no guards." It is known that paltorin refers to a palace. The meaning of this statement is that having guards standing watch is part of the palace's greatness and splendor.
The details of this mitzvah are explained in the first chapter of tractate Tamid and in [the first chapter of8] tractate Middos.
FOOTNOTES
1.It is not for protection against thieves, etc.
2.Num. 18:2.
3.Ibid., 18:4.
4.Ibid.
5.See Kapach, 5718, footnote 89, quoting Midrash HaGadol. Kapach, 5731, footnote 28, quoting Sifri Zuta, Horowitz edition.
6.Ibid., 18:5.
7.See Kapach 5718, footnote 91.
8.See Kapach, 5731, footnote 32.
• Negative Commandment 67• Neglecting to Guard the Temple
"And you shall keep the charge of the Sanctuary"—Numbers 18:5.
We are forbidden to neglect supplying the Temple with an honor guard that watches and patrols the Temple at night.
Full text of this Mitzvah »• Neglecting to Guard the Temple
Negative Commandment 67
Translated by Berel Bell
The 67th prohibition is that we are forbidden from omitting the guarding of the Holy Temple and patrolling it constantly each night.
The source of this mitzvah is G‑d's statement,1 "They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites.]"
We have already explained in Positive Commandment 22 that guarding and patrolling the Holy Temple is a positive mitzvah. Similarly here we explain that its omission constitutes a prohibition.
The Mechilta says, "The verse2 'They shall guard the Ohel Moed,' is only a positive commandment. What verse provides the prohibition? The verse 'They should guard the Sanctuary [...so that there not be any more Divine wrath directed at the Israelites].' "
The details of this mitzvah are explained in the beginning of tractates Tamid and Middos.
FOOTNOTES
1.Num. 18:5.
2.Ibid., 18:4.
• Positive Commandment 35• The Oil of Anointment
"And the high priest, upon whose head the anointing oil was poured"—Leviticus 21:10.
We are commanded to have an anointing oil, made of a special recipe [detailed in the Torah], ready to be used for anointing newly appointed high priests. Some kings are also anointed with this oil.
This oil was also used to anoint the Tabernacle and its utensils—but that was a one time occurrence.
Full text of this Mitzvah »• The Oil of Anointment
Positive Commandment 35
Translated by Berel Bell
The 35th mitzvah is that we are commanded to have ready1 specially prepared oil in order to anoint a kohen gadol who is being appointed, as it is written,2 "The kohen who is greater than his brothers, upon whose head the anointing oil has been poured...." It is also used to anoint some kings [i.e. those from the House of Dovid], as explained in the laws regarding this mitzvah.3
The Tabernacle and all its vessels have already been anointed, but the anointing of vessels is not a commandment for subsequent generations. This is because of the specific statement of our Sages in Sifri,4 that the act of anointing the vessels of the Tabernacle sanctified all future vessels.
The source of this mitzvah is G‑d's statement5 (exalted be He), "This shall be the holy anointing oil to Me for all generations."
The details of this mitzvah are explained in the beginning of tractate Kerisus.6
FOOTNOTES
1.See Kapach, 5731, footnote 4, regarding whether the main mitzvah is making the oil or the actual anointing.
2.Lev. 21:10.
3.See beginning of Hilchos Klei HaMikdosh.
4.Num. 7:1.
5.Ex. 30:31.
6.5a
• Negative Commandment 83• Recreating the Oil of Anointment
"You shall not make any like it, according to its composition"—Exodus 30:32.
It is forbidden to make anointing oil using the same formula as the anointing oil described in the Torah.
Full text of this Mitzvah »• Recreating the Oil of Anointment
Negative Commandment 83
Translated by Berel Bell
The 83rd prohibition is that we are forbidden from making oil similar to the anointing oil.1
The source of this mitzvah is G‑d's statement2 (exalted be He), "Do not duplicate it with a similar formula."
The punishment for intentionally transgressing this prohibition is kares, as stated in the verse,3 "If a person blends a similar formula [or places it on an unauthorized person, he shall be cut off from his people.]" If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the first chapter of tractate Kerisus.4
FOOTNOTES
1.See P35.
2.Ex. 30:32.
3.Ibid., 30:33.
4.5a
• Negative Commandment 84• Anointing a Foreigner with the Oil of Anointment
"Upon the flesh of a man it shall not be daubed"—Exodus 30:32.
It is forbidden to anoint any individual – other than high priests and kings – with the anointing oil manufactured by Moses.
Full text of this Mitzvah »
• Anointing a Foreigner with the Oil of Anointment
Negative Commandment 84
Translated by Berel Bell
The 84th prohibition is that we are forbidden from using the anointing oil which was made by Moshe to anoint anyone other than kohanim gedolim or kings.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Do not pour it on the skin of any [unauthorized] person."
It is clear that the one who anoints himself2 is punished by kares, "[If a person blends a similar formula] or places it on an unauthorized person, he shall be cut off [from his people]." If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the beginning of tractate Kerisus.3
FOOTNOTES
1.Ex. 30:32.
2.See Kapach, 5731, footnote 25.
3.5a
• Rambam • 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Twelve
• Zechiyah uMattanah - Chapter Twelve
1
When a sh'chiv me'ra says: "My son, so and so, should inherit my estate," that son alone should inherit the estate, and not the man's other sons. Similarly, if he makes such statements about one daughter with regard to his other daughters, one brother with regard to his other brothers, or similarly, with regard to other heirs, his words are binding.
א
שכיב מרע שאמר בני פלוני יירשני הרי זה יורש אותו לבדו ולא יירשוהו שאר הבנים וכן אם אמר על בת בין הבנות או אח בין האחין או שאר יורשין דבריו קיימין:
2
If a healthy person makes such statements, his words are of no consequence.
ב
אבל הבריא אין דבריו קיימין:
3
When a sh'chiv me'ra states: "My property should be given to so and so, and after him, to so and so," the second person receives only what the first person leaves over.
ג
שכיב מרע שאמר נכסי לפלוני ואחריו לפלוני אין לשני אלא מה ששייר ראשון:
4
If, however, the first person was fit to inherit the estate of the sh'chiv me'ra - e.g., he was one of his sons - the second person does not receive anything. For regardless of the expression used to give a gift to an heir, it is considered as if he were given an inheritance. And an inheritance never ends. This applies even though the giver said: "After him, it should be given to so and so."
ד
ואם היה הראשון ראוי ליורשו כגון שהיה בן מכלל הבנים אין לשני כלום שכל לשון מתנה ליורש הרי הוא כלשון ירושה וירושה אין לה הפסק ואף על פי שאמר ואחריו לפלוני:
5
If, however, a healthy person gave a gift in this manner and had a deed composed saying: "My property should be given to you, and after you to so and so," the second person receives only what the first person leaves over. This applies whether or not the first person was fit to inherit the estate of the giver.
ה
אבל הבריא שנתן מתנת בריא על דרך זה וכתב לזה נכסי לך ואחריך לפלוני אין לשני אלא מה ששייר ראשון בין שהיה הראשון ראוי ליורשו בין שלא היה ראוי ליורשו:
6
There is an exception to the principle stated above with regard to a sh'chiv me'ra who says: "My property should be given to you, and after you to so and so," and the first recipient is fit to inherit the giver's estate. If the giver explicitly states: "I am not giving you this property as an inheritance that never ceases, but as a gift, and I have set a limit to it," the second person acquires what the first leaves over.
For this reason, if the giver entrusted the money to a third party, or he said: "Give my sons a shekel every week. I am not giving them this money as an inheritance. Afterwards, what remains of the estate after their death should be given to so and so," they should be given only a shekel a week, even though it does not suffice for them.
ו
שכיב מרע שאמר נכסי לך ואחריך לפלוני והיה ראשון ראוי ליורשו ופירש ואמר לא משום ירושה אני נותן לך שאין לה הפסק אלא במתנה והרי הפסקתיה השני קונה מה שמשייר הראשון לפיכך אם נתן המעות על יד שליש או שאמר תנו לבניי שקל בכל שבת ולא משום ירושה אני נותנם להם והנשאר מן הנכסים אחר מותם יהיה לפלוני אין נותנין להם אלא שקל אע"פ שאינו מספיק להם:
7
If a sh'chiv me'ra states: "My property should be given to so and so, and after him to so and so," and the first person named dies, the property is acquired by the second. If the second person named also dies, the property is given to the heirs of the second person.
If, however, the second person dies during the lifetime of the first, and the first dies before the sh'chiv me'ra, the property should be given to the heirs of the first person.
ז
נכסי לפלוני ואחריו לפלוני מת ראשון קנה שני מת שני הרי אלו של יורשי השני מת שני בחיי ראשון יהיו הנכסים של יורשי ראשון:
8
Although the second person named receives only what the first person leaves over, it is forbidden for the first person to sell or give as a gift the body of the property that he has been given. Instead, he is entitled to reap the benefits from the property until he dies, at which time the second person acquires the property.
ח
ואף על פי שאין לשני אלא מה ששייר ראשון אסור לראשון למכור וליתן גופו אלא אוכל הפירות עד שימות ויזכה השני:
9
If, however, the first person transgresses and sells or gives as a gift the property, the second person cannot expropriate the property from the recipient. For the second person does not have any right to the body of the property or the benefits from it, but only what remains after the first person dies.
Any person who advises the first person named to sell the property is called "wicked."
Even if the estate contained servants and the first person granted them their freedom or garments and he made them shrouds for a corpse, his deeds are binding.
ט
ואם עבר הראשון ומכר ונתן במתנה אין השני מוציא מיד הלקוחות שאין לשני לא מן הגוף ולא מן הפירות אלא הנשאר וכל המשיא עצה לראשון למכור נקרא רשע ואפילו היה בהן עבדים והוציאן הראשון לחירות או כלים ועשאן תכריכין למת מעשיו קיימין:
10
When does the above apply? When the first person sold or gave as a gift the property to an outside party. If, however, the first person sold or gave them as a gift to his son or to another heir, his deeds are of no consequence.
Similarly, if he gave the property as a gift of a sh'chiv me'ra to an outside party, his deeds are of no consequence. The rationale is that the recipient of a gift given by a sh'chiv me'ra does not acquire it until after the sh'chiv me'ra dies, and when the first recipient dies, the property has already been acquired by the second person named by the original giver.
י
במה דברים אמורים בשמכר הראשון או נתן מתנה לאחרים אבך אם מכרן הראשון או נתנן לבנו מתנה או לאחד מיורשיו לא עשה כלום וכן אם נתנו מתנת שכיב מרע אפילו לאחרים לא עשה כלום שאין מתנת שכיב מרע קונה אלא לאחר מיתה וכשימות יקנה השני:
11
In the above situation, if the first recipient owes a debt or must pay his wife the money due her by virtue of her ketubah, and the court seeks to collect the debt from this property, even if the first recipient is still alive, the court does not collect the debt from the body of the property itself. Instead, only the proceeds from it are indentured.
If the first person dies and his creditor or his wife seeks to expropriate this property, nothing at all is expropriated for them. This applies even when he made them an ipotikfi or designated them for his wife so that she could collect the money due her by virtue of her ketubah from them. Nothing is expropriated from this property, because it belongs to the second person.
יא
היה חוב על הראשון או כתובת אשה ובאו לבית דין להפרע מנכסים אלו אע"פ שהראשון קיים אין בית דין מגבין אותם מגוף הנכסים אלא מן הפירות בלבד שמין להם מת הראשון ובא בעל חובו ואשתו לגבות מנכסים אלו אין מגבין להם כלום אפילו עשאן אפותיקי או שייחדן לאשתו בכתובתה אינן גובין מנכסים אלו כלום אלא הרי הן של שני:
12
When a sh'chiv me'ra says to an unmarried woman: "My property should be given to you, and after you to so and so," and then the woman marries, her husband is considered to be a purchaser, and the second person may not expropriate the property from him.
If the woman was already married when the sh'chiv me'ra said: "...and after you to so and so," the second person may expropriate the property from the husband. The rationale is that since she acquired the property on this condition when she was married, it is as though the sh'chiv me'ra told her explicitly: "After your death, so and so will acquire the property, and not your husband."
Therefore, if she sold this property while she was married to her husband, and then died while married to her husband, the property should remain in the possession of the purchaser. For if the husband expropriated the property from the purchaser because his wife sold it while she was married, the second person mentioned by the original giver may expropriate the property from the husband, and then the man who purchased it from the woman may expropriate it from the second person, for she sold the property to him, and the second person is entitled only to property that the woman left over. And the cycle could continue endlessly. Nevertheless, since the only one who spent money for the property is the purchaser, the property is allowed to remain in his possession.
An incident occurred with regard to a person who said: "Let my property be given to my mother, and after her to my heirs." He had a married daughter. That daughter died during her husband's lifetime, and also in the lifetime of her father's mother. After she died, the elder woman also died.
Our Sages said: The daughter's husband does not inherit that property, for it was only fitting for his wife to inherit, and she did not actually have a right to acquire the property until she had died.
If the daughter had left a son or a daughter, they would have inherited the estate, for the expression "heirs" used by the deceased includes even the heirs' heirs. And if the dying man had said: "When the elder woman dies, the estate becomes my daughter's retroactive to the present time," the daughter's husband would inherit it after his wife's death.
יב
שכיב מרע שאמר לאשה פנויה נכסי לך ואחריך לפלוני ועמדה ונשאת בעל לוקח הוא ואין השני מוציא מיד הבעל ואם אמר לה כשהיא נשואה נכסי ליך ואחריך לפלוני ומתה השני מוציא מיד הבעל שכיון שזכתה בנכסים על תנאי זה כשהיא נשואה נמצא כאילו אמר לה בפירוש אחריך יקנה פלוני לא הבעל לפיכך אם מכרה נכסים אלו כשהיא תחת בעלה ומתה תחת בעלה יעמדו נכסים ביד הלוקח שאם יוציא הבעל מיד הלוקח מפני שמכרה כשהיא נשואה הרי השני מוציא מיד הבעל והלוקח חוזר ומוציא מיד השני שהרי מכרה לו ואין לו אלא מה ששייר ראשון ואין בשלשתן מי שהוציא ממון אלא הלוקח ולפיכך תעמוד בידו מעשה באחד שאמר נכסי לאמי ואחריה ליורשי והיתה לו בת נשואה ומתה הבת בחיי בעלה ובחיי אם אביה ואח"כ מתה הזקנה ואמרו חכמים אין הבעל יורש אותן נכסים מפני שהן ראויין לאשתו ולא זכתה בהן האשה אלא אחר שמתה אבל אם הניח הבת בן או בת היו יורשין הנכסים שמשמע יורשין ואפילו יורשי יורשין ואילו אמר וכשתמות הזקנה הרי הן לבתי מעכשיו היה הבעל יורש אותן אחר מיתת אשתו:
13
When a person has a legal record composed giving property to his son after his death, the body of the property becomes the son's from the time this legal record is composed. The benefit from the property is retained by the father until he dies.
Accordingly, the father cannot sell this property, because it has already been given to his son. Nor can the son sell the property, because it is under the father's control.
If the father dies and there is produce attached to the ground on this property, it belongs to the son. The rationale is that a person feels a closeness to his son. If the produce has already become detached or it is ready to be harvested, it belongs to the other heirs.
If the father transgresses and sells the property, the sale is binding until he dies. When he dies, the son expropriates the property from the purchaser. If there was produce attached to the property, its worth should be evaluated and credited to the purchaser, and the son must pay him for it. If the produce was detached or ready to be harvested, it belongs to the purchaser.
If the son transgresses and sells the property, the purchaser does not receive anything until the father dies. If the son sold the property during the father's lifetime, the son died, and then the father dies, the purchaser takes possession of the property when the father dies. The sale of the property by the son is not nullified, because the father possesses only the right to benefit from the property, and possession of the right to benefit from a property is not the same as possession of the property itself.
יג
הכותב נכסיו לבנו ולאחר מותו הרי הגוף של בן מזמן השטר והפירות לאב עד שימות לפיכך האב אינו יכול למכור מפני שהן נתונין לבן והבן אינו יכול למכור מפני שהן ברשות האב מת האב והניח פירות מחוברין לקרקע הרי הן של בן מפני שדעתו של אדם קרובה אצל בנו היו תלושין או שהגיעו להבצר הרי הן של יורשין עבר האב ומכר מכורין עד שימות וכשימות האב מוציא הבן מיד הלקוחות ואם היו שם פירות מחוברין שמין אותם ללוקח ונותן הבן דמיהם היו תלושין או שהגיעו להבצר הרי הן של לוקח עבר הבן ומכר אין ללוקח כלום עד שימות האב מכר הבן בחיי האב ומת הבן ואחר כך מת האב כשימות האב קנה הלוקח שאין לאב אלא פירות וקניין פירות אינו כקניין הגוף:
14
When the deed recording a gift given by a healthy person states that the gift takes effect "from today and after the person's death," it is considered to be a gift given by a sh'chiv me'ra. The implication is that although he acquires the body of the property from the day of the gift, he may not take possession of it and partake of its fruits until after the giver's death.
יד
מתנת בריא שכתוב בה מהיום ולאחר מיתה הרי היא כמתנת שכיב מרע שאינו קונה אלא לאחר מיתה שמשמע דברים אלו שאף על פי שקנה הגוף מהיום אינו זוכה בו ואוכל פירות אלא לאחר מיתה:
15
The following laws apply with regard to a deed recording a gift , which states that so and so should acquire a particular field after the death of the giver.
Whether or not the legal document records a kinyan since it mentions a date and the giver was alive on that date, the date indicates that he transferred ownership of the property during his lifetime. The recipient may not take possession of it until after the giver's death.
This is certainly the intent. For if the giver's intent had been to transfer the property with this document after his death, he would not have dated it.
Therefore, even though the document does not state that the gift takes effect "from today and after the person's death," the recipient acquires the property after the giver's death.
The reason we write "from the present time" in a legal document although it is dated, is to clarify the matter, even though it is unnecessary.
טו
שטר מתנה שכתוב בה שיקנה פלוני שדה פלונית לאחר מיתה בין שהיה בשטר קניין בין שלא היה בו קניין כיון שכתוב בו זמן ובזמן זה חי היה הזמן מוכיח שמחיים הקנה לו ואינו זוכה אלא לאחר מיתה שאילו היה בדעתו להקנות לו בשטר זה לאחר מיתה לא היה כותב בו זמן לפיכך אע"פ שאין כתוב בו מהיום ולאחר מיתה קונה לאחר מיתה וזה שכותבין בכל המתנות והממכרות מעכשיו ואף על פי שיש בשטר הזמן להרויח הדבר כותבין בו אע"פ שאינו צריך:
16
When a healthy person gives a gift and composes the deed recording it saying: "During my lifetime and in my death," it is a completely binding gift, taking effect during the person's lifetime, for it states: "During my lifetime." The fact that it also states: "And in my death," is if it states: "from now until eternity." It is an embellishment of the document.
טז
בריא שנתן מתנה וכתב בשטר מחיים ובמות הרי זו מתנה גמורה מחיים שהרי כתוב בו מחיים וזה שכתוב בו ובמות כמי שאומר מעתה ועד עולם וכמו נויי השטר הוא זה:
17
Perfectly righteous men and men of spiritual stature would not receive gifts from other men. Instead, they would trust in God, blessed be His name, and not in generous men. And Proverbs 15:27 states: "One who hates gifts will live."
יז
הצדיקים הגמורים ואנשי מעשה לא יקבלו מתנה מאדם אלא בוטחים בה' ברוך שמו לא בנדיבים והרי נאמר ושונא מתנות יחיה:
• Beit Habechirah - Chapter 8
1
א
שמירת המקדש מצות עשה ואע"פ שאין שם פחד מאויבים ולא מלסטים שאין שמירתו אלא כבוד לו אינו דומה פלטרין שיש עליו שומרין לפלטרין שאין עליו שומרין:
2
The mitzvah of guarding [the Temple] applies throughout the night.3
The priests and Levites shall serve as guards,4 as [Numbers 18:2] states: "And you and your sons [shall be] before the tent of the testimony,"5 i.e., you shall keep watch over it. Also, [ibid. 18:4] states: "And they [the Levites] shall watch over the Tent of Meeting,"6 and [ibid. 3:38] states: "And Moses,7 Aharon, and his sons8 shall camp before the Sanctuary towards the east, and they will be the guardians of the holy watch."9
ב
ושמירה זו מצותה כל הלילה והשומרים הם הכהנים והלוים שנאמר ואתה ובניך אתך לפני אהל העדות כלומר אתם תהיו שומרים לו והרי נאמר ושמרו את משמרת אהל מועד ונאמר והחונים קדמה לפני אהל מועד מזרחה משה ואהרן ובניו שומרי משמרת הקדש:
3
Anyone who nullifies this watch transgress a negative commandment,10 as [Numbers 18:5] states: "And you shall take care to keep the Holy Watch." Any form of the verb, shemar, "take care," implies a warning against transgressing a negative command.11
Thus, guarding [the Temple fulfills] a positive command and nullifying its watch [represents the violation of] a negative command.
ג
ואם בטלו שמירה עברו בלא תעשה שנאמר ושמרו את משמרת הקדש ולשון שמירה אזהרה היא הא למדת ששמירתו מצות עשה וביטול שמירתו מצות לא תעשה:
4
ד
מצות שמירתו שיהיו הכהנים שומרים מבפנים והלוים מבחוץ וכ"ד עדה שומרין אותו בכל לילה תמיד בכ"ד מקום הכהנים בג' מקומות והלוים בכ"א מקום:
5
Where did they keep watch? The priests kept watch in the Chamber of Avtinas, the Chamber of the Spark, and the Chamber of the Hearth.16
ה
והיכן היו שומרים כהנים היו שומרים בבית אבטינס ובבית הניצוץ ובבית המוקד בית אבטינס ובית הניצוץ היו עליות בנויות בצד שערי העזרה והרובין היו שומרים שם בית המוקד כיפה ובית גדול היה מוקף רובדין של אבן וזקני בית אב של אותו היום היו ישנים שם ומפתחות העזרה בידם:
6
The priests on watch did not sleep27 in the priestly garments.28 Instead, they folded them, placed them at their heads,29 and wore their own clothes.
They slept on the ground. It is customary for all those who stand watch over the courtyards of kings not to sleep on beds.
ו
לא היו הכהנים השומרים ישנים בבגדי כהונה אלא מקפלין אותן ומניחין אותן כנגד ראשיהן ולובשין בגדי עצמן וישנים על הארץ כדרך כל שומרי חצירות המלכים שלא יישנו על המטות:
7
ז
אירע קרי לאחד מהן הולך במסיבה שתחת הקרקע שהמחילות הפתוחות להר הבית לא נתקדשו וטובל וחוזר ויושב אצל אחיו הכהנים עד שנפתחין השערים בבוקר יוצא והולך לו:
8
Where would the Levites stand watch?35
Inside the five gates to the Temple Mount;36
At its four corners [of the wall surrounding the Temple Mount] from the inside;
At the outside of four corners of the Temple Courtyard, for it is forbidden to sit in the Temple Courtyard;37
At the outside of five [of the seven] gates to the Temple Courtyard, for the priests stood watch at [the remaining two gates], the Chamber of the Hearth and the Gate of the Spark;38
a total of eighteen locations.
ח
והיכן היו הלוים שומרים על חמשה שערי הר הבית ועל ארבע פנותיו מתוכו ועל ארבע פינות העזרה מבחוץ שאסור לישב בעזרה ועל חמשה שערי העזרה חוץ לעזרה שהרי הכהנים שומרים על שער המוקד ועל שער הניצוץ הרי שמנה עשר מקום:
9
ט
ועוד שומרים בלשכת הקרבן ובלשכת הפרוכת ואחורי בית הכפורת:
10
An overseer was appointed over all the watches of guards. He was called: "The officer of the Temple Mount."42
Throughout the night, he checked on all the watches. Torches were lit before him.43 If a guard did not stand before him and greet him: "Peace be unto you, officer of the Temple Mount," he would assume that he was sleeping, and would strike him with his staff.44He was even granted permission to burn [a sleeping guard's] clothing.45
Thus, it was commonly said in Jerusalem: "What is the noise in the Temple Courtyard [at night]? It must be the voice of a Levite being beaten and his clothes burned because he slept on his watch."46
י
ומעמידין ממונה אחד על כל משמרות השומרים ואיש הר הבית היה נקרא והיה מחזר על כל משמר ומשמר כל הלילה ואבוקות דלוקות לפניו וכל משמר שאינו עומד ואומר לו איש הר הבית שלום עליך ניכר שהוא ישן חובטו במקלו ורשות היה לו לשרוף את כסותו עד שהיו אומרין בירושלים מה קול בעזרה קול בן לוי לוקה ובגדיו נשרפין שישן על משמרתו:
11
In the morning, shortly before dawn,47 the overseer of the Sanctuary48 came49 and tapped50 to awaken the priests sleeping in the Chamber of the Hearth.51 [When] they opened [the gate] for him, he took the keys52 and opened the small gate leading from the Chamber of the Hearth to the Temple Courtyard.53
[Then] he entered the Courtyard, and the priests followed him. They held two torches of fire in their hands and divided into two groups. One proceeded eastward and the other, westward.54
They walked on, checking the entire Temple Courtyard.55 Both groups [met when they] reached the Chamber of the Bakers of the Chavitin.56 When both groups reached [that point], they declared: "Peace be unto you. Everything is at peace."57 [Afterwards,] they prompted the bakers of the Chavitin to begin their work.58
יא
בשחר קודם שיעלה עמוד השחר סמוך לו יבוא הממונה של מקדש וידפוק על הכהנים שבבית המוקד והן פותחין לו נטל את המפתח ופתח את השער הקטן שבין בית המוקד ובין העזרה ונכנס מבית המוקד לעזרה ונכנסו אחריו הכהנים ושתי אבוקות של אור בידם ונחלקו לשתי כתות כת הולכת למזרח וכת הולכת למערב והיו בודקין והולכין את כל העזרה עד שיגיעו שתי הכתות למקום בית עושי חביתין הגיעו אלו ואלו אומרין שלום הכל שלום והעמידו עושי חביתין לעשות חביתין:
12
יב
כסדר הזה עושין בכל לילה ולילה חוץ מלילי שבת שאין בידם אור אלא בודקין בנרות הדלוקין שם מערב שבת:
FOOTNOTES
1.
The Rambam (Sefer HaMitzvot, positive commandment 22) and the Sefer HaChinuch (mitzvah 388) list this as one of the 613 commandments.
2.
The Kessef Mishneh mentions another reason for guarding the Temple: to prevent those who are forbidden to enter from entering.
The place where both the Mishnah and the Rambam describe the watch which the priests and the Levites kept over the Temple has aroused the attention of the commentaries: The Mishnah repeats its description of the watch in two places: at the beginning of the tractate of Tamid, which relates the order of the priests' service, and the beginning of the tractate of Middot, which defines the structure of the Temple. The Rambam describes this mitzvah in Hilchot Beit HaBechirah, which describes the construction of the Temple, but not the details of the priests' service.
On this basis, the commentaries explain, we can understand two dimensions implicit in this mitzvah:
a) The priests' responsibility to prevent those forbidden to enter from entering; and
b) The responsibility incumbent on the entire Jewish people to construct and maintain the Temple in the most fitting manner.
Since the presence of guards enhances the glory of the Sanctuary, the mitzvah of guarding the Sanctuary can be seen as an aspect of its very structure. See Likkutei Sichot, Vol. 13, p. 56-65.
3.
In his commentary to Tamid, the Ra'avad states that the priests and Levites also stood watch during the day. The Minchat Chinuch mentions that view, explaining that the Rambam explained that the reason for the priestly watch was to show deference to the Temple during the day as well. Just as a palace of an earthly king is guarded both at day and at night, so too, it is proper to keep watch over the Temple in this manner.
Nevertheless, the Tifferet Yisrael(Middot 1:1) explains that since the priests were involved in the Temple service throughout the entire day, that in itself is a clear sign of honor and respect to the Temple, and no further measures were necessary.
This view is supported by the commentary of the Rabbenu Asher at the beginning of the tractate of Tamid. He explains that the reason for keeping watch over the Temple was to have our attention focused on it at all times. That purpose is surely accomplished by the Temple service, and hence, watchmen are not required then.
Accordingly, it appears that the watch would be maintained until the service in the Temple began, with the removal of the Altar's ashes at dawn. Thus, we can understand the last halachah of this chapter, which deals with the preparation of the Sanctuary for the service of the following day, as describing the final aspects of the nightly watch. See Likkutei Sichot, loc. cit.
4.
The places where the priests and Levites kept watch are described in Halachot 4-9.
5.
This verse begins: "And the Lord said to Aaron," thus, indicating the responsibility of Aaron and his sons, the priests, to keep watch over the Sanctuary.
6.
Indicating that the Levites were also charged with that responsibility.
7.
A Levite.
8.
Priests.
9.
Thus, this verse indicates that the task was shared by the Priests and Levites together (Tamid 26a).
16It must be noted that, in order to emphasize the concept he wishes to communicate, the Rambam does not quote the latter verse exactly.
10.
T(Sefer HaMitzvot (negattive commandment 67) and the Sefer HaChinuch (mitzvah 331) list this as one of the 613 commandments.
11.
See Menachot 36b.
12.
According to the simple meaning "inside" and "outside" refer to the Temple Courtyard. The Levites stood guard outside the Courtyard and the priests, inside. However, the Minchat Chinuchrenders "inside" as within a building, and "outside" as in the open.
13.
Tamid 27a explains the derivation of this practice as I Chronicles (26:17-18), which states:
To the east there were six Levites, to the north, four..., to the south, four..., towards Assupin, two and two. At Parber to the west, there were four at the winding stairway and two at the Parber.
Thus, there were a total of twenty-four guard positions. Even though this verse describes the watch over the Sanctuary constructed in David's time, and not the Temple itself, the same basic pattern was followed in the later structure.
14.
As described in the following three Halachot.
Although the above verse specifically mentions Levites, the priests are sometimes (e.g., Ezekiel 44:15) referred to as Levites (Tamid, loc. cit.).
Tamid 26a offers two different explanations why the priests would be placed in three different positions. The first explains that the command to keep watch over the Sanctuary was originally given to Aharon and his sons, a total of three individuals. The second notes that the command to guard the Temple mentions the words "keep watch," three times in the same verse.
15.
As described in Halachot 8 and 9.
16.
See Tamid 1:1, Middot 1:1.
17.
This structure was located on the south side of the Temple Courtyard, adjacent to the Water Gate.
18.
This was the westernmost gate on the northern side of the Temple Courtyard. See Chapter 5, Halachah 4.
19.
The reason why these were two-floor structures can be explained in terms of the Rambam's words above, Chapter 6, Halachah 7. There, the Rambam writes that the roofs and upper floors of the structures in the Temple Courtyard were not consecrated. This is very significant, for were they to have been consecrated, it would have been forbidden for the priests to sit or lie there, as stated in Chapter 7, Halachah 6.
20.
According to Tamid 27a, the term, "young priests," refers to youth who were too young to participate in the Temple services. According to the Ra'avad, these youth were not even thirteen years of age.
The Mishneh LiMelech rejects that opinion, declaring that this Mitzvah would not be entrusted to children that young. He explains that until the age of twenty, priests were not granted the opportunity to take part in the Temple services. Thus, the "young priests" were youth below that age, but past majority. See also the Minchat Chinuch.
21.
13See Chapter 5, Halachot 10 and 11.
22.
As mentioned above, half of the Chamber of the Hearth was considered consecrated, while half was not. According to the principle that one could not lie or sit in the consecrated areas of the Courtyard, it would appear that only half of the chamber was surrounded by these projections.
23.
13As mentioned in the commentary to Chapter 7, Halachah 4, there were 24 priestly watches. Each served in the Temple for a week, and then another watch was given a chance to serve. There was a set pattern of rotation.
Within these watches, there were further subdivisions. Each weekly watch was broken down into six daily watches for each day of the week. On the Sabbath, all the priests of that watch served together.
24.
Tamid 26b explains that they slept on these protrusions, because it was disrespectful to bring beds into the Temple complex.
25.
The gates to the Temple Courtyard were locked at night.
26.
The Vilna Gaon renders this expression as "in their possession." This change is made on the basis of Middot 1:9, which states that the keys to the Temple Courtyard were kept on a special ring in the Chamber of the Hearth.
27.
From the Rambam's statements, it appears that the priests would be permitted to sleep while on guard duty. This is difficult to accept, for the following reasons:
a) The purpose for posting guards around the Temple was to show respect. That objective is not fulfilled by sleeping.
b) Halachah 10, which quotes Middot 1:2, states that the guards would be punished for sleeping while on duty. Although the Rambam and the Mishnah specifically mention "Levites," it is reasonable to assume that term was used because the majority of the guards were Levites.
For these reasons, the Mishneh LiMelech explains that all of the guards were not required to remain awake the entire night. Rather, at any particular time, there would be one or two guards awake at each station and the others were permitted to sleep.
28.
This refers to the four priestly garments which an ordinary priest was required to wear while serving in the Temple.
29.
The priests could not place their priestly garments under their heads to serve as pillows, for they were forbidden to derive benefit from them. See Yoma69a.
In his commentary to Tamid, Chapter 1, Mishnah 1, the Rambam explains that this prohibition was instituted because the priestly garments contained Sha'atnez, a mixture of linen and wool. Hence, though a priest was permitted to use them during the Temple service, once that service was concluded, he was forbidden to do so. See also the Kessef Mishneh.
30.
Leviticus 15:16 explains that a man who has a seminal emission becomes ritually impure. To purify himself, he must immerse his entire body in a mikveh and wait until the end of the day.
31.
Which lead to a natural mikvehpositioned under the Temple Courtyard.
32.
As explained in Chapter 6, Halachah 7. This passageway passed below the Courtyard. However, since it opened up to the portion of the Chamber of the Hearth that was not consecrated, there was no prohibition in entering while ritually impure.
33.
There was no prohibition against remaining in the non-consecrated portion of the Chamber of the Hearth. As stated in Chapter 6, Halachah 17, a person who has already immersed himself in the mikveh, but must wait for the day to pass before becoming ritually pure, may remain on the Temple Mount and proceed until the Women's Courtyard.
34.
Though there was no prohibition against him remaining in the Chamber of the Hearth, it was proper for him to leave so that no one would think that he was prepared to participate in the Temple services (Tifferet Yisrael, Tamid 1:1).
35.
This halachah is based on Middot 1:1.
36.
See Chapter 5, Halachah 2, for a description of the gates to the Temple Mount.
37.
See the commentary to Halachah 4.
38.
See the commentary to Chapter 5, Halachah 4.
39.
Tifferet Yisrael (Middot 1:1) explains that this refers to the Chamber of the Lambs, one of the four smaller chambers in the Chamber of the Hearth. See Chapter 5, Halachah 10.
40.
This chamber is not mentioned in Chapter 5, Halachah 17, as one of the chambers within the Temple Courtyard. Similarly, Tifferet Yisrael (op. cit.) states: "I do not know where it was located."
41.
As a sign of respect for the Shechinah.
42.
He was given the keys to all the gates of the Temple complex.
43.
Tifferet Yisrael (Middot 1:2) explains that the torches were not carried before him, but positioned as lights at the guard stations. Although there is no evidence that the Rambam accepts this view, a comparison with the following halachah indicates this possibility.
44.
Chapter 7, Halachah 2, states that it was forbidden to enter the Temple Mount with a staff. Nevertheless, an exception was made to allow "the officer of the Temple Mount" to perform his task (Yeriot Shlomo).
45.
Although generally, one may not destroy things of value (bal tashchit), an exception is made in this case to allow the Temple to be guarded properly.
The "officer of the Temple Mount" could be authorized to destroy private property on the basis of the principle: Hefker Beit Din, Hefker, i.e., a Jewish court may forfeit a person's ownership over an article (Rabbenu Asher, Commentary to Middot 1:1).
The Ezrat Kohanim does not accept this explanation because the prohibition against destroying things of value applies even in regard to ownerless articles.
Another possible explanation is that this step is taken for the watchmen's own good. A father or a teacher is allowed to hit a student to shape his character. Similarly, in this instance, "the officer of the Temple Mount" was entitled to burn a watchman's clothing so that he will perform his task more effectively (Likkutei Sichot, Vol. 18, p.465).
46.
As mentioned in the commentary to Halachah 6, there is a debate among the Rabbis if the priests were allowed to sleep on their watch or not. Rav Ovadiah of Bartinura (Shekalim 5:1) states that both priests and Levites would be beaten for sleeping. However, the Tosafot Yom Tovargues that this punishment was only administered to Levites.
It would appear that the Rambam subscribes to the latter view. In Hilchot Klei HaMikdash(7:4), he writes: "The officer of the Temple Mount walked around, [checking on] the Levites..."
47.
The Temple services began with the removal of the ashes from the Altar. Generally, this was done at dawn.
The term dawn, alot hashachar, refers to the time before sunrise when the first rays of the sun begin to illuminate the horizon. This is more than an hour before sunrise.
48.
This does not refer to the "officer of the Temple Mount" mentioned above. In Hilchot Temidim U'Musafim 6:1, the Rambam describes this entire procedure a second time. There, he ascribes the waking of the priests to the priest responsible for delegating different sacrificial functions. See also Tamid 26a.
49.
From the chayl.
50.
On the external gate of the Chamber of the Hearth,
51.
As explained in Halachot 5 and 6.
52.
Middot 1:7 mentions that the keys to the Courtyard were hung on a ring in the Chamber of the Hearth. See also the notes to Halachah 5.
53.
Tamid 28a relates that there was a small wicket next to the large gate leading from the Chamber of the Hearth to the Temple Courtyard. The large gate would not be opened until dawn. Therefore, the priests entered through the wicket to prepare the Courtyard for the service of the coming day.
54.
As explained in Chapter 5, the Chamber of the Hearth was positioned on the north side of the Temple Courtyard, slightly beyond the entrance of the Temple building. From this point, one group would proceed westward, towards the western end of the Courtyard. The other group walked towards the east, in the direction of the Gate of Nicanor, the major entrance to the Courtyard. Both groups walked near the walls, so that they would make a complete circuit around the Courtyard.
55.
To make sure all of the sacred utensils were in their proper places.
56.
See Chapter 5, Halachah 17, where this chamber is described.
The Chamber of the Bakers of the Chavitin was located on the southern side of the Courtyard's eastern wall. Thus, the group of priests who turned westward had a much longer route than those who proceeded to the east.
57.
The Ra'avad in his commentary to Tamid 28a explains that each group would greet the other in this manner.
58.
The Chavitin was offered each day by the High Priest shortly after the morning sacrifice.
A general question may be asked concerning this and the following halachah: Why did the Rambam include them in Hilchot Beit HaBechirah which describes the construction of the Temple? It would appear more appropriate to mention them in Hilchot Temidim UMusafim, where the laws governing the daily service in the Temple are described. Indeed, we find that these laws are repeated there.
The reason is based on the explanation of Halachah 1. There, the Rambam states that the watch kept over the Temple was an act of deference, enhancing the glory of the Temple. Thus, maintaining that watch is part of the responsibility of the entire Jewish people to construct and maintain the Temple in the most fitting manner.
16A similar principle can be explained in regard to this inspection of the Courtyard. Over and above the need for checking to see that all the sacred utensils were in there appropriate positions, this inspection was an act of deference and honor which enhanced the importance of the Temple (Likkutei Sichot, Vol. 18, p. 244-249).
59.
This is the final halachah of Hilchot Beit HaBechirah. There are a total of 7 halachot in the text. The latter figure matches the age of Levi when he passed away. Levi was the ancestor of the priests and the Levites who served in the Temple.
60.
Because it is forbidden to carry a flame on the Sabbath.
61.
The Kessef Mishnah, Tosafot Yom Tov, and other commentaries, question why they were not permitted to carry the torches with them. Although carrying fire is prohibited on the Sabbath, the prohibition is only Rabbinic in origin in the category of shvut. The Rambam states (Hilchot Shabbat 21:27) that all Rabbinic prohibitions of this nature were suspended in the Temple.
Among the explanations offered are: Since it was possible to use candles which were lit before the Sabbath, there is no need to violate even a Rabbinic prohibition. Alternatively, this inspection was carried out in preparation for the service of the entire day to follow and, as above, it was an act of deference to the Temple. Therefore, to emphasize the holiness of the Temple, it was proper that it be carried out without violating any prohibition whatsoever.
The structure of the final chapter of Hilchot Beit HaBechirah can be explained homiletically: It begins with the obligation to guard the Temple at night, and concludes with the preparations for the Temple services at dawn.
As mentioned above (Halachah 2), the commentaries explain that the mitzvah of guarding the Temple was instituted so that the Temple would be prominent in our minds at all times. Thus, during the day, there was no necessity to stand guard, for that purpose was accomplished by the Temple service. However, at night, when there was no service, we were required to keep a watch around the Temple.
The period of exile is often described as night and the advent of the Messianic era, as dawn. By guarding the Temple at night, and studying the laws of its construction during the exile, we will merit the coming of the dawn, the coming of Mashiach.
A similar idea can be seen in the last halachah, which deals with the priests' procedure on the Sabbath. The Sabbath is described as me'ein olam haba'ah, a microcosm of the world to come, and the time of the coming of the Mashiach. On the Sabbath, in the Messianic age, the preparations for the Temple service will be carried out with the light kindled on the Sabbath eve, representing the present age - and before the coming of the Mashiach. Our service at present generates spiritual light. We will use that light to prepare for the sacrifices to be offered in the Third Temple.
May we merit the Messianic redemption and the rebuilding of the Temple speedily, and in our days. 47Then, shall the offering of Judah and Jerusalem be pleasing to God, as in days of old and former years 48 (Malachi 3:4).
Klei Hamikdash - Chapter 1
1
It is a positive commandment to prepare1 the anointing oil so that it will be ready [to use] for those articles that require anointing,2 as [Exodus 30:25] states: "And you shall make it3as the oil of sacred anointment."
א
מצות עשה לעשות שמן המשחה שיהיה מוכן לדברים שצריכין משיחה בו שנאמר ועשית אותו שמן משחת קדש:
2
While in the desert, Moses our teacher [had]4 it prepared. He took the equivalent of 500 shekel5 of the holy shekalim of musk, cinnamon, and costus6 and the equivalent of 250 shekel of fragrant cane. The Torah's statement [ibid.:23]: "And fragrant cinnamon, half its measure, 250," implies that [the entire quantity] should be weighed out in two measures, 250 each time. Each one should be ground separately, mixed together7 and then soaked in pure, sweet water until all of its power was extracted into the water. A hin - which is equivalent to twelve log with each logcomprising four revi'iot8 - of oil was placed above the water.9 The entire mixture was then cooked over fire until the water boiled off and only the oil remained.10 It was then set aside for [future] generations.
ב
וככה עשהו משה רבינו במדבר לקח מן המור והקנמון והקדה מכל אחד משלשתן חמש מאות שקל בשקל הקודש ומקנה הבושם חמשים ומאתים וזהו שנאמר בתורה וקנמן בשם מחציתו חמשים ומאתים ששוקלים אותו בב' פעמים חמשים ומאתים בכל פעם ושוחק כל אחד ואחד לבדו ועירב הכל ושרה אותן במים זכין ומתוקין עד שיצא כל כחן במים ונתן על המים שמן זית הין והוא י"ב לוג כל לוג ד' רביעיות ובישל הכל על האש עד שאבדו המים ונשאר השמן והניחו בכלי לדורות:
3
Musk refers to the blood contained with a wild beast from India that is of universal renown which people everywhere use as a fragrance.11 Cinnamon is a tree that comes from the Indian islands which has a pleasant fragrance and which people use as incense. The term kidah refers to costus.12 Fragrant cane, this refers to thin canes13 like red straw that come from the Indian islands and have a pleasant fragrance. They are types of herbs which doctors place in balsam.
ג
המור הוא הדם הצרור בחיה שבהודו הידוע לכל שמתבשמין בה בני אדם בכ"מ והקנמון הוא העץ שבא מאיי הודו שריחו טוב ומתגמרים בו בני אדם והקדה היא הקושט וקנה בושם הם הקנים הדקים כתבן האדומים הבאים מאיי הודו וריחן טוב והם ממיני הבשמים שנותנין אותם הרופאים בצרי:
4
One who willfully prepares anointing oil in this manner and with these measurements without adding or reducing [the quantity of the herbs] is liable for karet.14 If he prepares it unknowingly, he must bring a fixed sin-offering,15 [as ibid.:34] states: "One who makes such a compound shall be cut off from his nation." [The above applies] provided he prepared it for anointment. If, however, he prepared it for practice or to give to other people,16 he is exempt.17
ד
העושה שמן המשחה כמעשה הזה וכמשקל הזה ולא הוסיף ולא גרע במזיד חייב כרת בשוגג מביא חטאת קבועה שנאמר אשר ירקח כמוהו ונכרת מעמיו והוא שיעשה אותו להמשח בו אבל אם עשהו להתלמד או ליתנו לאחרים פטור:
5
ה
הסך משמן המשחה כזית במזיד חייב כרת ובשוגג מביא חטאת קבועה שנאמר ואשר יתן ממנו על זר ונכרת מעמיו ואין חייבין אלא על סיכת שמן המשחה שעשה משה שנאמר ממנו מזה שנאמר בו שמן משחת קדש יהיה זה לי ומעולם לא נעשה שמן אחר חוץ ממה שעשה משה:
6
[One is liable] whether he anoints himself or others,22 as [the prooftext] states: "And one who applies it to an unauthorized person." One who spreads it on utensils, an animal, a gentile - who is [halachicly equivalent] to an animal23 - or who spreads it on a corpse, is exempt, as [implied by ibid.:32]: "It should not be spread on the flesh of a man."24
ו
אחד הסך את עצמו ואחד הסך את אחרים שנאמר ואשר יתן ממנו על זר הסך כלים ובהמה ועכו"ם שהם כמותה או שסך מתים בו פטור שנאמר על בשר אדם לא ייסך:
7
For all time,25 we do not [use this oil] except to anoint the High Priest, the priest who leads the nation in war,26 and kings from the House of David.27 Even a High Priest who is the son of a High Priest should be anointed,28 as [Leviticus 6:15] states: "The priest from his sons anointed in place of him...."
ז
אין מושחין ממנו לדורות אלא כהנים גדולים ומשוח מלחמה ומלכי בית דוד בלבד אפילו כהן בן כהן מושחין אותו שנאמר והכהן המשיח תחתיו מבניו וגו':
8
Since there was no anointing oil [during] the Second Temple [era],29the High Priest was installed in his office by putting on the garments of the High Priest alone.
ח
בבית שני שלא היה שם שמן המשחה היה כ"ג מתרבה בלבישת בגדים בלבד שהיה לובש בגדי כהונה גדולה:
9
How was the High Priest anointed? The oil should be poured on his head and applied between his eyes in the form of the Greek letter chi,30 like this C as [Leviticus 8:12] states: "And he poured the anointing oil on Aaron's head and anointed him to sanctify him." The kings of the Davidic dynasty are anointed [with the oil] spread as a crown on their foreheads.31 They should not be anointed on other places [on their bodies], nor should one use an excessive amount of oil.
ט
כיצד מושחין את הכהן צק את השמן על ראשו וסך ממנו על גבי עיניו כמין כי יוונית כזה שנאמר ויצק משמן המשחה על ראש אהרן וימשח אותו לקדשו ומלכי בית דוד מושחין אותן כמין נזר על ראשו ולא ימשח במקומות אחרות ולא ירבה בשמן:
10
A person who places the anointing oil on a king or High Priest who had been anointed previously is exempt, for [the prooftext] speaks of "one who applies it to an unauthorized person." And these individuals are not unauthorized with regard to this oil.32
If, however, one - even a king or a High Priest - spreads it [on his flesh], he is liable, for [the prooftext] states: "It should not be spread on the flesh of a man." This implies all men.33 When a High Priest takes the anointment oil from his head and spreads it on his belly, he is liable for karet,34 provided he spreads an olive-sized portion.35
י
הנותן משמן המשחה על גבי מלך או כהן גדול שכבר נמשחו פטור שנאמר ואשר יתן ממנו על זר ואין אלו זרים אצלו אבל הסך ממנו אפילו למלך וכהן גדול חייב שנאמר על בשר אדם לא ייסך כל אדם במשמע וכהן גדול שנטל שמן המשחה מראשו וסך במעיו חייב כרת והוא שיסוך ממנו בכזית:
11
A king should only be anointed next to a spring.36 We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time,37as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu.38 Yoash was anointed because of Atal'ya,39 and Yehoachaz was anointed because of his brother Yehoyakim.40 When Elisha had Yehu anointed,41 he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.
יא
אין מושחין את המלך אלא על גבי המעיין ואין מושחין מלך בן מלך שהמלכות ירושה למלך לעולם שנאמר הוא ובניו בקרב ישראל ואם היתה שם מחלוקת מושחין אותו כדי לסלק המחלוקת ולהודיע לכל שזהו מלך לבדו כמו שמשחו שלמה מפני מחלוקת אדוניהו ויואש מפני עתליה ויהואחז מפני יהויקים אחיו וזה שמשח אלישע ליהוא לא בשמן המשחה משחו אלא בשמן אפרסמון ודבר זה מסורת ביד החכמים:
12
All of the vessels of the Sanctuary that were fashioned [at the command] of Moses were sanctified only by being anointed with the anointing oil,42 as [Numbers 7:1] states: "And he anointed them and sanctified them." This practiced was not followed in the coming generations. Instead, all of the utensils became sanctified when they were used for their purpose in the Temple, as [implied by Numbers 4:12] "...that they will serve with them in the Sanctuary," i.e., through service, they are sanctified.
יב
כל כלי המקדש שעשה משה במדבר לא נתקדשו אלא במשיחתן בשמן המשחה שנאמר וימשחם ויקדש אותם ודבר זה אינו נוהג לדורות אלא הכלים כולן כיון שנשתמשו בהן במקדש במלאכתן נתקדשו שנאמר אשר ישרתו בם בקודש בשירות הם מתקדשין:
13
The spoons and the bowls used to contain the meal offerings and similarly, the basins used to receive the blood, and the other vessels used [in the Sanctuary] were all made of silver and gold. It was permitted to make them from other metals, as we explained.43 They receive their holiness by being used for the [desired] tasks. If they were broken, they should be smelted down and another utensil made from them,44 for their holiness never departs from them.
יג
הכפות והקערות שמקבלין בהם המנחות וכן המזרקות שמקבלין בהן הדם ושאר כלי השרת כולן של כסף ושל זהב היו ומותר לעשותן משאר מיני מתכות כמו שביארנו וכולן מתקדשין במלאכתן ואם נשברו מתיך אותם ועושה אותן כלי אחר ואין קדושתן מסתלקת מהן לעולם:
14
If the sacred utensils became perforated or cracked, the cracks are not plugged close. Instead, the utensils should be smelted down and new utensils made.45
יד
כלי הקדש שנקבו או שנסדקו אין סותמין אותן אלא מתיכין אותן ועושין אותן חדשים:
15
When a knife has become dislodged from its shaft or blemished, it is not returned to its shaft, nor is it sharpened. Instead, it should be entombed on the side of the Temple, between the Sanctuary and the Entrance Hall on the south46 and new ones should be made. For [conduct bespeaking] poverty is not [appropriate] in a place where wealth [is in place].
טו
סכין שנשמט מן הנצב או שנפגם אין מחזירין אותו ואין משחיזין אותו אלא גונזין אותו בצד ההיכל בין הקודש והאולם לדרום ועושין אחרים שאין עניות במקום עשירות:
16
טז
שתי מדות של יבש היו במקדש עשרון וחצי עשרון העשרון למנחות וחצי העשרון לחלק בו מנחת כ"ג שבכל יום:
17
There were seven containers of liquid measure: a hin,50 a half a hin, a third of a hin, a fourth of a hin, a log, a half a log, and a fourth of a log. 51
Why were there measures of a half a hin, a third of a hin, a fourth of a hin? To measure out the wine libations for the sacrifices.52 A log was necessary to measure the oil for the meal offerings.53 A half a log was necessary to measure out the oil for every lamp of the lamps of the Menorah.54 And a fourth [of a log] to divide the oil for [the High Priest's] chavitan offering.55
יז
ושבע מדות של לח היו שם: הין וחצי ההין ושלישית ההין ורביעית ההין ולוג וחצי לוג ורביעית ולמה היו חצי ההין ושלישית ההין ורביעית ההין למדידת הנסכים של זבחים ולוג למדידת שמן המנחות וחצי לוג למדידת שמן לכל נר מנרות המנורה ורביעית לחלק בה השמן לחביתין:
18
There is nothing that is measured with a hin. Why [then] was it there? [It remained, because] it had been in the Sanctuary from the time of Moses who used it to measure the oil for the anointing oil.56 With the measure of a half a log that was in the Temple, water was measured for the Sotah water57 and oil for the thanksgiving offerings.58 With the measure of a fourth [of a log], oil was measured for the bread brought by a nazirite59 and water for the purification of a metzora.60 It is not that through these deeds the measures became sanctified,61 but rather because of the tasks [performed] in the Sanctuary that were mentioned [in the preceding halachah].
יח
ואין לנו דבר למדוד בו הין ולמה היה שם הואיל והיה במקדש מימי משה שמדד בו שמן לשמן המשחה ובחצי לוג שיהיה במקדש היו מודדין מים למי סוטה ושמן לתודה וברביעית שהיתה שם היו מודדין שמן לחם הנזיר ומים לטהרת מצורע ולא מפני מעשים אלו נתקדשו אלא מפני המלאכות של מקדש שאמרנו:
19
All of these measures are consecrated and are considered as sacred utensils. [There is, however a difference between them.] The liquid measures were anointed on both the inside and the outside, while the dry measures were anointed only on the inside. Therefore the overflow of the liquid measures was consecrated,62 and the overflow of the dry measures was not consecrated.63
יט
כל המדות האלו קודש ומכלי השרת אלא שמדות הלח נמשחו מבפנים ומבחוץ וכלי היבש לא נמשחו אלא בפנים לפיכך בירוצי מדות הלח קודש ובירוצי מדות היבש חול:
FOOTNOTES
1.
The Rambam's wording here represents a change from his wording in Sefer HaMitzvot(positive commandment 35) where he describes the mitzvah in passive terms: "having the oil made in a unique fashion available for anointing." Perhaps he chose that wording for, as explained in Halachah 5, after the oil was made at Moses' command, no other such oil was ever made and the mitzvah was merely "to have it."
2.
Sefer HaMitzvot (ibid.) and Sefer HaChinuch (mitzvah 107) includes this commandment among the 613 mitzvot of the Torah. See the gloss of the Radbaz who explains that anointing the kings and the High Priest is not considered one of the mitzvot, for there were times when this anointment was not practiced.
3.
The mixture of spices mentioned in the previous verses.
4.
This addition is necessary, for as indicated by Exodus 37:29, Moses himself did not prepare the anointment oil. It was prepared by Betzalel and the other craftsmen working with him.
5.
According to Scriptural Law, based on the Rambam's Commentary to the Mishnah (Bechorot 8:8), in modern measure a shekel of the Torah is equivalent to 16 grams of pure silver. Nevertheless, as the Rambam states in Hilchot Shekalim 1:2, in the era of the Second Temple, our Sages increased its measure by almost a fourth. Accordingly, the measure of silver required for the redemption of the firstborn and other obligations were a shekelis required is significantly larger.
6.
The Rambam describes these spices in the following halachah.
7.
The Kessef Mishneh states that the obligation to grind the herbs is derived from a comparison to the incense offering. The order in which they are ground and then mixed is a logical deduction. If they are ground first, they will be mixed more thoroughly and more effectively.
8.
A common halachic measure equivalent to approximately 86 cc according to Shiurei Torahand approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount.
9.
For the oil will float above the water.
10.
Otherwise, the amount of oil used would not be sufficient to soak all the herbs (Rashi, in his commentary to Exodus 30:24).
11.
The Rambam is referring to a secretion of the abdominal gland of the male musk deer, a large animal that roams the mountains of Nepal and Tibet. The secretion is reddish-brown, with a honeylike consistency and a strong fragrance. After the gland is cut open, the secretion hardens, assumes a blackish-brown color, and when dry becomes granular.
The Ra'avad objects to the Rambam's definition, stating that it is improper that the blood of a beast - and certainly, a non-kosher beast - be used in the Sanctuary. He interprets the term mor as referring to the fragrant herb, myrrh. The Kessef Mishneh supports the Rambam's view, explaining that the loathsome quality one would associate with the blood of a beast departs from it when the secretion dries and becomes granular. See also the Ramban's commentary to Exodus 30:23, where he discusses both positions.
12.
It is the root of a tall herb, whose botanical name is Saussurea lappa, which even today grows only in the highlands of Kashmir.
13.
In his notes to his translation of the Rambam's Commentary to the Mishnah (Keritot 1:1), Rav Kapach identifies this as the acorus calamus plant. In his Living Torah, Rav Aryeh Kaplan identifies this as the cymbopogon martini or palmarosa plant.
14.
Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah8:1).
Sefer HaMitzvot (negative commandment 83) and Sefer HaChinuch (mitzvah 109) includes the prohibition against making such oil among the 613 mitzvot of the Torah.
15.
The term "fixed sin-offering" is used to differentiate between this offering and "an adjustable guilt offering" in which instance, the offering the person brings changes according to his financial capacity. See Hilchot Shegagot 1:4.
16.
Even if those people desire to use it for anointment. As long as he personally does not intend to use it for anointment, he is not liable (Radbaz).
17.
I.e., the act is forbidden, but he is not liable.
18.
For to be liable, one must benefit from a minimum measure and that minimum measure is, as is true with regard to partaking of forbidden substances, an olive-sized portion.
19.
I.e., someone other than a High Priest, a king, and the priest who lead the people in war, as stated in Halachah 7.
20.
And not a copy, even if it was made in the exact same manner.
21.
That oil remained throughout the majority of the First Temple period until it was entombed by King Josiah together with the ark, as the Rambam relates in Hilchot Beit HaBechirah 4:1. From that point onward, neither the High Priests or kings were anointed.
On the surface, one might ask: Since no other oil was ever made, why is making the oil considered one of the 613 mitzvot? For as the Rambam clarifies several times in Sefer HaMitzvot, if an obligation is not ongoing, it is not appropriate to consider it as a mitzvah. On that basis, a number of commands, for example, the command to wage war against Midian (Numbers 7:2), were excluded from this reckoning.
The Minchat Chinuch (positive mitzvah 107) notes that the prooftext quoted by the Rambam concludes "for your generations," i.e., for all time. The mitzvah was to have the oil made by Moses available at all time. After the oil was entombed by King Josiah, new oil was not made, because the oil which Moses made is still available. At the coming of Mashiach, that oil will surface and again be used.
22.
The Radbaz maintains that if the others willfully allow the oil to be applied to their flesh, they are also liable. The Tosefta, Makkot,ch. 3, also rules in this manner.
23.
See Kiddushin 68a; Hilchot Eruvin 2:9.
24.
And none of the above are halachicly equivalent to a man.
25.
I.e., in contrast to the era of Moses where this oil was also used to anoint the priestly garments and the vessels of the Sanctuary, as stated in Halachah 12.
26.
See Hilchot Melachim, ch. 7, which states that a priest is appointed to speak before the nation and inspire them in war.
27.
The kings of the ten tribes, by contrast, were not anointed with this anointing oil, only balsam oil, as stated in Hilchot Melachim1:10. According to the Rambam (ibid.:7), King Saul was also anointed with this oil. He is not mentioned, because his regal line did not continue for posterity.
28.
In contrast, the kings were anointed only when there is a dispute over the inheritance or during a civil war (ibid.:12 and Halachah 11 of this chapter).
29.
As mentioned above, the anointing oil was entombed toward the conclusion of the First Temple Era.
30.
Our text follows the manuscript versions of the Mishneh Torahand the manuscript versions of the Rambam's Commentary to the Mishnah (Menachot 6:3). Most of the later printings of the Mishneh Torah replace the C with an X, for in fact, this is the form of the Greek letter. Kin'at Eliyahu suggests that although the Rambam speaks about the Greek letter, perhaps his intent was the Roman letter.
31.
The translation of rosho as "forehead" rather than "head," is based on the Rambam's Commentary to the Mishnah (Keritot 1:1).
32.
For we are obligated to apply it to them.
33.
Including a High Priest or king.
34.
Even though the oil was placed on his flesh, since it should not have been applied to this portion of the body, doing so is included in the above prohibition.
35.
The Ra'avad objects to this qualification, maintaining that once he places an olive-sized portion of the oil on his skin, he is liable even if he spreads a smaller measure. The Radbaz and the Kessef Mishneh note that the simple meaning of Keritot 6b appears to support the Ra'avad's position. Nevertheless, they also provide interpretations that support the Rambam's understanding.
36.
Horiot 12a explains that the king was anointed there as an sign that his dynasty should be perpetuated, just as a stream continues in a never-ending flow. This symbolism is only appropriate for kings of the Davidic dynasty, whose dynasty will continue for-ever. In contrast, the dynasties of the kings of Israel will eventually be interrupted [see Hilchot Melachim 1:9 (Kessef Mishneh)].
Accordingly, King David ordered that Solomon be anointed at the Gichon Stream (1 Kings 1:33).
37.
When mentioning this law, Hilchot Melachim 1:7 continues: "Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grand-children as inheritances forever." The order of inheritance of the crown follows the order of inheritance of property as explained in Hilchot Nachalot, ch. 1. The first in line for the monarchy are the deceased king's sons, in order of age. Should none of his sons be alive, the right is passed to his grandchildren. The children of the elder son are granted preference. If the king has no male descendents, the monarchy is given to his brothers. If they are not alive, it is granted to their sons. From them, the right to the throne passes to the deceased king's nephews (his sister's sons), then to his uncles, to his first cousins.
38.
1 Kings, Chapter l, describes Adoniyahu's abortive attempt to declare himself as David's successor.
39.
II Kings, Chapter 11, describes Atal'ya's murder of the children of King Achazyahu, her assumption of the throne, and the revolt which established Yoash as king.
40.
Yehoachaz was younger than Yehoyakim. Nevertheless, he was given the throne, because he was more capable than his brother, and better suited to serve in his father's position. See the commentaries to II Kings, ch. 23.
41.
See II Kings, ch. 9.
42.
The Radbaz uses this concept to reinforce his thesis that the Rambam does not consider applying the anointing oil as a mitzvah, because it did not apply for all time.
43.
Hilchot Beit HaBechirah 1:18-19. There the Rambam explains that it is preferable to make them from precious metals. Nevertheless, if this is beyond the financial capacity of the community, they can be made from base metals. Indeed, when the Hasmoneans conquered Jerusalem, it is said that they first made a Menorah of iron coated with tin.
44.
Note a similar ruling in Hilchot Ma'aseh HaKorbanot 8:21.
45.
For patchwork is not becoming to the Temple.
46.
This portion of the Temple was called Beit HaChalafot, "the Chamber of the Knives," for this reason (Middot 4:7).
47.
An isaron is the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cc according to Shiurei Torah and 99.5 cc according to Chazon Ish.
48.
For as stated in Hilchot Ma'aseh HaKorbanot 12:5, the meal offerings were measured out using an isaron as the basic measure.
49.
As stated in ibid. 12:4, 13:2, each day the High Priest would bring a meal offering and he would divide it in half. Half was offered in the morning, and half in the afternoon.
50.
See Halachah 2.
51.
As mentioned above, a revi'it, a fourth of a log, is a common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish.
52.
As Numbers 28:14 states, the wine libation for a bull was half a hin, for a ram, one third of a hin, and for a ewe, one fourth of a hin. See also Hilchot Ma'aseh HaKorbonot 2:4.
53.
As stated in Hilchot Ma'aseh HaKorbonot 12:7, a log of oil is poured over all the different meal offerings.
54.
For as stated in Hilchot Temidim UMusafim 3:11, this quantity of oil was placed in the lamps every day of the year.
55.
For as indicated by Hilchot Ma'aseh HaKorbanot 13:3, a fourth of a log of oil is poured on each of the cakes the High Priest brings.
56.
As stated in Halachah 2 above.
57.
A sotah, a woman accused of adultery, was forced to drink water in which a scroll containing a curse with God's name had been blotted out. See Hilchot Sotah 3:9.
58.
As stated in Hilchot Ma'aseh HaKorbonot 9:20, a log of oil was used in the baking processes of the different types of wafers used for this offering. Kin'at Eliyahuasks: Since there were specific measures employed in making each type of wafer, why weren't smaller measures used to measure out this oil?
59.
As stated in Hilchot Ma'aseh HaKorbanot 9:23, a fourth of a log of oil was used in the preparation of this bread.
60.
A person with a physical affliction similar to - but not identical with - leprosy. As related in Hilchot Tuma'at Tzara'at 11:1, as part of such a person's purification process, a bird was slaughtered and its blood poured over water.
61.
I.e., receiving the blood of a sacrificial animal is an act of service. Therefore it consecrates the container. Preparing the meal offerings, by contrast, is not an act of service. Therefore it does not sanctify the container.
62.
Because it had touched a sacred utensil, the outside of the measure. These liquids were collected and used as libations or sold and the proceeds used to bring sacrifices for the altar. See Hilchot Ma'aseh HaKorbonot 2:9-11.
See also Hilchot Pesulei HaMukdashim 3:20.
63.
Because it never touched a sacred utensil.
Klei Hamikdash - Chapter 2
1
The incense offering was prepared every year. Preparing it fulfills a positive commandment,1 as [Exodus 30:34] states: "And you take spices...." Four of the spices are explicitly mentioned in the Torah. They are balsum,2 onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.
א
הקטרת נעשית בכל שנה ושנה ועשייתו מצות עשה שנאמר ואתה קח לך סמים וגו' ונתפרשו בתורה ארבעה מסממניה והן: נטף ושחלת וחלבנה ולבונה ושאר סממניה הלכה למשה מסיני:
2
[The requirement for] eleven spices was communicated to Moses at Sinai.3 The would prepare them with an exact weight and add to them - without weighing them: Salt of Sodom,4 Jordanian amber,5 and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halachah from person to person.
ב
אחד עשר סממנים נאמרו לו למשה מסיני והם שעושין אותה במשקל מכוון ומוסיפין עמהן בלא משקל מלח סדומית וכפת הירדן ועשב אחד שמעלה עשן ולא היו יודעים אותו אלא אנשים ידועים והוא היה הלכה בידם איש מפי איש:
3
This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 maneh from each one. A maneh is 100 dinarim,6musk, cassia, spikenard, and saffron, 16 maneh, costus, 12 maneh, cinnamon, 9 maneh, Ceylonese cinnamon 3 maneh. The weight of the entire mixture was 368 maneh.
The entire mixture was ground very thin. A fourth of a kab7 of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A maneh of it was burned every day8 on the golden altar. There were 365 maneh, corresponding to the 365 days of the year. The three remaining maneh were ground again on the day before Yom Kippur very finely for [the High Priest] to take a handful to offer on Yom Kippur.9 The remainder is the remainder of the incense that was mentioned in [Hilchot] Shekalim.10
ג
וזהו משקל אחד עשר סמניה: נטף ושחלת וחלבנה ולבונה מכל אחד משקל שבעים מנה והמנה מאה דינרין ומור וקציעה ושבולת נרד וכרכום מכל אחד ששה עשר מנה קושט שנים עשר מנה קנמון תשעה מנים קילופה שלש מנים משקל הכל שלש מאות וששים ושמונה מנה שחוקין הכל הדק מוסיפין לה רובע הקב מלח סדומית וכפת הירדן ומעלה עשן כל שהוא ומקטיר ממנה בכל יום על מזבח הזהב מנה שלש מאות וששים וחמשה מנה כנגד ימות החמה והשלשה מנים הנשארים שוחק אותם ערב יום הכפורים דקה מן הדקה עד שמוציא ממנה מלא חפניו להקטיר ביוה"כ והשאר הוא מותר הקטרת שאמרנו בשקלים:
4
Nataf mentioned by the Torah are the balsam trees that produce balsam oil.11 Onycha is tziporen12 which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece. These are the names of the spices in Arabic: od balasan, atzpar tiv, miyah,13 lican,14 muski,15 ketziyah,16 sanbali alnaturin,17 saffron, kosht,18 od,19 kesser silica,20 and anber.21
ד
נטף האמור בתורה הוא עצי הקטף שיוצא מהן הצרי והשחלת היא הצפורן שנותנין אותה בני האדם במוגמרות והחלבנה כמו דבש שחור וריחו קשה והוא שרף אילנות בערי יון וזהו שמות הסמנים בלשון ערבי: עוד בלסאן ואצפאר טיב ומיעה ולכאן ומוסקי וקציעה וסנבלי אלנטורין וזעפרן וקושט ועוד [הירדי] וקסבר סליכה וענבר:
5
How is the incense offering prepared? Nine kabbin of vetch lye are brought and the onycha is rubbed with it.22Afterwards, the onycha is soaked in 21 kabbin of caper wine23 or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: "Grind thoroughly. Grind thoroughly," for the entire time that he is grinding.24 Then he mixes them all together.
ה
כיצד מפטמין את הקטרת מביא תשעה קבין בורית כרשינה ושף בה את הצפורן ואח"כ שורה את הצפורן באחד ועשרים קב של יין קפריסין או יין לבן ישן חזק ביותר ואחר כך שוחק כל אחד מן הסמנים בפני עצמו הדק וכשהוא שוחק אומר הדק היטב הדק היטב כל זמן ששוחק ומערב הכל:
6
All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, [using ingredients that] have been consecrated.25 When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.
ו
וכל מעשיה בקדש בתוך העזרה ומשל הקדש והמפטם את הקטרת מן החולין או בכלי של חולין פסולה:
7
Twice a year, the incense would be returned to the grinder.26In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.
ז
פעמים בשנה היו מחזירין אותו למכתשת בימות החמה היו מפזרים אותה כדי שלא תתעפש ובימות הגשמים צוברין אותה כדי שלא יפוג ריחה:
8
If one included any honey in it, it is disqualified.27 If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half [a maneh] in the morning and half in the afternoon, [it is acceptable].
ח
נתן לתוכה דבש כל שהוא פסלה חיסר אחד מסממניה חייב מיתה שהרי נעשית קטרת זרה פטמה מעט מעט במתכונתה כשרה אפילו פיטם פרס בשחרית ופרס בין הערבים:
9
When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for karet for its preparation28if he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering. Even if he did not prepare the entire quantity [of 368 maneh], but merely a half or a third, since he prepared it according to the above proportions, he is liable for karet, as [Exodus 30:38] states: "You shall not make [incense] for yourselves according to its formula. Anyone who prepares [incense] like this to smell its fragrance shall be cut off from his people."
ט
העושה קטרת מאחד עשר סממנין אלו לפי משקלות אלו כדי להריח בה אף על פי שלא הריח חייב כרת על עשייתה אם עשה מזיד ובשוגג מביא חטאת קבועה אע"פ שלא עשה המשקל כולו אלא חציו או שלישו הואיל ועשה לפי משקלות אלו חייב כרת שנאמר במתכונתה לא תעשו לכם איש אשר יעשה כמוה להריח בה ונכרת מעמיו:
10
If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable for karet. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property.29 The Torah obligated a person for karetonly when he prepared it according to its formula for the sake of smelling it.
י
עשאה להתלמד בה או למוסרה לציבור פטור הריח בה ולא עשאה אינו חייב כרת אלא דינו כדין כל הנהנה מן ההקדש לא חייבה תורה כרת אלא לעושה במתכונתה להריח בה:
11
The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it. If one offered any incense other than this or offered this incense, but it was donated by an individual or a group,30 or one offered a sacrifice on it,31 or poured a libation on it, one is liable for lashes,32 as [ibid.:9] states: "You shall not offer upon it foreign incense, a burnt offering, or a meal offering."
יא
מזבח הזהב שבהיכל עליו מקטירין הקטורת בכל יום ואין מקריבין עליו דבר אחר ואם הקטיר עליו קטרת אחרת שאינה כזו או שהקטיר עליו קטרת כזו שהתנדב אותה יחיד או רבים או הקריב עליו קרבן או הסיך נסך לוקה שנאמר לא תעלו עליו קטורת זרה ועולה ומנחה וגו':
12
When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one's shoulders.33Since David forgot and had it transported on a wagon, there was an outbreak [of Divine anger] at Uzzah.34 Instead, it is a mitzvah to carry it on one's shoulders, as [Numbers 7:9] states: "For the holy task is their obligation. They shall carry it on their shoulders."
יב
בעת שמוליכין את הארון ממקום למקום אין מוליכין אותו לא על הבהמה ולא על העגלות אלא מצוה לנוטלו על הכתף ולפי ששכח דוד ונשאו על העגלה נפרץ פרץ בעוזא אלא מצוה לנשאו על הכתף שנאמר כי עבודת הקדש עליהם בכתף ישאו:
13
When [the Levites] carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward.35 They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves36 from the rings is liable for lashes,37 as [Exodus 25:15] states: "The staves shall be in the rings of the ark. They shall not be removed from it."
יג
כשנושאים אותו על הכתף נושאין פנים כנגד פנים ואחוריהם לחוץ ופניהם לפנים ונזהרים שלא ישמטו הבדים מן הטבעות שהמסיר אחד מן הבדים מן הטבעות לוקה שנאמר בטבעות הארון יהיו הבדים לא יסורו ממנו:
FOOTNOTES
1.
As the Radbaz states, the Rambam does not consider the preparation of the incense offering as a separate mitzvah. Indeed, in his Sefer HaMitzvos, General Principle 10, he explains that preparing the incense offering should not be considered as a separate mitzvah, for until it is actually offered it is an incomplete act. The mitzvah of bringing the incense offering is mentioned in Hilchot Temidim UMusafim 3:1.
2.
The Rambam defines the terms mentioned here in Halachah 4.
3.
I.e., through the principles of Biblical exegesis, our Sages (Keritot 8b) derived that the incense offering contained this number of spices.
4.
Although a measure of volume was mentioned for Salt of Sodom (see the following halachah), a measure of weight was not.
5.
Amber is the fossilized resin from ancient forests. The resin becomes buried and fossilized through a natural polymerization of the original organic compounds. Heating amber will soften it and eventually it will burn, producing a pleasant fragrance. Others identify kipat hayardein with roses. Living Torah refers to it as cycla men, an attractive flower that grows in the Mediterranean region.
6.
A dinar is 76.8 grams (81.6 grams according to a more stringent view) in modern measure.
7.
A measure of volume equal to 1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish.
8.
Half a maneh in the morning and half in the afternoon.
9.
In the Holy of Holies. See Hilchot Avodat Yom HaKippurim 4:1.
10.
365 portions of incense were prepared although an ordinary lunar year has 353, 354, or 355 days. Hence, at the end of the year, there was a certain amount left over. In Hilchot Shekalim4:12, the Rambam writes that on Rosh Chodesh Nissan, the remainder of the incense was redeemed and then given to the craftsmen who prepared it. Afterwards, it was repurchased from them. Thus when a leap year was declared, there was enough incense.
11.
Balsalm is an evergreen tree whose sap has a very pleasant fragrance.
12.
The claw or nail of the strombus or wing-shell, a shell-fish common in the Red Sea. When burned, they emit a strong fragrance.
13.
These terms refer to balsam, onycha, and storax.
14.
Frankincense is the gum resin of a tree found growing in tropical regions, a member of the Burseraceae family. This resin exudes as a milky liquid and hardens into yellowish droplets, known as frankincense tears. It gives off a warm, slightly citrine perfume.
15.
Musk, see Chapter 1, Halachah 3.
16.
In his Commentary to the Mishnah (Keritot 1:1), the Rambam states that this is an herb that he cannot identify. Some have identified it with cassia, an aromatic bark, similar to cinnamon, but differing in strength and quality.
17.
Spikenard is obtained from an Indian plant, found in the Himalaya mountains, the Nardostachys jatamansi.
18.
Costus, see Chapter 1, Halachah 3.
19.
Cinnamon.
20.
Ceylonese cinnamon.
21.
Jordanian amber.
22.
This cleanses it thoroughly and improves its appearance.
23.
Alternatively, wine from Cyprus.
24.
For the chanting improves the spices (Keritot 6b).
25.
Keritot 6b derives this concept from the description of the anointment oil in Exodus 30:32: "It is holy; it shall be holy for you." The repetition of the term "holy" implies that all of the activity to prepare it must be performed with entities that are consecrated. An equation is established between that oil and the incense offering.
26.
To grind it again, lest it have solidified.
27.
Although this would greatly improved its fragrance, there is an explicit Biblical prohibition (Leviticus 2:11; Hilchot Issurei Mizbeiach 5:2) against burning any such incense.
28.
Sefer HaMitzvot (negative commandment 85) and Sefer HaChinuch (mitzvah 110) consider the prohibition against preparing incense for its fragrance as one of the Torah's 613 commandments.
29.
This is speaking about a person who smells the fragrance of the communal incense offering. A person who smells the incense of a private individual who copied the formula of the incense offering is not liable.
See Hilchot Meilah 1:2 for the details of one's liability. See also ibid. 5:16 which states that this applies only when the column of smoke from the incense is rising. Once it has already risen, the prohibition no longer applies.
30.
But not to the community as a whole.
The Radbaz quotes Rashi (Keritot 6a) which states that one is liable for death at the hand of heaven for bringing such an incense offering. (The death of Aaron's sons, Nadav and Avihu, are cited as proof for this thesis.)
31.
The blood of certain sacrifices is, however, sprinkled on it, as stated in Hilchot Ma'aseh HaKorbanot 5:13; Hilchot Avodat Yom HaKippurim 4:2.
32.
Sefer HaMitzvot (negative commandment 82) and Sefer HaChinuch (mitzvah 104) consider the prohibition against making such offerings on this altar as one of the Torah's 613 commandments.
33.
Sefer HaMitzvot (positive commandment 34) and Sefer HaChinuch (mitzvah 379) consider this mitzvah as one of the Torah's 613 commandments.
The prooftext cited by the Rambam refers to the ark being carried by the Levites, the descendants of the family of Kehot. In Sefer HaMitzvot, however, the Rambam writes that the mitzvah for all time was to have the ark carried by the priests and not the Levites. Indeed, the narrative of the ark being carried in Joshua 3:6 and II Samuel 15:25 corroborates this thesis. (The Ramban explains that this does not contradict the Biblical command, because the priests are also descendants of Kehot.) The reason the mitzvah was fulfilled by the Levites while the Jews journeyed through the desert is because there were not enough priests to carry the ark at that time.
34.
As the Bible relates, II Samuel, ch. 6, God vented His anger for the transgression on Uzzah, causing his death.
35.
Thus those in the front will be walking backwards. This is necessary so that they will not be turning their backs to the ark (Bamidbar Rabbah, ch. 5).
36.
Although the prooftext quoted by the Rambam speaks of the staves, using the plural term, he understands the prohibition as applying even to one of them. See the Minchat Chinuch(mitzvah 96) which discusses this issue.
37.
Sefer HaMitzvot (negative commandment 86) and Sefer HaChinuch (mitzvah 96) consider the prohibition against removing the staves as one of the Torah's 613 commandments.
• Tuesday, 23 Adar, 5777 · 21 March 2017
• "Today's Day"
• Sunday, 23 Adar I, 5703
Torah lessons: Chumash: Vayakheil, first parsha with Rashi.
Tehillim: 108-112.
Tanya: Ch. 32. Acting upon (p. 145)...great and small. (p. 145).
Rabbis and scholars are called the "eyes of the community" and "heads of the thousands of Israel," and when the head is healthy, the body is then also healthy.
Tuesday, Adar Sheini 23, 5703
Torah lessons: Chumash: Sh'mini, Shlishi with Rashi.
Tehillim: 108-112.
Tanya: To be sure (p. 181)...and expansion. (p. 183).
My father once said to a Rav,1 who labored in avoda and was an especially diligent scholar: A Rav must remember at all times and at every moment that he always stands on the threshold between being one of those who bring merit to the public and, G-d forbid, one of those who cause the public to sin - the threshold between the loftiest of heights and the most abysmal depth. All issues must touch him at the innermost core of his soul, literally, because his very soul is at stake.
FOOTNOTES
1."Senior Rabbi"; a practising Halachic (Torah-law) authority in a congregation, city. etc.
• Daily Thought:
Inside Workers
When you look at a human being, you see his hands working, his feet walking, his mouth talking.
You don’t see his heart, his brain, his lungs and kidneys. They work quietly, inside.
But they are the essential organs of life.
The world, too, has hands and feet—those who are making the news, moving things around, shaking things up.
The heart, the inner organs, they are those who work quietly from the inside, those unnoticed, those who do a simple act of kindness with no thought of reward.[from a letter.]
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