Torah Reading
Rosh Chodesh: Numbers 28:1-3; Numbers 28:3-15
Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.
3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Today's Laws & Customs
• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of "Iyar" (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Count "Sixteen Days to the Omer" Tonight
Tomorrow is the sixteenth 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 sixteen days, which are two weeks and two 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: Gevurah sheb'Tifferet -- "Restraint in Harmony"
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
• Passing of R. Chaim Vital (1620)
Nissan 30 is the yahrtzeit (anniversary of the passing) of the famed Kabbalist Rabbi Chaim Vital (1542?-1620), author of the mystical work Eitz Chaim. Rabbi Chaim was the leading disciple of Rabbi Isaac Luria (the "Holy Ari," 1534-1572) and the transcriber of his teachings, which form the "Lurianic" Kabbalah.
Links: About Kabbalah
Daily Quote
Like mother, like daughter[Rashi's commentary on Genesis 34:1]
Daily Study
Chitas and Rambam for today:
Chumash: Tazria-Metzora, 4th Portion Leviticus 13:55-14:20 with Rashi
• English / Hebrew Linear Translation | Video Class
Leviticus Chapter 13
55Then the kohen shall look [at it] after the lesion has been washed. And, behold! the lesion has not changed in appearance, and the lesion has not spread; it is unclean. You shall burn it in fire. It is a penetrating lesion on the worn or new [article]. נהוְרָאָ֨ה הַכֹּהֵ֜ן אַֽחֲרֵ֣י | הֻכַּבֵּ֣ס אֶת־הַנֶּ֗גַע וְ֠הִנֵּ֠ה לֹֽא־הָפַ֨ךְ הַנֶּ֤גַע אֶת־עֵינוֹ֙ וְהַנֶּ֣גַע לֹֽא־פָשָׂ֔ה טָמֵ֣א ה֔וּא בָּאֵ֖שׁ תִּשְׂרְפֶ֑נּוּ פְּחֶ֣תֶת הִ֔וא בְּקָֽרַחְתּ֖וֹ א֥וֹ בְגַבַּחְתּֽוֹ:
after [the lesion] has been washed: Heb. הֻכַּבֵּס. This is an expression of “having been done,” [i.e., the passive voice]. אחרי הכבס: לשון העשות:
the lesion has not changed in appearance: i.e., it has not become dimmer in color. לא הפך הנגע את עינו: לא הוכהה ממראיתו:
and the lesion has not spread: We understand that if the lesion neither changed [in color] nor spread, it is unclean, and it goes without saying that if it did not change in color but did spread, [it is unclean]. If it changed in color [but still was a shade that makes it unclean] yet did not spread, we do not know what one should do with it. Therefore, Scripture says, “he shall quarantine [the article with] the lesion” (verse 50), in any case. That is what Rabbi Judah says. [However,] the Sages say [that since the change in color was still within the unclean shades, the lesion is not considered to be changed at all; it is the same lesion that has already had two weeks of quarantine, and is now deemed definitely unclean], as is stated in Torath Kohanim (13:171). I have alluded to [only a portion of] this [Midrash] here in order to explain all the different aspects of this verse. והנגע לא פשה: שמענו שאם לא הפך ולא פשה טמא, ואין צריך לומר לא הפך ופשה. הפך ולא פשה איני יודע מה יעשה לו, תלמוד לומר והסגיר את הנגע, מכל מקום, דברי רבי יהודה. וחכמים אומרים וכו', כדאיתא בתורת כהנים. ורמזתיה כאן ליישב המקרא על אופניו:
it is a penetrating lesion: Heb. פְּחֶתֶת הִוא. [This expression] denotes holes [i.e., penetrations], as the verse says, “in one of the pits (פְּחָתִים)” (II Sam. 17:9). That is to say, [in this context it means that the lesion] is deep, [i.e.,] it appears as if it is sunken. — [Torath Kohanim 13:172] פחתת היא: לשון גומא, כמו (שמואל ב' יז ט) באחת הפחתים, כלומר שפלה היא, נגע שמראיו שוקעין:
on the worn or new [article]: בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ, as the Targum [Onkelos] renders: בִּשְׁחִיקוּתֵיהּ אוֹ בְּחַדְתּוּתֵהּ, “in its worn state or in its new state.” בקרחתו או בגבחתו: כתרגומו בשחיקותיה או בחדתותיה:
the worn: Heb. בְּקָרַחְתּוֹ. Old, worn out garments, and because of the midrashic explanation, that this language is necessary for a שָׁוָה גְּזֵרָה here [i.e., a link between two seemingly unrelated passages through common terms, thereby inferring the laws of one passage from the laws of the other, as follows]: How do we know that if a lesion on a garment spreads [throughout the entire garment], it is clean? Because [Scripture] states קָרַחַת and גַּבַּחַת in the context of [lesions that appear on] man (verse 42), and here, in the context of [lesion on] garments, [Scripture] also states קָרַחַת and גַּבַּחַת; just as there [in the case of lesions on man], if it spread over the entire body, he is clean (verses 12-13), so too, here, [in the case of lesion on garments,] if it spread over the entire garment, it is clean (San. 88a), Scripture adopts the [unusual] expressions קָרַחַת and גַּבַּחַת. However, concerning the explanation and translation [of these terms], the simple meaning is that קָרַחַת means “old” and גַּבַּחַת means “new.” It is as though it were written, “[It is a lesion on] its end or its beginning,” for קָרַחַת means “back” [i.e., at the end of the garment’s life, when it is old,] and גַּבַּחַת means “front” [i.e., the beginning of its life, when it is new]. This is just as is written, “And if [he loses hair] at the front of his head, [he is bald at the front (גַּבַּח)]” (verse 41). And קָרַחַת refers from the crown toward his back. Thus it is explained in Torath Kohanim (13:144). קרחתו: שחקים ישנים. ומפני המדרש שהוצרך לגזרה שוה מנין לפריחה בבגדים שהיא טהורה, נאמרה קרחת וגבחת באדם, ונאמרה קרחת וגבחת בבגדים, מה להלן פרח בכולו טהור, אף כאן פרח בכולו טהור, לכך אחז הכתוב לשון קרחת וגבחת. ולענין פירושו ותרגומו זהו משמעו קרחת לשון ישנים, וגבחת לשון חדשים, כאלו נכתב באחריתו או בקדמותו, שהקרחת לשון אחוריים והגבחת לשון פנים, כמו שכתוב (פסוק מא) ואם מפאת פניו וגו', והקרחת כל ששופע ויורד מן הקדקד ולאחריו, כך מפורש בתורת כהנים:
56But if the kohen looks [at it] after it has been washed, and behold! the lesion has become dimmer, he shall tear it out of the garment, out of the leather, or out of the warp or woof [threads]. נווְאִם֘ רָאָ֣ה הַכֹּהֵן֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע אַֽחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑וֹ וְקָרַ֣ע אֹת֗וֹ מִן־הַבֶּ֨גֶד֙ א֣וֹ מִן־הָע֔וֹר א֥וֹ מִן־הַשְּׁתִ֖י א֥וֹ מִן־הָעֵֽרֶב:
he shall tear it: He shall tear the afflicted area from the garment and burn that area [of garment]. — [Torath Kohanim 13:174] וקרע אתו: יקרע מקום הנגע מן הבגד וישרפנו:
57And if it appears again on the garment, the warp or woof [threads] or any leather article, it is a recurrent growth [of the lesion]. You shall burn it in fire [the article] upon which the lesion is [found]. נזוְאִם־תֵּֽרָאֶ֨ה ע֜וֹד בַּ֠בֶּ֠גֶד אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בְכָל־כְּלִי־ע֔וֹר פֹּרַ֖חַת הִ֑וא בָּאֵ֣שׁ תִּשְׂרְפֶ֔נּוּ אֵ֥ת אֲשֶׁר־בּ֖וֹ הַנָּֽגַע:
it is a recurrent growth: פֹּרַחַת, something that grows recurrently. פרחת הוא: דבר החוזר וצומח:
You shall burn it in fire: the entire garment. באש תשרפנו: את כל הבגד:
58But the garment, the warp or woof [threads] or any leather article which is washed, and the lesion disappears from them, shall be immersed a second time, and it shall be clean. נחוְהַבֶּ֡גֶד אֽוֹ־הַשְּׁתִ֨י אֽוֹ־הָעֵ֜רֶב אֽוֹ־כָל־כְּלִ֤י הָעוֹר֙ אֲשֶׁ֣ר תְּכַבֵּ֔ס וְסָ֥ר מֵהֶ֖ם הַנָּ֑גַע וְכֻבַּ֥ס שֵׁנִ֖ית וְטָהֵֽר:
and the lesion disappears from them: If, after they first washed [the article] by order of the kohen, the lesion disappeared completely from it… [then] וסר מהם הנגע: אם כשכבסוהו בתחלה על פי כהן, סר ממנו הנגע לגמרי:
shall be immersed a second time: [The word וְכֻבַּס in this verse] means immersion [in a mikvah. See Torath Kohanim 13:179]. In Targum [Onkelos], the translation of all the instances of כִּבּוּס in this whole section is “to cleanse, clean” (וְיִתְחַוֵּר), with this one exception [in our verse]. Here the meaning is not “cleansing” but rather “immersion [in a mikvah].” Thus Targum [Onkelos] here [in translating the word וְכֻבַּס] says וְיִצְטַבַּע, “and it shall be immersed.” Likewise, wherever the כִבּוּס of garments refers to immersion [in a mikvah], it is translated in the Targum as וְיִצְטַבַּע. וכבס שנית: לשון טבילה. תרגום של כבוסין שבפרשה זו לשון לבון ויתחוור, חוץ מזה שאינו ללבון אלא לטבול, לכך תרגומו ויצטבע, וכן כל כבוסי בגדים שהן לטבילה מתורגמין ויצטבע:
59This is the law of a lesion of tzara'ath on a woolen or linen garment, warp or woof threads, or any leather article, to render it clean or unclean. נטזֹ֠את תּוֹרַ֨ת נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַצֶּ֣מֶר | א֣וֹ הַפִּשְׁתִּ֗ים א֤וֹ הַשְּׁתִי֙ א֣וֹ הָעֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ א֥וֹ לְטַמְּאֽוֹ:
Leviticus Chapter 14
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2This shall be the law of the person afflicted with tzara'ath, on the day of his cleansing: He shall be brought to the kohen. בזֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצֹרָ֔ע בְּי֖וֹם טָֽהֳרָת֑וֹ וְהוּבָ֖א אֶל־הַכֹּהֵֽן:
This shall be the law of the person afflicted with tzara’ath…: This teaches [us] that [one afflicted with tzara’ath] is not [pronounced] clean at night. — [Torath Kohanim 14:3, Meg. 21a] זאת תהיה תורת המצורע וגו': מלמד שאין מטהרין אותו בלילה:
3The kohen shall go outside the camp, and the kohen shall look, and behold, the lesion of tzara'ath has healed in the afflicted person. גוְיָצָא֙ הַכֹּהֵ֔ן אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַצָּרַ֖עַת מִן־הַצָּרֽוּעַ:
outside the camp: [I.e.,] outside the three camps, [namely, a) the camp of the Shechinah , in which the sanctuary is situated, b) the Levite camp, and c) the camp of Israel, where the ordinary Israelites encamped], where he was sent during the time of his “definite” uncleanness. (See 13:46.) אל מחוץ למחנה: חוץ לשלש מחנות שנשתלח שם בימי חלוטו:
4Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. דוְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
live [birds]: Heb., חַיּוֹת, excluding [birds] that have a fatal disease or injury. — [See Chul. 140a] חיות: פרט לטרפות:
clean [birds]: Excluding an unclean bird, [i.e., forbidden to be eaten] (see Chul. 140a). [Why are birds required for this cleansing rite?] Because lesions of tzara’ath come as a result of derogatory speech, which is done by chattering. Therefore, for his cleansing, this person is required to bring birds, which twitter constantly with chirping sounds. — [Arachin 16b] טהרות: פרט לעוף טמא. לפי שהנגעים באין על לשון הרע, שהוא מעשה פטפוטי דברים, לפיכך הוזקקו לטהרתו צפרים, שמפטפטין תמיד בצפצוף קול:
a cedar stick: Because lesions of tzara’ath come because of haughtiness [symbolized by the tall cedar]. — [Arachin 16a] ועץ ארז: לפי שהנגעים באין על גסות הרוח:
a strip of crimson [wool], and hyssop: What is the remedy that he may be healed [of his tzara’ath]? He must humble himself from his haughtiness, just as [symbolized by] the תּוֹלַעַת [lit., “a worm,” which infested the berries from which the crimson dye was extracted to color wool], and the [lowly] hyssop. — [Tanchuma 3] ושני תולעת ואזב: מה תקנתו ויתרפא, ישפיל עצמו מגאותו, כתולעת וכאזוב:
cedar stick: Heb. וְעֵץ אֶרֶז, a stick of cedar wood. — [Torath Kohanim 13:12] עץ ארז: מקל של ארז:
a strip of crimson [wool]: Heb. וּשְׁנִי תוֹלַעַת, a tongue-like strip of wool dyed crimson. — [Torath Kohanim 14:13] ושני תולעת: לשון של צמר צבוע זהורית:
5The kohen shall order, and one shall slaughter the one bird into an earthenware vessel, over spring water. הוְצִוָּה֙ הַכֹּהֵ֔ן וְשָׁחַ֖ט אֶת־הַצִּפּ֣וֹר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
over spring water: He places [i.e., pours] it into the vessel first, in order that the blood of the bird should be recognizable in it. And how much [water is necessary]? A revi’ith [a quarter of a log]. — [Torath Kohanim 14:21; Sotah 16b] על מים חיים: נותן אותם תחלה בכלי, כדי שיהא דם צפור ניכר בהם. וכמה הם, רביעית:
6[As for] the live bird, he shall take it, and then the cedar stick, the strip of crimson [wool], and the hyssop, and, along with the live bird, he shall dip them into the blood of the slaughtered bird, over the spring water. ואֶת־הַצִּפֹּ֤ר הַֽחַיָּה֙ יִקַּ֣ח אֹתָ֔הּ וְאֶת־עֵ֥ץ הָאֶ֛רֶז וְאֶת־שְׁנִ֥י הַתּוֹלַ֖עַת וְאֶת־הָֽאֵזֹ֑ב וְטָבַ֨ל אוֹתָ֜ם וְאֵ֣ת | הַצִּפֹּ֣ר הַֽחַיָּ֗ה בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחֻטָ֔ה עַ֖ל הַמַּ֥יִם הַחַיִּֽים:
[As for] the live bird, he shall take it: [Scripture separates the taking of the bird from that of the other items.] This teaches [us] that he does not bind it with them, but separates it, by itself. The cedar stick and the hyssop, however, are bound together with the tongue-like strip of crimson wool, as the matter is stated, “and then the cedar stick, the strip of crimson [wool], and the hyssop,” i.e., one [act of] taking for the three of them. [I.e., the cedar stick and the hyssop are bound together with one end of the tongue of crimson wool, and the loose end is dipped into the blood together with them (Torath Kohanim 14:21). Now, one might think that since it [the bird] is not included in the binding, it is not to be included in the dipping [in the blood]. Therefore, Scripture says here, “and, along with the live bird, he shall dip them,” thereby, re-including the bird for the dipping. — [Torath Kohanim 14:24] את הצפר החיה יקח אתה: מלמד שאינו אוגדה עמהם, אלא מפרישה לעצמה, אבל העץ והאזוב כרוכים יחד בלשון הזהורית, כענין שנאמר ואת עץ הארז ואת שני התולעת ואת האזוב, קיחה אחת לשלשתן. יכול כשם שאינה בכלל אגודה כן לא תהא בכלל טבילה, תלמוד לומר וטבל אותם ואת הצפור החיה, החזיר את הצפור לכלל טבילה:
7He shall then sprinkle seven times upon the person being cleansed from tzara'ath, and he shall cleanse him. He shall then send away the live bird into the [open] field. זוְהִזָּ֗ה עַ֧ל הַמִּטַּהֵ֛ר מִן־הַצָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים וְטִ֣הֲר֔וֹ וְשִׁלַּ֛ח אֶת־הַצִּפֹּ֥ר הַֽחַיָּ֖ה עַל־פְּנֵ֥י הַשָּׂדֶֽה:
8The person being cleansed shall then immerse his garments, shave off all his hair, and immerse [himself] in water, and become clean. After this, he may enter the camp, but he shall remain outside his tent for seven days. חוְכִבֶּס֩ הַמִּטַּהֵ֨ר אֶת־בְּגָדָ֜יו וְגִלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ וְרָחַ֤ץ בַּמַּ֨יִם֙ וְטָהֵ֔ר וְאַחַ֖ר יָב֣וֹא אֶל־הַמַּֽחֲנֶ֑ה וְיָשַׁ֛ב מִח֥וּץ לְאָֽהֳל֖וֹ שִׁבְעַ֥ת יָמִֽים:
but he shall remain outside his tent [for seven days]: This teaches [us] that [during this period,] he is prohibited to have marital relations. — [Torath Kohanim 14:34; Mo’ed Katan 15b] וישב מחוץ לאהלו: מלמד שאסור בתשמיש המטה:
9And it shall be, on the seventh day, that he shall shave off all his hair: [that of] his head, his beard, his eyebrows; indeed, all his hair, he shall shave off. He shall then immerse his garments and immerse his flesh in water, thus becoming clean. טוְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כָּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר:
all his hair…: [This is] a general statement, followed by a specific statement [namely, “that of his head, his beard, his eyebrows,”] followed, in turn, by another general statement [namely, “all his hair,]” to include [the shaving of] every place where hair grows in a bunch and is visible, [bearing a similarity to the hair of the head, the beard, and the eyebrows]. — [Sotah 16a] את כל שערו וגו': כלל ופרט וכלל. להביא כל מקום כנוס שער ונראה:
10And on the eighth day, he shall take two unblemished [male] lambs, one unblemished ewe lamb in its [first] year, three tenths [of an ephah] of fine flour mixed with [olive] oil as a meal offering, and one log of [olive] oil. יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־כְבָשִׂים֙ תְּמִימִ֔ם וְכַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן:
one… ewe lamb: [One male lamb and one ewe lamb were to be sacrificed, one as a burnt offering and one as a sin-offering (see verse 19), although Scripture does not specify which animal was for which sacrifice. However, since a female animal is never brought as a burnt offering (see Lev. 1:3), it is obvious that this ewe lamb was to be sacrificed] as the sin-offering. וכבשה אחת: לחטאת:
three tenths [of an ephah of… flour]: for the libations [i.e., to accompany the libations] of these three lambs, for [unlike other sin-offerings and guilt-offerings,] the sin-offering and the guilt-offering of one stricken with tzara’ath require libations. — [Men. 91a] ושלשה עשרנים: לנסכי שלשה כבשים הללו, שחטאתו ואשמו של מצורע טעונין נסכים:
and one log of [olive] oil: to sprinkle on his behalf [Heb. עָלָיו, lit. on him, absent in all incunabula editions (Yosef Hallel)] seven times (see verse 16), and to place some of it on the cartilage of his ear, and for the applications on the thumb and big toe (see verses 16, 17). ולג אחד שמן: להזות עליו שבע וליתן ממנו על תנוך אזנו ומתן בהונות:
11And the kohen who is performing the cleansing shall place the person being cleansed [together] with these [things], before the Lord, at the entrance of the Tent of Meeting. יאוְהֶֽעֱמִ֞יד הַכֹּהֵ֣ן הַֽמְטַהֵ֗ר אֵ֛ת הָאִ֥ישׁ הַמִּטַּהֵ֖ר וְאֹתָ֑ם לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
before the Lord: [This expression usually means within the Temple courtyard. In this case, however, it means that he is to be placed] at The Nicanor gate, but not within the courtyard itself, since he is lacking atonement. [The Nicanor gate was at the eastern end of the courtyard, directly facing the Holy; thus, when standing inside the gateway, the person was placed “before the Lord” without entering the courtyard. For this purpose, the space under The Nicanor gate was left unsanctified.]- [Torath Kohanim 14:44; Sotah 7a] לפני ה': בשער נקנור, ולא בעזרה עצמה, לפי שהוא מחוסר כפורים:
12And the kohen shall take one [male] lamb and bring it as a guilt offering, along with the log of oil, and wave them as a waving before the Lord. יבוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַכֶּ֣בֶשׂ הָֽאֶחָ֗ד וְהִקְרִ֥יב אֹת֛וֹ לְאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֥יף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
and bring it as a guilt-offering: He shall bring it inside the courtyard for the purpose of a guilt-offering, in order to wave it, for it requires waving [while it was still] alive. — [Men. 61a] והקריב אתו לאשם: יקריבנו לתוך העזרה לשם אשם:
in order to wave it: for it requires waving [while it was still] alive. — [Men. 61a] והניף: שהוא טעון תנופה חי:
and he shall wave them: i.e., the guilt-offering and the log. — [Men. 61a] והניף אתם: את האשם ואת הלוג:
13He shall slaughter the lamb in the place where one slaughters the sin offering and the burnt offering, in a holy place. For regarding the kohen['s service], the guilt offering is like the sin offering. It is a holy of holies. יגוְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְק֠וֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָֽעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּֽ֠חַטָּ֠את הָֽאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא:
In the place where one slaughters the sin-offering and the burnt offering: Namely, on the side of the [copper] altar, at the north [of the sanctuary courtyard]. But what is this verse coming to teach us? Was it not already stated regarding the law of the guilt-offering in the parashah of אֶת אַהֲרֹן ַצַו (Lev. 7:2) that the guilt-offering was required to be slaughtered in the north? But since this guilt-offering differs from other guilt-offerings insofar as it requires placing [together with the one bringing it], one might think that the animal should be slaughtered where it is placed [i.e., at The Nicanor gate and not at the northern side of the altar]. Scripture, therefore, says, “He shall slaughter the lamb in the place where one slaughters the sin-offering and the burnt offering.” - [Torath Kohanim 14:46] במקום אשר ישחט וגו': על ירך המזבח בצפון. ומה תלמוד לומר, והלא כבר נאמר בתורת אשם בפרשת צו את אהרן שהאשם טעון שחיטה בצפון, לפי שיצא זה מכלל אשמות לידון בהעמדה, יכול תהא שחיטתו במקום העמדתו, לכך נאמר ושחט במקום אשר ישחט וגו':
For…it is like the sin-offering: [I.e.,] For it is like all sin-offerings. כי כחטאת: כי ככל החטאות:
the guilt-offering: [I.e.,] this guilt- offering [is like a sin-offering, insofar as:] האשם: הזה:
it is to the kohen: In all the procedures of holy service [performed] by the kohen, this guilt-offering is likened to a sin-offering. [This is specified] so that one should not say that, since the blood of this guilt-offering is unlike that of other guilt-offerings, insofar as it is placed on the cartilage of the ear and on the thumb and big toe (see verse 14), it should also [be an exception in that it] should not require applications of blood and the prescribed fats upon the altar. Therefore, it is said, “regarding the [service of the] kohen, the guilt-offering is just like the sin-offering.” [However, if this is so,] one might think that its blood is applied above [the red line demarcating the upper and lower parts of the altar (see Rashi Lev. 1:5)], like [the blood of] a sin-offering. Scripture, therefore, says [(Lev. 7:1): “And this is the law of a guilt-offering,” where the term תּוֹרָה, “law,” is an inclusive term, coming here to include this special guilt-offering, that its blood should be applied below the red line as with other guilt-offerings, [even though in all other respects this sacrifice is similar to a sin-offering]. — [Torath Kohanim 14:47; Zev. 49a] הוא לכהן: בכל עבודות התלויות בכהן הושוה אשם זה לחטאת, שלא תאמר הואיל ויצא דמו מכלל שאר אשמות לינתן על תנוך ובהונות, לא יהא טעון מתן דמים ואימורים לגבי מזבח, לכך נאמר כי כחטאת האשם הוא לכהן. יכול יהא דמו ניתן למעלה כחטאת, תלמוד לומר וכו', בתורת כהנים:
14The kohen shall take some of the blood of the guilt offering, and the kohen shall place it above the cartilage of the right ear of the person being cleansed, on the thumb of his right hand, and on the big toe of his right foot. ידוְלָקַ֣ח הַכֹּהֵן֘ מִדַּ֣ם הָֽאָשָׁם֒ וְנָתַן֙ הַכֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
cartilage: Heb. תְּנוּ. The middle wall of the ear (Torath Kohanim 14:50). The actual etymology of the term תְּנוּ is unknown to me [i.e., whether it is Hebrew or Aramaic], but the interpreters call it tendron [or tandrum]. תנוך: גדר אמצעי שבאוזן. ולשון תנוך לא נודע לי, והפותרים קורים לו טנדרו"ס [חסחוס]:
thumb: Heb. בֹּהֶן. The thumb [or the big toe] בהן: גודל:
15And the kohen shall take some of the log of oil, and pour [it] onto the kohen's left palm. טווְלָקַ֥ח הַכֹּהֵ֖ן מִלֹּ֣ג הַשָּׁ֑מֶן וְיָצַ֛ק עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית:
16The kohen shall then dip his right index finger into some of the oil that is on his left palm, and sprinkle some of the oil with his index finger seven times, before the Lord. טזוְטָבַ֤ל הַכֹּהֵן֙ אֶת־אֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית וְהִזָּ֨ה מִן־הַשֶּׁ֧מֶן בְּאֶצְבָּע֛וֹ שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה:
[And sprinkle…] before the Lord: opposite, [i.e., in the direction of] the Holy of Holies. — [Torath Kohanim 14:53] לפני ה': כנגד בית קדשי הקדשים:
17And some of the remainder of the oil that is in his palm, the kohen shall place on the cartilage of the right ear of the person being cleansed, on the thumb of his right hand and on the big toe of his right foot, on [top of] the blood of the guilt offering. יזוּמִיֶּ֨תֶר הַשֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗וֹ יִתֵּ֤ן הַכֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַ֖ל דַּ֥ם הָֽאָשָֽׁם:
18And what is left over from the oil that is in the kohen's palm, he shall place upon the head of the person being cleansed, and the kohen shall effect atonement for him before the Lord. יחוְהַנּוֹתָ֗ר בַּשֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן לִפְנֵ֥י יְהֹוָֽה:
19The kohen shall then perform [the service of] the sin offering and effect atonement for the person being cleansed of his uncleanness. After this, he shall slaughter the burnt offering. יטוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הַ֣חַטָּ֔את וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ וְאַחַ֖ר יִשְׁחַ֥ט אֶת־הָֽעֹלָֽה:
20And the kohen shall bring up the burnt offering and the meal offering to the altar. The kohen shall thus effect atonement for him, and he shall be [completely] clean. כוְהֶֽעֱלָ֧ה הַכֹּהֵ֛ן אֶת־הָֽעֹלָ֥ה וְאֶת־הַמִּנְחָ֖ה הַמִּזְבֵּ֑חָה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְטָהֵֽר:
and the meal offering: [A collective term, referring to all three] libation meal offerings of [these] animals. [See Rashi on verse 10.] ואת המנחה: מנחת נסכים של בהמה:Tehillim: Chapters 145 - 150
• Hebrew text
• English textChapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of "Iyar" (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Count "Sixteen Days to the Omer" Tonight
Tomorrow is the sixteenth 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 sixteen days, which are two weeks and two 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: Gevurah sheb'Tifferet -- "Restraint in Harmony"
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
• Passing of R. Chaim Vital (1620)
Nissan 30 is the yahrtzeit (anniversary of the passing) of the famed Kabbalist Rabbi Chaim Vital (1542?-1620), author of the mystical work Eitz Chaim. Rabbi Chaim was the leading disciple of Rabbi Isaac Luria (the "Holy Ari," 1534-1572) and the transcriber of his teachings, which form the "Lurianic" Kabbalah.
Links: About Kabbalah
Daily Quote
Like mother, like daughter[Rashi's commentary on Genesis 34:1]
Daily Study
Chitas and Rambam for today:
Chumash: Tazria-Metzora, 4th Portion Leviticus 13:55-14:20 with Rashi
• English / Hebrew Linear Translation | Video Class
Leviticus Chapter 13
55Then the kohen shall look [at it] after the lesion has been washed. And, behold! the lesion has not changed in appearance, and the lesion has not spread; it is unclean. You shall burn it in fire. It is a penetrating lesion on the worn or new [article]. נהוְרָאָ֨ה הַכֹּהֵ֜ן אַֽחֲרֵ֣י | הֻכַּבֵּ֣ס אֶת־הַנֶּ֗גַע וְ֠הִנֵּ֠ה לֹֽא־הָפַ֨ךְ הַנֶּ֤גַע אֶת־עֵינוֹ֙ וְהַנֶּ֣גַע לֹֽא־פָשָׂ֔ה טָמֵ֣א ה֔וּא בָּאֵ֖שׁ תִּשְׂרְפֶ֑נּוּ פְּחֶ֣תֶת הִ֔וא בְּקָֽרַחְתּ֖וֹ א֥וֹ בְגַבַּחְתּֽוֹ:
after [the lesion] has been washed: Heb. הֻכַּבֵּס. This is an expression of “having been done,” [i.e., the passive voice]. אחרי הכבס: לשון העשות:
the lesion has not changed in appearance: i.e., it has not become dimmer in color. לא הפך הנגע את עינו: לא הוכהה ממראיתו:
and the lesion has not spread: We understand that if the lesion neither changed [in color] nor spread, it is unclean, and it goes without saying that if it did not change in color but did spread, [it is unclean]. If it changed in color [but still was a shade that makes it unclean] yet did not spread, we do not know what one should do with it. Therefore, Scripture says, “he shall quarantine [the article with] the lesion” (verse 50), in any case. That is what Rabbi Judah says. [However,] the Sages say [that since the change in color was still within the unclean shades, the lesion is not considered to be changed at all; it is the same lesion that has already had two weeks of quarantine, and is now deemed definitely unclean], as is stated in Torath Kohanim (13:171). I have alluded to [only a portion of] this [Midrash] here in order to explain all the different aspects of this verse. והנגע לא פשה: שמענו שאם לא הפך ולא פשה טמא, ואין צריך לומר לא הפך ופשה. הפך ולא פשה איני יודע מה יעשה לו, תלמוד לומר והסגיר את הנגע, מכל מקום, דברי רבי יהודה. וחכמים אומרים וכו', כדאיתא בתורת כהנים. ורמזתיה כאן ליישב המקרא על אופניו:
it is a penetrating lesion: Heb. פְּחֶתֶת הִוא. [This expression] denotes holes [i.e., penetrations], as the verse says, “in one of the pits (פְּחָתִים)” (II Sam. 17:9). That is to say, [in this context it means that the lesion] is deep, [i.e.,] it appears as if it is sunken. — [Torath Kohanim 13:172] פחתת היא: לשון גומא, כמו (שמואל ב' יז ט) באחת הפחתים, כלומר שפלה היא, נגע שמראיו שוקעין:
on the worn or new [article]: בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ, as the Targum [Onkelos] renders: בִּשְׁחִיקוּתֵיהּ אוֹ בְּחַדְתּוּתֵהּ, “in its worn state or in its new state.” בקרחתו או בגבחתו: כתרגומו בשחיקותיה או בחדתותיה:
the worn: Heb. בְּקָרַחְתּוֹ. Old, worn out garments, and because of the midrashic explanation, that this language is necessary for a שָׁוָה גְּזֵרָה here [i.e., a link between two seemingly unrelated passages through common terms, thereby inferring the laws of one passage from the laws of the other, as follows]: How do we know that if a lesion on a garment spreads [throughout the entire garment], it is clean? Because [Scripture] states קָרַחַת and גַּבַּחַת in the context of [lesions that appear on] man (verse 42), and here, in the context of [lesion on] garments, [Scripture] also states קָרַחַת and גַּבַּחַת; just as there [in the case of lesions on man], if it spread over the entire body, he is clean (verses 12-13), so too, here, [in the case of lesion on garments,] if it spread over the entire garment, it is clean (San. 88a), Scripture adopts the [unusual] expressions קָרַחַת and גַּבַּחַת. However, concerning the explanation and translation [of these terms], the simple meaning is that קָרַחַת means “old” and גַּבַּחַת means “new.” It is as though it were written, “[It is a lesion on] its end or its beginning,” for קָרַחַת means “back” [i.e., at the end of the garment’s life, when it is old,] and גַּבַּחַת means “front” [i.e., the beginning of its life, when it is new]. This is just as is written, “And if [he loses hair] at the front of his head, [he is bald at the front (גַּבַּח)]” (verse 41). And קָרַחַת refers from the crown toward his back. Thus it is explained in Torath Kohanim (13:144). קרחתו: שחקים ישנים. ומפני המדרש שהוצרך לגזרה שוה מנין לפריחה בבגדים שהיא טהורה, נאמרה קרחת וגבחת באדם, ונאמרה קרחת וגבחת בבגדים, מה להלן פרח בכולו טהור, אף כאן פרח בכולו טהור, לכך אחז הכתוב לשון קרחת וגבחת. ולענין פירושו ותרגומו זהו משמעו קרחת לשון ישנים, וגבחת לשון חדשים, כאלו נכתב באחריתו או בקדמותו, שהקרחת לשון אחוריים והגבחת לשון פנים, כמו שכתוב (פסוק מא) ואם מפאת פניו וגו', והקרחת כל ששופע ויורד מן הקדקד ולאחריו, כך מפורש בתורת כהנים:
56But if the kohen looks [at it] after it has been washed, and behold! the lesion has become dimmer, he shall tear it out of the garment, out of the leather, or out of the warp or woof [threads]. נווְאִם֘ רָאָ֣ה הַכֹּהֵן֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע אַֽחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑וֹ וְקָרַ֣ע אֹת֗וֹ מִן־הַבֶּ֨גֶד֙ א֣וֹ מִן־הָע֔וֹר א֥וֹ מִן־הַשְּׁתִ֖י א֥וֹ מִן־הָעֵֽרֶב:
he shall tear it: He shall tear the afflicted area from the garment and burn that area [of garment]. — [Torath Kohanim 13:174] וקרע אתו: יקרע מקום הנגע מן הבגד וישרפנו:
57And if it appears again on the garment, the warp or woof [threads] or any leather article, it is a recurrent growth [of the lesion]. You shall burn it in fire [the article] upon which the lesion is [found]. נזוְאִם־תֵּֽרָאֶ֨ה ע֜וֹד בַּ֠בֶּ֠גֶד אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בְכָל־כְּלִי־ע֔וֹר פֹּרַ֖חַת הִ֑וא בָּאֵ֣שׁ תִּשְׂרְפֶ֔נּוּ אֵ֥ת אֲשֶׁר־בּ֖וֹ הַנָּֽגַע:
it is a recurrent growth: פֹּרַחַת, something that grows recurrently. פרחת הוא: דבר החוזר וצומח:
You shall burn it in fire: the entire garment. באש תשרפנו: את כל הבגד:
58But the garment, the warp or woof [threads] or any leather article which is washed, and the lesion disappears from them, shall be immersed a second time, and it shall be clean. נחוְהַבֶּ֡גֶד אֽוֹ־הַשְּׁתִ֨י אֽוֹ־הָעֵ֜רֶב אֽוֹ־כָל־כְּלִ֤י הָעוֹר֙ אֲשֶׁ֣ר תְּכַבֵּ֔ס וְסָ֥ר מֵהֶ֖ם הַנָּ֑גַע וְכֻבַּ֥ס שֵׁנִ֖ית וְטָהֵֽר:
and the lesion disappears from them: If, after they first washed [the article] by order of the kohen, the lesion disappeared completely from it… [then] וסר מהם הנגע: אם כשכבסוהו בתחלה על פי כהן, סר ממנו הנגע לגמרי:
shall be immersed a second time: [The word וְכֻבַּס in this verse] means immersion [in a mikvah. See Torath Kohanim 13:179]. In Targum [Onkelos], the translation of all the instances of כִּבּוּס in this whole section is “to cleanse, clean” (וְיִתְחַוֵּר), with this one exception [in our verse]. Here the meaning is not “cleansing” but rather “immersion [in a mikvah].” Thus Targum [Onkelos] here [in translating the word וְכֻבַּס] says וְיִצְטַבַּע, “and it shall be immersed.” Likewise, wherever the כִבּוּס of garments refers to immersion [in a mikvah], it is translated in the Targum as וְיִצְטַבַּע. וכבס שנית: לשון טבילה. תרגום של כבוסין שבפרשה זו לשון לבון ויתחוור, חוץ מזה שאינו ללבון אלא לטבול, לכך תרגומו ויצטבע, וכן כל כבוסי בגדים שהן לטבילה מתורגמין ויצטבע:
59This is the law of a lesion of tzara'ath on a woolen or linen garment, warp or woof threads, or any leather article, to render it clean or unclean. נטזֹ֠את תּוֹרַ֨ת נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַצֶּ֣מֶר | א֣וֹ הַפִּשְׁתִּ֗ים א֤וֹ הַשְּׁתִי֙ א֣וֹ הָעֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ א֥וֹ לְטַמְּאֽוֹ:
Leviticus Chapter 14
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2This shall be the law of the person afflicted with tzara'ath, on the day of his cleansing: He shall be brought to the kohen. בזֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצֹרָ֔ע בְּי֖וֹם טָֽהֳרָת֑וֹ וְהוּבָ֖א אֶל־הַכֹּהֵֽן:
This shall be the law of the person afflicted with tzara’ath…: This teaches [us] that [one afflicted with tzara’ath] is not [pronounced] clean at night. — [Torath Kohanim 14:3, Meg. 21a] זאת תהיה תורת המצורע וגו': מלמד שאין מטהרין אותו בלילה:
3The kohen shall go outside the camp, and the kohen shall look, and behold, the lesion of tzara'ath has healed in the afflicted person. גוְיָצָא֙ הַכֹּהֵ֔ן אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַצָּרַ֖עַת מִן־הַצָּרֽוּעַ:
outside the camp: [I.e.,] outside the three camps, [namely, a) the camp of the Shechinah , in which the sanctuary is situated, b) the Levite camp, and c) the camp of Israel, where the ordinary Israelites encamped], where he was sent during the time of his “definite” uncleanness. (See 13:46.) אל מחוץ למחנה: חוץ לשלש מחנות שנשתלח שם בימי חלוטו:
4Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. דוְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
live [birds]: Heb., חַיּוֹת, excluding [birds] that have a fatal disease or injury. — [See Chul. 140a] חיות: פרט לטרפות:
clean [birds]: Excluding an unclean bird, [i.e., forbidden to be eaten] (see Chul. 140a). [Why are birds required for this cleansing rite?] Because lesions of tzara’ath come as a result of derogatory speech, which is done by chattering. Therefore, for his cleansing, this person is required to bring birds, which twitter constantly with chirping sounds. — [Arachin 16b] טהרות: פרט לעוף טמא. לפי שהנגעים באין על לשון הרע, שהוא מעשה פטפוטי דברים, לפיכך הוזקקו לטהרתו צפרים, שמפטפטין תמיד בצפצוף קול:
a cedar stick: Because lesions of tzara’ath come because of haughtiness [symbolized by the tall cedar]. — [Arachin 16a] ועץ ארז: לפי שהנגעים באין על גסות הרוח:
a strip of crimson [wool], and hyssop: What is the remedy that he may be healed [of his tzara’ath]? He must humble himself from his haughtiness, just as [symbolized by] the תּוֹלַעַת [lit., “a worm,” which infested the berries from which the crimson dye was extracted to color wool], and the [lowly] hyssop. — [Tanchuma 3] ושני תולעת ואזב: מה תקנתו ויתרפא, ישפיל עצמו מגאותו, כתולעת וכאזוב:
cedar stick: Heb. וְעֵץ אֶרֶז, a stick of cedar wood. — [Torath Kohanim 13:12] עץ ארז: מקל של ארז:
a strip of crimson [wool]: Heb. וּשְׁנִי תוֹלַעַת, a tongue-like strip of wool dyed crimson. — [Torath Kohanim 14:13] ושני תולעת: לשון של צמר צבוע זהורית:
5The kohen shall order, and one shall slaughter the one bird into an earthenware vessel, over spring water. הוְצִוָּה֙ הַכֹּהֵ֔ן וְשָׁחַ֖ט אֶת־הַצִּפּ֣וֹר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
over spring water: He places [i.e., pours] it into the vessel first, in order that the blood of the bird should be recognizable in it. And how much [water is necessary]? A revi’ith [a quarter of a log]. — [Torath Kohanim 14:21; Sotah 16b] על מים חיים: נותן אותם תחלה בכלי, כדי שיהא דם צפור ניכר בהם. וכמה הם, רביעית:
6[As for] the live bird, he shall take it, and then the cedar stick, the strip of crimson [wool], and the hyssop, and, along with the live bird, he shall dip them into the blood of the slaughtered bird, over the spring water. ואֶת־הַצִּפֹּ֤ר הַֽחַיָּה֙ יִקַּ֣ח אֹתָ֔הּ וְאֶת־עֵ֥ץ הָאֶ֛רֶז וְאֶת־שְׁנִ֥י הַתּוֹלַ֖עַת וְאֶת־הָֽאֵזֹ֑ב וְטָבַ֨ל אוֹתָ֜ם וְאֵ֣ת | הַצִּפֹּ֣ר הַֽחַיָּ֗ה בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחֻטָ֔ה עַ֖ל הַמַּ֥יִם הַחַיִּֽים:
[As for] the live bird, he shall take it: [Scripture separates the taking of the bird from that of the other items.] This teaches [us] that he does not bind it with them, but separates it, by itself. The cedar stick and the hyssop, however, are bound together with the tongue-like strip of crimson wool, as the matter is stated, “and then the cedar stick, the strip of crimson [wool], and the hyssop,” i.e., one [act of] taking for the three of them. [I.e., the cedar stick and the hyssop are bound together with one end of the tongue of crimson wool, and the loose end is dipped into the blood together with them (Torath Kohanim 14:21). Now, one might think that since it [the bird] is not included in the binding, it is not to be included in the dipping [in the blood]. Therefore, Scripture says here, “and, along with the live bird, he shall dip them,” thereby, re-including the bird for the dipping. — [Torath Kohanim 14:24] את הצפר החיה יקח אתה: מלמד שאינו אוגדה עמהם, אלא מפרישה לעצמה, אבל העץ והאזוב כרוכים יחד בלשון הזהורית, כענין שנאמר ואת עץ הארז ואת שני התולעת ואת האזוב, קיחה אחת לשלשתן. יכול כשם שאינה בכלל אגודה כן לא תהא בכלל טבילה, תלמוד לומר וטבל אותם ואת הצפור החיה, החזיר את הצפור לכלל טבילה:
7He shall then sprinkle seven times upon the person being cleansed from tzara'ath, and he shall cleanse him. He shall then send away the live bird into the [open] field. זוְהִזָּ֗ה עַ֧ל הַמִּטַּהֵ֛ר מִן־הַצָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים וְטִ֣הֲר֔וֹ וְשִׁלַּ֛ח אֶת־הַצִּפֹּ֥ר הַֽחַיָּ֖ה עַל־פְּנֵ֥י הַשָּׂדֶֽה:
8The person being cleansed shall then immerse his garments, shave off all his hair, and immerse [himself] in water, and become clean. After this, he may enter the camp, but he shall remain outside his tent for seven days. חוְכִבֶּס֩ הַמִּטַּהֵ֨ר אֶת־בְּגָדָ֜יו וְגִלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ וְרָחַ֤ץ בַּמַּ֨יִם֙ וְטָהֵ֔ר וְאַחַ֖ר יָב֣וֹא אֶל־הַמַּֽחֲנֶ֑ה וְיָשַׁ֛ב מִח֥וּץ לְאָֽהֳל֖וֹ שִׁבְעַ֥ת יָמִֽים:
but he shall remain outside his tent [for seven days]: This teaches [us] that [during this period,] he is prohibited to have marital relations. — [Torath Kohanim 14:34; Mo’ed Katan 15b] וישב מחוץ לאהלו: מלמד שאסור בתשמיש המטה:
9And it shall be, on the seventh day, that he shall shave off all his hair: [that of] his head, his beard, his eyebrows; indeed, all his hair, he shall shave off. He shall then immerse his garments and immerse his flesh in water, thus becoming clean. טוְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כָּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר:
all his hair…: [This is] a general statement, followed by a specific statement [namely, “that of his head, his beard, his eyebrows,”] followed, in turn, by another general statement [namely, “all his hair,]” to include [the shaving of] every place where hair grows in a bunch and is visible, [bearing a similarity to the hair of the head, the beard, and the eyebrows]. — [Sotah 16a] את כל שערו וגו': כלל ופרט וכלל. להביא כל מקום כנוס שער ונראה:
10And on the eighth day, he shall take two unblemished [male] lambs, one unblemished ewe lamb in its [first] year, three tenths [of an ephah] of fine flour mixed with [olive] oil as a meal offering, and one log of [olive] oil. יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־כְבָשִׂים֙ תְּמִימִ֔ם וְכַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן:
one… ewe lamb: [One male lamb and one ewe lamb were to be sacrificed, one as a burnt offering and one as a sin-offering (see verse 19), although Scripture does not specify which animal was for which sacrifice. However, since a female animal is never brought as a burnt offering (see Lev. 1:3), it is obvious that this ewe lamb was to be sacrificed] as the sin-offering. וכבשה אחת: לחטאת:
three tenths [of an ephah of… flour]: for the libations [i.e., to accompany the libations] of these three lambs, for [unlike other sin-offerings and guilt-offerings,] the sin-offering and the guilt-offering of one stricken with tzara’ath require libations. — [Men. 91a] ושלשה עשרנים: לנסכי שלשה כבשים הללו, שחטאתו ואשמו של מצורע טעונין נסכים:
and one log of [olive] oil: to sprinkle on his behalf [Heb. עָלָיו, lit. on him, absent in all incunabula editions (Yosef Hallel)] seven times (see verse 16), and to place some of it on the cartilage of his ear, and for the applications on the thumb and big toe (see verses 16, 17). ולג אחד שמן: להזות עליו שבע וליתן ממנו על תנוך אזנו ומתן בהונות:
11And the kohen who is performing the cleansing shall place the person being cleansed [together] with these [things], before the Lord, at the entrance of the Tent of Meeting. יאוְהֶֽעֱמִ֞יד הַכֹּהֵ֣ן הַֽמְטַהֵ֗ר אֵ֛ת הָאִ֥ישׁ הַמִּטַּהֵ֖ר וְאֹתָ֑ם לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
before the Lord: [This expression usually means within the Temple courtyard. In this case, however, it means that he is to be placed] at The Nicanor gate, but not within the courtyard itself, since he is lacking atonement. [The Nicanor gate was at the eastern end of the courtyard, directly facing the Holy; thus, when standing inside the gateway, the person was placed “before the Lord” without entering the courtyard. For this purpose, the space under The Nicanor gate was left unsanctified.]- [Torath Kohanim 14:44; Sotah 7a] לפני ה': בשער נקנור, ולא בעזרה עצמה, לפי שהוא מחוסר כפורים:
12And the kohen shall take one [male] lamb and bring it as a guilt offering, along with the log of oil, and wave them as a waving before the Lord. יבוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַכֶּ֣בֶשׂ הָֽאֶחָ֗ד וְהִקְרִ֥יב אֹת֛וֹ לְאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֥יף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
and bring it as a guilt-offering: He shall bring it inside the courtyard for the purpose of a guilt-offering, in order to wave it, for it requires waving [while it was still] alive. — [Men. 61a] והקריב אתו לאשם: יקריבנו לתוך העזרה לשם אשם:
in order to wave it: for it requires waving [while it was still] alive. — [Men. 61a] והניף: שהוא טעון תנופה חי:
and he shall wave them: i.e., the guilt-offering and the log. — [Men. 61a] והניף אתם: את האשם ואת הלוג:
13He shall slaughter the lamb in the place where one slaughters the sin offering and the burnt offering, in a holy place. For regarding the kohen['s service], the guilt offering is like the sin offering. It is a holy of holies. יגוְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְק֠וֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָֽעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּֽ֠חַטָּ֠את הָֽאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא:
In the place where one slaughters the sin-offering and the burnt offering: Namely, on the side of the [copper] altar, at the north [of the sanctuary courtyard]. But what is this verse coming to teach us? Was it not already stated regarding the law of the guilt-offering in the parashah of אֶת אַהֲרֹן ַצַו (Lev. 7:2) that the guilt-offering was required to be slaughtered in the north? But since this guilt-offering differs from other guilt-offerings insofar as it requires placing [together with the one bringing it], one might think that the animal should be slaughtered where it is placed [i.e., at The Nicanor gate and not at the northern side of the altar]. Scripture, therefore, says, “He shall slaughter the lamb in the place where one slaughters the sin-offering and the burnt offering.” - [Torath Kohanim 14:46] במקום אשר ישחט וגו': על ירך המזבח בצפון. ומה תלמוד לומר, והלא כבר נאמר בתורת אשם בפרשת צו את אהרן שהאשם טעון שחיטה בצפון, לפי שיצא זה מכלל אשמות לידון בהעמדה, יכול תהא שחיטתו במקום העמדתו, לכך נאמר ושחט במקום אשר ישחט וגו':
For…it is like the sin-offering: [I.e.,] For it is like all sin-offerings. כי כחטאת: כי ככל החטאות:
the guilt-offering: [I.e.,] this guilt- offering [is like a sin-offering, insofar as:] האשם: הזה:
it is to the kohen: In all the procedures of holy service [performed] by the kohen, this guilt-offering is likened to a sin-offering. [This is specified] so that one should not say that, since the blood of this guilt-offering is unlike that of other guilt-offerings, insofar as it is placed on the cartilage of the ear and on the thumb and big toe (see verse 14), it should also [be an exception in that it] should not require applications of blood and the prescribed fats upon the altar. Therefore, it is said, “regarding the [service of the] kohen, the guilt-offering is just like the sin-offering.” [However, if this is so,] one might think that its blood is applied above [the red line demarcating the upper and lower parts of the altar (see Rashi Lev. 1:5)], like [the blood of] a sin-offering. Scripture, therefore, says [(Lev. 7:1): “And this is the law of a guilt-offering,” where the term תּוֹרָה, “law,” is an inclusive term, coming here to include this special guilt-offering, that its blood should be applied below the red line as with other guilt-offerings, [even though in all other respects this sacrifice is similar to a sin-offering]. — [Torath Kohanim 14:47; Zev. 49a] הוא לכהן: בכל עבודות התלויות בכהן הושוה אשם זה לחטאת, שלא תאמר הואיל ויצא דמו מכלל שאר אשמות לינתן על תנוך ובהונות, לא יהא טעון מתן דמים ואימורים לגבי מזבח, לכך נאמר כי כחטאת האשם הוא לכהן. יכול יהא דמו ניתן למעלה כחטאת, תלמוד לומר וכו', בתורת כהנים:
14The kohen shall take some of the blood of the guilt offering, and the kohen shall place it above the cartilage of the right ear of the person being cleansed, on the thumb of his right hand, and on the big toe of his right foot. ידוְלָקַ֣ח הַכֹּהֵן֘ מִדַּ֣ם הָֽאָשָׁם֒ וְנָתַן֙ הַכֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
cartilage: Heb. תְּנוּ. The middle wall of the ear (Torath Kohanim 14:50). The actual etymology of the term תְּנוּ is unknown to me [i.e., whether it is Hebrew or Aramaic], but the interpreters call it tendron [or tandrum]. תנוך: גדר אמצעי שבאוזן. ולשון תנוך לא נודע לי, והפותרים קורים לו טנדרו"ס [חסחוס]:
thumb: Heb. בֹּהֶן. The thumb [or the big toe] בהן: גודל:
15And the kohen shall take some of the log of oil, and pour [it] onto the kohen's left palm. טווְלָקַ֥ח הַכֹּהֵ֖ן מִלֹּ֣ג הַשָּׁ֑מֶן וְיָצַ֛ק עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית:
16The kohen shall then dip his right index finger into some of the oil that is on his left palm, and sprinkle some of the oil with his index finger seven times, before the Lord. טזוְטָבַ֤ל הַכֹּהֵן֙ אֶת־אֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית וְהִזָּ֨ה מִן־הַשֶּׁ֧מֶן בְּאֶצְבָּע֛וֹ שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה:
[And sprinkle…] before the Lord: opposite, [i.e., in the direction of] the Holy of Holies. — [Torath Kohanim 14:53] לפני ה': כנגד בית קדשי הקדשים:
17And some of the remainder of the oil that is in his palm, the kohen shall place on the cartilage of the right ear of the person being cleansed, on the thumb of his right hand and on the big toe of his right foot, on [top of] the blood of the guilt offering. יזוּמִיֶּ֨תֶר הַשֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗וֹ יִתֵּ֤ן הַכֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַ֖ל דַּ֥ם הָֽאָשָֽׁם:
18And what is left over from the oil that is in the kohen's palm, he shall place upon the head of the person being cleansed, and the kohen shall effect atonement for him before the Lord. יחוְהַנּוֹתָ֗ר בַּשֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן לִפְנֵ֥י יְהֹוָֽה:
19The kohen shall then perform [the service of] the sin offering and effect atonement for the person being cleansed of his uncleanness. After this, he shall slaughter the burnt offering. יטוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הַ֣חַטָּ֔את וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ וְאַחַ֖ר יִשְׁחַ֥ט אֶת־הָֽעֹלָֽה:
20And the kohen shall bring up the burnt offering and the meal offering to the altar. The kohen shall thus effect atonement for him, and he shall be [completely] clean. כוְהֶֽעֱלָ֧ה הַכֹּהֵ֛ן אֶת־הָֽעֹלָ֥ה וְאֶת־הַמִּנְחָ֖ה הַמִּזְבֵּ֑חָה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְטָהֵֽר:
and the meal offering: [A collective term, referring to all three] libation meal offerings of [these] animals. [See Rashi on verse 10.] ואת המנחה: מנחת נסכים של בהמה:Tehillim: Chapters 145 - 150
• Hebrew text
• English textChapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Likutei Amarim, middle of Chapter 43
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Today's Tanya Lesson
Likutei Amarim, middle of Chapter 43
The Alter Rebbe now explains that there are also two general levels in the love of God. The higher level is called ahavah rabbah (“great love”). It is a gift from above, granted to an individual after he has attained the level of yirah ila‘ah. This love is so lofty that one cannot hope to achieve it unaided.
The second and lower level of love is attained by contemplating G‑d’s greatness. It is called ahavat olam (“eternal love,” and more literally, “love of the world”), because it emanates from one’s comprehension of the world, i.e., from one’s appreciation of the G‑dly life-force that animates the world.
והנה באהבה יש גם כן שתי מדרגות, אהבה רבה ואהבת עולם. אהבה רבה היא אהבה בתענוגים
Now, in love too there are two grades — ahavah rabbah and ahavat olam. Ahavah rabbah is a love of delight [and ecstasy], a love of G‑d which delights in Him. There is no other desire or goal present, such as the desire to cleave to Him or to expire in one’s yearning for Him. The love itself is comprised purely of delight in Him and cleaving to Him,
והיא שלהבת העולה מאליה
and it is a fiery flame that rises of itself. Man does not create or kindle this love within himself; rather, it comes forth spontaneously,
ובאה מלמעלה בבחינת מתנה למי שהוא שלם ביראה, כנודע על מאמר רז״ל: דרכו של איש לחזר אחר אשה, שאהבה נקראת איש וזכר, כמו שכתוב: זכר חסדו
and it comes from above by way of a gift to him who is perfect in fear, as is known from the saying of the Rabbis, of blessed memory:1 “The way of a man is to search for a woman.” And in spiritual terms: Love is called “man” or “male”, as it is written:2 “He has remembered his lovingkindness.”
The second letter of the verb (זכר) is vocalized with a patach; changing this vowel to a kamatz makes it mean “male”. Thus, love is alluded to as “male”,
ואשה יראת ה׳, כנודע
while a woman [symbolizes] “fear of G‑d,” as is known.
The connection between a female and the fear of G‑d is alluded to by the verse that says,3 “a G‑d-fearing woman.” This, then, is the spiritual meaning of the statement of the Sages, “The way of a man is to search for a woman”: the level of love (“man”) is revealed from above (“to search for”) where the level of fear (“woman”) is already present and complete.
ובלי קדימת היראה אי אפשר להגיע לאהבה רבה זו, כי אהבה זו היא מבחינת אצילות, דלית תמן קיצו׳ ופירוד, חס ושלום
Without the prerequisite of fear, it is impossible to attain the level of ahavah rabbah, for this love originates from the realm of Atzilut wherein there is no sundering or separateness, G‑d forbid.
In the World of Atzilut nothing exists which is separate from G‑dliness; nothing at that level feels that it exists independently of G‑d, and everything in Atzilut is totally nullified to G‑dliness. Understandably, the love that emanates from such a level cannot light upon one whose fear of G‑d is imperfect, and who still perceives himself as existing independently of Him. Complete self-abnegation is a prerequisite for this level of love.
אך אהבת עולם היא הבאה מהתבונה ודעת בגדולת ה׳, אין סוף ברוך הוא, הממלא כל עלמין וסובב כל עלמין
Ahavat olam, however, the second and lower level of love, is that which comes from the understanding and knowledge of the greatness of G‑d, the blessed Ein Sof, Who fills all worlds, animating them with a permeatingmode of vitality, which is limited and tailored to the capacity of each creature, and encompasses all worlds, animating them with a vitality which transcends them, not being limited by the worlds and created beings it animates.
וכולא קמיה כלא ממש חשיב, וכביטול דבור אחד בנפש המשכלת בעודו במחשבתה או בחמדת הלב כנ״ל
and before Whom everything is accounted as nothing at all, like the nullity of one utterance within the intelligent soul while it is still in its thought or in the desire of the heart, as has been explained earlier.4
אשר על ידי התבוננות זו ממילא תתפשט מדת האהבה שבנפש מלבושיה
As a result of such contemplation the attribute of love which is in the soul will as a matter of course divest itself of its garments, which it had previously worn.
This means to say that the individual will cease loving those things he had previously loved (this love having previously led him to vest himself in those things), and all his love will be directed to G‑d alone.
דהיינו: שלא תתלבש בשום דבר הנאה ותענוג גשמי או רוחני, לאהבה אותו, ולא לחפו׳ כלל שום דבר בעולם בלתי ה׳ לבדו, מקור החיים של כל התענוגים
I.e., it will not clothe itself in anything of pleasure or enjoyment whether physical or spiritual, to love it, and will not desire anything whatever in the world other than G‑d alone, the Source of the vitality of all enjoyments,
שכולם בטילים במציאות, וכלא ממש קמיה חשיבי, ואין ערוך ודמיון כלל ביניהם, חס ושלום, כמו שאין ערוך לאין ואפס המוחלט לגבי חיים נצחיים
for they are all nullified in reality and are accounted as nothing at all, compared with Him, there being no manner of comparison or similitude between them, G‑d forbid — between all worldly pleasures and G‑d, the “Source of the vitality” of all pleasures, just as there is no comparison between that which is absolutely naught and nothing — and everlasting life.
Reflecting on this matter will lead the person to desire G‑d alone, and not to desire any worldly pleasures at all, seeking as he will the Source of all pleasures, which is G‑dliness.
וכמו שכתוב: מי לי בשמים, ועמך לא חפצתי באר׳
As it is written,5 “Whom have I in Heaven [to love other than G‑d]?” The verse goes on to say: “And there is nothing upon earth that I desire with You.”
This means to say that anything “with You” — that is subjugated and nullified to G‑d — is not desired as well.
כלה שארי ולבבי, צור לבבי וגו׳, וכמו שכתוב לקמן
The next verse continues: “My flesh and my heart yearn for You, Rock of my heart...,” as the various levels of love a Jew may attain by contemplating G‑d’s greatness will be explained later.6
All the above refers to a person who has a love for worldly matters, and divests himself of this love because of his contemplation of G‑d’s greatness. His love will then be felt for G‑d rather than for mundane things.
However, he who by nature is cold and removed from any feelings of love, whether to G‑d or otherwise, cannot simply transfer his love. It is much more difficult for such a person to awaken a feeling of love for G‑d. Nevertheless, the Alter Rebbe goes on to say, even he can arouse within himself a fiery love for G‑d through the above-mentioned contemplation.
וגם מי שאין מדת אהבה שבנפשו מלובשת כלל בשום תענוג גשמי אורוחני, יכול להלהיב נפשו כרשפי אש ושלהבת עזה ולהב העולה השמימה, על ידי התבוננות הנ״ל, כמו שכתוב לקמן
Also he, whose soul’s attribute of love is not vested at all in any physical or spiritual enjoyment, is able to kindle his soul as with burning coals and an intense fire and a flame that soars heavenward, by contemplating the above-mentioned matters, as shall be explained later on.
| FOOTNOTES | |
| 1. | Kiddushin 2b. |
| 2. | Tehillim 98:3. |
| 3. | Mishlei 31:30. |
| 4. | Chs. 20-21. |
| 5. | Tehillim 73:25-26. |
| 6. | In ch. 44. |
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Negative Commandment 109
Selling the Animal Tithe
"It shall not be redeemed"—Leviticus 27:33.
It is forbidden to sell the Animal Tithe, in any condition whatsoever—whether live or slaughtered, whether the animal is whole or blemished.
Full text of this Mitzvah »
Selling the Animal Tithe
Negative Commandment 109
Translated by Berel Bell
And the 109th prohibition is that we are forbidden from selling a tithed animal1in any way.2
The source of this commandment is G‑d's statement,3 "Do not redeem it."
The Sifra says, "Regarding the tithed animal it is written, 'do not redeem it.' It may not be sold, whether live or slaughtered, whether unblemished or blemished."
The details of this mitzvah as well as the preceding one4 are explained in tractate Bechoros5 and in the beginning of tractate Ma'aser Sheini.6
FOOTNOTES
1.Ma'aser beheimah. See P78.
2.I.e. it may neither be redeemed nor sold. This is in contrast with the firstborn animal, which may not be redeemed, but may be sold. See N108.
3.Lev. 27:33.
4.N108.
5.31b.
6.Chapter 1, Mishneh 2.
Positive Commandment 69
The Sin Offering
"And if any one of the people sins unintentionally"—Leviticus 4:27.
If someone inadvertently transgresses a grave sin, he is obligated to bring an animal Sin Offering.
Full text of this Mitzvah »
The Sin OfferingPositive Commandment 69
Translated by Berel Bell
And the 69th mitzvah is that we are commanded that one who unintentionally transgressed any one of the serious, well-known1 prohibitions must bring a sin-offering.
The source of this commandment is G‑d's statement2 (exalted be He), "If any person commits an inadvertent violation."
This is the "fixed sin-offering" [chatos kavua], since it is always an animal.3
The details of this mitzvah are explained in tractate Horayos4 and Kerisus,5and in several places in Shabbos,6 Shavuos,7 and Zevachim.
FOOTNOTES
1.These are the prohibitions for which the punishment is kares. There are 43 such transgressions, as enumerated in the beginning of tractate Kerisus.
2.Lev. 4:27.
3.Unlike other sin-offerings, that are not always animals. See P72.
4.8a.
5.19a.
6.69.102.
7.24a.
• 3 Chapters: Bechorot Bechorot - Perek 8, Shegagot Shegagot - Perek 1, Shegagot Shegagot - Perek 2
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The Sin Offering
"And if any one of the people sins unintentionally"—Leviticus 4:27.
If someone inadvertently transgresses a grave sin, he is obligated to bring an animal Sin Offering.
Full text of this Mitzvah »
The Sin OfferingPositive Commandment 69
Translated by Berel Bell
And the 69th mitzvah is that we are commanded that one who unintentionally transgressed any one of the serious, well-known1 prohibitions must bring a sin-offering.
The source of this commandment is G‑d's statement2 (exalted be He), "If any person commits an inadvertent violation."
This is the "fixed sin-offering" [chatos kavua], since it is always an animal.3
The details of this mitzvah are explained in tractate Horayos4 and Kerisus,5and in several places in Shabbos,6 Shavuos,7 and Zevachim.
FOOTNOTES
1.These are the prohibitions for which the punishment is kares. There are 43 such transgressions, as enumerated in the beginning of tractate Kerisus.
2.Lev. 4:27.
3.Unlike other sin-offerings, that are not always animals. See P72.
4.8a.
5.19a.
6.69.102.
7.24a.
• 1 Chapter: Sechirut Sechirut - Chapter 3
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Sechirut - Chapter 3
1
The following rules apply when a watchman claims that the entrusted article was destroyed by a major factor over which he had no control - e.g., it was broken or it died. If the loss occurred in a place where witnesses are ordinarily present, we require him to bring proof to support his claim that it was destroyed by factors beyond his control. He is then freed of liability, even for a watchman's oath. If he does not bring proof, he is required to make restitution, as Exodus 22:9-10 states: "If there are none who see, the oath of God will be between the two of them." This impliesthat in a place where it is possible to bring proof, he cannot free himself of responsibility by taking an oath. Either he brings proof or he makes restitution.
If, however, the watchman claims that the article was destroyed in a place where witnesses are not ordinarily present, we do not require him to prove his claim. Instead, he must take an oath that it was destroyed by factors beyond his control, and then he is freed of responsibility. If he brings witnesses who testify that he was not negligent in his care for the article, he is not liable; he is not even required to take an oath.
An incident occurred with regard to a person who was hired to transfer a jug of wine and it broke in the market place of Mechuzah. The matter was brought before the Sages and they said that people are ordinarily present in the market place where the watchman claimed that the jug was broken. Hence they required him to either bring proof that he was not negligent, but instead stumbled and fell or make restitution. Similar principles apply in all analogous situations.
א
שומר שטען שנאנס אונס גדול כגון שבורה ומתה אם נאנס במקום שהעדים מצויין שם מצריכין אותו ראייה על טענתו שנאנס ויפטר אף משבועת שומרים ואם לא הביא ראייה ישלם שנאמר אין רואה שבועת ה' תהיה בין שניהם הא במקום שאפשר להביא ראייה אין שם שבועה אלא או יביא ראייה או ישלם אבל אם טען שנאנס במקום שאין העדים מצויין שם אין מצריכין אותו ראייה אלא ישבע שנאנס ויפטר ואם הביא עדים שלא פשע בה נפטר אף מן השבועה מעשה באחד שהביא חבית של יין בשכר ושברה בשוק של מחוזא ובאו לפני חכמים ואמרו שוק זה שטענת שנשברה בו חבית בני אדם מצויין שם או תביא ראייה שלא פשעת אלא נתקלת ונפלת או תשלם דמיה וכן כל כיוצא בזה:
2
When a person is hired to transfer a jug from place to place for a wage, and the jug is broken, according to Scriptural Law, he should be required to pay. For this is not a major factor that is beyond the porter's control; breaking an article is equivalent to its being stolen or lost, for which he is liable.
Nevertheless, our Sages ordained that the porter should be liable merely to take an oath that he was not negligent in caring for it. For if he were required to make financial restitution, no person would ever carry a jug for a colleague. Therefore, the Sages ordained that the breaking of a jug is equivalent to the death or the injury of an animal.
With regard to this matter, our Sages also ordained that if two people were carrying a jug with shafts, and it was broken, they should pay half the damages. For since this burden is very great for one person, but light for two people, it can be considered both similar and dissimilar to a loss due to factors beyond one's control. Therefore, if there are witnesses who testify that they were not negligent, they should pay half the damages.
If the jug was broken in a place where witnesses are not ordinarily present, the porters must take an oath that they did not break it through negligence. Afterwards, they are required to pay half the damages. For each one of should not have attempted to transport anything more than a burden that he could transport on his own. From this, one can derive thaht when a person transports a large jug that a porter would not ordinarily transport, he is considered to be negligent. If it breaks in his hands, he must make full restitution.
ב
המעביר חבית ממקום למקום בשכר ונשברה דין תורה הוא שישלם שאין זה אונס גדול והרי השבירה כגניבה ואבידה שהוא חייב בהן אבל תקנו חכמים שיהיה חייב שבועה שלא פשע בה שאם אתה אומר ישלם אין לך אדם שיעביר חבית לחבירו לפיכך עשו בו שבירת החבית כמיתת הבהמה ושבירתה ועוד תקנו בדבר זה שאם נשאו אותה שנים במוט ונשברה משלמין חצי דמיה הואיל ומשוי זה גדול לגבי אחד וקל לגבי שנים הרי הוא כאונס ואינו אונס ומשלמין מחצה אם יש עדים שלא פשעו בה נשברה במקום שאין העדים מצויין נשבעין שלא שברוה בפשיעה ומשלמין חצי דמיה שהרי לא היה לכל אחד להעביר אלא משוי שיכול להעבירו בפני עצמו מכאן אתה למד שהאחד שהעביר חבית גדולה שאין דרך כל הסבלים להעבירה שהוא פושע ואם נשברה בידו משלם הכל:
3
The following rules apply when a porter breaks a jug of wine belonging to a merchant and was obligated to make restitution, and the jug was worth four zuzim on a market day, and three zuzim on other days. If he makes restitution on a market day, he must give him either a jug of wine or four zuzim This applies if the merchant does not possess other wine to sell on the market day. If the merchant possesses other wine, the porter is required to pay only three. If the porter makes restitution on another day, he is required to return only three.
Whenever the porter makes restitution, a deduction is made for the effort the merchant would have to undertake in selling the jug, the damage the hole causes in the jug, and other similar matters.
ג
הסבל ששבר חבית של יין לחנווני ונתחייב לשלם והרי היא שוה ביום השוק ארבעה ובשאר הימים שלשה אם החזירו ביום השוק חייבין להחזיר חבית של יין או ישלמו לו ארבעה והוא שלא היה לו יין למכור ביום השוק אבל אם היה לו יין מחזירין לו שלשה החזירו לו בשאר הימים מחזירין לו שלשה ומנכין לו בכל זמן טורח שהיה טורח במכירתה ופגם הנקב שהיה נוקב החבית וכן כל כיוצא בזה:
4
The following rules apply when wolves come and attack herds being watched by a shepherd and seize some of them. If there is only one wolf, it is not considered to be a loss due to factors beyond his control. This applies even when there is an outbreak of wolves. If there are two wolves, it is considered to be a loss beyond his control." Two dogs are not considered to be a loss beyond his control, even if they come from two directions. If there are more than two, it is considered to be a loss beyond his control.
Armed thieves are considered to be a loss beyond his control. This applies even if the shepherd was armed and only one armed thief opposed him; it is considered to be a loss beyond his control. For a shepherd will not risk his life as a thief will.
A lion, a bear, a leopard, a cheetah or a snake are considered to be losses beyond his control.
When does this apply? When they come on their own initiative. If, however, the shepherd brings his herd to a place of wild beasts or thieves, losses incurred because of them are not considered to be losses beyond his control, and the shepherd is liable to make restitution.
ד
רועה שבאו זאבים וטרפו ממנו אם היה זאב אחד אין זה אונס אפילו בשעת משלחת זאבים ואם היו שני זאבים ה"ז אונס שני כלבים אינן אונס אפילו באו משתי רוחות היו יתר על שנים ה"ז אונס ליסטים מזויין הרי הוא אונס ואפילו היה הרועה מזויין ובא לו ליסטים אחר מזויין הרי זה אונס שאין הרועה מוסר נפשו כליסטים הארי והדוב והנמר והברדלס והנחש הרי אלו אונסין אימתי בזמן שבאו מאליהן אבל אם הוליכם למקום גדודי חיות וליסטים אין אלו אונסין וחייב לשלם:
5
When a shepherd encounters a thief and begins to boast to him, trying to show him that he is not concerned with him, saying: "We are in this and this place. We have these and these many shepherds, and these and these types of weapons," and the thief comes and overcomes him and seizes the animals, the shepherd is liable. For there is no difference between bringing the animal(s) to a place of beasts and thieves, or boasting and thus bringing the thieves to the place of the animal(s).
ה
רועה שמצא גנב והתחיל להתגרות בו ולהראותו שאינו חושש ממנו ואמר לו הרי אנו במקום פלוני וכך וכך רועים אנחנו וכך וכך כלי מלחמה יש לנו ובא אותו הליסטים ונצחו ולקח מהן הרי הרועה חייב שאחד המוליך את הבהמה למקום גדודי חיות וליסטים או מביא את הליסטים בהתגרותו למקום הבהמה:
6
If a shepherd had the opportunity of saving an animal that was preyed upon or taken captive by calling to other shepherds or bringing staves, and he did not call to other shepherds or bring staves to save the animal, he is liable. This applies to both an unpaid watchman and a paid watchman. The difference is that an unpaid watchman should call to other watchman and bring staves without charge. If he cannot find any available for free, he is not liable. A paid watchman, by contrast, is obligated to hire other shepherds and staves until the value of the animal(s) in order to save them. Afterwards, he should collect their hire from the owner. If he does not do so and had the opportunity to hire others and did not avail himself of it, he is considered to be negligent and is liable to make restitution.
ו
רועה שהיה לו להציל הטריפה או השבויה ברועים אחרים ובמקלות ולא קרא רועים אחרים ולא הביא מקלות להציל הרי זה חייב אחד ש"ח ואחד ש"ש אלא שש"ח קורא רועים ומביא מקלות בחנם ואם לא מצא פטור אבל ש"ש חייב לשוכר הרועים והמקלות עד כדי דמי הבהמה כדי להציל וחוזר ולוקח שכרן מבעל הבית ואם לא עשה כן והיה לו לשכור ולא שכר ה"ז פושע וחייב:
7
When a shepherd claims that he hired other shepherds to save a herd from danger, he is required to take an oath. He may then collect the amount that he claims. The rationale is that he cannot claim more than the value of the herd and he could have claimed that the herd was preyed upon. He is required to take an oath while holding a sacred object, as required of all those who take oaths and expropriate property.
ז
רועה שטען שהצלתי על ידי רועים בשכר נשבע ונוטל מה שטען שאינו יכול לטעון אלא עד כדי דמיהן ויכול היה לומר נטרפה וישבע בנקיטת חפץ כדין כל הנשבעין ונוטלין:
8
The following laws apply when a shepherd abandoned his herd and came to the city - whether at the time the shepherds usually come to the city or at a time when this is not their practice - and wolves came and preyed upon the herd, or lions came and attacked them. We do not postulate that if he had been there, he definitely could have saved the animals. Instead, we assess the situation. If he could have saved them - even by hiring other shepherds and staves - he is liable. If not, he is not liable. If it is impossible to make such an assessment, he is liable.
ח
רועה שהניח עדרו ובא לעיר בין בעת שדרך הרועים להכנס ובין בעת שאין דרך הרועים להכנס ובאו זאבים וטרפו ארי ודרס אין אומרים אילו היה שם היה מציל אלא אומדין אותו אם יכול להציל על ידי רועים ומקלות חייב ואם לאו פטור ואם אין הדבר ידוע חייב לשלם:
9
If an animal dies in an ordinary manner, this is considered to be a loss beyond the shepherd's control, and he is not liable. If he oppressed it and it died, it is not considered a loss beyond his control. If it overcame the shepherd and ascended to a high cliff, and it overcame him and fell, it is considered to be a loss beyond his control. If he led it up a steep cliff or it ascended on its own accord, but he could have prevented it from doing so and failed to do so, even though it overcame him and fell and died or was injured, he is liable. For whenever there is negligence at the outset, but ultimately the actual loss happens because of factors beyond the watchman's control, he is liable.
Similarly, when a shepherd leads animals across a bridge, and one pushes another and it falls into the current of the river, the shepherd is liable. The rationale is that he should have brought them over one by one. Indeed, the reason a shepherd receives a wage is to watch the animals in a effective manner. Since he was negligent at the outset, by causing them to cross together, even though when the animal fell, the loss was beyond his control, he is liable.
ט
מתה הבהמה כדרכה ה"ז אונס והרועה פטור סגפה ומתה אינו אונס תקפתו ועלתה לראשי צוקין ותקפתו ונפלה הרי זה אונס העלה לראשי צוקין או שעלתה מאליה והוא יכול למנעה ולא מנעה אף על פי שתקפתו ונפלה ומתה או נשברה חייב שכל שתחלתו בפשיעה וסופו באונס חייב וכן רועה שהעביר הבהמות על הגשר ודחפה אחת מהן לחבירתה ונפלה לשבולת הנהר ה"ז חייב שהיה לו להעבירן אחת אחת שאין השומר נוטל שכר אלא לשמור שמירה מעולה והואיל ופשע בתחלה והעבירן כאחד אע"פ שנאנס בסוף בעת הנפילה הרי הוא חייב:
10
If the shepherd was negligent and the animal went out to a swamp and died in an ordinary manner, he is not liable. For the animal's going there did not cause it to be lost due to forces beyond the shepherd's control. Since it died in an ordinary manner, what difference is it whether it diedin the watchman's house or in the swamp?
If, by contrast, a thief stole it from the swamp, and it died in an ordinary manner in the thief's house, the watchman is liable, even if he is an unpaid watchman. For even if it had not died, it would have been lost to its owner in the possession of the thief, and its going out to the swamp allowed it to be stolen. Similar laws apply in all analogous situations.
י
פשע בה ויצאה לאגם ומתה שם כדרכה פטור שאין יציאתה גרמה לה שתבוא לידי אונס זה הואיל וכדרכה מתה מה לי בבית שומר מה לי באגם אבל אם גנבה גנב מהאגם ומתה כדרכה בבית הגנב הרי השומר חייב אף על פי שהוא ש"ח שאפילו לא מתה הרי היא אבדה ביד הגנב ויציאתה גרמה לה להגנב וכן כל כיוצא בזה:
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Bechorot - Perek 8
Hayom Yom:
• English Text | Video Class"Today's Day"
Wednesday Nissan 30, Rosh Chodesh, 15th day of the omer 5703
Torah lessons: Chumash: K'doshim, Revi'i with Rashi.
Tehillim: 145-150.
Tanya: Even if it (p. 235)...blessed be He. (p. 235).
The following farbrengens should take place in shul: The farbrengen of s'uda shlishit,1 of Shabbat m'varchim,2 and of holidays (such as Rosh Chodesh and festive days3 of anash)4
The farbrengen of melava malka5 should be held in the private homes of anash.
FOOTNOTES
1. The third Shabbat meal.
2. The Shabbat on which the coming month is blessed.
3. Such as Chassidic festivals - Yud-tess Kislev, Yud-beis Tamuz, Yud Kislev, Yud Sh'vat, Yud-Alef Nissan, Hay Tevet, Rosh Chodesh Kislev, etc.
4. Members of the Lubavitch community.
5. "Escorting the Shabbat Queen"; the Saturday night festive meal.
Daily Thought
Arrows of Life
The life of Sarah was one hundred years and twenty years and seven years, the years of the life of Sarah. (Genesis 23:1)
All of them were equally good.—Rashi.
In which direction does your life move?
To wherever you have placed its arrow.
If the arrow points forever backward, to blame the present on the past and script the future accordingly, then what is to make life worth its pain, the story worth its struggle?
But if the arrow points forward to an unfolding destiny, then every pain becomes the cracking of a shell, every travail the shedding of a cocoon; as an olive releasing its oil to the press, a seedling breaking its path through rock and soil to reach the sun. What is the pain relative to the promise it holds?
And so Sarah looked back after 127 years, and all her days, even the darkest, the weariest, even those when she was held a prisoner in the depths of evil of Pharaoh’s palace—all were good and filled with beauty.[Likutei Sichot, vol. 5, pg. 92.]
1
The following laws apply when a person brought sheep into a corral, they began to depart one by one with him counting them as we explained, and he erred in numbering them, and called the eighth lamb or a lesser number, the tenth. In such a situation and, similarly, if he called the twelfth or a greater number, the tenth, those animals are not consecrated. If, however, he called the ninth or the eleventh, the tenth, they become consecrated.
This matter is a halachah, [communicated by the Oral Tradition: that an error when tithing causes one greater than the tenth or one lesser than the tenth to be consecrated, but not those greater or lesser than they.
Even if one called the ninth, the tenth, and the eleventh, the tenth, whether in error or intentionally, all three are consecrated.
א
המכניס צאן לדיר והתחילו לצאת אחת אחת והוא מונה כמו שביארנו וטעה במניין וקרא לשמיני או לשלמטה ממנו עשירי או שקרא לשנים עשר או שלמעלה ממנו עשירי לא נתקדשו אבל אם קרא לתשיעי או לאחד עשר עשירי נתקדשו ודבר זה הלכה מפי הקבלה נשמע שהטעות מתקדשות למעשר שלמעלה ממנו ושלמטה ממנו אבל לא שלפניהם ושלאחריהם אפילו קרא לתשיעי עשירי ולעשירי תשיעי ולאחד עשר עשירי בין בטעות בין בכוונה שלשתן מוקדשים:
2
What are the laws that apply to them? The ninth is not sacrificed. Instead, it should be eaten after it becomes blemished. The tenth is the tithe offering and the eleventh should be offered as a peace offering. Accompanying offerings are required to be brought with it. Its holiness may not be transferred to another animal, because it is considered as an animal to which holiness has been transferred itself.
When does the above apply? When the person counting was the owner of the animals. When, however, a person appoints an agent to tithe for him and the agent errs with regard to the ninth or the eleventh, only the true tenth one is consecrated, for he was not appointed as an agent to err and to cause him a loss, only to consecrate the animals in the appropriate manner.
ב
והיאך דינם התשיעי אינו קרב אלא נאכל במומו והעשירי מעשר והאחד עשר יקרב שלמים וטעון נסכים כשלמים ואינו עושה תמורה מפני שהוא עצמו כתמורה במה דברים אמורים כשהיה המונה הוא בעל הבהמות אבל העושה שליח לעשר לו וטעה בין בתשיעי בין באחד עשר אין מקדש אלא העשירי הודאי בלבד שלא עשאהו שליח לטעות ולהפסיד אלא לקדש כראוי:
3
The statement that if one called the eleventh animal "the tenth," it becomes consecrated applies when one called the tenth, "the ninth." If, however, he called the tenth "the tenth," and called the eleventh, "the tenth," the eleventh is not consecrated. The rationale is that the name "tenth" was not removed from the true tenth animal.
Moreover, even if the owner was silent when the tenth animal departed and did not call it "the tenth" or "the eleventh" and when the eleventh departed, he called it "the tenth," it is not consecrated. The rationale is that the tenth is consecrated as a matter of course, even though it was not explicitly called "the tenth." Hence, since the name "tenth" was not removed from the appropriate animal, the eleventh is not consecrated.
ג
זה שאמרנו שאם קרא לאחד עשר עשירי נתקדש כשקרא לעשירי תשיעי אבל אם קרא לעשירי עשירי וקרא אחריו לאחד עשר עשירי לא נתקדש אחד עשר שהרי העשירי הודאי לא עקר שם עשירי מעליו ואפילו יצא העשירי ולא קראהו לא עשירי ולא אחד עשר אלא שתק ואח"כ יצא אחד עשר וקראהו עשירי לא נתקדש שהעשירי מעצמו נתקדש ואע"פ שלא קראהו עשירי הואיל ולא עקר שם עשירי מעליו אין אחד עשר מקודש:
4
The following rules apply when the ninth and the tenth depart together. Whether the owner called both of them "the ninth" or both of them "the tenth," they are both consecrated. They both, however, should be eaten after they contract blemishes and neither should be sacrificed.
Similarly, if the tenth and the eleventh departed together, if he called them "the tenth," the tenth and the eleventh are considered as intermingled. It is as if a tithe offering becomes intermingled with a peace-offering, in which instance, the law is that they should be eaten after they contract blemishes, as we explained in Hilchot Pesulei HaMukdashim.If he called them "the eleventh," it is considered as if the tenth animal and an ordinary animal are intermingled and they should be eaten after they contract blemishes.
ד
יצאו תשיעי ועשירי כאחד בין שקרא שניהם עשירי בין שקראם תשיעי שניהם מוקדשין ויאכלו במומן ואינן קרבין וכן אם יצא עשירי ואחד עשר כאחד אם קראן עשירי הרי עשירי ואחד עשר מעורבים זה בזה והם כמו מעשר שנתערב בשלמים שיאכלו במומן כמו שביארנו בהלכות פסולי המוקדשין ואם קראן אחד עשר הרי העשירי והחולין מעורבין זה בזה ויאכלו במומן:
5
If, when the owner began counting, two animals, the first and the second, departed together, he should count all the animals in pairs and consecrate the tenth pair. Similarly, if he counted them all in sets of three or in sets of five, the tenth set becomes consecrated.
ה
התחיל למנות ויצאו תחילה שנים שהן ראשון ושני הרי זה מונה הכל זוג זוג ומקדש זוג עשירי וכן אם מנאן שלשה שלשה בכל פעם ופעם או חמשה חמשה מקדש הכת העשירית:
6
If, at the outset, two departed and he counted them as one, and then he called the third that departed after them, "the second," and continued counting one by one in the ordinary manner, the ninth and the tenth are both consecrated and should be eaten after they contract blemishes. The rationale is that the ninth is the true tenth, because two animals departed at the outset. And the one that he called "the tenth" is really, the eleventh and when the eleventh is called "the tenth," it is consecrated, as we explained.
ו
יצאו בתחילה שנים ומנאן אחד וקרא השלישי שיצא אחריהן שני ומנה כדרכו אחד אחד הרי התשיעי והעשירי מוקדשין ויאכלו במומן התשיעי מפני שהוא העשירי הודאי שהרי שנים יצאו בתחילה וזה שקראו עשירי הוא אחד עשר והקורא לאחד עשר עשירי נתקדש כמו שביארנו:
7
If one counted backwards, i.e., when the first one departed, he counted it "ten;" when the second departed, he counted "nine;" until the tenth departed and he counted "one," it is consecrated, because the tenth is consecrated on its own accord.
ז
מנאן למפרע כגון שיצא ראשון ואמר עשירי ויצא שני ואמר תשיעי עד שיצא העשירי ומנה אחת הרי זה קדש שהעשירי מאליו נתקדש:
8
If one mistakenly called the ninth, "the tenth" and the tenth remained in the corral, the ninth should be eaten after becoming blemished and the one that remained in the corral is the tithe. This applies even though it did not depart, nor was it designated as the tenth, because the tenth is consecrated on its own accord.
If the tenth died in the corral, the ninth should be eaten after becoming blemished and the eight which departed after being counted are exempt even though the tenth among them was not consecrated to be offered, but instead, died before departing, because once animals have been counted in a manner that was fitting for them to be tithed, they are exempt.
ח
קרא לתשיעי עשירי ונשאר העשירי בדיר התשיעי יאכל במומו וזה שנשאר בדיר מעשר אף על פי שלא יצא ולא ביררו שהעשירי מאליו נתקדש מת העשירי בדיר התשיעי יאכל במומו וכל השמונה שיצאו ונמנו פטורין ואע"פ שלא נתקדש עשירי שלהן ליקרב אלא מת קודם שיצא שהמניין הראוי פוטר:
9
When one brought ten lambs into a corral and proceeded to count, if one of those counted died, he should continue counting and complete the reckoning in its ordinary manner, consecrating the tenth, even though there are only nine that are alive at the time.
ט
הכניס עשרה טלאים לדיר והיה מונה והולך מת אחד מן המנויין מונה ומשלים כדרכו ומקדש עשירי אף על פי שאין שם עתה חיים אלא תשעה:
10
If after a person began counting, one of the animals in the corral died, those which were counted are exempt, because once animals have been counted in a manner that was fitting for them to be tithed even though one was not separated for them, they are exempt, as stated.Those that remained in the corral should be left for a later "threshing floor" until others are added to them.
Similar concepts apply when one had fourteen lambs and brought all of them into a corral and four departed through one opening and were counted, then six departed through another opening and were counted and four remained in the corral. If the four depart through the opening that the six departed, one should be taken as the tithe and all the others are exempt. The four that departed at first through the first opening are exempt, because once animals have been counted in a manner that was fitting for them to be tithed, they are exempt.
If the remaining four departed from the opening through which the first four departed, the four that departed at the outset and the six that departed afterwards through the second opening are exempt, because each one of them was counted in a manner that was fitting for them to be tithed. For at the time each of the groups departed, others remained in the corral to complete the counting and the tithing. The four that remained, however, although they departed through the first opening and were counted, were not counted in a manner appropriate for tithing. Therefore they must be included in another "threshing floor."
The following laws apply if four departed through one opening, four departed through another opening, and six remained. If all six departed from the same one of the two openings, one should be taken as a tithe and all the lambs are exempt from being tithed again. If, however, the six departed from both openings, some from one and some from the other, the six are included in another "threshing floor." The eight that departed from the two openings at the outset, however, are exempt, for each set of four was counted in a manner appropriate for ten to be counted and the tithe taken, for there were six remaining in the corral.
י
מת אחד מאלו שבתוך הדיר אלו שנמנו פטורין מפני שהמניין הראוי למעשר פוטר אע"פ שלא הפריש עליהן כמו שביארנו ואלו שבתוך הדיר מניחן לגורן אחר עד שיצטרפו לאחרים וכן מי שהיו לו ארבעה עשר טלאים והכניסן לדיר ויצאו ארבעה ומנאן בפתח זה ויצאו ששה ומנאן בפתח אחר ונשארו שם ארבעה בתוך הדיר אם יצאו הארבעה הנשארים מן הפתח שיצאו בו הששה נוטל מהן אחד וכולן פטורין שאותן הארבעה שיצאו תחילה מפתח ראשון מניין הראוי פטרן ואם יצאו אלו הארבעה הנשארים מן הפתח שיצאו בו הארבעה תחילה הרי אותם הארבעה שיצאו בתחילה ואותן הששה שיצאו אחריהן בפתח שני פטורין שכל אחד מהן נמנה מניין הראוי למעשר שהרי נשארו שם בדיר אחרים להשלים המנין ולעשר אבל אלו הארבעה שנשארו אף על פי שיצאו ונמנו מפתח הראשון אינו מניין הראוי לפיכך מצטרפין לגורן אחר יצאו ארבעה מפתח זה וארבעה מפתח שני ונשארו שם ששה אם יצאו הששה מאחד משני הפתחים נוטל מהן אחד מעשר וכולן פטורין ואם יצאו הששה בשני הפתחים הרי הששה מצטרפין לגורן אחר והשמונה שיצאו תחילה מכאן ומכאן פטורין שכל ארבעה מהן נמנו מניין הראוי להשלים עליו עשרה ולעשר שהרי ששה היו שם נשארים בתוך הדיר:
11
If there were nineteen lambs in the corral and nine departed from one opening and nine departed from the other opening, the last one should be taken as the tithesand all the previous are exempt, for both sets of nine were counted in a manner appropriate for tithing.
יא
היו לו תשעה עשר טלאים בתוך הדיר ויצאו תשעה בפתח זה ותשעה בפתח שני נוטל האחרון לשם מעשר וכולן פטורין שאותן התשעה נמנו מניין הראוי:
12
If one was counting and a lamb stuck out its head and the majority of its body from the corral and then returned, it is considered as having been counted in all contexts.
יב
היה מונה והוציא הטלה ראשו ורובו מן הדיר וחזר הרי הוא כמנוי לכל דבר:
13
If a person was counting and interrupted the reckoning because his colleague spoke to him or because night fell beginning the Sabbath, he should continue and complete his counting afterwards.
יג
היה מונה והפסיק המניין מפני חבירו שדבר עמו או שחשכה ליל שבת הרי זה חוזר ומשלים מניינו אחר כך:
14
When one was counting those that departed one by one and one consecrated the tenth and one of those which had been counted jumped back into the corral, becoming intermingled with those which had not been counted as of yet and which were not tithed, all of those in the corral are exempt. The rationale is that there is a doubt concerning every lamb in the corral: Is the one that was counted and jumped back in or is it another one? And we have already stated, that all those which were counted are exempt.
יד
היה מונה היוצאין אחד אחד ומקדש עשירי וקפץ אחד מן המנויין לתוך הדיר לתוך אלו שעדיין לא נמנו ולא נתעשרו נפטרו הכל שכל אחד מהן ספק אם הוא המנוי שקפץ או אחר וכבר ביארנו שכל המנויין פטורין:
15
If one of the animals selected as the tithes jumped back into the corral and became intermingled with the remaining animals, they should all be left to pasture until they contract a disqualifying blemish. Then they should be eaten after acquiring the blemish.
טו
קפץ אחד מן העשיריים לתוך הדיר כולן ירעו עד שיפול בהן מום ויאכלו במומן:
Shegagot - Perek 1
1
Whenever a person inadvertently violates one of the negative commandments that involve a deed and for which one is liable for karet, he is obligated to bring a sin-offering. It is a positive commandment for him to offer a sin-offering for his inadvertent transgression.
א
כל העובר בשגגה על אחת ממצות לא תעשה שיש בה מעשה שחייבין עליה כרת הרי זה חייב להקריב קרבן חטאת ומצות עשה שיקריב חטאתו על שגגתו:
2
All transgressions for which one is liable for karet for their willful violation, one is liable to bring a sin-offering for their inadvertent violation except for three transgressions: blasphemy, negating circumcision, and negating the Paschal sacrifice. Negating circumcision and the Paschal sacrifice does not require such an offering, because they are positive commandments and a sin-offering is brought only for the inadvertent violation of a negative commandment, as Leviticus 4:27 states that the offering should be brought for violating: "one of the commandments of God that forbids an act to be performed." And blasphemy does not involve a deed. Thus a sacrifice is not necessary, because Numbers 15:29 speaks about this sacrifice being brought by "one who acts inadvertently," excluding a blasphemer who does not perform an action.
Accordingly, one who accepts a false deity as a god, even though he is liable for karet if he acts willfully and is liable for execution by stoning, is exempt from a sacrifice if he accept the deity inadvertently, because he did not perform a deed and Leviticus 4:27 states: "Acting in violation of one."
ב
וכל עבירה שחייבין על זדונה כרת חייבין על שגגתה חטאת חוץ משלש עבירות מגדף ומבטל מילה וקרבן פסח הפסח והמילה מפני שהן מצות עשה וחטאת אין מביאין אלא על שגגת לא תעשה שנאמר אחת מכל מצות ה' אשר לא תעשינה והמגדף מפני שאין בו מעשה ונאמר לעושה בשגגה יצא מגדף שאין בו מעשה לפיכך המקבל ע"ז באלוה אע"פ שהוא חייב כרת אם היה מזיד נסקל ואם קיבל בשגגה פטור מן הקרבן לפי שלא עשה מעשה ונאמר בעשותה אחת:
3
With regard to all the transgressions punishable by karet in the Torah except for the three which were mentioned, if a private individual violated one of these prohibitions inadvertently, he must bring a fixed sin-offering with the exception of an impure person who partook of sacrificial meat and an impure person who entered the Temple. These two do not bring a fixed sin-offering, but rather an adjustable guilt-offering, as will be explained.
ג
כל כריתות שבתורה חוץ משלש כריתות שביארנו אם עבר היחיד על אחת מהן בשגגה מביא חטאת קבועה חוץ מטמא שאכל קדש וטמא שנכנס למקדש ששניהם אין מביאין חטאת קבועה אלא קרבן עולה ויורד כמו שיתבאר:
4
Only an animal is brought as a fixed sin-offering. In contrast, an adjustable guilt-offering is a sacrifice whose object is not fixed. If one is rich, he must bring an animal as a sin-offering. If he is poor, he brings a fowl or a tenth of an ephah as a meal-offering, as will be explained. Thus all the sins for which a private person brings a fixed sin-offering are 43. They include:
a) one who is intimate with his mother,
b) one who is intimate with his wife's mother,
c) one who is intimate with his maternal grandmother,
d) one who is intimate with his paternal grandmother,
e) one who is intimate with his daughter,
f) one who is intimate with his daughter's daughter,
g) one who is intimate with his son's daughter,
h) one who is intimate with his wife's daughter,
i) one who is intimate with the daughter of his wife's daughter,
j) one who is intimate with the daughter of his wife's son,
k) one who is intimate with his sister,
l) one who is intimate with his sister who is the daughter of his father's wife,
m) one who is intimate with his father's sister,
n) m) one who is intimate with his mother's sister,
o) one who is intimate with his wife's sister,
p) one who is intimate with his father's wife,
q) one who is intimate with the wife of his father's brother,
r) one who is intimate with his son's wife,
s) one who is intimate with his brother's wife,
t) one who is intimate with another man's wife,
u) one who is intimate with a woman in the niddah state,
v) one who is intimate with a male,
w) one who is intimate with his father,
x) one who is intimate with his father's brother,
y) one who is intimate with an animal,
z) a woman who has an animal engage in relations with her. Thus all the prohibitions involving forbidden relations punishable by karet are 26.
Among other sins, there are seventeen. They are: a) one who serves a false deity by performing a deed,
b) one who gives his descendants to Molech,
c) one who divines through an ov,
d) one who performs a deed while divining with a yidoni,
e) one who desecrates the Sabbath,
f) one who performs forbidden labor on Yom Kippur,
g) one who eats or drinks on Yom Kippur,
h) one who eats chametz on Pesach,
i) one who partakes of fat,
j) one who partakes of blood,
k) one who partakes of sacrificial meat after the time for eating it passes,
l) one who partakes of sacrificial meat that was disqualified, because of an undesirable intent concerning time,
m) one who slaughters a sacrificial animal outside the Temple Courtyard,
n) one who offers a sacrifice outside the Temple Courtyard,
o) one who prepares anointing oil like that used in the Temple,
p) one who prepares incense like that used in the Temple,and
q) one who anoints himself with the anointing oil of the Temple. These are the 43 transgressions for which one brings a fixed sin-offering for their inadvertent violation.
What is the sacrifice that a person who inadvertently violates one of these transgressions should bring? If he inadvertently violated the prohibition against worshiping a false deity, he must bring a female goat in the first year of its life. This is the sacrifice mentioned in the portion Shelach Lecha. This applies whether the transgressor is an ordinary person, a king, a High Priest, or the priest anointed to lead the people in war. Every one is equal with regard to the inadvertent transgression of the worship of false divinities.
If, however, one inadvertently violated one of the other 42 transgressions mentioned above, different rules apply. If the transgressor was an ordinary person, he should bring a she-goat or a ewe. This is the sin offering of one of the common people mentioned in the portion Vayikra. If the king inadvertently violated one of these trangressions, he should bring a male goat as a sin-offering. If the transgressor is an anointed priest, he should bring a bull, the offspring of an ox as a sin-offering. It is burnt, as described there.
ד
חטאת קבועה היא הבאה מן הבהמה בלבד וקרבן עולה ויורד הוא קרבן שאינו קבוע אלא אם היה עשיר מביא חטאת בהמה ואם היה עני מביא עוף או עשירית האיפה כמו שיתבאר נמצאת למד שכל העבירות שהיחיד מביא על שגגתן חטאת קבועה ארבעים ושלש ואלו הן:
(א) הבא על אמו (ב) הבא על אם אשתו (ג) הבא על אם אמה (ד) הבא על אם אביה (ה) הבא על בתו (ו) הבא על בת בתו (ז) הבא על בת בנו (ח) הבא על בת אשתו (ט) הבא על בת בתה (י) הבא על בת בנה (יא) הבא על אחותו (יב) הבא על אחותו שהיא בת אשת אביו (יג) הבא על אחות אביו (יד) הבא על אחות אמו (טו) הבא על אחות אשתו (טז) הבא על אשת אביו (יז) הבא על אשת אחי אביו (יח) הבא על אשת בנו (יט) הבא על אשת אחיו (כ) הבא על אשת איש (כא) הבא על הנדה (כב) השוכב עם זכר (כג) הבא על אביו (כד) הבא על אחי אביו (כה) השוכב עם בהמה (כו) האשה שמביאה עליה את הבהמה נמצאו כל כריתות שבעריות עשרים ושלש:
ובשאר העבירות שבע עשרה ואלו הן:
(א) העובד עבודה זרה במעשה (ב) הנותן מזרעו למולך (ג) בעל אוב (ד) בעל ידעוני במעשה (ה) המחלל את השבת (ו) העושה מלאכה ביוה"כ (ז) האוכל ושותה ביום הכפורים (ח) האוכל נותר (ט) האוכל חמץ בפסח (י) האוכל חלב (יא) האוכל דם (יב) האוכל פיגול (יג) השוחט קדשים חוץ לעזרה (יד) המעלה קרבן חוץ לעזרה (טו) המפטם את שמן המשחה (טז) המפטם את הקטורת (יז) הסך בשמן המשחה הרי אלו ארבעים ושלש עבירות שמביאין על שגגתן חטאת קבועה ומה הוא הקרבן שמביא השוגג באחת מאלו אם שגג בעבודה זרה מביא עז בת שנתה לחטאת והיא האמורה בפרשת שלח לך בין שהיה החוטא הדיוט או מלך או כהן גדול או משוח מלחמה הכל שוין בשגגת ע"ז אבל אם שגג באחת משאר ארבעים ושתים אם היה הדיוט מביא שעירת עזים או נקבה מן הכבשים וזו היא חטאת של אחד מעם הארץ האמורה בפרשת ויקרא ואם המלך הוא ששגג באחת מהן מביא שעירת עזים לחטאת ואם כהן משוח הוא מביא פר בן בקר לחטאת והוא נשרף כמו שנתפרש שם:
5
The same laws apply whether one person inadvertently violates one of these transgressions or many do, as implied by Numbers 15:29: "There will be one law for those who transgress inadvertently."
What is implied? If the people of a city inadvertently transgressed and thought the day was an ordinary day, but it was Yom Kippur. As a result, they all ate and performed work, each one of the transgressors should bring two sin-offerings, ewes or she-goats. Similarly, if they all inadvertently transgressed and offered incense to a false deity, each one of the transgressors must bring a goat in its first year of life as a sin-offering.
ה
אחד יחיד ששגג באחת מאלו או מרובין שנאמר תורה אחת תהיה לכם לעושה בשגגה כיצד אנשי מדינה ששגגו ודמו שהיום חול והרי הוא יוה"כ וכולן אכלו ועשו מלאכה כל אחד מהן מביא שתי חטאות כבשות או שעירות וכן אם שגגו כולן והקטירו לעבודה זרה כל אחד ואחד מן העובדים מביא עז בת שנתה לחטאת:
Shegagot - Perek 2
1
A person is not liable for a sin-offering for an inadvertent transgression unless he acts inadvertently from the beginning to the end. If, however, he acted inadvertently at the beginning, but acted willfully at the end or began acting willfully, but acted inadvertently at the end, he is exempt from the obligation to bring a sin-offering.
What is implied? A person transferred an article from one domain to another on the Sabbath. If one lifted up the article willfully, but placed it down inadvertently or lifted it up inadvertently, but placed it down willfully, he is exempt. To be liable for a sin-offering, he must lift it up inadvertently and placed it down inadvertently. Similar laws apply in all analogous situations.
א
אין אדם חייב חטאת על שגגתו עד שיהיה שוגג מתחילה ועד סוף אבל אם שגג בתחלה והזיד בסוף או הזיד בתחלה ושגג בסוף פטור מקרבן חטאת כיצד כגון שהוציא חפץ מרשות לרשות בשבת עקר בזדון והניח בשגגה או שעקר בשגגה והניח בזדון פטור עד שיעקור בשגגה ויניח בשגגה וכן כל כיוצא בזה:
2
If a person violated a transgression knowing that involved violation of a negative commandment, but he did not know that he is liable for karet for its violation, he is considered to have transgressed inadvertently and he must bring a sin-offering. If, however, he did know that it was punishable by karet, but was unaware of the obligation for a sacrifice, i.e., he did not know whether or not he was liable for a sacrifice for the transgression, he is considered to have acted willfully. For the lack of knowledge concerning a sacrifice is not considered as a lack of knowledge concerning these transgressions for which one is liable for karet.
ב
עבר עבירה ויודע שהיא בלא תעשה אבל אינו יודע שחייבין עליה כרת הרי זו שגגה ומביא חטאת אבל אם ידע שהיא בכרת ושגג בקרבן ולא ידע אם חייבין עליה קרבן אם לאו הרי זה מזיד ששגגת קרבן אינה שגגה בעבירות אלו שחייבין עליהן כרת:
3
When a person does not know the nature of the transgression that he violated, even though he definitely knows that he violated a negative commandment punishable by karet, he is exempt from bringing a sin-offering, as implied by Leviticus 4:23: "that he transgressed with regard to it," implying that he must know the transgression that he violated.
What is implied? There was a piece of forbidden fat and meat from a sacrifice left beyond its permitted time before him and he partook of one of them, but did not know which he ate; his wife who was in the niddah state and his sister were at home, he inadvertently was intimate with one of them, but did not know with whom he had relations; the Sabbath and Yom Kippur passed, he performed a forbidden labor on one of them, but did not know on which, he is exempt from the obligation to bring a sin-offering.
ג
מי שלא נודע לו עצמו של חטא שחטא אף על פי שידע בודאי שעבר על לא תעשה שיש בו כרת הרי זה פטור מקרבן חטאת שנאמר אשר חטא בה עד שידע החטא שחטא בו כיצד חלב ונותר לפניו ואכל את אחד מהם ואין ידוע אי זה אכל אשתו נדה ואחותו בבית ושגג ובא על אחת מהן ואין ידוע אי זו מהן בעל שבת ויום הכפורים לפניו ועשה מלאכה באחד מהן ואין ידוע באי זה מהן עשה הרי זה פטור מקרבן חטאת:
4
If a person transgressed, became aware of the transgression, and then forgot which transgression he violated, he should bring a sin-offering for whichever transgression he violated. This offering should be eaten, like the other sin-offerings that are eaten.
ד
חטא ונודע לו חטאתו וחזר ושכחו הרי זה מביא חטאת לשם מה שהוא ותאכל כשאר חטאות הנאכלות:
5
If one inadvertently committed one transgression, but there are two persons involved and he is unaware of the one with whom he committed the transgression, he is liable.
What is implied? There were two women in the niddah state. Inadvertently, he was intimate with one of them, but he did not know with whom. He had two sisters. Inadvertently, he was intimate with one of them, but he did not know with whom. In these instances, he is liable for a sin-offering. To what can this be compared? To two lamps that are burning and one extinguished one of them on the Sabbath without knowing which one he extinguished or two pots of forbidden fat from which he ate one and yet, he did not know the identity of the one from which he ate.In these instances, he is liable. Similar laws apply in all analogous situations.
ה
שגג בשם אחד והם שני גופין חייב כיצד שתי נדות ושגג באחת מהן ואין ידוע אי זו היא שתי אחיות ושגג באחת מהן ואין ידוע אי זו היא חייב חטאת שהרי ידע עצמו של חטא למה זה דומה לשתי נרות דולקות שכבה אחת מהן ואין ידוע אי זו נר היא או לשני תמחויין של חלב שאכל מאחד מהן ואין ידוע מאי זה תמחוי מהן אכל שהוא חייב וכן כל כיוצא בזה:
6
In all situations when a person is obligated to bring a fixed sin-offering for his inadvertent transgression and he transgressed inadvertently and he becomes aware of the transgression after violating it, he is liable for a sin-offering, even though initially, he was not aware that this act is a a transgression.
What is implied? A child was captured by gentiles and raised by them without knowing who are the Jewish people or what their faith is. He performed labor on the Sabbath, ate forbidden fat, blood, and the like. When he discovers that he is Jewish and commanded to eschew all of the above, he is obligated to bring a sin-offering for every particular sin. Similar laws apply in all analogous situations.
ו
כל המחוייב חטאת קבועה על שגגתו ועשה בשגגה ונודע לו אחר שחטא אע"פ שלא היתה לו ידיעה בתחלה שזה חטא הוא הרי זה חייב חטאת כיצד תינוק שנשבה לבין העכו"ם וגדל והוא אינו יודע מה הם ישראל ולא דתם ועשה מלאכה בשבת ואכל חלב ודם וכיוצא בהן כשיודע לו שהוא ישראל ומצווה על כל אלו חייב להביא חטאת על כל עבירה ועבירה וכן כל כיוצא בזה:
7
When a person transgresses unintentionally by engaging in forbidden sexual relations or partaking of forbidden foods, he is liable for a sin-offering. If he does so with regard to the Sabbath, he is exempt from the obligation of a sin-offering.
What is implied? If he was acting casually with a woman and engaged in relations with her without intending to engage in relations and she is forbidden to him as an ervah, he is liable for a sin-offering. This ruling also applies if he thought that what was in his mouth was spittle and he swallowed it without the intent of eating at all and then he discovered that it was forbidden fat. If, by contrast, his intent was to lift up produce that was already cut and instead, he cut off a plant that was growing without intending to cut it off, he is exempt from a sin-offering, for the Torah forbade only the performance of purposeful labor, as explained in the appropriate place.
ז
השוגג בלא כוונה בעריות או במאכלות אסורות חייב חטאת בשבת פטור מחטאת כיצד היה מתעסק עם אשה ובעלה בלא כוונה לבעילה והרי היא ערוה עליו דמה שזה שבפיו רוק הוא ובלעו בלא כוונה לשם אכילה בעולם והרי הוא חלב הרי זה חייב חטאת נתכוון להגביה את התלוש וחתך את המחובר בלא כוונה לחתיכתו פטור מלאכת מחשבת אסרה תורה כמו שביארנו במקומו:
8
Whenever one performs one of the mitzvot and while he was performing it, a transgression punishable by karet was violated inadvertently, he is not liable for a sin-offering, because the person was acting with license.
What is implied? A man engaged in intimacy with his yevamah. She was in the niddah state, but he was unaware. He is exempt from a sin-offering, for he acted with license. If, by contrast, one was intimate with his wife when she was in the niddah state, he is liable, because he did not ask her before engaging in relations. With regard to his yevamah, however, he is not familiar with her, so that he might ask her.
Similarly, if a person had two infants to circumcise, one, on the Sabbath, and one on Friday or on Sunday, should he have forgotten and circumcised them both on the Sabbath, he is exempt from bringing a sin-offering. For he was licensed to circumcise one of them on the Sabbath, the Sabbath laws are suspended in his regard, and he performed a mitzvah. Even though two bodies are involved, since it is a pressing time, he is not precise. If, however, neither of the children was scheduled to be circumcised on the Sabbath and on the Sabbath, he circumcised a person who was not fit to be circumcised on the Sabbath, he is liable for a sin-offering.
ח
כל העושה מצוה מן המצות ובכלל עשייתה נעשית עבירה שחייבין עליה כרת בשגגה הרי זה פטור מחטאת מפני שעשה ברשות כיצד הבא על יבמתו והרי היא נדה והוא לא ידע הרי זה פטור מחטאת שהרי עשאה ברשות אבל אם בא על אשתו והרי היא נדה חייב חטאת מפני שלא שאלה ואח"כ יבעול אבל יבמתו אינו רגיל בה כדי שישאל לה וכן מי שהיו לו שני תינוקות אחד למול בשבת ואחד למול בערב שבת או באחד בשבת ושכח ומל שניהן בשבת פטור מחטאת שהרי יש לו רשות למול אחד מהן בשבת ושבת דחויה היא אצלו ומצוה עשה אף על פי שהם שני גופין הואיל וזמנו בחול אינו מדקדק אבל אם לא היה אחד מהן ראוי למול בשבת ושכח ומל בשבת מי שאינו ראוי למול בשבת חייב חטאת:
9
The following rules apply when a proficient expert comes to circumcise a child before sunset on the Sabbath and he is told: "There is not enough time in the day left to perform the circumcision. If you begin circumcising, you will not be able to complete the act before the Sabbath departs. Thus you will have made a wound on the Sabbath without performing a mitzvah." If he says: "I am familiar with the task and deft and I will circumcise him speedily," should he not complete the circumcision until after the conclusion of the Sabbath, he is liable for a sin-offering, for they warned him.
ט
אומן שבא למול לפנות היום ביום השבת ואמרו לו לא נשאר פנאי ביום כדי שתמול ואם תתחיל למול לא תשלים עד יציאת השבת ונמצאת חובל בשבת ולא עושה מצוה ואמר רגיל אני וזריז ובמהרה אמול אם לא השלים אלא עד יציאת השבת הרי זה חייב חטאת שהרי התרו בו:
10
When a person takes a lulav out to the public domain on the first day of Sukkot which falls on the Sabbath in order to fulfill his obligation or carries it four cubits in the public domain inadvertently, he is exempt from a sin-offering, because he acted with license.
Similarly, if one slaughters an animal for a Paschal sacrifice on the fourteenth of Nisan which fell on the Sabbath and afterwards, he discovered that the owners removed their connection from it, they died or became impure before it was slaughtered, or it became tereifah in a hidden place, e.g., its intestines or lungs were perforated, he is exempt, because he slaughtered it with license. If, however, it was discovered to be blemished or there was a readily apparent factor that caused it to be deemed tereifah, he is liable for a sin-offering, since he should have checked it before slaughtering. Similar laws apply in all analogous situations.
י
המוציא את הלולב ביום טוב הראשון של חג שחל להיות בשבת כדי לצאת בו והעבירו ארבע אמות ברשות הרבים בשוגג פטור שהרי ברשות הוציא וכן השוחט את הפסח ביום ארבעה עשר שחל להיות בשבת ונודע לו אחר כן שמשכו הבעלים את ידיהם או שמתו או נטמאו קודם שחיטה או שנמצא טריפה בסתר כגון נקוב מעיים או ריאה הרי זה פטור מפני ששחט ברשות אבל נמצא בעל מום או שהיתה טריפה גלויה הרי זה חייב חטאת מפני שהיה לו לבדוק ואחר כך ישחוט וכן כל כיוצא בזה:
11
If one slaughtered a Paschal sacrifice on the Sabbath for the sake of another sacrifice in error, he is exempt, because the sacrifice is acceptable. For supplanting the designation of a sacrifice in error is not considered of consequence, as explained in Hilchot Pesulei HaMukdashim.
יא
שחט את הפסח בשבת שלא לשמו בטעות פטור מפני שהזבח כשר שעקירת שמו בטעות אינו עקירה כמו שביארנו בהלכות פסולי המוקדשין:
12
The following rules apply if, on the Sabbath, one slaughtered animals designated for other sacrifices for the sake of a Paschal sacrifice in error. If they are fit to serve as a Paschal sacrifice, he is free from the obligation of bringing a sin-offering, because he slaughtered with license. If they are not fit to serve as a Paschal sacrifice, e.g., the animal was female or in its second year of life, he is liable for a sin-offering, because they are not fitting for this sacrifice.
Similarly, one is liable for a sin-offering if he slaughtered an animal as a Paschal sacrifice on the Sabbath for the sake of individuals who cannot partake of it, for those who were not enumerated on it, for the uncircumcised, or for the ritually impure. If, however, he slaughtered it on the Sabbath for the sake of individuals who can partake of it and for those who cannot partake of it, for those enumerated on it and for those who were not enumerated on it, for the circumcised and for the uncircumcised, or for the pure and for the impure, he is exempt from bringing a sin-offering, because the Paschal sacrifice is acceptable. Similar laws apply in all analogous situations.
יב
שחט זבחים אחרים לשם פסח בטעות אם ראויין הם לקרבן פסח פטור מקרבן חטאת מפני ששחט ברשות אם אינן ראויין כגון שהיתה נקבה או בן שתים חייב חטאת שהרי אינו ראוי לקרבן פסח וכן אם שגג ושחטו בשבת שלא לאוכליו או שלא למנוייו או לערלים או לטמאים חייב חטאת שחטו לאוכליו ושלא לאוכליו למנוייו ושלא למנוייו למולים ולערלים לטמאים ולטהורים פטור שהרי הפסח כשר וכן כל כיוצא בזה:
13
When a person slaughters an animal designated for a communal sacrifice on the Sabbath for an intent other than that for which it was designated, he is obligated to bring a sin-offering. Nevertheless, the fats and the organs from the sacrificial animal should be offered on the altar's pyre on Saturday evening. Similarly, if on the Sabbath one slaughtered other animals besides those required as the day's obligations, he is liable for a sin-offering for the additional animal.
יג
השוחט בשבת קרבן צבור שלא לשמו הרי זה חייב חטאת ויקטיר אימורים לערב וכן אם שחט יתר על חובת היום חייב חטאת על התוספת:
14
A person who slaughters animals for individual sacrifices whose offering does not supersede the Sabbath prohibitions on the Sabbath inadvertently is liable for a sin-offering. One is, however, permitted to benefit from the meat of those sacrifices and the blood should not be cast on the altar. If he transgressed and cast the blood on the altar for the intent of those sacrifices whether without knowing it is a transgression or knowingly, the owner is considered to have fulfilled his obligation, the organs and fats may be offered on the altar's pyre, and the meat should be eaten. The one who slaughtered the animal should bring a sin-offering for his inadvertent violation.
יד
שחט קרבנות יחיד שאין דוחים את השבת בשבת בשגגה חייב חטאת והבשר מותר בהנאה ואין זורקין את הדם ואם עבר וזרק דמם לשמן בין בשוגג בין במזיד עלו לבעלים לשם חובה ויקטיר אימורין לערב והבשר יאכל ויביא השוחט חטאת על שגגתו:
15
The following laws apply when, on the Sabbath, there were two animals designated for communal offerings before a priest, one, lean and one, stocky, and the sacrificial obligation of the day required - as either a sin-offeringor a burnt-offering - the offering of only one of them and he inadvertently slaughtered them both. If he slaughtered the lean one first and afterwards, slaughtered the stocky one, he is exempt from the obligation to bring a sin-offering. Indeed, he is told: "Bring the stocky animal and slaughter it as an initial preference." If, however, he slaughtered the stocky animal initially and then the lean one, he is liable for a sin-offering for the additional slaughter.
Nevertheless, in the latter instance, there is room for leniency if the stocky animal was slaughtered first and discovered to be tereifah because of a disqualifying factor in its intestines. Even though he did not know that the stocky one was tereifah when he slaughtered the lean one and he did not have that intent, since the last one was slaughtered as required by law, he is exempt from a sin-offering for its slaughter.
A similar law also applies if one spreads out a net to catch fish at sea on the Sabbath unknowingly and lifts up a child with the fish, he is exempt from bringing a sin-offering. Even though his intent was only to catch fish, since he acted unknowingly and lifted up a child with the fish, he is exempt whether he heard that a child had fallen into the sea or not, he is exempt. Similar laws apply in all analogous situations.
טו
היו לפניו שתי בהמות של צבור אחת כחושה ואחת שמינה והיתה חובת היום באחת בין חטאת בין עולה ושגג ושחט השתים אם שחט כחושה בתחלה ואח"כ שחט השמינה פטור מקרבן חטאת ולא עוד אלא שאומרים לו הבא שמינה ושחוט לכתחלה אבל אם שחט השמינה תחילה ואחר כך הכחושה חייב חטאת על התוספת נמצאת הראשונה השמינה טריפה בבני מעיים אע"פ שלא ידע שהיא טריפה בעת ששחט הכחושה ולא לזה נתכוון הואיל ונשחטה האחרונה כמצותה הרי זה פטור מחטאת וכן הפורס מצודה להעלות דגים מן הים בשגגה והעלה תינוק עם הדגים בין ששמע שטבע תינוק בין שלא שמע הואיל והעלה תינוק הרי זה פטור מחטאת אף על פי שלא היתה כוונתו אלא לצוד מפני שהיה שוגג וכן כל כיוצא בזה:
16
When, on the night of Pesach, a person had roasted meat from the Paschal sacrifice and meat that was left over from other sacrifices before him and intended to partake of the roasted meat which is a mitzvah and inadvertently partook of the leftover meat, he is liable for a sin-offering, since he did not perform a mitzvah when eating. Similar laws apply in all analogous situations.
טז
מי שהיה לפניו בלילי הפסח צלי של פסח ונותר מן הקדשים ונתכוין לאכול צלי שהוא מצוה ושגג ואכל הנותר הרי זה חייב חטאת שהרי לא עשה מצוה באכילה זו וכן כל כיוצא בזה:
• English Text | Video Class"Today's Day"
Wednesday Nissan 30, Rosh Chodesh, 15th day of the omer 5703
Torah lessons: Chumash: K'doshim, Revi'i with Rashi.
Tehillim: 145-150.
Tanya: Even if it (p. 235)...blessed be He. (p. 235).
The following farbrengens should take place in shul: The farbrengen of s'uda shlishit,1 of Shabbat m'varchim,2 and of holidays (such as Rosh Chodesh and festive days3 of anash)4
The farbrengen of melava malka5 should be held in the private homes of anash.
FOOTNOTES
1. The third Shabbat meal.
2. The Shabbat on which the coming month is blessed.
3. Such as Chassidic festivals - Yud-tess Kislev, Yud-beis Tamuz, Yud Kislev, Yud Sh'vat, Yud-Alef Nissan, Hay Tevet, Rosh Chodesh Kislev, etc.
4. Members of the Lubavitch community.
5. "Escorting the Shabbat Queen"; the Saturday night festive meal.
Daily Thought
Arrows of Life
The life of Sarah was one hundred years and twenty years and seven years, the years of the life of Sarah. (Genesis 23:1)
All of them were equally good.—Rashi.
In which direction does your life move?
To wherever you have placed its arrow.
If the arrow points forever backward, to blame the present on the past and script the future accordingly, then what is to make life worth its pain, the story worth its struggle?
But if the arrow points forward to an unfolding destiny, then every pain becomes the cracking of a shell, every travail the shedding of a cocoon; as an olive releasing its oil to the press, a seedling breaking its path through rock and soil to reach the sun. What is the pain relative to the promise it holds?
And so Sarah looked back after 127 years, and all her days, even the darkest, the weariest, even those when she was held a prisoner in the depths of evil of Pharaoh’s palace—all were good and filled with beauty.[Likutei Sichot, vol. 5, pg. 92.]
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