Today in Judaism
Today is: Sunday, Nissan 27, 5777 · April 23, 2017Omer: Day 12 - Hod sheb'Gevurah
Today's Laws & Customs
• Count "Thirteen Days to the Omer" Tonight
Tomorrow is the thirteenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is thirteen days, which are one week and six days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Yesod sheb'Gevurah -- "Connection in Restraint"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History
• Warsaw Ghetto Uprising (1943)
In the summer of 1942, about 300,000 Jews were deported from Warsaw to Treblinka. When reports of the mass murder in the killing center leaked back to the Warsaw ghetto, an organized resistance began forming, which managed to smuggle a modest chache of arms into the ghetto. On the 14th of Nissan of 1943, the remaining 35,000 Jews in the Warsaw Ghetto (from an original 450,000) staged an organized uprising, and drove back the Nazis with a rain of bullets when they came to begin the final removal of all Jews. The Jewish resistance lasted 27 days. A heroic stand was made in an underground bunker under 18 Mila Street, where hundreds of fighters, including the 24-year-old leader of the uprising, Mordechai Anilevitch, met their death. Although the Ghetto was burned to the ground by Iyar 3, a few stray survivors hid in the rubble and fired at the Nazis for two months longer.
In tribute to the uprising, the Israeli government designated the 27th of Nissan as its official "Holocaust and Bravery Day," and in many Jewish communities the day is observed as an annual Holocaust remembrance day. But because of the halachic prohibition to conduct eulogies and other mournful events in the festive month of Nissan, the chief rabbinate of Israel, and many Jewish communities, observe instead the 10th of Tevet
as a day to mourn and remember the six million, which include many whose yahrtzeit (date of passing) remains unknown.
Daily Quote
What is inscribed in G-d's tefillin? "Who is like Your people Israel, one nation in the earth" (Samuel II, 7:23) - Talmud, Berachot 6a
Daily Study
Chitas and Rambam for today:
Chumash: Tazria-Metzora, 1st Portion Leviticus 12:1-13:23 with Rashi
• Leviticus Chapter 12
| 1And the Lord spoke to Moses, saying: | אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: | |
| 2Speak to the children of Israel, saying: If a woman conceives and gives birth to a male, she shall be unclean for seven days; as [in] the days of her menstrual flow, she shall be unclean. | בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָֽלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּוֹתָ֖הּ תִּטְמָֽא: | |
| If a woman conceives: Rabbi Simlai said: “Just as in the Creation, man was created after all domestic animals, wild beasts, and birds, so too, the law [concerning the cleanness] of man is stated after the law [concerning the cleanness] of domestic animals, wild beasts, and birds.”- [Vayikra Rabbah 14:1] | אשה כי תזריע: אמר ר' שמלאי כשם שיצירתו של אדם אחר כל בהמה חיה ועוף במעשה בראשית, כך תורתו נתפרשה אחר תורת בהמה חיה ועוף: | |
| If [a woman] conceives: Heb. כִּי תַזְרִיעַ. [These words are stated] to include the case of [a woman] who gave birth to a dissolved [fetus, i.e., the fetus had matured, but had subsequently] dissolved [in the womb], resulting in a semen-like mass (זֶרַע akin to תַזְרִיע), its mother has the impurity of birth. — [Niddah 27b] | כי תזריע: לרבות שאפילו ילדתו מחוי, שנמחה ונעשה כעין זרע, אמו טמאה לידה: | |
| as [in] the days of her menstrual flow: According to the order of all the uncleanness mentioned in regard to the menstruating woman (נִדָּה), she becomes unclean on account of giving birth. [This is true] even if the womb opens without [any issue of] blood. | כימי נדת דותה תטמא: כסדר כל טומאה האמורה בנדה מטמאה בטומאת לידה, ואפילו נפתח הקבר בלא דם: | |
| flow: Heb. דְּוֹתָהּ This expression denotes a substance that flows from her body. Another explanation: It denotes illness (מַדְוֶה) and sickness, for there is not a woman who sees [menstrual] blood without feeling ill, [since] her head and limbs become heavy upon her. | דותה: לשון דבר הזב מגופה. לשון אחר לשון מדוה וחולי, שאין אשה רואה דם שלא תחלה ראשה ואבריה כבדין עליה: | |
| 3And on the eighth day, the flesh of his foreskin shall be circumcised. | גוּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽוֹ: | |
| 4And for thirty three days, she shall remain in the blood of purity; she shall not touch anything holy, nor may she enter the Sanctuary, until the days of her purification have been completed. | דוּשְׁלשִׁ֥ים יוֹם֙ וּשְׁל֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב בִּדְמֵ֣י טָֽהֳרָ֑ה בְּכָל־קֹ֣דֶשׁ לֹֽא־תִגָּ֗ע וְאֶל־הַמִּקְדָּשׁ֙ לֹ֣א תָבֹ֔א עַד־מְלֹ֖את יְמֵ֥י טָֽהֳרָֽהּ: | |
| she shall remain: The word תֵּשֵׁב means only staying [or remaining], like, “And you dwelled (וַתֵּשְׁבוּ) in Kadesh” (Deut. 1:46), “and he dwelt (וַיֵּשֶׁב) in the plain of Mamre” (Gen. 13:18). | תשב: אין תשב אלא לשון עכבה, כמו (דברים א מו) ותשבו בקדש, וישב באלוני ממרא (בראשית יג יח): | |
| in the blood of purity: [I. e., during this interim period,] although she may see blood [issued from her], she is ritually clean. — [Torath Kohanim 12:15] | בדמי טהרה: אף על פי שרואה דם טהורה. בדמי טהרה לא מפיק ה"א, והוא שם דבר, כמו טוהר. ימי טהרה מפיק ה"א, ימי טוהר שלה: | |
| in the blood of purity: Heb. טָהֳרָה. [This could be mistakenly understood as “in the blood of her purity.” However,] this is not an aspirate “hey,” [as is evidenced by the absence of a dot in the final letter ה]. Therefore, it is an [unqualified] noun, like the word טֹהַר [meaning “purity”]. | בדמי טהרה: לא מפיק ה"א, והוא שם דבר, כמו טוהר. ימי טהרה מפיק ה"א, ימי טוהר שלה: | |
| the days of her purification: Heb. טָהֳרָהּ. [Here,] this is an aspirate “hey,” meaning “the days of her purification.” | ימי טהרה: מפיק ה"א, ימי טוהר שלה: | |
| she shall not touch [anything holy]: [Although the verse says “shall not touch,” this is] a warning against one eating [anything holy] as is taught in Tractate Yev. (75a). | לא תגע: אזהרה לאוכל, כמו ששנויה ביבמות (עה א): | |
| [she shall not touch] anything holy: This comes to include terumah [being prohibited to this woman, before she is ritually clean (Torath Kohanim 12:16). This woman is considered a טְבוּל יוֹם, i.e., someone who has immerses in a mikvah, but must still wait for that day to elapse in order to become completely clean. Now, how is she considered a טְבוּל יוֹם ? We are talking here about a thirty-three day period. However, she does fall under this category] because she is considered a טְבוּלַת יוֹם אָרֹ [i.e., she must wait a “prolonged day,” insofar as] she immerses after seven [days], but the sunset that she must wait for [in order to become pure is not the sunset of the day of her immersion, but rather, it] is the sunset of the fortieth day [from birth], since it is [only] on the following day that she may bring the atonement [sacrifice] of her purification. [Thus, the whole period is to be considered one prolonged day, in the context of the law regarding her eating anything holy.] | בכל קדש וגו': לרבות את התרומה, לפי שזו טבולת יום ארוך, שטבלה לסוף שבעה ואין שמשה מעריב לטהרה עד שקיעת החמה של יום ארבעים, שלמחר תביא את כפרת טהרתה: | |
| 5And if she gives birth to a female, she shall be unclean for two weeks, like her menstruation [period]. And for sixty six days, she shall remain in the blood of purity. | הוְאִם־נְקֵבָ֣ה תֵלֵ֔ד וְטָֽמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־דְּמֵ֥י טָֽהֳרָֽה: | |
| 6And when the days of her purification have been completed, whether for a son or for a daughter, she shall bring a sheep in its first year as a burnt offering, and a young dove or a turtle dove as a sin offering, to the entrance of the Tent of Meeting, to the kohen. | ווּבִמְלֹ֣את | יְמֵ֣י טָֽהֳרָ֗הּ לְבֵן֘ א֣וֹ לְבַת֒ תָּבִ֞יא כֶּ֤בֶשׂ בֶּן־שְׁנָתוֹ֙ לְעֹלָ֔ה וּבֶן־יוֹנָ֥ה אוֹ־תֹ֖ר לְחַטָּ֑את אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַכֹּהֵֽן: | |
| 7And he shall offer it up before the Lord and effect atonement for her, and thus, she will be purified from the source of her blood. This is the law of a woman who gives birth to a male or to a female. | זוְהִקְרִיב֞וֹ לִפְנֵ֤י יְהֹוָה֙ וְכִפֶּ֣ר עָלֶ֔יהָ וְטָֽהֲרָ֖ה מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר א֥וֹ לַנְּקֵבָֽה: | |
| And he shall offer it up: Heb. וְהִקְרִיבוֹ. This [singular object comes] to teach you that only one [of these sacrifices, if it has not yet been brought], holds her back from eating anything holy. And which one is it? It is the sin-offering, for it says, “a sin-offering. And [the kohen] shall effect atonement for her, and thus, she will be purified” (verse 8). The one through which her atonement is effected [namely, the sin-offering], is the same one upon which her purification is dependent. — [Torath Kohanim 12:27] | והקריבו: למדך שאין מעכבה לאכול בקדשים אלא אחד מהם. ואי זה הוא, זה חטאת, שנאמר וכפר עליה הכהן וטהרה, מי שהוא בא לכפר, בו הטהרה תלוייה: | |
| and she will thus become clean: From here, [we can conclude] that until here [namely, the offering up of her sacrifices, she is called unclean [and may not eat sacrificial flesh or enter the Sanctuary]. - [Yeb. 74b] | וטהרה: מכלל שעד כאן קרוייה טמאה: | |
| 8And if she cannot afford a sheep, she shall take two turtle doves or two young doves: one as a burnt offering and one as a sin offering. And the kohen shall effect atonement for her, and she shall become clean. | חוְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֘ דֵּ֣י שֶׂה֒ וְלָֽקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה: | |
| One as a burnt-offering and one as a sin-offering: Scripture places [the burnt-offering] before [the sin-offering] only insofar as how they must be read [in the Torah. This is due to the higher esteem of the burnt-offering, because it is burned in its entirety (Maskil LeDavid).] But the sacrificing of the sin-offering precedes [that of]the burnt-offering. Thus we learned in Zevachim, in the chapter entitled כָּל-הַתָּדִיר (90a). | אחד לעלה ואחד לחטאת: לא הקדימה הכתוב אלא למקראה, אבל הקרבת חטאת קודם לעולה, כך שנינו בזבחים בפרק כל התדיר (זבחים צ א): |
Leviticus Chapter 13
| 1And the Lord spoke to Moses and Aaron, saying: | אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר: | |
| 2If a man has a se'eith, a sappachath, or a bahereth on the skin of his flesh, and it forms a lesion of tzara'ath on the skin of his flesh, he shall be brought to Aaron the kohen, or to one of his sons, the kohanim. | באָדָ֗ם כִּי־יִֽהְיֶ֤ה בְעֽוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֨חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעֽוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַֽהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּֽהֲנִֽים: | |
| se’eith, a sappachath, [or a bahereth]: Heb. The [terms se’eith and bahereth] are the names of two [major] lesions [and the term sappachath refers to categories related to these two major lesions], and one [major lesion, namely, bahereth] is whiter than the other [se’eith].-[Shev. 6b]. | שאת או ספחת וגו': שמות נגעים הם ולבנות זו מזו: | |
| bahereth: Heb. בַּהֶרֶת, spot, taye in Old French. This is similar to the verse, “it is [like] bright [clouds] (בָּהִיר) in the skies” (Job 37:21) [i.e., like the spots created by bright clouds in the blue sky]. | בהרת: חברבורות טיי"א בלע"ז [כתם] וכן (איוב לז כא) בהיר הוא בשחקים: | |
| [he shall be brought] to Aaron [the kohen, or to one of his sons]: It is a Scriptural decree that the uncleanness of lesions and their cleanness do not come about except by the pronouncement of a kohen. — [Torath Kohanim 13:43] | אל אהרן וגו': גזירת הכתוב היא שאין טומאת נגעים וטהרתן אלא על פי כהן: | |
| 3The kohen shall look at the lesion on the skin of his flesh, and [if] hair in the lesion has turned white and the appearance of the lesion is deeper than the skin of his flesh, it is a lesion of tzara'ath. When the kohen sees this, he shall pronounce him unclean. | גוְרָאָ֣ה הַכֹּהֵ֣ן אֶת־הַנֶּ֣גַע בְּעֽוֹר־הַ֠בָּשָׂ֠ר וְשֵׂעָ֨ר בַּנֶּ֜גַע הָפַ֣ךְ | לָבָ֗ן וּמַרְאֵ֤ה הַנֶּ֨גַע֙ עָמֹק֙ מֵע֣וֹר בְּשָׂר֔וֹ נֶ֥גַע צָרַ֖עַת ה֑וּא וְרָאָ֥הוּ הַכֹּהֵ֖ן וְטִמֵּ֥א אֹתֽוֹ: | |
| [if] hair in the lesion has turned white: Heb. וְשֵׂעָר. At first [the hair] was black, and then it turned white in the lesion. The minimum [quantity referred to by the term] שֵׂעָר, hair, is two, [as opposed to שַׂעֲרָה, a hair, as in Jud. 20:16. Thus, there shall be a minimum of two hairs that turn white in the lesion for this law to apply]. — [Torath Kohanim 13:4547] | ושער בנגע הפך לבן: מתחלה שחור והפך ללבן בתוך הנגע, ומעוט שער שנים: | |
| [and the appearance of the lesion] is deeper than the skin of his flesh: Anything with a white appearance seems deeper [in contrast to a darker object next to it], just as sunlight appears deeper than a shadow. — [Shev. 6b] | עמק מעור בשרו: כל מראה לבן עמוק הוא, כמראה חמה עמוקה מן הצל: | |
| he shall pronounce him unclean: He shall say to him: “You are unclean,” for white hair is a sign of uncleanness by Scriptural decree. | וטמא אתו: יאמר לו טמא אתה, ששער לבן סימן טומאה הוא גזירת הכתוב: | |
| 4But if it is a white bahereth on the skin of his flesh, and its appearance is not deeper than the skin, and its hair has not turned white, the kohen shall quarantine the [person with the] lesion for seven days. | דוְאִם־בַּהֶ֩רֶת֩ לְבָנָ֨ה הִ֜וא בְּע֣וֹר בְּשָׂר֗וֹ וְעָמֹק֙ אֵֽין־מַרְאֶ֣הָ מִן־הָע֔וֹר וּשְׂעָרָ֖ה לֹֽא־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע שִׁבְעַ֥ת יָמִֽים: | |
| [But if it is a white bahereth…] and its appearance is not deeper: I do not know its meaning [since a white bahereth should always appear deeper than the skin, as above, yet here the verse describes a case where it does not]. | ועמק אין מראה: לא ידעתי פירושו: | |
| quarantine: He shall have him confined to one house, and the person shall not be seen [by the kohen] until the end of the week. [Only] then will his signs indicate about him [whether he is clean or unclean]. | והסגיר: יסגירנו בבית אחד ולא יראה עד סוף השבוע, ויוכיחו סימנים עליו: | |
| 5And on the seventh day, the kohen shall see him. And, behold! the lesion has remained the same in its appearance; the lesion has not spread on the skin. So the kohen shall quarantine him for seven days a second time. | הוְרָאָ֣הוּ הַכֹּהֵן֘ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּ֤ה הַנֶּ֨גַע֙ עָמַ֣ד בְּעֵינָ֔יו לֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְהִסְגִּיר֧וֹ הַכֹּהֵ֛ן שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית: | |
| in its appearance: In its original appearance and size. | בעיניו: במראהו ובשיעורו הראשון: | |
| [The kohen] shall quarantine him… a second time: But if it [the lesion] spread in the first week, he is definitely unclean. - [See Nega’im 3:3] | והסגירו שנית: הא אם פשה בשבוע ראשון טמא מוחלט: | |
| 6And the kohen shall see him on the seventh day a second time. And, behold! the lesion has become dimmer, and the lesion has not spread on the skin, the kohen shall pronounce him clean. It is a mispachath. He shall immerse his garments and become clean. | ווְרָאָה֩ הַכֹּהֵ֨ן אֹת֜וֹ בַּיּ֣וֹם הַשְּׁבִיעִי֘ שֵׁנִית֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע וְלֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְטִֽהֲר֤וֹ הַכֹּהֵן֙ מִסְפַּ֣חַת הִ֔וא וְכִבֶּ֥ס בְּגָדָ֖יו וְטָהֵֽר: | |
| has become dimmer: [I.e.,] it became dimmer in its appearance. Hence, if it remained the same in its appearance or spread, he is unclean. | כהה: הוכהה מראיתו, הא אם עמד במראיתו או פשה טמא: | |
| mispachath: The name of a clean lesion. | מספחת: שם נגע טהור: | |
| He shall immerse his garments and become clean: Since he was required to be quarantined, he is considered unclean and requires immersion. | וכבס בגדיו וטהר: הואיל ונזקק להסגר נקרא טמא וצריך טבילה: | |
| 7However, if the mispachath spreads on the skin after it has been shown it to the kohen for its purification, it shall be shown to the kohen a second time. | זוְאִם־פָּשׂ֨ה תִפְשֶׂ֤ה הַמִּסְפַּ֨חַת֙ בָּע֔וֹר אַֽחֲרֵ֧י הֵרָֽאֹת֛וֹ אֶל־הַכֹּהֵ֖ן לְטָֽהֳרָת֑וֹ וְנִרְאָ֥ה שֵׁנִ֖ית אֶל־הַכֹּהֵֽן: | |
| 8The kohen shall look [at it]. And, behold! the mispachath has spread on the skin. The kohen shall pronounce him unclean. It is tzara'ath. | חוְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּֽשְׂתָ֥ה הַמִּסְפַּ֖חַת בָּע֑וֹר וְטִמְּא֥וֹ הַכֹּהֵ֖ן צָרַ֥עַת הִֽוא: | |
| The kohen shall pronounce him unclean: And as soon as [the kohen] has pronounced him unclean, he is then “definitely” [unclean, and when he is healed, he] requires the bird offerings, shaving, and the sacrifice, specified in the section commencing: “This shall be the law of the metzora ” (תּוֹרַת הַמְצֹרָע זֹאת תִּהֶיה. — [see Lev., Chapter 14; Meg. 8b] | וטמאו הכהן: ומשטמאו הרי הוא מוחלט וזקוק לצפרים ולתגלחת ולקרבן האמור בפרשת זאת תהיה: | |
| It is tzara’ath: I.e., this mispachath [is tzara’ath]. | צרעת הוא: המספחת הזאת: | |
| tzara’ath: Heb. צָרַעַת. [The term] צָרַעַת is feminine [which is why the verse says צָרַעַת הִוא, using the feminine word for “it”]. [The term] נֶגַע, lesion, however, is masculine [thus in verse 3, for instance, it says צָרַעַת הוּא, using the masculine word for “it,” referring to the נֶגַע rather than to the tzara’ath]. | צרעת: לשון נקבה: | |
| 9If a man has a lesion of tzara'ath, he shall be brought to the kohen. | טנֶ֣גַע צָרַ֔עַת כִּ֥י תִֽהְיֶ֖ה בְּאָדָ֑ם וְהוּבָ֖א אֶל־הַכֹּהֵֽן: | |
| 10The kohen shall look [at it]. And, behold! there is a white se'eith on the skin, and either it has turned the hair white, or there is healthy, live flesh in the se'eith, | יוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵֽת־לְבָנָה֙ בָּע֔וֹר וְהִ֕יא הָֽפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן וּמִחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּשְׂאֵֽת: | |
| healthy flesh: Heb. מִחְיַת, sa(y)nement in Old French, a healing. [It means that] part of the white in the se’eith lesion reverts to appear like [healthy] flesh. This is also a sign of uncleanness. [Hence, a sign of uncleanness is] either white hair without a מִחְיַָה, or a מִחְיַָה, an area of normal flesh, even without white hair. And even though מִחְיַָה is mentioned only in connection with the se’eith, nevertheless, in all [major] manifestations [of the lesion of tzara’ath] and their related categories, it is a sign of uncleanness. — [Torath Kohanim 13:69] | ומחית: שינמינ"ט בלע"ז [רפוי], שנהפך מקצת הלובן שבתוך השאת למראה בשר, אף הוא סימן טומאה, שער לבן בלא מחיה, ומחיה בלא שער לבן, ואף על פי שלא נאמרה מחיה אלא בשאת, אף בכל המראות ותולדותיהן הוא סימן טומאה: | |
| 11it is old tzara'ath on the skin of his flesh, and the kohen shall pronounce him unclean; he need not quarantine him because he is unclean. | יאצָרַ֨עַת נוֹשֶׁ֤נֶת הִוא֙ בְּע֣וֹר בְּשָׂר֔וֹ וְטִמְּא֖וֹ הַכֹּהֵ֑ן לֹ֣א יַסְגִּרֶ֔נּוּ כִּ֥י טָמֵ֖א הֽוּא: | |
| it is an old tzara’ath: It is an old lesion which is under the area of normal skin. This wound appears healthy on the surface, but it is full of fluid underneath, so that one should not say, “Since healthy skin has appeared over [the lesion], I shall pronounce it clean!” | צרעת נושנת הוא: מכה ישנה היא תחת המחיה, וחבורה זו נראית בריאה מלמעלה ותחתיה מלאה לחה, שלא תאמר הואיל ועלתה מחיה אטהרנה: | |
| 12And if the tzara'ath has spread over the skin, whereby the tzara'ath covers all the skin of the [person with the] lesion, from his head to his feet, wherever the eyes of the kohen can see it, | יבוְאִם־פָּר֨וֹחַ תִּפְרַ֤ח הַצָּרַ֨עַת֙ בָּע֔וֹר וְכִסְּתָ֣ה הַצָּרַ֗עַת אֵ֚ת כָּל־ע֣וֹר הַנֶּ֔גַע מֵֽרֹאשׁ֖וֹ וְעַד־רַגְלָ֑יו לְכָל־מַרְאֵ֖ה עֵינֵ֥י הַכֹּהֵֽן: | |
| from his head: [I.e., from the head] of the person [down] to his feet. | מראשו: של אדם ועד רגליו: | |
| wherever the eyes of the kohen can see it: [This phrase] comes to exclude a kohen whose eyesight has dimmed. [I.e., a kohen with one blind eye or with impaired vision in both eyes may not pronounce the status of lesions.]- [Torath Kohanim 13:83] | לכל מראה עיני הכהן: פרט לכהן שחשך מאורו: | |
| 13then the kohen shall look [at it]. And, behold! the tzara'ath has covered all his flesh, he shall pronounce [the person with] the lesion clean. He has turned completely white; he is clean. | יגוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֨ה כִסְּתָ֤ה הַצָּרַ֨עַת֙ אֶת־כָּל־בְּשָׂר֔וֹ וְטִהַ֖ר אֶת־הַנָּ֑גַע כֻּלּ֛וֹ הָפַ֥ךְ לָבָ֖ן טָה֥וֹר הֽוּא: | |
| 14But on the day that live flesh appears in it, he shall become unclean. | ידוּבְי֨וֹם הֵֽרָא֥וֹת בּ֛וֹ בָּשָׂ֥ר חַ֖י יִטְמָֽא: | |
| But on the day that live flesh appears in it: If healthy flesh grows on it, [Scripture] has already explained that healthy flesh is a sign of uncleanness. [Therefore, what is this verse telling us here?] However, a case where the lesion was located on one of twenty-four tips of the limbs is not deemed unclean on account of healthy flesh because the lesion cannot be seen all at one glance [once an area of healthy flesh appears within the lesion], since these [limb tips] slope down on either side. [Therefore it is not deemed unclean.] If, however, such a tip of a limb altered [in its form], allowing its slanted facet to appear through fat-for example, when the tip of a limb became fat and broadened, and the healthy flesh (מִחְיַָה) became visible within [the lesion, thereby allowing the lesion to become visible all at one glance], Scripture teaches us [here] that it becomes unclean. — [Torath Kohanim 13:86] | וביום הראות בו בשר חי: אם צמחה בו מחיה הרי כבר פירש שהמחיה סימן טומאה, אלא הרי שהיה הנגע באחד מעשרים וארבעה ראשי איברים שאין מטמאין משום מחיה, לפי שאין נראה הנגע כולו כאחד ששופע אילך ואילך, וחזר ראש האבר ונתגלה שפועו ע"י שומן, כגון שהבריא ונעשה רחב ונראית בו המחיה, למדנו הכתוב שתטמא: | |
| But on the day [that live flesh] appears: [The verse could have simply said, “But when live flesh appears.”] What does Scripture teach us [by saying,] “on the day”]? It [comes] to teach that there is a day on which you [the kohen] look [i.e., examine the suspected lesion], and there is a day on which you do not look [i.e., when he may not examine it]. From here [our Rabbis] say that a bridegroom is exempt [from having a lesion examined] throughout all the seven days of the wedding feast, for himself, his garments, and his house. Similarly, during a Festival [people] are exempt [from having a lesion examined] throughout all the days of the Festival. - [Torath Kohanim 13:87] | וביום: מה תלמוד לומר, ללמד יש יום שאתה רואה בו ויש יום שאין אתה רואה בו, מכאן אמרו חתן נותנין לו כל שבעת ימי המשתה לו ולכסותו ולביתו, וכן ברגל נותנין לו כל ימי הרגל: | |
| 15When the kohen sees the healthy, live flesh, he shall pronounce him unclean. The live flesh is unclean; it is tzara'ath. | טווְרָאָ֧ה הַכֹּהֵ֛ן אֶת־הַבָּשָׂ֥ר הַחַ֖י וְטִמְּא֑וֹ הַבָּשָׂ֥ר הַחַ֛י טָמֵ֥א ה֖וּא צָרַ֥עַת הֽוּא: | |
| it is tzara’ath: meaning, that flesh. Flesh (בָּשָׂר) is grammatically masculine. [Hence, the wording: צָרַעַת הוּא, rather than צָרַעַת הִיא, as in verse 8.] | צרעת הוא: הבשר ההוא. בשר לשון זכר: | |
| 16But, if the healthy, live flesh once again turns white, he shall come to the kohen. | טזא֣וֹ כִ֥י יָשׁ֛וּב הַבָּשָׂ֥ר הַחַ֖י וְנֶהְפַּ֣ךְ לְלָבָ֑ן וּבָ֖א אֶל־הַכֹּהֵֽן: | |
| 17And the kohen shall look at it. And, behold! the lesion has turned white; the kohen shall pronounce the lesion clean. He is clean. | יזוְרָאָ֨הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נֶהְפַּ֥ךְ הַנֶּ֖גַע לְלָבָ֑ן וְטִהַ֧ר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע טָה֥וֹר הֽוּא: | |
| 18If [a person's] flesh has an inflammation on its skin, and it heals, | יחוּבָשָׂ֕ר כִּי־יִֽהְיֶ֥ה בֽוֹ־בְעֹר֖וֹ שְׁחִ֑ין וְנִרְפָּֽא: | |
| an inflammation: Heb. שְׁחִין. [This term] denotes heat, that the flesh became heated by the injury caused it by a blow, not by fire. — [Chul. 8a] | שחין: לשון חמום, שנתחמם הבשר בלקוי הבא לו מחמת מכה, שלא מחמת האור: | |
| and it heals: The inflammation healed, and in its place, another lesion appeared. [Not that the flesh healed, because, were that the case, there would be no lesion.] | ונרפא: השחין העלה ארוכה ובמקומו העלה נגע אחר: | |
| 19and on the place of the inflammation there is a white se'eith, or a reddish white bahereth, it shall be shown to the kohen. | יטוְהָיָ֞ה בִּמְק֤וֹם הַשְּׁחִין֙ שְׂאֵ֣ת לְבָנָ֔ה א֥וֹ בַהֶ֖רֶת לְבָנָ֣ה אֲדַמְדָּ֑מֶת וְנִרְאָ֖ה אֶל־הַכֹּהֵֽן: | |
| A reddish-white bahereth: [meaning] that the lesion is not solid white, but streaked and blended of two colors, white and red. | או בהרת לבנה אדמדמת: שאין הנגע לבן חלק אלא פתוך ומעורב בשתי מראות לובן ואודם: | |
| 20The kohen shall look [at it]. And, behold! its appearance is lower than the skin, and its hair has turned white; so the kohen shall pronounce him unclean. It is a lesion of tzara'ath that has erupted on the inflammation. | כוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה מַרְאֶ֨הָ֙ שָׁפָ֣ל מִן־הָע֔וֹר וּשְׂעָרָ֖הּ הָפַ֣ךְ לָבָ֑ן וְטִמְּא֧וֹ הַכֹּהֵ֛ן נֶֽגַע־צָרַ֥עַת הִ֖וא בַּשְּׁחִ֥ין פָּרָֽחָה: | |
| it appearance is lower than the skin: But its substance is not lower. Rather, because of its whiteness, the lesion [only] appears lower and deeper [than the skin], just as sunlight appears deeper than a shadow. - [Torath Kohanim 13:50] | מראה שפל: ואין ממשה שפל, אלא מתוך לבנוניתו הוא נראה שפל ועמוק, כמראה חמה עמוקה מן הצל: | |
| 21But if the kohen looks at it, and behold! it does not contain white hair, nor does it appear to be lower than the skin, and it is dim, the kohen shall quarantine him for seven days. | כאוְאִ֣ם | יִרְאֶ֣נָּה הַכֹּהֵ֗ן וְהִנֵּ֤ה אֵֽין־בָּהּ֙ שֵׂעָ֣ר לָבָ֔ן וּשְׁפָלָ֥ה אֵינֶ֛נָּה מִן־הָע֖וֹר וְהִ֣יא כֵהָ֑ה וְהִסְגִּיר֥וֹ הַכֹּהֵ֖ן שִׁבְעַ֥ת יָמִֽים: | |
| 22And if it spreads on the skin, the kohen shall pronounce him unclean. It is a lesion. | כבוְאִם־פָּשׂ֥ה תִפְשֶׂ֖ה בָּע֑וֹר וְטִמֵּ֧א הַכֹּהֵ֛ן אֹת֖וֹ נֶ֥גַע הִֽוא: | |
| It is a lesion: Heb. נֶגַע הִוא. [Here, the pronoun is feminine. Since נֶגַע is masculine, however, it requires the masculine pronoun הוּא. But our verse here uses the feminine הִיא because the word “it” is referring to] this se’eith or this bahereth [both of which are feminine]. | נגע הוא: השאת הזאת או הבהרת: | |
| 23But if the bahereth remains in its place, not spreading, it is the scar tissue of the inflammation, and the kohen shall pronounce him clean. | כגוְאִם־תַּחְתֶּ֜יהָ תַּֽעֲמֹ֤ד הַבַּהֶ֨רֶת֙ לֹ֣א פָשָׂ֔תָה צָרֶ֥בֶת הַשְּׁחִ֖ין הִ֑וא וְטִֽהֲר֖וֹ הַכֹּהֵֽן: | |
| in its place: Heb. תַּחְתֶּיה, [lit., “under it,” here meaning:] In its place. | תחתיה: במקומה: | |
| it is the scar tissue of the inflamation: Heb. צָרֶבֶת הַשְּׁחִין, as the Targum [Onkelos] renders it: רוֹשַׁם שִׁיחִנָא, a residual impression of the inflammation, identifiable on the flesh [i.e., a scar]. Every expression of צָרֶבֶת [in Scripture] denotes the contraction of skin that has become shriveled because of heat. Similarly, the verse, “And all faces [from the south to the north] will be shriveled by it” (Ezek. 21:3), retrire in Old French, to contract. | צרבת השחין: כתרגומו רושם שיחנא, אינו אלא רושם החמום הניכר בבשר. כל צרבת לשון רגיעת עור הנרגע מחמת חימום, כמו (יחזקאל כא ג) ונצרבו בה כל פנים, רייטרי"ר בלע"ז [לכווץ]: | |
| it is scar tissue: Heb. צָרֶבֶת, retriyemant in Old French, shriveling. | צרבת: ריטריימינ"ט בלע"ז [כיווץ]: |
Tehillim: Chapters 120 - 134
• Hebrew text
• English text
Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Footnotes1.Which remain hot on the inside while appearing cool to the touch (Rashi).Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.Chapter 126The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel. Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord." Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Footnotes1.Which remain hot on the inside while appearing cool to the touch (Rashi).Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.Chapter 126The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel. Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord." Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Likutei Amarim, middle of Chapter 42
• והנה כל אדם מישראל, יהיה מי שיהיה, כשיתבונן בזה שעה גדולה בכליום, איך שהקב״ה מלא ממש את העליונים ואת התחתונים, ואת השמים ואת האר׳ ממש מלא כל האר׳ כבודו ממש
• Hebrew Text• והנה כל אדם מישראל, יהיה מי שיהיה, כשיתבונן בזה שעה גדולה בכליום, איך שהקב״ה מלא ממש את העליונים ואת התחתונים, ואת השמים ואת האר׳ ממש מלא כל האר׳ כבודו ממש
Now, therefore, each individual Jew, whoever he may be, i.e., whatever his spiritual state, when he ponders upon this for a considerable time each day — how G‑d is truly omnipresent in the higher and lower [worlds], and the actual heaven and earth (i.e., not only the spiritual heaven and earth, the Supernal Sefirot, but the actual heaven and earth itself) is truly filled with His glory,
וצופה ומביט ובוחן כליותיו ולבו וכל מעשיו ודבוריו, וכל צעדיו יספור
and that He looks, seeks and searches his “kidneys and heart” (i.e., his inner thoughts and emotions) and all his actions and words, and counts his every step —
אזי תקבע בלבו היראה לכל היום כולו, כשיחזור ויתבונן בזה אפילו בהתבוננות קלה
then fear will be implanted in his heart throughout the day, even when he is occupied with other matters and cannot contemplate the above, when he will again meditate on this, even with a superficial reflection that does not demand a particular effort and a set time;
בכל עת ובכל שעה יהיה סור מרע ועשה טוב במחשבה דבור ומעשה, שלא למרות חס ושלום עיני כבודו אשר מלא כל האר׳
at any time1 or moment, he will thus turn away from evil and do good, (i.e., he will refrain from transgressing negative commands and perform positive commands) in thought, speech and deed, so as not to rebel, G‑d forbid, in the sight of His glory whereof the whole world is filled.
וכמאמר רבן יוחנן בן זכאי לתלמידיו כנ״ל
This is in accord with the statement2 of Rabbi Yochanan ben Zakkai to his disciples, quoted above, viz., “May it be G‑d’s Will that the fear of heaven be upon you [and keep you from sinning] like the fear of a human being [who by observing your actions keeps you from sinning].”
וזה שאומר הכתוב: כי אם ליראה את ה׳ אלקיך, ללכת בכל דרכיו
This, then, is the meaning of the verse:3 “[G‑d demands of you] only to fear the L‑rd your G‑d, to walk in all His ways.”
The question arises: Is attaining the fear of G‑d such an easy thing that the verse says, “only to fear Him”? The answer which is given (“For Moses it is a simple matter”) is difficult to comprehend, for the verse speaks of what “G‑d demands of you” — of every Jew. The explanation is as follows: the verse is referring here to a level of fear which is indeed simple for every Jew to reach, that level being fear that leads one to “walk in all His ways.”
שהיא יראה המביאה לקיום מצותיו יתברך, בסור מרע ועשה טוב, והיא יראה תתאה הנ״ל
For this is the fear that leads to the fulfillment of G‑d’s commandments, which involve turning away from evil and doing good. This is the “lower-level fear” which has been discussed earlier.
Accordingly, the Gemara’s answer (“For Moses it is a simple matter”) is now understandable. It means:
ולגבי משה, דהיינו, לגבי בחינת הדעת שבכל נפש מישראל האלקית, מילתא זוטרתי היא, כנ״ל
As it applies to “Moses”, that is to say, in relation to the quality of Daat that is in the divine soul of every Jew, this quality being the quality of Moses found within “you”, within each Jewish soul, this is indeed a minor thing, as has been stated above — that when a Jew reflects with his Daat upon matters that arouse fear of G‑d, he will surely succeed in attaining it,
שהדעת הוא המקשר מצפוני בינת הלב אל בחינת גילוי במחשבה ממש, כידוע ליודעי ח״ן
(4for Daat is [the faculty] which connects the hidden understanding of the heart with revelation in actual thought, as is known to those who are familiar with the Esoteric Discipline).
As mentioned earlier, all Jews possess a “hidden treasure of fear of heaven” in their hearts. Through the faculty of Daat, this fear of heaven is revealed and felt in one’s thought, and also affects his speech and actions.
* * *
| FOOTNOTES | |
| 1. | Note of the Rebbe: At first glance it would seem that there is no compelling evidence as to whether “at any time or moment” is connected to the earlier clause (“when he will again meditate... even with a superficial reflection at any time or moment”), or whether it is connected to the following clause (“at any time or moment, he will turn away from evil and do good...”). However, since “any time or moment” is mentioned in ch. 14 with regard to a person’s ability to become a Beinoni, and the Alter Rebbe explains there that this phrase refers to his thought, speech and deed, it follows that here, too, “at any time or moment” relates to the following clause — “he will turn away from evil and do good, in thought, speech and deed.” |
| 2. | Berachot 28b. |
| 3. | Devarim 10:12. |
| 4. | Parentheses are in the original text. |
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Audio: Listen | Download | Video ClassPositive Commandment 54
Rejoicing on the Festivals
"And you shall rejoice on your festival"—Deuteronomy 16:14.
The primary element of this mitzvah is the obligation to bring a Peace Offering (in ddition to the Chagigah Peace Offering), known as the Simchah Peace Offering.
Also included in this mitzvah is the obligation to rejoice in a variety of ways. This includes eating meat, drinking wine (which is a paramount obligation), wearing new clothing, giving fruits and sweets to the women and children, and the Simchat Beit Hashoevah ("the Celebration of the Water Drawing") in the Temple that featured music and dancing.
The Torah requires us to include in our rejoicing the needy, the poor and the converts.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and offering the Festival Offering.Full text of this Mitzvah »
Rejoicing on the Festivals
Positive Commandment 54
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And the 54th mitzvah is that we are commanded to rejoice on the festivals.
The source of this commandment is G‑d's statement1 (exalted be He), "You shall rejoice on your festival."
It is the third of the commandments which are fulfilled on the festivals.2
The first obligation3 that is hinted to in this commandment is the obligation to bring a peace offering. These peace offerings are in addition to the Chagigah peace offerings. The Talmud4 calls them simchah peace offerings. It is regarding these peace offering that our Sages said,5 "Women are obligated in rejoicing."
Scripture states,6 "You shall sacrifice peace offerings and eat there, rejoicing before G‑d."
The details of this mitzvah too are explained in Tractate Chagigah.
Included in G‑d's statement,7 "You shall rejoice on your festival," are the instructions of our Sages,8 "You shall rejoice with all types of joy," including eating meat on the festivals, drinking wine, wearing new clothing, giving fruits and sweets to the women and children, and Simchas Beis HaShoevah, i.e. the rejoicing with musical instruments and dancing in the Temple [on Sukkos]. All the above are included in the commandment, "You shall rejoice on your festival."
The strictest obligation among them is drinking wine, since it is unique in [causing] joy. In the words of tractate Pesachim,9 "A man must bring joy to his children and household on the festival. How does he bring them joy? With wine." Our Sages also say there, "We learned, Rabbi Yehudah ben Beteira says, 'When the Temple was standing, the only way to fulfill the commandment of rejoicing was with meat [of the offerings], as it is written,10 "You shall sacrifice peace offerings." Today, the only way to fulfill the commandment is with wine, as it is written,11 "Wine rejoices the heart of man." ' " Our Sages also say, "Men [rejoice] in what is appropriate for them, and women [rejoice] in what is appropriate for them."12
Scripture requires that one include in this rejoicing also the needy,13 the poor and converts, as G‑d said,14 "[You shall rejoice on your festival, you...] and the Levite, the convert, the orphan, and the widow."
The source of this commandment is G‑d's statement1 (exalted be He), "You shall rejoice on your festival."
It is the third of the commandments which are fulfilled on the festivals.2
The first obligation3 that is hinted to in this commandment is the obligation to bring a peace offering. These peace offerings are in addition to the Chagigah peace offerings. The Talmud4 calls them simchah peace offerings. It is regarding these peace offering that our Sages said,5 "Women are obligated in rejoicing."
Scripture states,6 "You shall sacrifice peace offerings and eat there, rejoicing before G‑d."
The details of this mitzvah too are explained in Tractate Chagigah.
Included in G‑d's statement,7 "You shall rejoice on your festival," are the instructions of our Sages,8 "You shall rejoice with all types of joy," including eating meat on the festivals, drinking wine, wearing new clothing, giving fruits and sweets to the women and children, and Simchas Beis HaShoevah, i.e. the rejoicing with musical instruments and dancing in the Temple [on Sukkos]. All the above are included in the commandment, "You shall rejoice on your festival."
The strictest obligation among them is drinking wine, since it is unique in [causing] joy. In the words of tractate Pesachim,9 "A man must bring joy to his children and household on the festival. How does he bring them joy? With wine." Our Sages also say there, "We learned, Rabbi Yehudah ben Beteira says, 'When the Temple was standing, the only way to fulfill the commandment of rejoicing was with meat [of the offerings], as it is written,10 "You shall sacrifice peace offerings." Today, the only way to fulfill the commandment is with wine, as it is written,11 "Wine rejoices the heart of man." ' " Our Sages also say, "Men [rejoice] in what is appropriate for them, and women [rejoice] in what is appropriate for them."12
Scripture requires that one include in this rejoicing also the needy,13 the poor and converts, as G‑d said,14 "[You shall rejoice on your festival, you...] and the Levite, the convert, the orphan, and the widow."
Footnotes
Arriving in Jerusalem Empty-Handed
"And none shall appear before Me empty"—Exodus 23:15.
It is forbidden to arrive in Jerusalem for the festival pilgrimage without sacrifices to offer in the Temple. At the very least, one must bring a Burnt Offering and a Festival Offering.Full text of this Mitzvah »
Arriving in Jerusalem Empty-Handed
Negative Commandment 156
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And the 156th prohibition is that we are forbidden from going to the Temple to celebrate a festival without having a sacrifice to bring.
The source of this commandment is G‑d's statement1 (exalted be He), "Do not appear before Me empty-handed." It is obligatory that one has a burnt offering2 and peace offerings.3
The details of this mitzvah are explained in tractate Chagigah. This commandment does not apply to women.4
The source of this commandment is G‑d's statement1 (exalted be He), "Do not appear before Me empty-handed." It is obligatory that one has a burnt offering2 and peace offerings.3
The details of this mitzvah are explained in tractate Chagigah. This commandment does not apply to women.4
Footnotes
3.
I.e. chagigah peace offerings (see P52). See, however, Hilchos Chagigah, 1:1, which only mentions the burnt offerings.
4.
Although women are obligated in all prohibitions, here they are exempt, since they are anyway exempt from these two offerings. See sources quoted in Kapach, 5731, note 80 for further discussion.
Neglecting the Levite
"Be careful not to forsake the Levite"—Deuteronomy 12:19.
We are enjoined not to neglect the Levites, not to refrain from giving them the gifts due to them, and to invite them to join our celebration of the festivals.Full text of this Mitzvah »
Neglecting the Levite
Negative Commandment 229
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And the 229th prohibition is that we are forbidden from abandoning the Levites by not giving them their complete portions and not bringing them joy on the festivals.1
The source of this commandment is G‑d's statement,2 "You must be careful lest you abandon the Levite all your days." The Sifri says, "The expression, 'you must be careful,' indicates a negative commandment. The expression, 'lest,' indicates a negative commandment."
The source of this commandment is G‑d's statement,2 "You must be careful lest you abandon the Levite all your days." The Sifri says, "The expression, 'you must be careful,' indicates a negative commandment. The expression, 'lest,' indicates a negative commandment."
Footnotes
1.
"It is the greatest mitzvah to invite a Levite, because he has no portion, no inheritance and no gifts of meat [as the priest does]. One must invite Levites to one's table and to bring them joy or to give them gifts of meat together with their ma'aser in order that they have everything they need." Hilchos Chagigah 2:14.
Positive Commandment 16
Assembling the Jewish People
"Gather the people together, men, women, and children"—Deuteronomy 31:12.
On the second day of Sukkot on the year following the Sabbatical Year, it is a mitzvah for the entire nation to be gathered, and that verses from the Book of Deuteronomy be read before them. Full text of this Mitzvah »
Assembling the Jewish People
"Gather the people together, men, women, and children"—Deuteronomy 31:12.
On the second day of Sukkot on the year following the Sabbatical Year, it is a mitzvah for the entire nation to be gathered, and that verses from the Book of Deuteronomy be read before them. Full text of this Mitzvah »
Assembling the Jewish People
Positive Commandment 16
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And the 16th mitzvah is that we are commanded to gather the entire nation on the second day of Sukkos following each Shemittah year, and to read before them certain verses from the Book of Deuteronomy.
The source of this commandment is G‑d's statement1 (exalted be He), "You must gather together the people: the men, women, and children." This is the mitzvah of Hakhel.
In the beginning of Kiddushin2 our Sages say, "Women are exempt from all positive commandments which are time-bound." The Talmud then asks, "But Hakhel is a time-bound positive commandment,3 and women are obligated?!" The conclusion at the end of the discussion is, "One cannot learn from general principles."4
The details of this mitzvah, i.e. how one reads, who reads and what is read, are explained in the seventh chapter of tractate Sotah.5
The source of this commandment is G‑d's statement1 (exalted be He), "You must gather together the people: the men, women, and children." This is the mitzvah of Hakhel.
In the beginning of Kiddushin2 our Sages say, "Women are exempt from all positive commandments which are time-bound." The Talmud then asks, "But Hakhel is a time-bound positive commandment,3 and women are obligated?!" The conclusion at the end of the discussion is, "One cannot learn from general principles."4
The details of this mitzvah, i.e. how one reads, who reads and what is read, are explained in the seventh chapter of tractate Sotah.5
Footnotes
1.
Ibid., 31:12.
2.
34a.
3.
From here we see that Hakhel counts as a positive commandment.
4.
Because sometimes there are exceptions (Rashi, ibid.). See Encyclopedia Talmudis, Vol. 1, p. 633.
5.
41a. There it is explained that the King reads from a wooden podium in the women's courtyard of the Temple. He reads Deuteronomy 1:1-6:9, 11:13-21, 14:22-28:69
Positive Commandment 79
Sanctifying Kosher Firstborn Animals
"Sanctify to Me every firstborn, every one that opens the womb among the children of Israel among man and among animals"—Exodus 13:2.
We are commanded to sanctify all male firstborn kosher cattle and livestock – i.e., to separate and designate them to do with them as commanded in the Torah.
The kosher firstborn is given to the priest. The animal is sacrificed in the Temple, its blood sprinkled on the altar, its fats offered thereon, and its flesh consumed by the priests.
Only a firstborn in the land of Israel can be brought as a sacrifice. Outside of Israel, the animal is still holy, but can only be eaten by a priest if it becomes blemished [as it is unfit for sacrifice].
Levites are exempt from this mitzvah.
Sanctifying Kosher Firstborn Animals
"Sanctify to Me every firstborn, every one that opens the womb among the children of Israel among man and among animals"—Exodus 13:2.
We are commanded to sanctify all male firstborn kosher cattle and livestock – i.e., to separate and designate them to do with them as commanded in the Torah.
The kosher firstborn is given to the priest. The animal is sacrificed in the Temple, its blood sprinkled on the altar, its fats offered thereon, and its flesh consumed by the priests.
Only a firstborn in the land of Israel can be brought as a sacrifice. Outside of Israel, the animal is still holy, but can only be eaten by a priest if it becomes blemished [as it is unfit for sacrifice].
Levites are exempt from this mitzvah.
Sanctifying Kosher Firstborn Animals
Positive Commandment 79
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And the 79th mitzvah is that we are commanded to sanctify the firstborn, i.e. to separate them and set them aside for whatever we are obligated to do with them.
The source of this commandment is G‑d's statement1 (exalted be He), "Sanctify to Me every firstborn that opens the womb among the Jewish people; among both man and animal." Scripture dictates that the "animal," referred to includes only cattle, sheep and donkeys. The commandment is repeated regarding the firstborn of kosher species, which is the commandment we are talking about now, in G‑d's statement,2 "You must consecrate to G‑d every firstborn male born among your cattle and sheep."
The law regarding this firstborn kosher animal is that it must be given to the priests, who sacrifice the fat and blood and consume the remaining meat.
The details of this mitzvah have been completely explained in tractate Bechoros.
It is explained at the end of tractate Challah3 that this commandment applies only in Israel. In the words of the Sifri,4 "One might think that a person is obligated to bring his firstborn [animals] from outside Israel to Israel. The Torah therefore says, 'You must eat before G‑d your L‑rd...the [second] tithe of your grain, wine, and oil, as well as the firstborn of your cattle and sheep.'5 [Only] from the place you bring the [second] tithe of your grain do you bring your firstborn. But from outside Israel, from where you do not bring the [second] tithe of your grain, you do not bring [from there] your firstborn."
It has been explained to you that this commandment applies only in Israel, but a firstborn animal born outside Israel is not sacrificed. However, it remains holy until it acquires a blemish and then may be eaten. This applies both when the Temple was standing and as it is now [i.e. after its destruction], just like the [second] tithe of grain.
(Levites are exempt from this commandment.)6
The source of this commandment is G‑d's statement1 (exalted be He), "Sanctify to Me every firstborn that opens the womb among the Jewish people; among both man and animal." Scripture dictates that the "animal," referred to includes only cattle, sheep and donkeys. The commandment is repeated regarding the firstborn of kosher species, which is the commandment we are talking about now, in G‑d's statement,2 "You must consecrate to G‑d every firstborn male born among your cattle and sheep."
The law regarding this firstborn kosher animal is that it must be given to the priests, who sacrifice the fat and blood and consume the remaining meat.
The details of this mitzvah have been completely explained in tractate Bechoros.
It is explained at the end of tractate Challah3 that this commandment applies only in Israel. In the words of the Sifri,4 "One might think that a person is obligated to bring his firstborn [animals] from outside Israel to Israel. The Torah therefore says, 'You must eat before G‑d your L‑rd...the [second] tithe of your grain, wine, and oil, as well as the firstborn of your cattle and sheep.'5 [Only] from the place you bring the [second] tithe of your grain do you bring your firstborn. But from outside Israel, from where you do not bring the [second] tithe of your grain, you do not bring [from there] your firstborn."
It has been explained to you that this commandment applies only in Israel, but a firstborn animal born outside Israel is not sacrificed. However, it remains holy until it acquires a blemish and then may be eaten. This applies both when the Temple was standing and as it is now [i.e. after its destruction], just like the [second] tithe of grain.
(Levites are exempt from this commandment.)6
Audio: Listen | Download | Video ClassAvadim - Chapter Nine
1 When a Jew has relations with a Canaanite maid-servant - even if she is his own maid-servant - the offspring is considered a Canaanite slave with regard to all matters. And one may use him for service forever as any other slave.אישראל שבא על שפחה כנענית אף על פי שהיא שפחתו ה"ז הולד כנעני לכל דבר ונמכר ונקנה ומשתמשים בו לעולם כשאר העבדים:
2 The laws applying to a Canaanite slave apply whether the master purchases the Canaanite slave from a fellow Jew, a resident alien, a gentile living under our jurisdiction or a person from another nation.
Similarly, a resident alien, a gentile living under our jurisdiction or a person from another nation has the prerogative of selling himself to a Jew as a slave, and then he is a slave with regard to all matters. Similarly, when a gentile sells his sons and his daughters they become Canaanite slaves. This is reflected by Leviticus 25:45: "From the children of the residents from them and from their families who are with you who give birth in your land may you purchase." All of these are Canaanite slaves with regard to all matters.באחד הקונה עבד כנעני מישראל או מן גר תושב או מן עכו"ם שהוא כבוש תחת ידינו או מאחד משאר האומות יש לו למכור את עצמו לישראל לעבד והרי הוא עבד כנעני לכל דבר וכן מוכר בניו ובנותיו שנא' מהם תקנו וממשפחתם אשר עמכם אשר הולידו בארצכם וכל אחד מאלו הרי הוא כעבד כנעני לכל דבר
Similarly, a resident alien, a gentile living under our jurisdiction or a person from another nation has the prerogative of selling himself to a Jew as a slave, and then he is a slave with regard to all matters. Similarly, when a gentile sells his sons and his daughters they become Canaanite slaves. This is reflected by Leviticus 25:45: "From the children of the residents from them and from their families who are with you who give birth in your land may you purchase." All of these are Canaanite slaves with regard to all matters.באחד הקונה עבד כנעני מישראל או מן גר תושב או מן עכו"ם שהוא כבוש תחת ידינו או מאחד משאר האומות יש לו למכור את עצמו לישראל לעבד והרי הוא עבד כנעני לכל דבר וכן מוכר בניו ובנותיו שנא' מהם תקנו וממשפחתם אשר עמכם אשר הולידו בארצכם וכל אחד מאלו הרי הוא כעבד כנעני לכל דבר
3 If a person from another nationality engages in relations with one of our Canaanite maid-servants, a son who is conceived is a Canaanite slave, as implied by the phrase Ibid.: "Who give birth in your land." If, however, one of our slaves has relations with a gentile woman, the offspring is not a slave, as implied by the phrase: "Who give birth in your land." For a slave is not considered to have any genealogical connection to his offspring.גאחד מן האומות שבא על שפחה כנענית שלנו הרי הבן עבד כנעני שנאמר אשר הולידו בארצכם אבל העבד שלנו שבא על אחת מן האומות אין הבן עבד שנאמר אשר הולידו בארצכם ועבד אין לו יחס:
4 When a gentile king wages war, brings captives and sells them, a slave who is purchased in this manner is considered a Canaanite slave with regard to all matters. The same laws apply if such a king grants permission for anyone who desires to go and kidnap people from the nation with whom he is waging war and sell them as slaves, or if his laws state that whoever does not pay his taxes - or does such and such or fails to do such and such - may be sold as a slave, the laws he ordains are binding, and these individuals are considered Canaanite slaves.דמלך עכו"ם שעשה מלחמה והביא שביה ומכרה וכן אם הרשה לכל מי שירצה שילך ויגנוב מאומה שהיא עושה עמו מלחמה שיביא וימכור לעצמו וכן אם היו דיניו שכל מי שלא יתן המס ימכר או מי שעשה כך וכך או לא יעשה ימכר הרי דיניו דין ועבד הנלקח בדינין אלו הרי הוא כעבד כנעני לכל דבר:
5 When a gentile purchases another gentile as a slave, he does not purchase his physical person, but only the fruits of his labor. Nevertheless, if the gentile sells this slave to a Jew, his physical person is acquired by the Jew.העכו"ם שקנה עכו"ם לעבדות לא קנה גופו ואין לו בו אלא מעשה ידיו אעפ"כ אם מכרו לישראל הרי גופו קנוי לישראל:
6 A woman may purchase maid-servants, but she should not purchase slaves - even those below the age of majority, lest suspicions of her modesty arise. If she does purchase them, she acquires their physical person as a man would. It appears to me that she is forbidden only to purchase slaves that are nine years old or older.
Similarly, it is forbidden for a person to free a Canaanite slave. Anyone who frees such a slave violates a positive commandment, for Leviticus 25:46 states: "And you shall have them work for you forever." Nevertheless, if the master frees him, he attains his freedom, as we have explained. And once he frees him, we compel his master to compose a bill of release for him conforming to all the laws we have described.
It is permitted to free a slave for the sake of a mitzvah, even a mitzvah of Rabbinic origin - e.g., if ten free men were not present in the synagogue, a person may free his slave to complete the quorum. Similar laws apply in all analogous situations. Similarly, if people are treating a person's maid-servant in a licentious manner and she presents a stumbling block to sinful people, we compel her master to free her so that she will marry and thus remove the stumbling block. The same principles apply in all analogous situations.והאשה קונה שפחות ואינה קונה עבדים אפילו קטנים מפני החשד ואם קנתה אותם ה"ז קנתה גופם כאיש ויראה לי שאינה אסורה לקנות אלא עבד בן ט' שנים ומתשע ולמעלה וכן אסור לאדם לשחרר עבד כנעני וכל המשחררו עובר בעשה שנאמר לעולם בהם תעבודו ואם שחררו משוחרר כמו שביארנו וכופין אותו לכתוב גט שחרור בכל הדרכים שביארנו ומותר לשחררו לדבר מצוה אפילו למצוה של דבריהם כגון שלא היו עשרה בבית הכנסת ה"ז משחרר עבדו ומשלים בו המנין וכן כל כיוצא בזה וכן שפחה שנוהגין בה העם מנהג הפקר והרי היא מכשול לחוטאים כופין את רבה ומשחררה כדי שתנשא ויסור המכשול וכן כל כיוצא בזה:
Similarly, it is forbidden for a person to free a Canaanite slave. Anyone who frees such a slave violates a positive commandment, for Leviticus 25:46 states: "And you shall have them work for you forever." Nevertheless, if the master frees him, he attains his freedom, as we have explained. And once he frees him, we compel his master to compose a bill of release for him conforming to all the laws we have described.
It is permitted to free a slave for the sake of a mitzvah, even a mitzvah of Rabbinic origin - e.g., if ten free men were not present in the synagogue, a person may free his slave to complete the quorum. Similar laws apply in all analogous situations. Similarly, if people are treating a person's maid-servant in a licentious manner and she presents a stumbling block to sinful people, we compel her master to free her so that she will marry and thus remove the stumbling block. The same principles apply in all analogous situations.והאשה קונה שפחות ואינה קונה עבדים אפילו קטנים מפני החשד ואם קנתה אותם ה"ז קנתה גופם כאיש ויראה לי שאינה אסורה לקנות אלא עבד בן ט' שנים ומתשע ולמעלה וכן אסור לאדם לשחרר עבד כנעני וכל המשחררו עובר בעשה שנאמר לעולם בהם תעבודו ואם שחררו משוחרר כמו שביארנו וכופין אותו לכתוב גט שחרור בכל הדרכים שביארנו ומותר לשחררו לדבר מצוה אפילו למצוה של דבריהם כגון שלא היו עשרה בבית הכנסת ה"ז משחרר עבדו ומשלים בו המנין וכן כל כיוצא בזה וכן שפחה שנוהגין בה העם מנהג הפקר והרי היא מכשול לחוטאים כופין את רבה ומשחררה כדי שתנשא ויסור המכשול וכן כל כיוצא בזה:
7 A master may tell his Canaanite slave: "Work for me, but I will not provide you with sustenance," and the slave must instead, go and beg from door to door and derive his sustenance from charity. For the Jews are obligated to support the slaves that live among them.
When does the above apply? To a man's own slaves. For the court does not take any steps to protect the property of adults. If a person does not provide food and drink for his slaves in a fitting manner, they will flee or die. And a person has greater concern for his own money than anyone else. Different rules apply, however, to slaves that his wife brought to his household as nichsei m'log. He is obligated to provide for their sustenance, for this is one of the conditions of bringing them to his household. For if the husband does not provide them with sustenance, they will die or flee, and he is not responsible for them.זיכול הרב לומר לעבדו כנעני עשה עמי ואיני זנך אלא ילך וישאל על הפתחים ויתפרנס מן הצדקה שישראל מצווין להחיות העבדים שביניהם במה דברים אמורים בעבדיו שאין ב"ד נזקקין לגדולים לשמור ממונם ואם לא יאכיל לעבדיו וישקם כראוי הם יברחו או ימותו ואדם חס על ממון עצמו יתר מכל אדם אבל עבדים שהכניסה לו אשתו בתורת נכסי מלוג חייב במזונותיהן שעל מנת כן הכניס אותם שאם לא יזון אותם ימותו ויברחו והרי אינו חייב באחריותן:
When does the above apply? To a man's own slaves. For the court does not take any steps to protect the property of adults. If a person does not provide food and drink for his slaves in a fitting manner, they will flee or die. And a person has greater concern for his own money than anyone else. Different rules apply, however, to slaves that his wife brought to his household as nichsei m'log. He is obligated to provide for their sustenance, for this is one of the conditions of bringing them to his household. For if the husband does not provide them with sustenance, they will die or flee, and he is not responsible for them.זיכול הרב לומר לעבדו כנעני עשה עמי ואיני זנך אלא ילך וישאל על הפתחים ויתפרנס מן הצדקה שישראל מצווין להחיות העבדים שביניהם במה דברים אמורים בעבדיו שאין ב"ד נזקקין לגדולים לשמור ממונם ואם לא יאכיל לעבדיו וישקם כראוי הם יברחו או ימותו ואדם חס על ממון עצמו יתר מכל אדם אבל עבדים שהכניסה לו אשתו בתורת נכסי מלוג חייב במזונותיהן שעל מנת כן הכניס אותם שאם לא יזון אותם ימותו ויברחו והרי אינו חייב באחריותן:
8 It is permissible to have a Canaanite slave perform excruciating labor.Although this is the law, the attribute of piety and the way of wisdom is for a person to be merciful and to pursue justice, not to make his slaves carry a heavy yoke, nor cause them distress. He should allow them to partake of all the food and drink he serves. This was the practice of the Sages of the first generations who would give their slaves from every dish of which they themselves would partake. And they would provide food for their animals and slaves before partaking of their own meals. And so, it is written Psalms 123:2: "As the eyes of slaves to their master's hand, and like the eyes of a maid-servant to her mistress' hand, so are our eyes to God."
Similarly, we should not embarrass a slave by our deeds or with words, for the Torah prescribed that they perform service, not that they be humiliated. Nor should one shout or vent anger upon them extensively. Instead, one should speak to them gently, and listen to their claims. This is explicitly stated with regard to the positive paths of Job for which he was praised Job 31:13, 15: "Have I ever shunned justice for my slave and maid-servant when they quarreled with me.... Did not He who made me in the belly make him? Was it not the One who prepared us in the womb?"
Cruelty and arrogance are found only among idol-worshipping gentiles. By contrast, the descendants of Abraham our patriarch, i.e., the Jews whom the Holy One, blessed be He, granted the goodness of the Torah and commanded to observe righteous statutes and judgments, are merciful to all.
And similarly, with regard to the attributes of the Holy One, blessed be He, which He commanded us to emulate, it is written Psalms 145:9: "His mercies are upon all of His works." And whoever shows mercy to others will have mercy shown to him, as implied by Deuteronomy 13:18: "He will show you mercy, and be merciful upon you and multiply you."חמותר לעבוד בעבד כנעני בפרך ואע"פ שהדין כך מדת חסידות ודרכי חכמה שיהיה אדם רחמן ורודף צדק ולא יכביד עולו על עבדו ולא יצר לו ויאכילהו וישקהו מכל מאכל ומכל משתה חכמים הראשונים היו נותנין לעבד מכל תבשיל ותבשיל שהיו אוכלין ומקדימין מזון הבהמות והעבדים לסעודת עצמן הרי הוא אומר כעיני עבדים אל יד אדוניהם כעיני שפחה אל יד גבירתה וכן לא יבזהו ביד ולא בדברים לעבדות מסרן הכתוב לא לבושה ולא ירבה עליו צעקה וכעס אלא ידבר עמו בנחת וישמע טענותיו וכן מפורש בדרכי איוב הטובים שהשתבח בהן אם אמאס משפט עבדי ואמתי בריבם עמדי הלא בבטן עושני עשהו ויכוננו ברחם אחד ואין האכזריות והעזות מצויה אלא בעכו"ם עובדי ע"ז אבל זרעו של אברהם אבינו והם ישראל שהשפיע להם הקדוש ברוך הוא טובת התורה וצוה אותם בחקים ומשפטים צדיקים רחמנים הם על הכל וכן במדותיו של הקב"ה שצונו להדמות בהם הוא אומר ורחמיו על כל מעשיו וכל המרחם מרחמין עליו שנאמר ונתן לך רחמים ורחמך והרבך:
Similarly, we should not embarrass a slave by our deeds or with words, for the Torah prescribed that they perform service, not that they be humiliated. Nor should one shout or vent anger upon them extensively. Instead, one should speak to them gently, and listen to their claims. This is explicitly stated with regard to the positive paths of Job for which he was praised Job 31:13, 15: "Have I ever shunned justice for my slave and maid-servant when they quarreled with me.... Did not He who made me in the belly make him? Was it not the One who prepared us in the womb?"
Cruelty and arrogance are found only among idol-worshipping gentiles. By contrast, the descendants of Abraham our patriarch, i.e., the Jews whom the Holy One, blessed be He, granted the goodness of the Torah and commanded to observe righteous statutes and judgments, are merciful to all.
And similarly, with regard to the attributes of the Holy One, blessed be He, which He commanded us to emulate, it is written Psalms 145:9: "His mercies are upon all of His works." And whoever shows mercy to others will have mercy shown to him, as implied by Deuteronomy 13:18: "He will show you mercy, and be merciful upon you and multiply you."חמותר לעבוד בעבד כנעני בפרך ואע"פ שהדין כך מדת חסידות ודרכי חכמה שיהיה אדם רחמן ורודף צדק ולא יכביד עולו על עבדו ולא יצר לו ויאכילהו וישקהו מכל מאכל ומכל משתה חכמים הראשונים היו נותנין לעבד מכל תבשיל ותבשיל שהיו אוכלין ומקדימין מזון הבהמות והעבדים לסעודת עצמן הרי הוא אומר כעיני עבדים אל יד אדוניהם כעיני שפחה אל יד גבירתה וכן לא יבזהו ביד ולא בדברים לעבדות מסרן הכתוב לא לבושה ולא ירבה עליו צעקה וכעס אלא ידבר עמו בנחת וישמע טענותיו וכן מפורש בדרכי איוב הטובים שהשתבח בהן אם אמאס משפט עבדי ואמתי בריבם עמדי הלא בבטן עושני עשהו ויכוננו ברחם אחד ואין האכזריות והעזות מצויה אלא בעכו"ם עובדי ע"ז אבל זרעו של אברהם אבינו והם ישראל שהשפיע להם הקדוש ברוך הוא טובת התורה וצוה אותם בחקים ומשפטים צדיקים רחמנים הם על הכל וכן במדותיו של הקב"ה שצונו להדמות בהם הוא אומר ורחמיו על כל מעשיו וכל המרחם מרחמין עליו שנאמר ונתן לך רחמים ורחמך והרבך:
Audio: Listen | DownloadChagigah - Perek 2
1 Women and servants are exempt from the obligation to appear before God on festivals. All men are obligated to appear with the exception of a deaf person, a mute, one who is emotionally or intellectually incapable of controlling himself, a minor, a blind person, one who is limp, one who is impure, one who is uncircumcised, and similarly, one who is old, sick, very dainty and spoiled to the extent they cannot ascend by foot. All of these eleven persons are exempt. All other men are obligated to appear before God.
To explain these categories in greater detail: A deaf person is exempt even if he can speak. Even if he is deaf in only one ear, he is exempt from appearing. Similarly, one who is blind in one eye or limp in one leg, is exempt. A mute even though he hears is exempt. A tumtum and an androgynus are exempt, because there is a doubt whether they are female. A person who is half-servant and half-free is exempt, because of the side of him that is a servant.
What is the source that all the above are exempt from appearing before God? Exodus 23:17 states: "All of your males shall appear"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 "When all Israel come to appear"; this excludes servants.
The phrase "When all Israel come to appear" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.
That passage continues: "So that they will hear." This excludes one whose hearing is not perfect. And it states: "So that they will learn." This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.
Exodus 34:24 states: "When you ascend to appear before the presence of God." The command is directed to one who can ascend by foot and thus excludes one who is limp, old, sick, or very dainty. And we have already explained in Hilchot Bi'at HaMikdash that a person who is impure is not fit to enter the Temple. And one is uncircumcised is loathsome like one who is impure.אנשים ועבדים פטורין מן הראייה וכל האנשים חייבים בראייה חוץ מחרש ואלם ושוטה וקטן וסומא וחגר וטמא וערל וכן הזקן והחולה והרך והענוג מאד שאינם יכולים לעלות על רגליהן כל אלו האחד עשר פטורין ושאר כל האנשים חייבין בראייה החרש אף על פי שהוא מדבר אפילו חרש באזנו אחת פטור מן הראייה וכן הסומא בעינו אחת או חגר ברגלו אחת פטור האלם אע"פ שהוא שומע פטור טומטום ואנדרוגינוס פטורין מפני שהן ספק אשה מי שחציו עבד וחציו בן חורין פטור מפני צד עבדות שבו ומניין שכל אלו פטורין מן הראייה הרי הוא אומר יראה כל זכורך להוציא את הנשים ומצות עשה שאין הנשים חייבות בה אין העבדים חייבים בה ועוד הרי נאמר בבוא כל ישראל להוציא העבדים ונאמר בבוא כל ישראל לראות כשם שהן באין להראות לפני ה' כך הם באים לראות הדר קדשו ובית שכינתו להוציא סומא שאינו רואה אפילו נסמית עינו אחת שהרי אין ראייתו שלימה ושם נאמר למען ישמעו להוציא מי שאין לו שמיעה גמורה ולמען ילמדו להוציא מי שאינו מדבר שכל המצווה ללמוד מצווה ללמד ונאמר בעלותך ליראות את פני ה' מי שיכול לעלות ברגליו להוציא חגר וחולה וזקן וענוג וכבר ביארנו בהלכות ביאת המקדש שאין הטמא ראוי לביאה וכן הערל מאוס כטמא:
To explain these categories in greater detail: A deaf person is exempt even if he can speak. Even if he is deaf in only one ear, he is exempt from appearing. Similarly, one who is blind in one eye or limp in one leg, is exempt. A mute even though he hears is exempt. A tumtum and an androgynus are exempt, because there is a doubt whether they are female. A person who is half-servant and half-free is exempt, because of the side of him that is a servant.
What is the source that all the above are exempt from appearing before God? Exodus 23:17 states: "All of your males shall appear"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 "When all Israel come to appear"; this excludes servants.
The phrase "When all Israel come to appear" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.
That passage continues: "So that they will hear." This excludes one whose hearing is not perfect. And it states: "So that they will learn." This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.
Exodus 34:24 states: "When you ascend to appear before the presence of God." The command is directed to one who can ascend by foot and thus excludes one who is limp, old, sick, or very dainty. And we have already explained in Hilchot Bi'at HaMikdash that a person who is impure is not fit to enter the Temple. And one is uncircumcised is loathsome like one who is impure.אנשים ועבדים פטורין מן הראייה וכל האנשים חייבים בראייה חוץ מחרש ואלם ושוטה וקטן וסומא וחגר וטמא וערל וכן הזקן והחולה והרך והענוג מאד שאינם יכולים לעלות על רגליהן כל אלו האחד עשר פטורין ושאר כל האנשים חייבין בראייה החרש אף על פי שהוא מדבר אפילו חרש באזנו אחת פטור מן הראייה וכן הסומא בעינו אחת או חגר ברגלו אחת פטור האלם אע"פ שהוא שומע פטור טומטום ואנדרוגינוס פטורין מפני שהן ספק אשה מי שחציו עבד וחציו בן חורין פטור מפני צד עבדות שבו ומניין שכל אלו פטורין מן הראייה הרי הוא אומר יראה כל זכורך להוציא את הנשים ומצות עשה שאין הנשים חייבות בה אין העבדים חייבים בה ועוד הרי נאמר בבוא כל ישראל להוציא העבדים ונאמר בבוא כל ישראל לראות כשם שהן באין להראות לפני ה' כך הם באים לראות הדר קדשו ובית שכינתו להוציא סומא שאינו רואה אפילו נסמית עינו אחת שהרי אין ראייתו שלימה ושם נאמר למען ישמעו להוציא מי שאין לו שמיעה גמורה ולמען ילמדו להוציא מי שאינו מדבר שכל המצווה ללמוד מצווה ללמד ונאמר בעלותך ליראות את פני ה' מי שיכול לעלות ברגליו להוציא חגר וחולה וזקן וענוג וכבר ביארנו בהלכות ביאת המקדש שאין הטמא ראוי לביאה וכן הערל מאוס כטמא:
2 A scraper, i.e., one whose task is to gather the excrement of dogs and the like to use for the processing of hides or for medicinal purposes, one who quarries copper in its mine, and a leatherworker, even though they are loathsome because of their profession, should purify their bodies and their garments and ascend to Jerusalem together with the Jewish people as a whole to appear before God.בהמקמץ והוא שמלאכתו לקבץ צואת כלבים וכיוצא בהן לעבד העורות או לרפואה וכן המצרף נחשת במחצב שלו והעבדנין אף על פי שהן מאוסין מפני מלאכתן הרי אלו מטהרין גופן ומלבושן ועולין בכלל ישראל ליראות:
3 Whenever a child can hold his father's hand and ascend from Jerusalem to the Temple Mount, his father is obligated to have him ascend and appear before God to train him in the observance of the mitzvot, as implied by the phrase: "All your males shall appear."
If the minor was limp, blind, or deaf, even in one of his organs, his father is not obligated to train him, even if his infirmity could be healed. The rationale is that if he was in this state when he was past majority, he would be exempt, as we explained.גכל קטן שיכול לאחוז בידו של אביו ולעלות מירושלים להר הבית אביו חייב להעלותו ולהראות בו כדי לחנכו במצות שנאמר יראה כל זכורך ואם היה הקטן חגר או סומא או חרש אפילו באחת אינו חייב לחנכו אע"פ שהוא ראוי לרפואה שאילו היה גדול והוא כך היה פטור כמו שביארנו:
If the minor was limp, blind, or deaf, even in one of his organs, his father is not obligated to train him, even if his infirmity could be healed. The rationale is that if he was in this state when he was past majority, he would be exempt, as we explained.גכל קטן שיכול לאחוז בידו של אביו ולעלות מירושלים להר הבית אביו חייב להעלותו ולהראות בו כדי לחנכו במצות שנאמר יראה כל זכורך ואם היה הקטן חגר או סומא או חרש אפילו באחת אינו חייב לחנכו אע"פ שהוא ראוי לרפואה שאילו היה גדול והוא כך היה פטור כמו שביארנו:
4 Everyone who is obligated to appear before God is obligated to bring a festive offering. Everyone who is exempt from appearing is exempt from bringing a festive offering. They are all obligated in the celebratory peace-sacrifices with the exception of a deafmute, a mentally or emotionally incapable individual, a minor, an uncircumcised person, and one who is impure.
A deafmute, a mentally or emotionally incapable individual, and a minor are exempt, because they are not fit to be given any responsibility and they are exempt from all the mitzvot stated in the Torah. An uncircumcised person and one who is impure are exempt, because they may not partake of sacred foods and are not fit to enter the Temple, as explained in Hilchot Biat HaMikdash and Hilchot Ma'aseh HaKorbanot.דכל החייב בראייה חייב בחגיגה וכל הפטור מן הראייה פטור מן החגיגה וכולן חייבין בשמחה חוץ מחרש שוטה וקטן וערל וטמא חרש שוטה וקטן מפני שאינן בני חיוב הרי הן פטורין מכל מצות האמורות בתורה וערל וטמא מפני שאינן אוכלים בקדשים ואינן ראויין לביאה כמו שביארנו בהלכות ביאת המקדש ובהלכות מעשה הקרבנות:
A deafmute, a mentally or emotionally incapable individual, and a minor are exempt, because they are not fit to be given any responsibility and they are exempt from all the mitzvot stated in the Torah. An uncircumcised person and one who is impure are exempt, because they may not partake of sacred foods and are not fit to enter the Temple, as explained in Hilchot Biat HaMikdash and Hilchot Ma'aseh HaKorbanot.דכל החייב בראייה חייב בחגיגה וכל הפטור מן הראייה פטור מן החגיגה וכולן חייבין בשמחה חוץ מחרש שוטה וקטן וערל וטמא חרש שוטה וקטן מפני שאינן בני חיוב הרי הן פטורין מכל מצות האמורות בתורה וערל וטמא מפני שאינן אוכלים בקדשים ואינן ראויין לביאה כמו שביארנו בהלכות ביאת המקדש ובהלכות מעשה הקרבנות:
5 If one was limp or blind on the first day of a festival and was healed on the second day, he is exempt from appearing before God and bringing the festive offering, because all of the remaining days of the festival are compensation for the first day, as we explained. Similarly, if he became impure on the night of the first day of a festival, he is exempt, even though he purifies himself on the following day. If, however, he became impure on the first day of the festival, he is obligated to bring his festive offering and the burnt-offering brought when appearing before God during the remaining days of the festival when he regains ritual purity.המי שהיה חגר או סומא ביום ראשון ונתרפא בשני פטור מן הראייה ומן החגיגה שביום חובתו היה פטור שכל ימות החג תשלומי ראשון הן כמו שביארנו וכן אם נטמא בלילי יום טוב הראשון אף על פי שטהר למחר פטור אבל אם נטמא ביום ראשון הרי זה חייב להביא חגיגתו וראייתו בתוך ימי הרגל כשיטהר:
6 One who enters the Temple Courtyard during the days of a festival is not obligated to bring a burnt-offering whenever he enters, for the charge, "You shall not appear in My presence empty-handed," applies only on the fundamental celebration of the festival, the first day or the day which compensates for the first day. If he brings such a sacrifice at any time, we accept it, and offer it as a burnt-offering brought when appearing before God, for there is no limit to these offerings.ומי שבא לעזרה בתוך ימי החג אינו חייב להביא עולה בידו בכל עת שיכנס שזה שנאמר ולא יראו פני ריקם אינו אלא בעיקר הרגל בלבד שהוא יום ראשון או תשלומי ראשון ואם הביא בכל עת שיביא מקבלין ממנו ומקריבין אותה לשם עולת ראייה שהראייה אין לה שיעור:
7 When a person set aside ten animals for his festive offering, sacrificed some of them on the first day, and made an interruption, he should not offer the others, for he left them over. If he did not make an interruption, but instead, the day was pressing and he was not able to offer them all that day, he should offer the remainder on the following day.זהפריש עשר בהמות לחגיגתו והקריב מהן מקצתן בראשון ופסק שוב אינו חוזר ומקריב השאר שהרי שייר אותם ואם לא פסק אלא דחקו היום ולא יכול להקריב היום מקריב השאר למחר:
8 The burnt-offering brought when appearing before God may be brought only from ordinary funds like other sacrifices for which a person is obligated.The festive peace-offerings, by contrast, may be brought from funds from the second tithethat are intermingled with ordinary funds. He may purchase an animal with the intermingled funds and offer it as a festive peace-offering, provided that the minimum measure which one must eat first could be purchased with the ordinary funds. The rationale is that the festive peace-offerings are an obligation and any obligation must be satisfied with ordinary funds.חעולת ראייה אינה באה אלא מן החולין כשאר הקרבנות שאדם חייב בהן אבל שלמי חגיגה באות ממעות מעשר שני המעורבות עם מעות חולין לוקח מן התערובת בהמה ומקריבה שלמי חגיגה והוא שיהיה שיעור אכילה ראשונה מן החולין מפני ששלמי חגיגה חובה וכל שהוא חובה אינו בא אלא מן החולין:
9 A person may fulfill his obligation for festive peace-offering with animals designated as tithe-offerings. He should not, however, bring such an offering on the holiday. This is a decree, lest he tithe on the holiday.טויוצא אדם ידי חובת שלמי חגיגה במעשר בהמה ואין מביאין אותו ביום טוב גזירה שמא יעשר ביום טוב:
10 An Israelite fulfills his obligation for celebratory peace-offerings with vowed and pledged offerings and with tithe-offerings. Priests may also do so with their portions from the sin-offerings and the guilt-offerings, a firstborn offering, and the breast and fore-leg from a peace-offering. For this mitzvah involves rejoicing by eating sacrificial meat in God's presence and he has done that. Priests cannot fulfill their obligation by partaking of sin-offerings of fowl or of meal-offerings. For they are not meat that brings joy.
We already explained in the laws of the Paschal sacrifice, that the festive offering brought on the fourteenth of Nisan is a matter of choice. Therefore he does not fulfill his obligation for the festive offering with it. He does, however, fulfill his obligation for the celebratory peace-offering.ייוצאין ישראל ידי חובת שלמי שמחה בנדרים ונדבות ובמעשר בהמה והכהנים בחטאת ובאשם ובבכור ובחזה ושוק שמצוה זו היא לשמוח באכילת בשר לפני ה' והרי אכלו אבל אין יוצאין ידי חובתן לא בעופות ולא במנחות שאינן בשר המשמח כבר ביארנו בפסחים שחגיגת ארבעה עשר רשות לפיכך אין אדם יוצא בה ידי חובת חגיגה אלא יוצא בה חובת שמחה:
We already explained in the laws of the Paschal sacrifice, that the festive offering brought on the fourteenth of Nisan is a matter of choice. Therefore he does not fulfill his obligation for the festive offering with it. He does, however, fulfill his obligation for the celebratory peace-offering.ייוצאין ישראל ידי חובת שלמי שמחה בנדרים ונדבות ובמעשר בהמה והכהנים בחטאת ובאשם ובבכור ובחזה ושוק שמצוה זו היא לשמוח באכילת בשר לפני ה' והרי אכלו אבל אין יוצאין ידי חובתן לא בעופות ולא במנחות שאינן בשר המשמח כבר ביארנו בפסחים שחגיגת ארבעה עשר רשות לפיכך אין אדם יוצא בה ידי חובת חגיגה אלא יוצא בה חובת שמחה:
11 When a person who had peace-offerings which he vowed or pledged to bring, slaughtered them on the day before a festival, even though he partakes of them on the festival, he does not fulfill his obligation for the festive offering, because it may only be brought from ordinary animals. He may, however, fulfill his obligation for celebratory peace-offerings with them.יאמי שהיו לו שלמי נדר או נדבה ושחטן מערב יום טוב אע"פ שאכלן ביום טוב אינו יוצא בה ידי חובת חגיגה שאינה באה אלא מן החולין אבל יצא בה ידי חובת שמחה:
12 Even though he slaughtered them before the festival, since he partakes of them on the festival, he may fulfill his obligation with them, for he does not need to slaughter the celebratory peace-offerings at the time of celebration.יבאע"פ ששחטן קודם הרגל הואיל ואוכל מהן ברגל יצא ידי חובתו שאינו צריך לשחוט שלמי שמחה בשעת שמחה:
13 A person should not bring a thanksgiving offering on the day of the fourteenth of Nisan, because of the leaven it includes, for we do not cause sacred foods to be disqualified. If one brought such an offering, he may fulfill his obligation for celebratory peace-offerings through it, as explained.יגלא יביא אדם תודה ביום ארבעה עשר מפני החמץ שבה שאין מביאין קדשים לבית הפסול ואם הביא יוצא בה ידי חובת שמחה כמו שביארנו:
14 If one says: "I vow to bring a thanksgiving through which I can fulfill my obligation to bring a festive offering," he is obligated to bring a thanksgiving offering, but he does not fulfill his obligation for the festive offering. For a festive offering must be brought from ordinary funds.
When a person sacrifices festive and celebratory peace-offerings, he should not eat while secluded, together with his children and his wife and think he is performing a perfect mitzvah. Instead, he is obligated to bring joy to the poor and unfortunate. Thus Deuteronomy 16:14 mentions: "the Levite, the stranger, the orphan, and the widow." One should grant them food and drink according to his wealth. If one partook of his sacrifices and did not bring joy to these together with him, to him are applied the words of censure, Hoshea 9:4: "Their sacrifices will be like the bread of those aggrieved for them, of which all who partake of it become impure. Instead, let their bread be for themselves."
The mitzvah is to give the Levite takes precedence over all the others, because he is not granted a portion and an ancestral heritage, nor is he given portions of the sacrificial meat. Therefore one must invite Levites to one's table and have them celebrate or give them presents of meat together with the tithes that are given to them, so that all their needs are met. Whoever forsakes a Levite, refrains from bringing him joy, and delays giving him the tithes during the festivals violates a negative commandment, as Deuteronomy 12:19 states: "Beware lest you abandon the Levite."ידהאומר הרי עלי תודה שאצא בה ידי חובתי לשם חגיגה חייב להביא תודה ואינו יוצא בה ידי חגיגה שאין חגיגה באה אלא מן החולין כשיזבח אדם שלמי חגיגה ושלמי שמחה לא יהיה אוכל הוא ובניו ואשתו בלבד וידמה שיעשה מצוה גמורה אלא חייב לשמח העניים והאמללים שנאמר והלוי והגר והיתום והאלמנה מאכיל הכל ומשקן כפי עשרו ומי שאכל זבחיו ולא שמח אלו עמו עליו נאמר זבחיהם כלחם אונים להם כל אוכליו יטמאו כי לחמם לנפשם ומצוה בלוי יותר מן הכל לפי שאין לו לא חלק ולא נחלה ואין לו מתנות בבשר לפיכך צריך לזמן לויים על שלחנו ולשמחם או יתן להם מתנות בשר עם מעשר שלהם כדי שימצאו בו צרכיהם וכל העוזב את הלוי מלשמחו ושוהה ממנו מעשרותיו ברגלים עובר בלא תעשה שנאמר השמר לך פן תעזוב את הלוי:
When a person sacrifices festive and celebratory peace-offerings, he should not eat while secluded, together with his children and his wife and think he is performing a perfect mitzvah. Instead, he is obligated to bring joy to the poor and unfortunate. Thus Deuteronomy 16:14 mentions: "the Levite, the stranger, the orphan, and the widow." One should grant them food and drink according to his wealth. If one partook of his sacrifices and did not bring joy to these together with him, to him are applied the words of censure, Hoshea 9:4: "Their sacrifices will be like the bread of those aggrieved for them, of which all who partake of it become impure. Instead, let their bread be for themselves."
The mitzvah is to give the Levite takes precedence over all the others, because he is not granted a portion and an ancestral heritage, nor is he given portions of the sacrificial meat. Therefore one must invite Levites to one's table and have them celebrate or give them presents of meat together with the tithes that are given to them, so that all their needs are met. Whoever forsakes a Levite, refrains from bringing him joy, and delays giving him the tithes during the festivals violates a negative commandment, as Deuteronomy 12:19 states: "Beware lest you abandon the Levite."ידהאומר הרי עלי תודה שאצא בה ידי חובתי לשם חגיגה חייב להביא תודה ואינו יוצא בה ידי חגיגה שאין חגיגה באה אלא מן החולין כשיזבח אדם שלמי חגיגה ושלמי שמחה לא יהיה אוכל הוא ובניו ואשתו בלבד וידמה שיעשה מצוה גמורה אלא חייב לשמח העניים והאמללים שנאמר והלוי והגר והיתום והאלמנה מאכיל הכל ומשקן כפי עשרו ומי שאכל זבחיו ולא שמח אלו עמו עליו נאמר זבחיהם כלחם אונים להם כל אוכליו יטמאו כי לחמם לנפשם ומצוה בלוי יותר מן הכל לפי שאין לו לא חלק ולא נחלה ואין לו מתנות בבשר לפיכך צריך לזמן לויים על שלחנו ולשמחם או יתן להם מתנות בשר עם מעשר שלהם כדי שימצאו בו צרכיהם וכל העוזב את הלוי מלשמחו ושוהה ממנו מעשרותיו ברגלים עובר בלא תעשה שנאמר השמר לך פן תעזוב את הלוי:
Chagigah - Perek 3
1 It is a positive commandment to gather together the entire Jewish people - men, women, and children - after every Sabbatical year when they ascend for the pilgrimage holiday and to read so that they hear passages from the Torah that encourage them to perfom mitzvot and strengthem them in the true faith, as Deuteronomy 31:10-12 states: "At the end of a seven-year period, at the time of the Sabbatial year on the Sukkot holiday when all Israel come to appear... gather the nation, the men, the women, the children, and your stranger in your gates...."אמצות עשה להקהיל כל ישראל אנשים ונשים וטף בכל מוצאי שמיטה בעלותם לרגל ולקרות באזניהם מן התורה פרשיות שהן מזרזות אותן במצות ומחזקות ידיהם בדת האמת שנאמר מקץ שבע שנים במועד שנת השמטה בחג הסכות בבוא כל ישראל לראות וגו' הקהל את העם האנשים והנשים והטף וגרך אשר בשעריך וגו':
2 All of those who are exempt from the mitzvah of appearing before God are exempt from the mitzvah of hakhel with the exception of women, children, and those uncircumcised. One who is ritually impure is, by contrast, exempt from the mitzvah of Hakhel, as implied by the phrase "When all Israel come...," for such a person is not fit to come to the Temple. It is clear that a tumtum and an androgynus are obligated, for women are obligated.בכל הפטור מן הראייה פטור ממצות הקהל חוץ מן הנשים והטף והערל אבל הטמא פטור ממצות הקהל שנאמר בבוא כל ישראל וזה אינו ראוי לביאה והדבר ברור שהטומטום והאנדרוגינוס חייבין שהרי הנשים חייבות:
3 When would they read? On the day following the first day of the holiday of Sukkot which is the first day of Chol HaMoed of the eighth year. The kingwould read so the people would hear. The reading was held in the Women's Courtyard. He would read while seated. If he read while standing, it is praiseworthy.
From which passages in the Torah should he read? He starts from the beginning of the chumash: "These are the words..." until the end of the passage Shema. He then skips to the passage Vehayah Im Shamoa,and then skips to the passage asair te'asair. He then reads from that passage in order until the end of the blessing and curses, i.e., until the phrase: "besides the covenant He established with them in Choreb where he concludes.גאימתי היו קורין במוצאי יום טוב הראשון של חג הסכות שהוא תחילת ימי חולו של מועד של שנה שמינית והמלך הוא שיקרא באזניהם ובעזרת הנשים היו קורין וקורא כשהוא יושב ואם קרא מעומד הרי זה משובח מהיכן הוא קורא מתחילת חומש אלה הדברים עד סוף פרשת שמע ומדלג לוהיה אם שמוע וגו' ומדלג לעשר תעשר וקורא מעשר תעשר על הסדר עד סוף ברכות וקללות עד מלבד הברית אשר כרת אתם בחורב ופוסק:
From which passages in the Torah should he read? He starts from the beginning of the chumash: "These are the words..." until the end of the passage Shema. He then skips to the passage Vehayah Im Shamoa,and then skips to the passage asair te'asair. He then reads from that passage in order until the end of the blessing and curses, i.e., until the phrase: "besides the covenant He established with them in Choreb where he concludes.גאימתי היו קורין במוצאי יום טוב הראשון של חג הסכות שהוא תחילת ימי חולו של מועד של שנה שמינית והמלך הוא שיקרא באזניהם ובעזרת הנשים היו קורין וקורא כשהוא יושב ואם קרא מעומד הרי זה משובח מהיכן הוא קורא מתחילת חומש אלה הדברים עד סוף פרשת שמע ומדלג לוהיה אם שמוע וגו' ומדלג לעשר תעשר וקורא מעשר תעשר על הסדר עד סוף ברכות וקללות עד מלבד הברית אשר כרת אתם בחורב ופוסק:
4 How is the reading conducted? Trumpets are sounded throughout Jerusalem to gather the people. A large wooden platform is brought and set up in the center of the Women's Courtyard. The king ascends and sits on it so that they will be able to hear his reading. All of the Jewish people who made the festive pilgrimage gather around him. The attendant of the synagogue would take the Torah scroll and give it to the head of the synagogue. He would give it to the segen, who would give it to the High Priest, who would give it to the king. The transfer involved many people as an expression of respect.
The king accepts the scroll while standing. If he desires, he may sit when reading. He opens it, looks at it, and recites the blessings like anyone who is reading the Torah in a synagogue. He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues. He adds seven blessings which are:
"Grant favor, God, our Lord, to Your people Israel...."
"We thankfully acknowledge You...."
"You chose us from all the nations..." until "Who sanctifies Israel and the festive seasons," as one recites in prayer. Thus there are three blessings with set texts.
For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: "Blessed are You, God, Who dwells in Zion."
For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: "...Who chooses Israel."
For the sixth, he prays for the priests, that God should desire their service and concludes: "Blessed are You, God, Who sanctifies the priests."
For the seventh, he offers supplication and prays according to his ability and concludes: "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."דכיצד הוא קורא תוקעין בחצוצרות בכל ירושלים כדי להקהיל את העם ומביאין בימה גדולה ושל עץ היתה ומעמידין אותה באמצע עזרת נשים והמלך עולה ויושב עליה כדי שישמעו קריאתו וכל ישראל העולים לחג מתקבצין סביביו וחזן הכנסת נוטל ספר תורה ונותנו לראש הכנסת וראש הכנסת נותנו לסגן וסגן לכהן גדול וכהן גדול למלך כדי להדרו ברוב בני אדם והמלך מקבלו כשהוא עומד ואם רצה ישב ופותח ורואה ומברך כדרך שמברך כל קורא בתורה בבית הכנסת וקורא הפרשיות שאמרנו עד שהוא גומר וגולל ומברך לאחריה כדרך שמברכין בבתי כנסיות ומוסיף שבע ברכות ואלו הן:
רצה ה' אלהינו בעמך ישראל וכו' מודים אנחנו לך וכו' אתה בחרתנו מכל העמים וכו' עד מקדש ישראל והזמנים כדרך שמברכין בתפלה הרי שלש ברכות כמטבען רביעית מתפלל על המקדש שיעמוד וחותם בה בא"י השוכן בציון חמישית מתפלל על ישראל שתעמוד מלכותם וחותם בה הבוחר בישראל ששית מתפלל על הכהנים שירצה האל עבודתם וחותם בה בא"י מקדש הכהנים שביעית מתחנן ומתפלל בה כפי מה שהוא יכול וחותם בה הושע ה' את עמך ישראל שעמך צריכין להושע בא"י שומע תפלה:
The king accepts the scroll while standing. If he desires, he may sit when reading. He opens it, looks at it, and recites the blessings like anyone who is reading the Torah in a synagogue. He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues. He adds seven blessings which are:
"Grant favor, God, our Lord, to Your people Israel...."
"We thankfully acknowledge You...."
"You chose us from all the nations..." until "Who sanctifies Israel and the festive seasons," as one recites in prayer. Thus there are three blessings with set texts.
For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: "Blessed are You, God, Who dwells in Zion."
For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: "...Who chooses Israel."
For the sixth, he prays for the priests, that God should desire their service and concludes: "Blessed are You, God, Who sanctifies the priests."
For the seventh, he offers supplication and prays according to his ability and concludes: "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."דכיצד הוא קורא תוקעין בחצוצרות בכל ירושלים כדי להקהיל את העם ומביאין בימה גדולה ושל עץ היתה ומעמידין אותה באמצע עזרת נשים והמלך עולה ויושב עליה כדי שישמעו קריאתו וכל ישראל העולים לחג מתקבצין סביביו וחזן הכנסת נוטל ספר תורה ונותנו לראש הכנסת וראש הכנסת נותנו לסגן וסגן לכהן גדול וכהן גדול למלך כדי להדרו ברוב בני אדם והמלך מקבלו כשהוא עומד ואם רצה ישב ופותח ורואה ומברך כדרך שמברך כל קורא בתורה בבית הכנסת וקורא הפרשיות שאמרנו עד שהוא גומר וגולל ומברך לאחריה כדרך שמברכין בבתי כנסיות ומוסיף שבע ברכות ואלו הן:
רצה ה' אלהינו בעמך ישראל וכו' מודים אנחנו לך וכו' אתה בחרתנו מכל העמים וכו' עד מקדש ישראל והזמנים כדרך שמברכין בתפלה הרי שלש ברכות כמטבען רביעית מתפלל על המקדש שיעמוד וחותם בה בא"י השוכן בציון חמישית מתפלל על ישראל שתעמוד מלכותם וחותם בה הבוחר בישראל ששית מתפלל על הכהנים שירצה האל עבודתם וחותם בה בא"י מקדש הכהנים שביעית מתחנן ומתפלל בה כפי מה שהוא יכול וחותם בה הושע ה' את עמך ישראל שעמך צריכין להושע בא"י שומע תפלה:
5 The reading and the blessings are in the Holy Tongue, as implied by Deuteronomy 31:11: "Read this Torah," i.e., in its wording. This applies even though foreigners are present.ההקריאה והברכות בלשון הקדש שנאמר תקרא את התורה הזאת בלשונה אף על פי שיש שם לועזות:
6 Converts who do not understand are obligated to concentrate their attention and direct their hearing, listening with reverence and awe, rejoicing while trembling as on the day the Torah was given at Sinai. Even great Sages who know the entire Torah are obligated to listen with exceedingly great concentration. One who is unable to hearshould focus his attention on this reading, for Scripture established it solely to strengthen the true faith. He should see himself as if he was just now commanded regarding the Torah and heard it from the Almighty. For the king is an agent to make known the word of God.ווגרים שאינן מכירין חייבין להכין לבם ולהקשיב אזנם לשמוע באימה ויראה וגילה ברעדה כיום שניתנה בו בסיני אפילו חכמים גדולים שיודעים כל התורה כולה חייבין לשמוע בכוונה גדולה יתרה ומי שאינו יכול לשמוע מכוין לבו לקריאה זו שלא קבעה הכתוב אלא לחזק דת האמת ויראה עצמו כאילו עתה נצטוה בה ומפי הגבורה שומעה שהמלך שליח הוא להשמיע דברי האל:
7 If the day of Hakhel falls on the Sabbath, the gathering is delayed until after the Sabbath, because of the sounding of the trumpets and the supplications which do not supersede the Sabbath restrictions.זיום הקהל שחל להיות בשבת מאחרין אותו לאחר השבת מפני תקיעת החצוצרות והתחינות שאינן דוחין את השבת:
Bechorot - Perek 1
1 It is a positive commandment to set aside all the male first issues of the womb, whether among humans, kosher animals, and donkeys. This applies whether the animals are healthy or treifot. Thus Exodus 13:2 states: "Consecrate unto Me all firstborn, the first issue of the womb among the children of Israel, in humans and in animals." All of the above are given to the priests."אמצות עשה להפריש כל פטר רחם הזכרים בין באדם בין בבהמה טהורה בין ממין החמור בין שהיו שלימים בין שהיו טריפות שנאמר קדש לי כל בכור פטר כל רחם בבני ישראל באדם ובבהמה וכולן לכהנים:
2 Firstborn humans and firstborn donkeys are redeemed and the redemption is given to the priests. A firstborn kosher animal should be slaughtered in the Temple like other sacrifices of a lesser degree of sanctity. Its blood is cast on the altar and its fats and organs are burnt on the altar's pyre, as explained in Hilchot Ma'aseh HaKorbanot.
The remainder of the meat is eaten by the priests, as Numbers 18:15-18 states: "You shall surely redeem firstborn humans and you shall redeem firstborn non-kosher animals, but firstborn oxen... you shall not redeem. They are holy.... Their flesh will be for you."בבכור אדם ובכור חמור נפדים ופדיונם לכהנים ובכור בהמה טהורה נשחט בעזרה כשאר קדשים קלים זורקין דמו ומקטיר אימוריו כמו שביארנו במעשה הקרבנות ושאר הבשר נאכל לכהנים שנאמר אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה אך בכור שור לא תפדה קדש הם ובשרם יהיו לך:
The remainder of the meat is eaten by the priests, as Numbers 18:15-18 states: "You shall surely redeem firstborn humans and you shall redeem firstborn non-kosher animals, but firstborn oxen... you shall not redeem. They are holy.... Their flesh will be for you."בבכור אדם ובכור חמור נפדים ופדיונם לכהנים ובכור בהמה טהורה נשחט בעזרה כשאר קדשים קלים זורקין דמו ומקטיר אימוריו כמו שביארנו במעשה הקרבנות ושאר הבשר נאכל לכהנים שנאמר אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה אך בכור שור לא תפדה קדש הם ובשרם יהיו לך:
3 When a firstborn kosher animal is blemished - whether it was born blemished or contracted a blemish after being born unblemished - it should be given to a priest. If he desires, he may eat it anywhere, or sell it or feed to whoever he desires, even a gentile, because it is ordinary property, as Deuteronomy 15:21-22 states: "If it has a blemish - lameness or blindness... the pure and the impure shall partake of it, like a deer or a hart." It is the priest's private property.גבכור בהמה טהורה שהוא בעל מום בין שנולד במומו בין שנפל בו מום אחר שהיה תמים הרי הוא לכהן אם רצה אוכלו בכ"מ או מוכרו או מאכילו למי שירצה אפילו לנכרי מפני שהוא חולין שנאמר וכי יהיה בו מום פסח או עור וגו' הטמא והטהור יחדו יאכלנו כצבי וכאיל והרי הוא נכסי כהן:
4 It is a mitzvah to sanctify a firstborn kosher animal and say: "Behold, this is holy," as Deuteronomy 15:19 states: "Every firstborn shall you sanctify unto God your Lord." Even if the owner did not sanctify it, it is sanctified as a matter of course. It is sanctified upon its emergence from the womb.דמצוה להקדיש בכור בהמה טהורה ויאמר הרי זה קדש שנאמר תקדיש לה' אלהיך ואם לא הקדישו הרי זה מתקדש מאליו וקדושתו מרחם היא:
5 The mitzvah of the firstborn kosher animal is observed in Eretz Yisrael and in the Diaspora. Firstborn animals from the Diaspora should not be brought to Eretz Yisrael. This is derived from ibid. 14:23: "And you shall eat before God your Lord... the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." Implied is that from the place where you bring "the tithes of your grain," you should bring firstborn cattle and sheep. From where you do not bring "the tithes of your grain," you should not bring firstborn cattle and sheep. Instead, those firstborn animals are like ordinary property and should be eaten after they become blemished. If one brings firstborn animals from the Diaspora to Jerusalem, they should not be accepted, nor should they be sacrificed. Instead, they should be eaten after they become blemished.This mitzvah is observed whether the Temple is standing or not, like the tithes of grain. It does not apply to the offspring of consecrated animals - whether consecrated to be offered on the altar or consecrated for the Temple treasury - while they remain consecrated before they are redeemed.המצות בכור בהמה טהורה נוהגת בארץ ובחוצה לארץ ואין מביאין בכורות מחוצה לארץ לארץ שנאמר ואכלת לפני ה' אלהיך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך ממקום שאתה מביא מעשר דגן אתה מביא בכור בקר וצאן וממקום שאין אתה מביא מעשר דגן אי אתה מביא בכור בקר וצאן אלא הרי הוא כחולין ויאכל במומו ואם הביא אין מקבלין ממנו ולא יקרב אלא יאכל במומו ומצוה זו נוהגת בין בפני הבית בין שלא בפני הבית כמו מעשר דגן ואינה נוהגת במוקדשין כשהן בקדושתן קודם שיפדו בין קדשי מזבח בין קדשי בדק הבית:
6 Everyone is obligated in the mitzvah of setting aside a firstborn issue of a kosher animal: priests, Levites, and Israelites. Even though a firstborn issue is given to a priest, if a firstborn issue is born to a priest, he must offer its blood and fats and organs, as stated. And he must eat the remainder of the meat according to the laws pertaining to a firstborn, as Deuteronomy 15:19 states: "Every firstborn that is born in your herds and your cattle, you shall sanctify." The priests and the Levites are, however, exempt with regard to the mitzvot applying to the firstborn of humans and the firstborn of non-kosher animals, as we explained in Hilchot Matanot Kehunah.והכל חייבין בבכור בהמה טהורה כהנים לויים וישראלים ואף על פי שהבכור לכהן אם נולד לו בכור מקריב דמו ואימוריו כמו שביארנו ואוכל שאר הבשר בתורת בכור שנאמר כל הבכור אשר יולד בבקרך ובצאנך וגו' אבל בכור אדם ובכור בהמה טמאה כהנים ולויים פטורין כמו שביארנו בהלכות מתנות כהונה:
7 A firstborn animal should be eaten within the first year of its life, whether it is unblemished or blemished, as ibid.:20-22 states: "Eat it before God your Lord, year after year.... If it has a blemish,... eat it in your gates."
From when is the year calculated? If it is unblemished, it should be calculated from the eighth day of its life, for then it is fit to be offered as a sacrifice. If it was born blemished, the year should be calculated from the day of its birth, because it could be eaten on that day, provided it was born after a full-term pregnancy. If, however, it is not known whether it was born after a full-term pregnancy, the year should be calculated from the eighth day.זהבכור נאכל בתוך שנתו בין תמים בין בעל מום שנאמר לפני ה' אלהיך תאכלנו שנה בשנה וכי יהיה בו מום בשעריך תאכלנו ומאימתי מונה לו אם תם הוא מונה לו מיום שמיני שהוא ראוי להקרבה ואם נולד בעל מום מונה לו מיום שנולד והוא שכלו לו חדשיו שהרי נראה לאכילה ביום לידתו אבל אם לא ידע בודאי שכלו לו חדשיו מונה לו מיום שמיני:
From when is the year calculated? If it is unblemished, it should be calculated from the eighth day of its life, for then it is fit to be offered as a sacrifice. If it was born blemished, the year should be calculated from the day of its birth, because it could be eaten on that day, provided it was born after a full-term pregnancy. If, however, it is not known whether it was born after a full-term pregnancy, the year should be calculated from the eighth day.זהבכור נאכל בתוך שנתו בין תמים בין בעל מום שנאמר לפני ה' אלהיך תאכלנו שנה בשנה וכי יהיה בו מום בשעריך תאכלנו ומאימתי מונה לו אם תם הוא מונה לו מיום שמיני שהוא ראוי להקרבה ואם נולד בעל מום מונה לו מיום שנולד והוא שכלו לו חדשיו שהרי נראה לאכילה ביום לידתו אבל אם לא ידע בודאי שכלו לו חדשיו מונה לו מיום שמיני:
8 If a firstborn animal contracts a blemish in the midst of its year, it is permitted to keep it for twelve months. If it contracts a blemish at the end of its year, it is permitted to keep it for thirty days from the day it contracted the blemish, even though this delays eating it after its year.
What is implied? For example, it contracted a blemish on the fifteenth day before the end of its year, it is granted another fifteen days after its year. If it contracted a blemish after its year, he may not keep it more than 30 days. Afterwards, it must be eaten.חנולד לו מום בתוך שנתו רשאי לקיימו כל שנים עשר חדש נולד לו מום בסוף שנתו מותר לקיימו שלשים יום מיום שנפל בו המום ואע"פשהוא מתאחר לאחר שנתו כיצד כגון שנפל בו מום בחמשה עשר יום לפני גמר שנתו משלימין לו חמשה עשר אחר שנתו נולד לו מום אחר שנתו אינו רשאי לקיימו אלא עד שלשים יום ויאכל:
What is implied? For example, it contracted a blemish on the fifteenth day before the end of its year, it is granted another fifteen days after its year. If it contracted a blemish after its year, he may not keep it more than 30 days. Afterwards, it must be eaten.חנולד לו מום בתוך שנתו רשאי לקיימו כל שנים עשר חדש נולד לו מום בסוף שנתו מותר לקיימו שלשים יום מיום שנפל בו המום ואע"פשהוא מתאחר לאחר שנתו כיצד כגון שנפל בו מום בחמשה עשר יום לפני גמר שנתו משלימין לו חמשה עשר אחר שנתו נולד לו מום אחר שנתו אינו רשאי לקיימו אלא עד שלשים יום ויאכל:
9 In the present age, a firstborn animal should be left until it contracts a blemish and then eaten.טהבכור בזמן הזה מניחו עד שיפול בו מום ויאכל:
10 If a blemish did not appear so that it could be shown to a sage, one may keep the animal for two or three years. Should a blemish appear so that it could be shown to a sage, if the blemish is contracted within a year, it is permitted to be kept for an entire twelve month period. If it contracts a blemish after its first year, one may maintain it for thirty days.יועד שלא נראה להראותו לחכם רשאי לקיימו שתים ושלש שנים ומשנראה להראותו לחכם אם נולד בו מום בתוך שנתו רשאי לקיימו כל שנים עשר חדש נולד אחר שנתו מקיימו שלשים יום:
11 The year of a firstborn animal is a full lunar year, twelve months from day to day. If it was a leap year, it benefits from the addition and it is granted thirteen months.
If two lambs were born to a person, one on the fifteenth of the first Adar and one on the first day of the second Adar, when the first day of Adar in the following year arrives, the second lamb is considered to have its year completed. The one born in the middle of the first Adar, by contrast, is not considered to have its year completed until the middle of the Adar in the following year. Since it was born in the extra month, it is counted for it.יאשנה של בכור היא שנת לבנה תמימה שנים עשר חדש מיום ליום ואם היתה שנה מעוברת נתעברה לו ומונה לו שלשה עשר חדש נולדו לו שני טלאים אחד בחמשה עשר של אדר הראשון ואחד בראש חדש אדר שני זה שנולד בראש חדש אדר שני כיון שהגיע יום ראשון באדר של שנה הבאה עלתה לו שנה וזה שנולד בחצי אדר ראשון לא עלתה לו שנה עד חצי אדר של שנה הבאה הואיל ונולד בחדש העיבור מונין אותו לו:
If two lambs were born to a person, one on the fifteenth of the first Adar and one on the first day of the second Adar, when the first day of Adar in the following year arrives, the second lamb is considered to have its year completed. The one born in the middle of the first Adar, by contrast, is not considered to have its year completed until the middle of the Adar in the following year. Since it was born in the extra month, it is counted for it.יאשנה של בכור היא שנת לבנה תמימה שנים עשר חדש מיום ליום ואם היתה שנה מעוברת נתעברה לו ומונה לו שלשה עשר חדש נולדו לו שני טלאים אחד בחמשה עשר של אדר הראשון ואחד בראש חדש אדר שני זה שנולד בראש חדש אדר שני כיון שהגיע יום ראשון באדר של שנה הבאה עלתה לו שנה וזה שנולד בחצי אדר ראשון לא עלתה לו שנה עד חצי אדר של שנה הבאה הואיל ונולד בחדש העיבור מונין אותו לו:
12 If a person transgressed and kept a firstborn animal for more than a year, although he violates a negative commandment, it is not disqualified from being brought as an offering if it is unblemished. If it is blemished, it may be slaughtered anywhere as evident from the prooftext that states: "the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." An association is made between the firstborn animal and the tithes. Just as the tithes are not disqualified from one year to the next, so too, a firstborn animal is not disqualified from one year to the next.41יבעבר ואיחר הבכור לאחר שנתו אע"פ שהוא עובר בלא תעשה אם היה תם הרי זה לא נפסל אלא מקריבו ואם היה בעל מום שוחטו בכל מקום שנאמר מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך מקיש בכור למעשר מה מעשר אינו נפסל משנה לחברתה אף בכור אינו נפסל משנה לחברתה:
13 A firstborn animal should not be given to a priest directly after it was born, for this is not respectful to the priest. Instead, the owner of the animal should care for it until it matures lightly. Then he should give it to the priest.
For how long is an Israelite obligated to care for a firstborn animal? For a small animal, for 30 days. For a large animal, 50 days.
If a priest tells him: "Give it to me in the midst of this time and I will tend to it myself," he is not allowed to give it to him, for this is like a priest helping in order to receive his presents. We already explained in Hilchot Terumotthat priests who assist in the granaries, the butcher shops, and among the shepherds should not be given their presents as wages.יגאין נותנין את הבכור לכהן כשיולד שאין זו גדולה לכהן אלא יטפל בו בעליו עד שיגדיל מעט ויתננו לכהן ועד כמה ישראל חייבין להטפל בבכור בהמה דקה שלשים יום ובגסה חמשים יום ואם אמר לו הכהן תנהו לי בתוך זמן זה ואני אטפל לעצמי אינו רשאי ליתנו לו שזה כמו מסייע על מתנותיו וכבר ביארנו בתרומות שהכהנים המסייעין בבית הגרגות ובבית המטבחיים ובתוך הרועים אין נותנין להם מתנותיהן בשכרן:
For how long is an Israelite obligated to care for a firstborn animal? For a small animal, for 30 days. For a large animal, 50 days.
If a priest tells him: "Give it to me in the midst of this time and I will tend to it myself," he is not allowed to give it to him, for this is like a priest helping in order to receive his presents. We already explained in Hilchot Terumotthat priests who assist in the granaries, the butcher shops, and among the shepherds should not be given their presents as wages.יגאין נותנין את הבכור לכהן כשיולד שאין זו גדולה לכהן אלא יטפל בו בעליו עד שיגדיל מעט ויתננו לכהן ועד כמה ישראל חייבין להטפל בבכור בהמה דקה שלשים יום ובגסה חמשים יום ואם אמר לו הכהן תנהו לי בתוך זמן זה ואני אטפל לעצמי אינו רשאי ליתנו לו שזה כמו מסייע על מתנותיו וכבר ביארנו בתרומות שהכהנים המסייעין בבית הגרגות ובבית המטבחיים ובתוך הרועים אין נותנין להם מתנותיהן בשכרן:
14 If the firstborn animal was blemished and a priest told the owner in the interval mentioned above: "Give it to me so that I can partake of it now," or if it was unblemished and he told him: "Give it to me in this interval so that I can offer it now," he may give it to him.
It appears to me that a person may give a firstborn animal to any priest that he desires.ידהיה הבכור בעל מום ואמר לו בתוך זמן זה תנהו לי שאוכלנו עתה או שהיה תמים ואמר לו תנהו לי בתוך זמן זה שאקריבנו עתה הרי זה נותנו לו ויראה לי שהבכור נותן לכל כהן שירצה:
It appears to me that a person may give a firstborn animal to any priest that he desires.ידהיה הבכור בעל מום ואמר לו בתוך זמן זה תנהו לי שאוכלנו עתה או שהיה תמים ואמר לו תנהו לי בתוך זמן זה שאקריבנו עתה הרי זה נותנו לו ויראה לי שהבכור נותן לכל כהן שירצה:
15 When a priest eats an olive-sized portion of an unblemished firstborn animal outside of Jerusalem, he is liable for lashes according to Scriptural Law, as Deuteronomy 12:17 states: "You may not eat the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep... in your gates."
Similarly, a non-priest who partakes of an olive-sized portion of a firstborn animal whether before its blood was poured on the altar or afterwards is liable for lashes. According to the Oral Tradition, it was taught that this admonition applies also to a non-priest who partakes of a firstborn, whether before its blood was poured on the altar or afterwards.טוכהן שאכל כזית מבכור תמים חוץ לירושלים לוקה מן התורה שנאמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך וכן זר שאכל כזית מבכור בין לפני זריקה בין לאחר זריקה לוקה מפי השמועה למדו שזו אזהרה אף לזר שאכל בכור בין לפני זריקה בין לאחר זריקה:
Similarly, a non-priest who partakes of an olive-sized portion of a firstborn animal whether before its blood was poured on the altar or afterwards is liable for lashes. According to the Oral Tradition, it was taught that this admonition applies also to a non-priest who partakes of a firstborn, whether before its blood was poured on the altar or afterwards.טוכהן שאכל כזית מבכור תמים חוץ לירושלים לוקה מן התורה שנאמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך וכן זר שאכל כזית מבכור בין לפני זריקה בין לאחר זריקה לוקה מפי השמועה למדו שזו אזהרה אף לזר שאכל בכור בין לפני זריקה בין לאחר זריקה:
16 A firstborn kosher animal should not be redeemed, as Numbers 18:17 states: "But the firstborn of an ox, the firstborn of a sheep, or the firstborn of a goat should not be redeemed. Similarly, it should not be sold if it is unblemished. The rationale is that since the animal is intended as a sacrifice, the priest does not have the right to sell it.
In the present age, when there is no Temple, since the firstborn is intended to be eaten, it is permitted to sell it, even though it is presently unblemished. It may be sold either to a priest or to an Israelite.טזהבכור אין פודין אותו שנאמר אך בכור שור או בכור כשב או בכור עז לא תפדה וכן אין מוכרין אותו כשהוא תם שכיון שהוא עומד לקרבן אין לכהן בו זכות כדי למוכרו ובזמן הזה שאין בית הואיל והוא עומד לאכילה הרי הוא מותר למוכרו ואף על פי שהוא תמים בין לכהן בין לישראל:
In the present age, when there is no Temple, since the firstborn is intended to be eaten, it is permitted to sell it, even though it is presently unblemished. It may be sold either to a priest or to an Israelite.טזהבכור אין פודין אותו שנאמר אך בכור שור או בכור כשב או בכור עז לא תפדה וכן אין מוכרין אותו כשהוא תם שכיון שהוא עומד לקרבן אין לכהן בו זכות כדי למוכרו ובזמן הזה שאין בית הואיל והוא עומד לאכילה הרי הוא מותר למוכרו ואף על פי שהוא תמים בין לכהן בין לישראל:
17 A priest may sell a blemished firstborn animal, in every age, whether the Temple is standing, whether it is not standing, whether it is alive, whether it has been slaughtered.
When one sells a blemished firstborn, he should sell it at home, but not in the market-place, as we explained in Hilchot Issurei Mizbeiach. The meat of an unblemished firstborn animal, by contrast, should not be sold, because it is consecrated meat. Priests who are partners in the ownership of a firstborn animal are permitted to weigh one portion against another.יזבכור בעל מום יש לכהן למוכרו בכל זמן בין לפני הבית בין שלא לפני הבית בין חי בין שחוט וכשהוא מוכר בשר בכור בעל מום מוכרו בבית אבל לא בשוק כמו שביארנו בהלכות איסורי מזבח אבל בשר בכור תמים אינו נמכר מפני שהוא בשר קדש וכהנים שנמנו עם הבכור מותרין לשקול מנה כנגד מנה:
When one sells a blemished firstborn, he should sell it at home, but not in the market-place, as we explained in Hilchot Issurei Mizbeiach. The meat of an unblemished firstborn animal, by contrast, should not be sold, because it is consecrated meat. Priests who are partners in the ownership of a firstborn animal are permitted to weigh one portion against another.יזבכור בעל מום יש לכהן למוכרו בכל זמן בין לפני הבית בין שלא לפני הבית בין חי בין שחוט וכשהוא מוכר בשר בכור בעל מום מוכרו בבית אבל לא בשוק כמו שביארנו בהלכות איסורי מזבח אבל בשר בכור תמים אינו נמכר מפני שהוא בשר קדש וכהנים שנמנו עם הבכור מותרין לשקול מנה כנגד מנה:
18 When a person skins a blemished firstborn animal, he is permitted to skin it in any manner he desires. If he desires to employ the technique called riggul,he may. The same applies to other consecrated animals that were disqualified.If he desired to skin it from the foot up, he may skin it in that manner.יחהמפשיט בכור בעל מום הרי זה מותר להפשיטו באי זה דרך שירצה אם רצה להרגיל מרגיל וכן שאר פסולי המוקדשין אם רצה להפשיט מן הרגל מפשיט:
Hayom Yom:
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| Sunday | Nissan 27, 12th day of the omer | 5703 |
| Torah lessons: | Chumash: K'doshim, first parsha with Rashi. | |
| Tehillim: 120-134. | ||
| Tanya: This quality of (p. 231)...The Esoteric Discipline. (p. 231). | ||
| FOOTNOTES | |
| 1. | E.g. eating kosher meat but like a glutton, etc. |
| 2. | Vayikra 19:2 and Ramban; Yevamot 20a. |
Four Gates
Judges and officers shall you appoint in all your cities . . . (Deuteronomy 16:18)Think of yourself as a city. You have four magical gates: the Gate of Seeing, the Gate of Listening, the Gate of Imagining and the Gate of Speaking.
Magical gates, because an Infinite G‑d enters your finite city through these gates. An infinite G‑d who cannot be squeezed within any place or boxed within any definition, but chooses to dress neatly in a wisdom called Torah—and these are your gates by which wisdom may enter.
That is why all the world competes to storm those gates. They want you to see the ugliness they see, hear the cacophony they hear, imagine the nonsense they imagine and speak without end. And then, you will desire all they desire and no room will be left in your city for that Infinite G‑d.
You only need master those gates and the city is yours.
Maamar Shoftim 5729.
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