Today's Laws and Customs:
- Count "Twenty-Three Days to the Omer" Tonight
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'Netzach -- "Restraint in Ambition"
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
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
Today in Jewish History:
- Jerusalem Walls Dedicated (335 BCE)
Venetian Ghetto (1516)
On the 7th of Iyar, 1516, the Venetian City Council decreed that all Jews be segregated to a specific area of the city.
Venice's ghetto was surrounded by water, with a canal leading to its gates. At night the "Christian guards" patrolled the waters around the ghetto to ensure that the night curfew wasn't violated. At the same time of the establishment of this ghetto, numerous other degrading laws were enacted, including the requirement that all Jews wear yellow stars as identification.
Despite all these restrictions, the Jewish community blossomed and functioned normally. In 1797, the ghetto was abolished by Napoleon during the course of the French Revolution.
The site chosen to accommodate the Jews had once housed the city's foundries, gettos in Italian -- and thus the eventual popularization throughout Europe of the word "ghetto" to describe the city sections where Jews were forced to reside.
Passing of Rabbi Shlomo Ephraim of Luntschitz, “Kli Yakar” (1619)
Born in the year 1550 in Luntschitz, Poland, with just the name Ephraim, the name Sholomo was added later during a life-threatening illness (a common practice in Judaism).
Rabbi Sholomo Efraim was a disciple of the famed Talmudist, Rabbi Sholomo Luria, author of the Yam Shel Sholomo, as well as the great Jewish kabalist and philosopher, Rabbi Judah Lowe, known as the “Maharal of Prague.”
In the year 1604, after having first headed the yeshivah in Levov, he was appointed rabbi of Prague, replacing Rabbi Lowe, who was then quite elderly. He held the position until his passing.
He is the author of a number of works, but is perhaps best known for his work Kli Yakar (a commentary on the Torah) and Olelot Ephraim (a collection of sermons).
Among his prominent students was Rabbi Yom Tov Lipman Heller, author of a classic commentary on the Mishnah called Tosfot Yom Tov.
Daily Study:
Chumash
Leviticus Chapter 18
22You shall not lie down with a male, as with a woman: this is an abomination. כב וְאֶ֨ת־זָכָ֔ר לֹ֥א תִשְׁכַּ֖ב מִשְׁכְּבֵ֣י אִשָּׁ֑ה תּֽוֹעֵבָ֖ה הִֽוא:
23And with no animal shall you cohabit, to become defiled by it. And a woman shall not stand in front of an animal to cohabit with it; this is depravity. כגוּבְכָל־בְּהֵמָ֛ה לֹֽא־תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְטָמְאָה־בָ֑הּ וְאִשָּׁ֗ה לֹא־תַֽעֲמֹ֞ד לִפְנֵ֧י בְהֵמָ֛ה לְרִבְעָ֖הּ תֶּ֥בֶל הֽוּא:
this is depravity: Heb. תֶּבֶל, an expression denoting prostitution, sexual immorality, and adultery. Similarly, “and My wrath, because of their depravity (תַּבְלִיתָם).” (Isa. 10:25) Another explanation of תֶּבֶל הוּא : An expression which denotes mingling (בּלל) and mixing up; [here, it refers to the perverted mingling of] human seed and animal seed. תבל הוא: לשון קדש וערוה וניאוף, וכן ואפי על תבליתם (ישעיה י כה). דבר אחר תבל הוא לשון בלילה וערבוב, זרע אדם וזרע בהמה:
24You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things. כדאַל־תִּטַּמְּא֖וּ בְּכָל־אֵ֑לֶּה כִּ֤י בְכָל־אֵ֨לֶּה֙ נִטְמְא֣וּ הַגּוֹיִ֔ם אֲשֶׁר־אֲנִ֥י מְשַׁלֵּ֖חַ מִפְּנֵיכֶֽם:
25And the land became defiled, and I visited its sin upon it, and the land vomited out its inhabitants. כהוַתִּטְמָ֣א הָאָ֔רֶץ וָֽאֶפְקֹ֥ד עֲוֹנָ֖הּ עָלֶ֑יהָ וַתָּקִ֥א הָאָ֖רֶץ אֶת־יֽשְׁבֶֽיהָ:
26But as for you, you shall observe My statutes and My ordinances, and you shall not do like any of these abominations neither the native, nor the stranger who sojourns among you. כווּשְׁמַרְתֶּ֣ם אַתֶּ֗ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י וְלֹ֣א תַֽעֲשׂ֔וּ מִכֹּ֥ל הַתּֽוֹעֵבֹ֖ת הָאֵ֑לֶּה הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
27For the people of the land who preceded you, did all of these abominations, and the land became defiled. כזכִּ֚י אֶת־כָּל־הַתּֽוֹעֵבֹ֣ת הָאֵ֔ל עָשׂ֥וּ אַנְשֵֽׁי־הָאָ֖רֶץ אֲשֶׁ֣ר לִפְנֵיכֶ֑ם וַתִּטְמָ֖א הָאָֽרֶץ:
28And let the land not vomit you out for having defiled it, as it vomited out the nation that preceded you. כחוְלֹֽא־תָקִ֤יא הָאָ֨רֶץ֙ אֶתְכֶ֔ם בְּטַמַּֽאֲכֶ֖ם אֹתָ֑הּ כַּֽאֲשֶׁ֥ר קָאָ֛ה אֶת־הַגּ֖וֹי אֲשֶׁ֥ר לִפְנֵיכֶֽם:
And let the land not vomit you out: This can be compared to a prince who was fed obnoxious food, which could not stay in his intestines; so he vomited it out. Likewise, the Land of Israel cannot retain transgressors [and thus, it vomits them out]. — [Torath Kohanim 20:123] The Targum rendersוְלֹאתָקִיא, as: וְלֹא תְרוֹקֵן as:, denoting “emptying out” (רִקּוּן), i.e., the Land empties itself of the transgressors. ולא תקיא הארץ אתכם: משל לבן מלך שהאכילוהו דבר מאוס, שאין עומד במעיו אלא מקיאו, כך ארץ ישראל אינה מקיימת עוברי עבירה. ותרגומו ולא תרוקין, לשון ריקון, מריקה עצמה מהם:
29For anyone who commits any of these abominations, the persons doing so shall be cut off from the midst of their people. כטכִּ֚י כָּל־אֲשֶׁ֣ר יַֽעֲשֶׂ֔ה מִכֹּ֥ל הַתּֽוֹעֵבֹ֖ת הָאֵ֑לֶּה וְנִכְרְת֛וּ הַנְּפָשׁ֥וֹת הָֽעֹשׂ֖ת מִקֶּ֥רֶב עַמָּֽם:
the people doing so: הַנְּפָשׁוֹת הָעֹשׂת. [Since the verse begins, “anyone who does,” it should have used the singular form here. By using the plural, “the people doing so,”] it means both the male and female [involved in the act]. — [B.K. 32a] הנפשות העשת: הזכר והנקבה במשמע:
30And you shall observe My charge, not to commit any of the abominable practices that were done before you, and you shall not become defiled by them. I am the Lord your God. לוּשְׁמַרְתֶּ֣ם אֶת־מִשְׁמַרְתִּ֗י לְבִלְתִּ֨י עֲשׂ֜וֹת מֵֽחֻקּ֤וֹת הַתּֽוֹעֵבֹת֙ אֲשֶׁ֣ר נַֽעֲשׂ֣וּ לִפְנֵיכֶ֔ם וְלֹ֥א תִטַּמְּא֖וּ בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
And you shall observe My charge: This [clause come] to admonish the courts regarding the matter. — [Torath Kohanim 18:151] ושמרתם את משמרתי: להזהיר בית דין על כך:
and you shall not become defiled by them. I am the Lord, your God: But if you do become defiled,“ [says God,] ”I am not your God, and you will be cut off from Me. What benefit will I have from you? Moreover, you will deserve annihilation.“ Therefore, it says, ”I am the Lord, your God." - [Torath Kohanim 18:151] ולא תטמאו בהם אני ה' אלהיכם: הא אם תטמאו, איני אלהיכם, ואתם נפסלים מאחרי, ומה הנאה יש לי בכם, ואתם מתחייבים כלייה, לכך נאמר אני ה' אלהיכם:
Leviticus Chapter 19
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, the Lord, your God, am holy. בדַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל וְאָֽמַרְתָּ֥ אֲלֵהֶ֖ם קְדשִׁ֣ים תִּֽהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
Speak to the entire congregation of the children of Israel: [This] teaches us that this passage was stated in the assembly [of the entire congregation of Israel] because most of the fundamental teachings of the Torah are dependent on it [i.e., they are encapsulated in this passage]. — [Torath Kohanim 19:1; Vayikra Rabbah 24:5] דבר אל כל עדת בני ישראל: מלמד שנאמרה פרשה זו בהקהל, מפני שרוב גופי תורה תלויין בה:
You shall be holy: Separate yourselves from sexual immorality and from sin, for wherever one finds a barrier against sexual immorality, one finds holiness, [for example:], “[They (the kohanim) shall not take in marriage] a woman who is a prostitute or one who was profaned…I, the Lord, Who sanctifies you [am holy]” (Lev. 21:7-8); and, “he shall not profane his offspring…I am the Lord, Who sanctifies him” (Lev. 21:15); and, “They shall be holy…[They shall not take in marriage] a woman who is a prostitute or one who was profaned” (Lev. 21:6-7). - [Vayikra Rabbah 24:4-6; and see also Sefer Hazikkaron] קדשים תהיו: הוו פרושים מן העריות ומן העבירה, שכל מקום שאתה מוצא גדר ערוה אתה מוצא קדושה, אשה זונה וחללה וגו' אני ה' מקדשכם, (ויקרא כא ז - ח) ולא יחלל זרעו אני ה' מקדשו (ויקרא כא טו) קדושים יהיו אשה זונה וחללה וגו' (ויקרא כא ו - ז):
3Every man shall fear his mother and his father, and you shall observe My Sabbaths. I am the Lord, your God. גאִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
Every man shall fear his mother and father: Every one of you shall fear his father and his mother. This is its simple meaning. Its Midrashic explanation, however, [is as follows]. Since the verse literally means, “Every man shall fear…,”] we know only [that this law applies to] a man; how do we know [that it applies to] a woman [as well]? When Scripture says, תִּירָאוּ [you shall fear, using the plural form], two are included [in the verse, namely, men and women]. But if this is so, why does the verse say, “Every man…?” Because a man has the ability to fulfill this [commandment without restriction, since he is independent and thus obliged to fear his parents], whereas a woman is [sometimes] under the authority of others [namely her husband. — [Kid. 30b; Torath Kohanim 19:3] איש אמו ואביו תיראו: כל אחד מכם תיראו אביו ואמו, זהו פשוטו. ומדרשו אין לי אלא איש, אשה מנין, כשהוא אומר תיראו, הרי כאן שנים אם כן למה נאמר איש, שהאיש סיפק בידו לעשות, אבל אשה רשות אחרים עליה:
[Every man] shall fear his mother and his father: Here, Scripture mentions the mother before the father, because He is privy to the fact that a child fears his father more than his mother [and therefore, by mentioning the mother first, Scripture emphasizes the duty of fearing her also. However,] in the case of honoring [one’s parents], Scripture mentions the father before the mother, because He is privy to the fact that a child honors his mother more than his father, since she wins his favor by [speaking kind and loving] words. [Therefore, by mentioning the father first in the context of honor, Scripture emphasizes the duty of honoring him also]. — [Kid. 31a] אמו ואביו תיראו: כאן הקדים אם לאב, לפי שגלוי לפניו שהבן ירא את אביו יותר מאמו, ובכבוד הקדים אב לאם, לפי שגלוי לפניו שהבן מכבד את אמו יותר מאביו, מפני שמשדלתו בדברים:
and you shall observe My Sabbaths: Scripture juxtaposes [the commandment of] observing the Sabbath with [that] of fearing one’s father [and mother], in order to state [the following principle]: “Although I have admonished you regarding the fear of your father, nevertheless, if he tells you to desecrate the Sabbath, do not listen to him.” And this is also the case with all the [other] commandments. — [B.M. 32a] [This is indicated by:] ואת שבתתי תשמרו: סמך שמירת שבת למורא אב, לומר אף על פי שהזהרתיך על מורא אב, אם יאמר לך חלל את השבת אל תשמע לו, וכן בשאר כל המצות:
I am the Lord, your God: [where “your” is in the plural form, meaning to say,] both you and your father are obligated to honor Me! Therefore, do not listen to him to negate My commands. — [B.M. 32a] Now, what constitutes “fear”? One must not sit in his place, speak in his stead [when it is his father’s turn to speak] or contradict him. And what constitutes “honor”? One must give [the father and mother] food and drink, clothe them and put on their shoes, and accompany them when they enter or leave. — [Torath Kohanim 19:3; Kid. 31b] אני ה' אלהיכם: אתה ואביך חייבים בכבודי, לפיכך לא תשמע לו לבטל את דברי. איזהו מורא, לא ישב במקומו ולא ידבר במקומו ולא יסתור את דבריו. ואיזהו כבוד, מאכיל ומשקה, מלביש ומנעיל, מכניס ומוציא:
4You shall not turn to the worthless idols, nor shall you make molten deities for yourselves. I am the Lord, your God. דאַל־תִּפְנוּ֙ אֶל־הָ֣אֱלִילִ֔ם וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַֽעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
You shall not turn to the worthless idols: to serve them. [The term] הָאֶלִילִם stems from אַל, naught , meaning that [these idols] are considered as naught. אל תפנו אל האלילם: לעבדם. אלילים לשון אל, כלא הוא חשוב:
molten deities: At first, they are just worthless idols. But if you turn after them, eventually, you will make them into deities. — [Torath Kohanim 19:8] ואלהי מסכה: תחילתן אלילים הם, ואם אתה פונה אחריהם, סופך לעשותן אלהות:
nor shall you make [molten deities] for yourselves: [This verse is to be understood as two separate admonitions, the first:] “Nor shall you make” [meaning] for other people; [the second:] “for yourselves” [meaning] nor shall others make them for you. Now, if you say that [this verse is one admonition, namely,] that you shall not make [molten deities] for yourselves, but others may make [them] for you, [this cannot be so, since] it has already been stated, “You shall not have [any other deities]” (Exod. 20:3) neither your own nor those of others. — [Torath Kohanim 19:9] לא תעשו לכם: לא תעשו לאחרים ולא אחרים לכם. ואם תאמר לא תעשו לעצמכם אבל אחרים עושין לכם, הרי כבר נאמר (שמות כ ג) לא יהיה לך, לא שלך ולא של אחרים:
5When you slaughter a peace offering to the Lord, you shall slaughter it for your acceptance. הוְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַֽיהוָֹ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּחֻֽהוּ:
When you slaughter…: This passage is stated only to teach us that the offerings must be slaughtered with the intent that they be eaten within this time, for if [you think that this passage comes to] fix a time limit for eating them, [this cannot be so, for] it has already been stated, “And if his sacrifice is a vow or a voluntary donation [it may be eaten]….” (Lev. 7:16). - [Torath Kohanim 19:10] וכי תזבחו וגו': לא נאמרה פרשה זו אלא ללמד שלא תהא זביחתן אלא על מנת להאכל בתוך הזמן הזה, שאם לקבוע להם זמן אכילה, הרי כבר נאמר (ויקרא ז טז) ואם נדר או נדבה זבח קרבנו וגו':
you shall slaughter it for your acceptance: The very outset of your slaughtering [the offering] must be with the intent that [it is for the purpose of causing] contentment [to God, as it were,] for your acceptance [by Him]. For if you think an invalidating thought regarding it, [says God,] the sacrifice will not gain your acceptance before Me. לרצנכם תזבחהו: תחלת זביחתו תהא על מנת נחת רוח שיהא לכם לרצון, שאם תחשבו עליו מחשבת פסול לא ירצה עליכם לפני:
for your acceptance: Heb., apaisement in French, appeasement. [Note that the spelling in Mikraoth Gedoloth matches the Italian appaciamento, more closely than the French. In Old French, it is spelled apayement according to Greenberg, or apaiemant according to Gukovitzki, and this form appears in many editions of Rashi.] This is according to its simple meaning. Our Rabbis, however, learned from here, that if someone was involved in another activity (מִתְעסֵּק) and accidentally slaughtered [e.g., if he threw a knife, and in its path it slaughtered an animal] designated for a holy sacrifice, it is invalid, because [in the context of sacrifices] one must intend to slaughter. — [Chul. 13a] לרצנכם: אפיימנ"ט [פיוס]. זהו לפי פשוטו. ורבותינו למדו (חולין יג א), מכאן למתעסק בקדשים שפסול, שצריך שיתכוין לשחוט:
6It may be eaten on the day you slaughter it and on the morrow, but anything left over until the third day, shall be burned in fire. ובְּי֧וֹם זִבְחֲכֶ֛ם יֵֽאָכֵ֖ל וּמִמָּֽחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף:
It may be eaten on the day you slaughter it: When you slaughter it, you must slaughter it with the intent that you will eat it within this time limit, which I have already fixed for you [regarding that particular sacrifice]." ביום זבחכם יאכל: כשתזבחוהו, תשחטוהו על מנת לאכלו בזמן שקבעתי לכם כבר:
7And if it would be eaten on the third day, it is abominable; it shall not be accepted. זוְאִ֛ם הֵֽאָכֹ֥ל יֵֽאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵֽרָצֶֽה:
And if it would be eaten…: If this [verse] does not refer to [an intention to eat the sacrifice] outside its time limit, since this has already been stated, “And if, [on the third day,] any of the flesh of his sacrifice would be eaten,” (Lev. 7:18) [explained there by Rashi to refer to someone who, while slaughtering the sacrifice, intends, to eat it outside its time limit], it must be utilized to refer to [someone who, while slaughtering the sacrifice, intends to eat it] outside its permitted location. — [Torath Kohanim 19:10] Now, one might think that if someone eats from it, he is liable to the punishment of excision [just like a sacrifice slaughtered with the intention to eat it outside its time limit]. Scripture, therefore, states, “And the person who eats from it, shall bear his sin” (Lev. 7:18)-“from it,” but not from anything like it. This excludes [from the punishment of excision, a sacrifice] slaughtered with the intention [of eating it] outside its [permitted] location. — [Zev. 29a] ואם האכל יאכל וגו': אם אינו ענין לחוץ לזמנו, שהרי כבר נאמר (ויקרא ז יח) ואם האכל יאכל מבשר זבח שלמיו וגו', תנהו ענין לחוץ למקומו. יכול יהיו חייבין כרת על אכילתו, תלמוד לומר (שם) והנפש האוכלת ממנו עונה תשא, ממנו ולא מחבירו, יצא הנשחט במחשבת חוץ למקומו:
it is abominable: Heb. פִּגּוּל, abominable, like, “and broth of abominable things (פִּגּוּלִים) is in their vessels” (Isa. 65:4). פגול: מתועב, כמו (ישעיה סה ד) ומרק פגולים כליהם:
8And whoever eats it shall bear his sin, because he has profaned what is holy to the Lord, and that person shall be cut off from his people. חוְאֹֽכְלָיו֙ עֲוֹנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ יְהוָֹ֖ה חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
And whoever eats it, shall bear his sin: Scripture is referring to a sacrifice actually left over (נוֹתָר) [past its time limit]. But one is not punished by excision in the case of a sacrifice slaughtered [with the intention of eating it] outside its permitted location, for Scripture has already excluded this case [from the punishment of excision (see Rashi on verse 7 above)]. Rather, this verse is referring to actual נוֹתָר. [And how do we know this?] In Tractate Kereithoth (5a) we learn this through a gezeirah shavah [a Rabbinical tradition that links the word קֹדֶשׁ common to our verse and to Exod. 29:34, the latter dealing with actual נוֹתָר]. ואכליו עונו ישא: בנותר גמור הכתוב מדבר ואינו ענוש כרת על הנשחט חוץ למקומו שכבר מיעטו הכתוב. וזהו בנותר גמור מדבר. ובמסכת כריתות (ה א) למדוהו מגזירה שוה:
9When you reap the harvest of your land, you shall not fully reap the corner of your field, nor shall you gather the gleanings of your harvest. טוּבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָֽׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט:
You shall not fully reap the corner of your field: [meaning] that one should leave the corner at the edge of his field [unharvested]. — [Torath Kohanim 19:15] לא תכלה פאת שדך: שיניח פאה בסוף שדהו:
gleanings of your harvest: Heb. לֶקֶט. [This refers to individual] stalks that fall down at the time of harvest. [And how many stalks constitute לֶקֶט ?] One or two; three, however, do not constitute לֶקֶט [and the owner may gather them for himself]. — [Peah 6:5] ולקט קצירך: שבלים הנושרים בשעת קצירה אחת או שתים, אבל שלש אינן לקט:
10And you shall not glean your vineyard, nor shall you collect the [fallen] individual grapes of your vineyard; you shall leave them for the poor and the stranger. I am the Lord, your God. יוְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
And you shall not glean: Heb. לֹא תְעוֹלֵל, you shall not take the small clusters (עוֹלֵלוֹת) therein, and these are identifiable. “Which clusters עוֹלֵלוֹת ? Any one which has neither a כָּתֵף [a shoulder] or a נָטֵף [drippings].” [Peah 7:4. See Rashi Deut. 24:21 for explanation.] לא תעולל: לא תטול עוללות שבה והן ניכרות. איזהו עוללות כל שאין לה לא כתף ולא נטף:
the [fallen] individual grapes: Heb. וּפֶרֶט. Individual grapes which fall off at the time of the vintage. ופרט כרמך: גרגרי ענבים הנושרים בשעת בצירה:
I am the Lord, your God: A Judge Who exacts punishment; and [for this sin] I will exact from you nothing less than [your] souls, as it is said, “Do not rob a poor man…for the Lord will plead their cause, and rob those who rob them, of life” (Prov. 22: 22-23). - [Torath Kohanim 19:22] אני ה' אלהיכם: דיין להפרע ואיני גובה מכם אלא נפשות, שנאמר (משלי כב - כג) אל תגזל דל וגו' כי ה' יריב ריבם וגו':
11You shall not steal. You shall not deny falsely. You shall not lie, one man to his fellow. יאלֹ֖א תִּגְנֹ֑בוּ וְלֹֽא־תְכַֽחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּֽעֲמִיתֽוֹ:
You shall not steal: Heb. לֹא תִּגְנֹבוּ. This is an admonition against someone stealing money, while “You shall not steal (לֹא תִגְנֹב) ” in the Ten Commandments is an admonition against stealing people [i.e., kidnapping]. [This is] a matter derived from its context [namely, “You shall not murder,” “ You shall not commit adultery,” each of which is] a capital crime, [which is the case of kidnapping but not of stealing money]. — [see Rashi on Exod. 20:13; Sanh. 86a] לא תגנבו: אזהרה לגונב ממון, אבל לא תגנוב (שמות כ יג) שבעשרת הדברות, אזהרה לגונב נפשות, דבר הלמד מענינו, דבר שחייבין עליו מיתת בית דין:
You shall not deny falsely: Since Scripture says, “and he denies it” (Lev. 5:22), he must pay the principal and [an additional] fifth [of its value], we know the punishment [involved]. But where do we find the admonition [against denying a rightful claim]? Therefore, Scripture says, “You shall not deny falsely.” ולא תכחשו: לפי שנאמר (ויקרא ה כב) וכחש בה, משלם קרן וחומש. למדנו עונש, אזהרה מנין, תלמוד לומר ולא תכחשו:
You shall not lie: Since Scripture says “and he…swears falsely” (Lev. 5:22), he must pay back the principal and [an additional] fifth [of its value], we know the punishment [involved]. [But] where do we find the admonition [against swearing falsely]? Therefore, Scripture says, “You shall not lie.” ולא תשקרו: לפי שנאמר (שם) ונשבע על שקר, ישלם קרן וחומש. למדנו עונש, אזהרה מנין, תלמוד לומר ולא תשקרו:
You shall not steal. You shall not deny falsely. You shall not lie,… You shall not swear [falsely]: If you steal, you will eventually come to deny falsely, and consequently, you will come to lie and then swear falsely. — [Torath Kohanim 19:26] לא תגנבו ולא תכחשו ולא תשקרו ולא תשבעו: אם גנבת, סופך לכחש, סופך לשקר, סופך להשבע לשקר:
12You shall not swear falsely by My Name, thereby profaning the Name of your God. I am the Lord. יבוְלֹֽא־תִשָּֽׁבְע֥וּ בִשְׁמִ֖י לַשָּׁ֑קֶר וְחִלַּלְתָּ֛ אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
You shall not swear falsely by My Name: Why is this stated? Since Scripture says, “You shall not take the Name of the Lord (יהוה), your God in vain” (Exod. 20:7), one might think that a person is liable only regarding the special Name [of God יהוה]. How do we know that included [also in this prohibition] are the כִּנּוּיִין [i.e., all the ancillary Names that represent various attributes of God, thus adopting the status of a “Name of God”]? Because Scripture says here, “You shall not swear falsely by My Name”- [meaning,] any Name that I have. — [Torath Kohanim 19:27] ולא תשבעו בשמי: למה נאמר, לפי שנאמר (שמות כ ז) לא תשא את שם ה' אלהיך לשוא, יכול לא יהא חייב אלא על שם המיוחד, מנין לרבות כל הכנויין, תלמוד לומר ולא תשבעו בשמי לשקר, כל שם שיש לי:
13You shall not oppress your fellow. You shall not rob. The hired worker's wage shall not remain with you overnight until morning. יגלֹא־תַֽעֲשֹׁ֥ק אֶת־רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־בֹּֽקֶר:
You shall not oppress: Heb. לֹא תַעֲשֹׁק. This refers to one who withholds a hired worker’s wages. — [Torath Kohanim 19:29] לא תעשק: זה הכובש שכר שכיר:
shall not remain… overnight: Heb. לֹא תָלִין. This [verb] is feminine in gender, referring to פְּעֻלַּת, the wages. [Although the word תָלִין, could be understood as, “You shall not keep overnight,” i.e., a command in the second person masculine, since it always appears as an intransitive verb, Rashi prefers to interpret it as the third person feminine, referring to פְּעֻלַּת.] לא תלין: לשון נקבה מוסב על הפעולה:
until morning: The verse is speaking about a worker hired for a day, whose departure [from his work] is at sunset. Therefore, the time for him to collect his wages is the entire night [and the employer has till dawn to pay him]. But elsewhere, Scripture says, “[You shall give him his wage on his day and not let the sun set over it,” (Deut. 24:15) [which seems to contradict our verse. However, that verse] is speaking about a worker hired for the night, the completion of whose work is at the break of dawn. Therefore, the time for him to collect his wages is the entire day because the Torah gave the employer time, namely, an עוֹנָה [a twelve-hour period] to seek money [to pay his workers]. — [B.M. 110b] עד בקר: בשכיר יום הכתוב מדבר, שיציאתו מששקעה החמה, לפיכך זמן גבוי שכרו כל הלילה. ובמקום אחר הוא אומר (דברים כד טו) ולא תבוא עליו השמש, מדבר בשכיר לילה, שהשלמת פעולתו משיעלה עמוד השחר, לפיכך זמן גבוי שכרו כל היום, לפי שנתנה תורה זמן לבעל הבית עונה לבקש מעות:
14You shall not curse a deaf person. You shall not place a stumbling block before a blind person, and you shall fear your God. I am the Lord. ידלֹֽא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל וְיָרֵ֥אתָ מֵֽאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
You shall not curse a deaf person: [From this verse] I know only that [one may not curse] a deaf person. But from where do I know that this [prohibition] includes [cursing] any person [even if he is not deaf]? Therefore, Scripture says, “You shall not curse…among your people.” But if this is so [that this law is not exclusive to deaf people], why does it say here, “a deaf person?” (Exod. 22:27). [The answer is that] just as a deaf person is special insofar as he is alive, likewise, [one is prohibited from cursing] anyone who is alive. This excludes [cursing] a dead person, for he is not alive. — [Torath Kohanim 19:35] לא תקלל חרש: אין לי אלא חרש, מנין לרבות כל אדם, תלמוד לומר (שמות כב כז) בעמך לא תאר, אם כן למה נאמר חרש, מה חרש מיוחד שהוא בחיים אף כל שהוא בחיים, יצא המת שאינו בחיים:
You shall not place a stumbling block before a blind person: Before a person who is “blind” regarding a matter, you shall not give advice that is improper for him. [For instance,] do not say to someone,“ Sell your field and buy a donkey [with the proceeds], ”while [in truth,] you plan to cheat him since you yourself will take it from him [by lending him money and taking the donkey as collateral. He will not be able to take the field because a previous creditor has a lien on it.] - [Torath Kohanim 19:34] ולפני עור לא תתן מכשל: לפני הסומא בדבר לא תתן עצה שאינה הוגנת לו, אל תאמר מכור שדך וקח לך חמור, ואתה עוקף עליו ונוטלה הימנו:
and you shall fear your God: [Why is this mentioned here?] Because this matter [of misadvising someone] is not discernible by people, whether this person had good or evil intentions, and he can avoid [being recriminated by his victim afterwards] by saying, “I meant well!” Therefore, concerning this, it says, “and you shall fear your God,” Who knows your thoughts! Likewise, concerning anything known to the one who does it, but to which no one else is privy, Scripture says, “and you shall fear your God.” - [Torath Kohanim 19:34] ויראת מאלהיך: לפי שהדבר הזה אינו מסור לבריות לידע אם דעתו של זה לטובה או לרעה, ויכול להשמט ולומר לטובה נתכוונתי, לפיכך נאמר בו ויראת מאלהיך המכיר מחשבותיך. וכן כל דבר המסור ללבו של אדם העושהו ואין שאר הבריות מכירות בו, נאמר בו ויראת מאלהיך:
Daily Tehillim - Psalms Chapters 39-43
Chapters 39-43
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Tanya
Likutei Amarim, beginning of Chapter 45Wednesday, Iyar 7, 5777 · May 3, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 45
Likutei Amarim, beginning of Chapter 45Wednesday, Iyar 7, 5777 · May 3, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 45
In the previous chapters the Alter Rebbe explained how a Jew can perform Torah and mitzvot “with his heart” — with a love and fear of G‑d. When a Jew is motivated by love and by a desire to cleave to the Almighty, his Torah and mitzvot will then surely be lishmah, i.e., with the most purely focused intentions. This, in turn, will add vitality to his endeavors. It is also possible, as explained in the previous chapter, that his love for G‑d is such that he is motivated in his Torah and mitzvot by the desire to cause G‑d gratification, just as a son strives to do all he possibly can for his father, so that his father may derive pleasure from his actions.
Love and fear of G‑d stem from the two attributes of kindness (Chesed) and severity (Gevurah).1 The attribute of kindness and love is that exemplified by our forefather Abraham, who is described (Yeshayahu 41:8) as “Abraham who loves me.” The attribute of severity and fear is that of our forefather Isaac; the Patriarch Jacob refers to the G‑d of his father (Bereishit 31:42) as the “Fear of Isaac.”
In the chapter that follows the Alter Rebbe describes yet another manner of attaining the level of lishmah, of performing Torah and mitzvot with the innermost feelings of one’s soul. This approach consists of utilizing the third of the primary spiritual emotions, namely, compassion — the attribute of Tiferet (lit., “beauty”), which is the distinctive characteristic of our forefather Jacob — as follows. Before engaging in Torah and mitzvot a Jew should arouse in his mind the attribute of compassion for the divine spark of his soul. For the soul had to descend from its source, from the most lofty of spiritual heights, to the nethermost level, in order to garb itself in a body whose life-force derives from kelipot, and is as distant as possible from G‑d. This is all the more so if the individual caused the “Exile of the Shechinah” through improper thoughts, speech or deeds. With this sense of spiritual compassion he should study Torah and perform mitzvot, for they enable the soul, with the Divine spark that animates it, to return to its source in the blessed Ein Sof.
עוד יש דרך ישר לפני איש לעסוק בתורה ומצות לשמן
There is yet another direct path open to man, namely, to occupy himself with Torah and mitzvot that arelishman (lit., “for their own sake”), with the innermost feelings of heart and soul,
על ידי מדתו של יעקב אבינו, עליו השלום, שהיא מדת הרחמים
through the attribute of our forefather Jacob, peace unto him, this being the attribute of mercy.
לעורר במחשבתו תחלה רחמים רבים לפני ה׳
This is accomplished by first arousing in his mind i.e., before his performance of Torah and mitzvot, great compassion before G‑d,
על ניצוץ אלקות המחיה נפשו, אשר ירד ממקורו, חיי החיים, אין סוף ברוך הוא
for the Divine spark which animates his divine soul that has descended from its source, the Life of life, the blessed Ein Sof,
הממלא כל עלמין וסובב כל עלמין
Who pervades all worlds and animates them with a vitality which is enclothed in and compatible with the created beingsand encompasses all worlds and animates them with a vitality that transcends created beings and affects them from without, as it were,
וכולא קמיה כלא חשיב
and in comparison with Whom everything is accounted as nothing,
This then, is the exalted level from which the soul has descended,
ונתלבש במשכא דחויא
and has been clothed in the body which is called2 “a serpent’s skin,”
The body is referred to as a skin, since it serves as a garment to the soul, as the verse states (Iyov 10:11), “You have garbed me with skin and flesh.” This is moreover the skin of a “snake”, since the body in its unrefined state is loathesome, as explained in ch. 31.3 The Divine spark must enter into such a body,
הרחוק מאור פני המלך בתכלית ההרחק
which is far removed from the light of the King’s countenance, at the greatest possible distance,
כי העולם הזה הוא תכלית הקליפות הגסות
since this world is the nadir of the coarse kelipot, i.e., this world is coarser than the coarsest of kelipot found in the spiritual worlds,
כו׳
etc. The Rebbe notes that this word alludes to ch. 36, where the Alter Rebbe concludes that this world is “lowest in degree; there is none lower than it in terms of concealment of His light; [a world of] doubled and redoubled darkness, so much so that it is filled with kelipot and sitra achra, which actually oppose G‑d.”
Since the Divine spark of the soul is clothed in a body which is animated by the kelipat nogah of this world, it is removed at the farthest possible distance from G‑d. This descent in itself would suffice to arouse compassion for the Divine spark of the soul, even when the person has transgressed neither in action nor in speech nor even in thought.
ובפרט כשיזכור על כל מעשיו ודבוריו ומחשבותיו מיום היותו, אשר לא טובים המה
And especially will he feel great compassion for his soul when he recalls all his actions and utterances and thoughts since the day he came into being, unworthy as they were,
ומלך אסור ברהטים, רהיטי מוחא
and the King of the world is thereby4 “fettered by the tresses,” i.e.,5 “by the impetuous thoughts of the brain”; G‑d is, so to speak, “fettered” by his impetuous thoughts,
כי יעקב חבל נחלתו
for6 “Jacob — an appellation for the Jewish people — is the rope of His inheritance,”
The word chevel, usually translated as “lot” (i.e., a tract of land), is here interpreted by its alternative meaning of “rope”. When a rope has one end tied above, tugging at the lower end will draw down the upper end as well. The upper extremity of a Jew’s soul is likewise bound to its source in the blessed Ein Sof, while at its lower extremity it is enclothed in the body. When the lower extremity of the soul is dragged into spiritual exile through wrongful action, speech or thought, this has a corresponding effect upon the upper reaches of the soul which are bound Above.
וכמשל המושך בחבל
as in the above illustration of one pulling a rope,
וכו׳
and so forth. The Rebbe notes that this phrase may allude to Iggeret HaTeshuvah, ch. 5, where this matter is explained at length.
והוא סוד גלות השכינה
This is the esoteric doctrine of the “Exile of the Shechinah.”
A Jew’s sin causes his soul to be exiled within the domain of the kelipot. This in turn (so to speak) exiles the Shechinah, the source of his soul, too. Pondering this matter will awaken within a Jew a profound feeling of compassion for his soul and for its source. This compassion, as the Alter Rebbe will now point out, should be utilized in one’s study of Torah and performance of mitzvot. This will elevate his soul, enabling it to reunite with its source, the blessed Ein Sof.
ועל זה נאמר: וישוב אל ה׳ וירחמהו
Concerning this matter, that the pity is all the greater since even the soul’s source is in exile, it is written:7 “And let him return to G‑d, and have mercy upon Him,”
לעורר רחמים רבים על שם ה׳ השוכן אתנו, כדכתיב: השוכן אתם בתוך טומאתם
arousing great compassion towards the Divine Name Who dwells among us, as it is written:8 “Who dwells among them in the midst of their uncleanness.”
Even when Jews are (heaven forfend) in an unclean spiritual state, the Divine Name dwells among them. This arousal of compassion towards the Divine Name is what is alluded to in the previous phrase: “And let him return to G‑d,” the stimulus for his repentance being one’s “mercy upon Him,” i.e., the Divine Name, the source of Jewish souls, inasmuch as Jews are part of the Divine Name.
| FOOTNOTES | |
| 1. | “Love is internal and kindness is external. So, too, with regard to fear and severity [— the former is internal; the latter, external], as explained in Iggeret HaKodesh, Epistle 15, p. 123a.” (— Note of the Rebbe.) |
| 2. | As mentioned earlier, in ch. 31, quoting the Zohar. |
| 3. | We find in Etz Chayim that the body is called a “serpent’s skin” because the three totally impure kelipot are referred to as a “snake”. Kelipat nogah, from whence the body derives its life-force, is accordingly termed a “serpent’s skin.” The Rebbe says that it is illogical to suppose that this is the reason why the Alter Rebbe refers here to the body by this expression. For since here he is stressing the lowliness of the body, it would be inappropriate to refer only to the skin of the serpent and not to the serpent itself. The Rebbe therefore interprets “serpent’s skin” as explained in the text. |
| 4. | Shir HaShirim 7:6. |
| 5. | Addenda to Tikkunei Zohar, Tikkun 6. (— Note of the Rebbe). |
| 6. | Devarim 32:9. |
| 7. | Yeshayahu 55:7. |
| 8. | Vayikra 16:16. |
RambamSefer Hamitzvot
Wednesday, Iyar 7, 5777 · May 3, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 106
Exchanging an Animal Designated for Sacrifice for Another
"He shall not exchange it or transfer it"—Leviticus 27:10.
It is forbidden to exchange an animal designated for sacrifice for another animal; i.e., to attempt to transfer the holiness from one animal to another.
Full text of this Mitzvah »Exchanging an Animal Designated for Sacrifice for Another
Negative Commandment 106
Translated by Berel Bell
The 106th prohibition is that we are forbidden from exchanging an animal that has been designated for a sacrifice [with another animal]. This is called Temurah.
The source of this prohibition is G‑d's statement1 (exalted be He), "One may not exchange it nor offer a substitute for it."
This prohibition is mentioned separately2 regarding ma'aser [of cattle].3 The reason [for the apparent repetition] is given in the Sifra: "Ma'aser was already included in the general prohibition. Why did it need to be mentioned separately? In order to compare [the general prohibition] to it: just as ma'aser, for which exchanging is forbidden, is kadshei mizbe'ach,4 so too the only animals that are covered by the prohibition, 'One may not exchange it' are only kadshei mizbe'ach [and not kadshei bedek habayis]."5
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah are explained in tractate Temurah.
FOOTNOTES
1.Lev. 27:10.
2.Ibid., 27:33.
3.See P78.
4.There are two distinct types of sanctity: kadshei mizbe'ach and kadshei bedek habayis. The former are animals dedicated as offerings, whereas the latter become property of the Temple treasury.
5.Perhaps the Rambam's intention is quoting the Sifra is to prove that verses 10 and 33 do not constitute separate commandments. Rather, they both come together to define the single commandment. See N170.
Wednesday, Iyar 7, 5777 · May 3, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 106
Exchanging an Animal Designated for Sacrifice for Another
"He shall not exchange it or transfer it"—Leviticus 27:10.
It is forbidden to exchange an animal designated for sacrifice for another animal; i.e., to attempt to transfer the holiness from one animal to another.
Full text of this Mitzvah »Exchanging an Animal Designated for Sacrifice for Another
Negative Commandment 106
Translated by Berel Bell
The 106th prohibition is that we are forbidden from exchanging an animal that has been designated for a sacrifice [with another animal]. This is called Temurah.
The source of this prohibition is G‑d's statement1 (exalted be He), "One may not exchange it nor offer a substitute for it."
This prohibition is mentioned separately2 regarding ma'aser [of cattle].3 The reason [for the apparent repetition] is given in the Sifra: "Ma'aser was already included in the general prohibition. Why did it need to be mentioned separately? In order to compare [the general prohibition] to it: just as ma'aser, for which exchanging is forbidden, is kadshei mizbe'ach,4 so too the only animals that are covered by the prohibition, 'One may not exchange it' are only kadshei mizbe'ach [and not kadshei bedek habayis]."5
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah are explained in tractate Temurah.
FOOTNOTES
1.Lev. 27:10.
2.Ibid., 27:33.
3.See P78.
4.There are two distinct types of sanctity: kadshei mizbe'ach and kadshei bedek habayis. The former are animals dedicated as offerings, whereas the latter become property of the Temple treasury.
5.Perhaps the Rambam's intention is quoting the Sifra is to prove that verses 10 and 33 do not constitute separate commandments. Rather, they both come together to define the single commandment. See N170.
Positive Commandment 87
The Sanctity of an "Exchanged" Animal
"Both it and its substitute shall be holy"—Leviticus 27:10.
In the event that someone exchanges an animal designated for sacrifice with another animal – i.e., he attempts to transfer the holiness from one animal to another – the animal upon which holiness was transferred becomes holy, [also] designated for sacrifice.
Full text of this Mitzvah »The Sanctity of an "Exchanged" Animal
Positive Commandment 87
Translated by Berel Bell
The 87th mitzvah is that an animal that has been designated as a substitute [for a sanctified animal] itself becomes sanctified.1
The source of this commandment is G‑d's statement,2 "[If he replaces one animal with another,] both the original animal and its replacement shall be sanctified."
Our3 Sages said explicitly in tractate Temurah4 that G‑d's statement5 (exalted be He), "no substitutions may be made" is a lav she'nitak l'aseh6 (a prohibition with a remedial positive commandment): [after the statement is made that lashes are never given for a lav she'nitak l'aseh, the Gemara asks,] "But what about Temurah, which is a lav she'nitak l'aseh [and the punishment is still lashes]!"
There, the Gemara elaborates on the reason why Temurah is punished by lashes even though it is a lav she'nitak l'aseh: "One positive commandment cannot outweigh two prohibitions." This means that the prohibition of Temurah is said twice: [1] "one may not exchange it," [2] "nor offer a substitute for it."7However, there is only one positive command: "both the original animal and its replacement shall be consecrated."
We have therefore explained what we set out to do [i.e. to prove that this counts as a positive mitzvah.]
The details of this mitzvah — when the substitution is binding and when it is not, what is its status, and how it is sacrificed — are explained in tractate Temurah.
FOOTNOTES
1.
As explained in the previous mitzvah (N106) one is forbidden from making such a substitution. However, if one did so, this mitzvah dictates that both animals become sanctified.
2.Lev., 27:10.
3.Evidently the Rambam's intention in quoting the Gemara is to show that this command is referred to as an "aseh." It therefore counts as a positive mitzvah, and is not just a statement of fact, etc. See below.
4.4b.
5.Lev. 27:33.
6.See N214.
7.Lev. 27:10.
The Sanctity of an "Exchanged" Animal
"Both it and its substitute shall be holy"—Leviticus 27:10.
In the event that someone exchanges an animal designated for sacrifice with another animal – i.e., he attempts to transfer the holiness from one animal to another – the animal upon which holiness was transferred becomes holy, [also] designated for sacrifice.
Full text of this Mitzvah »The Sanctity of an "Exchanged" Animal
Positive Commandment 87
Translated by Berel Bell
The 87th mitzvah is that an animal that has been designated as a substitute [for a sanctified animal] itself becomes sanctified.1
The source of this commandment is G‑d's statement,2 "[If he replaces one animal with another,] both the original animal and its replacement shall be sanctified."
Our3 Sages said explicitly in tractate Temurah4 that G‑d's statement5 (exalted be He), "no substitutions may be made" is a lav she'nitak l'aseh6 (a prohibition with a remedial positive commandment): [after the statement is made that lashes are never given for a lav she'nitak l'aseh, the Gemara asks,] "But what about Temurah, which is a lav she'nitak l'aseh [and the punishment is still lashes]!"
There, the Gemara elaborates on the reason why Temurah is punished by lashes even though it is a lav she'nitak l'aseh: "One positive commandment cannot outweigh two prohibitions." This means that the prohibition of Temurah is said twice: [1] "one may not exchange it," [2] "nor offer a substitute for it."7However, there is only one positive command: "both the original animal and its replacement shall be consecrated."
We have therefore explained what we set out to do [i.e. to prove that this counts as a positive mitzvah.]
The details of this mitzvah — when the substitution is binding and when it is not, what is its status, and how it is sacrificed — are explained in tractate Temurah.
FOOTNOTES
1.
As explained in the previous mitzvah (N106) one is forbidden from making such a substitution. However, if one did so, this mitzvah dictates that both animals become sanctified.
2.Lev., 27:10.
3.Evidently the Rambam's intention in quoting the Gemara is to show that this command is referred to as an "aseh." It therefore counts as a positive mitzvah, and is not just a statement of fact, etc. See below.
4.4b.
5.Lev. 27:33.
6.See N214.
7.Lev. 27:10.
Rambam - 1 Chapter a Day
Sechirut - Chapter 101 Chapter
Sechirut - Chapter 10
Rambam - 3 Chapters a Day
Temurah - Perek 1, Temurah - Perek 2, Temurah - Perek 3
3 Chapters
Sechirut - Chapter 101 Chapter
Sechirut - Chapter 10
1
The following rules apply when a person gives a loan to a colleague and takes security in return. He is considered to be a paid watchman. This applies regardless of whether he lent him money or lent him produce, and regardless of whether he took the security at the time when he gave him the loan or afterwards.
Accordingly, if the security is lost or stolen, he is responsible for its value. If the security was lost because of causes beyond the lender's control -e.g., it was taken by armed thieves or the like - the lender must take an oath that it was lost due to forces beyond his control, and the owner of the security must repay his debt until the last p'rutah.
א
המלוה את חבירו על המשכון בין שהלוהו מעות בין שהלוהו פירות בין שמשכנו בשעת הלואתו בין שמשכנו אחר שהלוהו הרי זה שומר שכר לפיכך אם אבד המשכון או נגנב חייב בדמיו ואם נאנס המשכון כגון שנלקח בלסטים מזויין וכיוצא בו משאר אונסין ישבע שנאנס וישלם בעל המשכון את חובו עד פרוטה אחרונה:
2
Whenever a person tells a colleague: "Watch my article for me and I will watch your article for you," it is considered as if the owner was employed by the watchman.
If, however, he tells his colleague: "Watch an article for me today, and I will watch an article for you tomorrow," "Lend an article to me today and I will lend an article to you tomorrow," "Watch an article for me today, and I will lend an article to you tomorrow," or "Lend an article to me today and I will watch an article for you tomorrow," they are each considered to be paid watchman for the other.
ב
כל האומר לחבירו שמור לי ואשמור לך הרי זה שמירה בבעלים אמר לו שמור לי היום ואשמור לך למחר השאילני היום ואני אשאילך למחר שמור לי היום ואשאילך למחר השאילני היום ואשמור לך למחר כולן נעשו שומרי שכר זה לזה:
3
All craftsmen are considered to be paid watchman. Whenever a craftsman says: "Take your article and pay for it," or "I have completed it," and the owner does not take the article, the craftsman is considered to be an unpaid watchman from that time onward.
If, however, the craftsman says: "Bring money and take your article," he is considered a paid watchman as before.
ג
כל האומנין שומרי שכר הן וכולן שאמרו טול את שלך והבא מעות או שאומר לו האומן גמרתיו ולא לקחו הבעלים את הכלי האומן שומר חנם אבל אם אמר האומן הבא מעות וטול שלך עדיין הוא נושא שכר כשהיה:
4
If a person gives an article to a craftsman to fix and the craftsman ruins it, the craftsman is liable to make restitution.
What is implied? If a person gives a carpenter a chest, a box or a closet to place a nail into, and he breaks the article he must make restitution. Similarly, if a person gives a carpenter the wood to make a chest, a box or a closet, and he breaks them after he completes making them, the carpenter must pay the employer for a chest, a box or a closet. The rationale is that the craftsman does not acquire a share in the increase in the value of the article.
If a person gives a craftsman wool to dye, and the vat in which he dyes it boils until the water evaporates, thus destroying the wool, the dyer must reimburse the owner for his wool.
The following rules apply in the ensuing situations: The dyer dyed the wool unattractively, the owner asked him to dye it red and he dyed it black, he asked him to dye it black and he dyed it red, or he gave wood to a carpenter to make an attractive chair, and he made a poor chair or a bench. In all these instances, if the increase in the value of the article exceeds the cost,' all the owner of the article is required to pay is the cost. If the cost exceeds the increase in the value of the article, all the owner of the article is required to pay is the increase in the value of the article.
If the owner of the article says: "I do not desire this dispensation. I would prefer that he give me the value of the wool or the value of the wood," we do not heed his request. Conversely, if the craftsman says: "Here is the cost of your wool or your wood, depart," he is not heeded. The rationale is that the craftsman does not acquire a share in the increase in the value of the article.
ד
נתן לאומנין לתקן וקלקלו חייבין לשלם כיצד נתן לחרש שידה תיבה ומגדל לקבוע בהן מסמר ושברו או שנתן לו את העצים לעשות מהן שידה תיבה ומגדל ונשברו אחר שנעשו משלם לו דמי שידה תיבה ומגדל שאין האומן קונה בשבח הכלי נתן צמר לצבע והקדיחתו יורה נותן לו דמי צמרו צבעו כעור או נתנו לו לצבעו אדום וצבעו שחור שחור וצבעו אדום נתן עצים לחרש לעשות מהן כסא נאה ועשה כסא רע או ספסל אם השבח יתר על ההוצאה נותן בעל הכלי את ההוצאה ואם ההוצאה יתירה על השבח נותן לו את השבח בלבד אמר בעל הכלי איני רוצה בתקנה זו אלא יתן לי דמי הצמר או דמי העצים אין שומעין לו וכן אם אמר האומן הא לך דמי צמרך או דמי עצך ולך אין שומעין לו שאין האומן קונה בשבח כלי שעשה:
5
When a person brings raw materials to a professional and he ruins them, the professional is liable to reimburse the owner for their value, for he is like a paid watchman. For example, a person gave wheat to a miller to grind and he did not soak it. Hence the flour came out as bran or coarse flour. A person gave flour to a baker and he made bread that crumbles, or a person brought an animal to a slaughterer and he slaughtered it unacceptably. They are all liable to make restitution.
Therefore, if an expert slaughterer ? slaughters an animal without charge and he caused it to be unacceptable, he is not liable to make restitution. If he is not an expert, even if he works without charge, he is required to make restitution.
Similar rules apply when a person shows a coin to a money changer and he says that it is acceptable, and it is discovered to be unacceptable. If he charged for his services, he is obligated to pay even though he is an expert and does not require further training. If he did not charge, he is not liable, provided he is an expert and does not require further training. If he is not an expert, he must reimburse the questioner even when he does not charge for his services.
The above applies when the questioner tells the money changer: "I am relying upon you," or it is obvious from the situation that he is relying on his opinion and is not seeking another opinion.
When a ritual slaughterer slaughtered an animal without charge, but rendered it unfit, a money changer said that a coin was acceptable, and it was not, or in any similar situation, the person who caused the damage must supply proof that he is an expert. If he cannot supply proof, he is required to make restitution.
ה
המוליך חטין לטחון ולא לתתן ועשאן סובין או מורסן נתן הקמח לנחתום ועשאו פת נפולין בהמה לטבח ונבלה חייבין לשלם דמיהן מפני שהן נושאי שכר לפיכך אם היה טבח מומחה ושחט בחנם פטור מלשלם ואינו מומחה אף על פי שהוא בחנם חייב לשלם וכן המראה דינר לשולחני ואמר לו יפה הוא ונמצא רע אם בשכר ראהו חייב לשלם אע"פ שהוא בקי ואינו צריך להתלמד ואם בחנם ראהו פטור והוא שיהיה בקי שאינו צריך להתלמד ואם אינו בקי חייב לשלם אף על פי שהוא בחנ' והוא שיאמר לשולחני עליך אני סומך או שהיו הדברים מראין שהוא סומך על ראייתו ולא יראה לאחרים טבח שעשה בחנם וניבל וכן שולחני שאמר יפה ונמצא רע וכן כל כיוצא בזה עליהן להביא ראייה שהן מומחין ואם לא הביאו ראייה משלמין:
6
The following rules apply in a place where it is customary for a person who plants trees to receive half of the increase in value, and for the owner of the land to receive half of the increase in value. If he planted trees in a portion of the land and increased the value, but planted other trees in another portion of the land and caused a loss, we calculate the half of the profit that is due the planter and deduct the entire loss he caused. He then receives the remainder. Even if he stipulated that if he causes a loss in a certain portion of the land, he will not receive any profit at all, his words are not heeded and only the loss he actually caused is deducted from his profits. The rationale is that this stipulation is an asmachta.
When the person who plants trees terminates his relationship with the owner before reaping the crop, he bears the responsibility for his actions. To illustrate this principle: The local custom is that the person who plants receives half of the profits and the owner of the land, the other half. A sharecropper receives a lesser share, one third of the crop. The person who planted the trees caused the land to increase in value and then wished to terminate his relationship with the owner, forcing the owner to employ a sharecropper. The owner of the land may employ a sharecropper. Even so, the owner of the land receives half of the profits; he does not suffer a loss.
The sharecropper receives a third and the remaining sixth is given to the person who planted the trees. Since he willingly terminated his relationship, he suffers the consequences.
ו
מקום שנהגו שיהיה הנוטע אילנות נוטל חצי השבח ובעל הקרקע חצי ונטע והשביח ונטע והפסיד מחשבין לו חצי השבח שיש לו ומנכין ממנו מה שהפסיד ונוטל השאר ואפילו התנה על עצמו שאם הפסיד לא יטול כלום ה"ז אסמכתא ואין מנכין לו אלא מה שהפסיד היה מנהגם שיטול הנוטע מחצה ובעל הקרקע מחצה [אם] היה מנהגם שיטול האריס שליש אם נטע הנוטע והשביח ורצה להסתלק שנמצא בעל הקרקע צריך להוריד לה אריס הרי בעל הקרקע מוריד אריס ויטול בעל הקרקע חציו ולא יפסיד בעל הקרקע כלום ויטול האריס שליש והשתות הנשאר של נוטע שהרי סילק עצמו ברצונו:
7
The following principle applies with regard to a person who plants trees on behalf of all the members of a city who caused a loss; similarly, a ritual slaughterer of a village who rendered an animal unacceptable for consumption, a blood-letter who caused an injury, a scribe who erred in composing a legal document, a teacher who was negligent with the children and did not teach them or taught them in error, or any other professional who made an error that cannot be corrected. They may be removed from their positions without warning, for the warning for them to perform their work carefully is self evident. They must faithfully apply themselves to their tasks, for they were appointed by the community to discharge this responsibility.
ז
הנוטע אילנות לבני המדינה שהפסיד וכן טבח של בני העיר שנבל הבהמות והמקיז דם שחבל והסופר שטעה בשטרות ומלמד תינוקות שפשע בתינוקות ולא למד או למד בטעות וכל כיוצא באלו האומנים שאי אפשר שיחזירו ההפסד שהפסידו מסלקין אותן בלא התראה שהן כמותרין ועומדין עד שישתדלו במלאכתן הואיל והעמידו אותן הצבור עליהם:
Temurah - Perek 1, Temurah - Perek 2, Temurah - Perek 3
3 Chapters
Temurah - Perek 1
Hayom Yom
Today's Hayom Yom
"Today's Day"
Wednesday, Iyar 7, 5777 · 03 May 2017
Wednesday, Iyar 7, 22nd day of the omer 5703
Torah lessons: Chumash: Emor, Revi'i with Rashi.
Tehillim: 39-43.
Tanya: All these (p. 243)...the blessed En Sof. (p. 245).
When one enwraps himself with the tallit gadol (large tallit) it is unnecessary to cover his head and face down to his mouth; this is indicated in the laws of tzitzit in the siddur (p. 11). It is our custom, however, to cover the eyes1 with the upper part of the tallit.
During the days of sefira it is customary to study tractate Sota, one page each day2 - in addition to one's regular study sessions.
FOOTNOTES
1. I.e. to cover the head and face, down to past the eyes.
2. The number of pages in Sota, 49, coincides with the 49 days of the omer. One should begin this study on the First day of Chol Hamo'ed. Viz. sicha, Shavuot 5710, section 15.Daily Thought
G-d's Image
We were created in G‑d’s image. What is His image? It is a vision. A vision that triggered the beginning of time.
From a point before and beyond all things, G‑d looked upon a moment in time to be. He saw there a soul, distant from Him in a turbulent world, yet yearning to return to Him and His oneness. And He saw the pleasure He would have from this reunion.
So He invested His infinite light into that finite image, and became one with that image, and in that image He created each one of us.
That vision that He saw, that was the moment now.[Maamar Padah B’Shalom 5738.]
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1
Anyone who transfers holiness from one animal to another is liable for lashes for every animal from which he transferred the holiness, as Leviticus 27:10 states: "Do not exchange it and do not transfer its holiness," even though he did not perform a deed. According to the Oral Tradition, it was taught that any negative commandment that does not involve a deed is not punishable by lashes with the exception of one who takes a false or unnecessary oath, one who transfers the holiness of a sacrificial animal, and one curses a colleague mentioning God's name. These three negative commandments can never involve a deed at all, and yet one is liable for lashes for their violation.
Why is one liable for lashes for transferring the holiness of an animal, it is a negative commandment that can be corrected by a positive commandment, as ibid.:33 states: "If he will transfer its holiness, it and the animal to which its holiness will be transferred shall be consecrated"? Because it has one positive commandment and two negative commandments and because the negative commandment it involves is not of the same nature as the positive commandment.This is reflected in the ruling that if the Jewish community or partners try to transfer the holiness of a sacrificial animal, the transfer is not effective. Nevertheless, they are warned not to transfer the holiness. Thus when an individual transfers the holiness of a sacrificial animal, the animal to which he transferred the holiness is consecrated. Even if he transfers holiness on the Sabbath, he is liable for forty lashes. If, by contrast, partners in a sacrificial animal endeavors to transfer its holiness or an endeavor is made to transfer the holiness of an animal designated for a communal sacrifice - since that person has a share in these sacrifices he is liable for lashes, but the animal to which he endeavored to transfer the holiness is not consecrated.
א
כל הממיר לוקה על כל בהמה ובהמה שימיר שנאמר לא יחליפנו ולא ימיר אותו ואף על פי שלא עשה מעשה מפי השמועה למדו שכל מצות לא תעשה שאין בה מעשה אין לוקין עליה חוץ מנשבע וממיר ומקלל את חבירו בשם שלשה לאוין אלו אי אפשר שיהיה בהן מעשה כלל ולוקין עליהן ולמה לוקין על התמורה והרי לאו שבה ניתק לעשה שנאמר ואם המר ימירנו והיה הוא ותמורתו יהיה קדש מפני שיש בה עשה ושני לאוין ועוד שאין לאו שבה שוה לעשה שהצבור והשותפין אין עושין תמורה אם המירו אף על פי שהן מוזהרין שלא ימירו נמצאת אומר שהיחיד שהמיר הרי התמורה קדש ואפילו המיר בשבת לוקה ארבעים ואחד מן השותפין שהמיר או מי שהמיר בקרבן מקרבנות הצבור הואיל ויש לו בהן שותפות הרי זה לוקה ואין התמורה קודש:
2
Whether one transfers the holiness of an animal as an intentional transgression or one does so inadvertently, the transfer of holiness is effective and the person is liable for lashes.
What is implied? One intended to say: "This animal should be considered as an exchange for an animal consecrated as a burnt-offering that I possess," and instead, he said: "This animal should be considered as an exchange for an animal consecrated as a peace-offering that I possess," the transfer of holiness is effective and he is liable for lashes. If, however, he thought that it was permitted to transfer holiness or he said: "I will enter that house and transfer the holiness of a sacrificial animal willfully," and instead, he entered and transferred the holiness of the animal unknowingly, the transfer of holiness is effective, but he is not liable for lashes for it.
ב
אחד הממיר בזדון או שהמיר בשגגה הרי זה עושה תמורה ולוקה כיצד המתכוין לומר הרי זו תמורת עולה שיש לי ואמר הרי זו תמורת שלמים שיש לי הרי זו תמורה ולוקה אבל אם דימה שמותר להמיר והמיר או שאמר אכנס לבית זה ואמיר מדעתי ונכנס ושכח והמיר שלא מדעתו הרי זו תמורה ואינו לוקה עליה:
3
A person cannot transfer the holiness of a sacrificial animal that does not belong to him. If the owner of a sacrificial animal says: "Whoever desires to transfer the holiness of my sacrificial animal may come and do so," another person may transfer the holiness of that animal.
If a person transferred the holiness of a sacrificial animal belonging to him to another animal that does not belong to him, the transfer is not effective. The rationale is that a person cannot consecrate an entity that does not belong to him.
ג
אין אדם ממיר בהמתו בקרבן שאינו שלו ואם אמר בעל הקרבן כל הרוצה להמיר בבהמתי יבוא וימיר הרי זה ממיר בה המיר קרבנו בבהמה שאינה שלו אינה תמורה שאין אדם מקדיש דבר שאינו שלו:
4
It is the one who will receive atonement who has the potential to exchange the holiness of a sacrificial animal, not the person who consecrates it.
What is implied? A person consecrated an animal so that his colleague could gain atonement through its sacrifice, e.g., one consecrated the animals required for the sacrifices of a nazirite so that so-and-so, the nazirite, could gain atonement thereby. It is that nazirite who can transfer their holiness, but not the person who consecrated them, because they do not belong to him.
ד
המתכפר הוא שעושה תמורה אבל לא המקדיש כיצד הקדיש בהמה שיתכפר בה חבירו כגון שהקדיש קרבנות נזיר שיתכפר בהם פלוני הנזיר אותו הנזיר הוא שעושה בהן תמורה אבל לא זה שהקדיש לפי שאינן שלו:
5
An heir can transfer the holiness of a sacrificial animal he inherits. If a person dies, leaving a sacrificial animal to his two sons, this animal should be offered, but its holiness cannot be transferred. The rationale is that the sons are partners and partners cannot transfer the holiness of a sacrificial animal, as we explained.
ה
היורש ממיר הניח בהמה לשני בניו ומת הרי זו קריבה ואין ממירין בה שהרי הם בה שותפין והשותפין אין עושין תמורה כמו שביארנו:
6
The holiness of sacrificial animals consecrated by gentiles may not be transferred according to Scriptural Law. According to Rabbinic Law, however, if a gentile transfers the holiness of a sacrificial animal, the transfer is effective. If a gentile consecrated a sacrificial animal with the intent that a Jew receive atonement through its being offered and then the gentile transferred its holiness to another animal, there is an unresolved question whether the transfer is effective.
ו
אין קדשי נכרים עושין תמורה מן התורה אבל מדברי סופרים שהנכרי שהמיר הרי זו תמורה הקדיש הנכרי בהמה שיתכפר בה ישראל והמיר בה הנכרי הרי זו ספק תמורה:
7
When either a man or a woman seek to transfer the holiness of a sacrificial animal, the transfer is effective.
ז
אחד אנשים ואחד נשים אם המירו עושין תמורה:
8
Even though he is not liable for lashes, there is an unresolved question whether a transfer of holiness made by a minor who has reached the age when his vows are binding is effective or not.
ח
קטן שהגיע לעונת נדרים שהמיר אע"פ שאינו לוקה יש בו ספק אם עושה תמורה או אינו עושה תמורה:
9
The priests cannot transfer the holiness of animals to be sacrificed as sin-offerings and guilt-offerings that were given to them to offer. Although portions of the animal belong to them, they do not acquire them during the lifetime of the animal, for they do not receive a portion of the meat until the blood is cast on the altar.
A priest cannot transfer the holiness of a firstborn animal; even though he does acquire it while it is alive, he does not acquire it at the outset. On the contrary, at the outset, it should be in the home of the Israelite. When, by contrast, an owner transfers the holiness of a firstborn animal, as long as it is in his household, the transfer is binding.Similarly, when a priest transfers the holiness of a firstborn animal born in his herd, not a firstborn animal given to him by an Israelite, the transfer is binding.
ט
אין הכהנים ממירין בחטאת ובאשם שאף על פי שהם שלהם אינן זוכין בהן מחיים שאין להם בבשר עד שיזרק הדם ואין הכהנים ממירין בבכורה שאע"פ שהוא זוכה בו מחיים אינו זוכה בו מתחילה שהרי תחילתו בבית ישראל הוא אבל הבעלים שהמירו בבכור כל זמן שהוא בביתם עושים תמורה וכן כהן שהמיר בבכור שנולד לו לא בבכור שלקח מישראל הרי זו תמורה:
10
The holiness of the ram of the High Priest can be transferred to another animal. The holiness of his bull, by contrast, cannot be transferred to another animal. Even though it is brought from his own resources, since his priestly brethren derive atonement through its sacrifice, they are considered as partners in it.
י
אילו של כהן גדול עושה תמורה אבל פרו אינו עושה תמורה אף על פי שהוא משלו הואיל ואחיו הכהנים מתכפרין בו הרי הם בו כשותפין:
11
The holiness of fowl and meal-offerings cannot be transferred, for the relevant verses mention only animals.
יא
העופות והמנחות אינן עושין תמורה שלא נאמר אלא בהמה:
12
The holiness of animals consecrated for the upkeep of the Temple may not be transferred, for with regard to the tithe offering, Leviticus 27:33 states: "He shall not distinguish between good and bad and he should not transfer its holiness." Now the tithe offering was part of the general category of all the sacrifices, why was it singled out?To teach us a concept that applies to the entire general category. The tithe-offering is the sacrifice of an individual, thus excluding communal offerings and sacrificial animals owned by partners. The tithe-offering is a sacrifice offered on the altar, thus excluding animals consecrated for the sake of the upkeep of the Temple. There is an association between the tithe-offerings and the tithes of the crops in which are obligated Jews and not non-Jews; thus excluding sacrifices of the gentiles whose holiness cannot be exchanged as stated.
יב
קרבנות בדק הבית אין עושין אותו תמורה שנאמר במעשר לא יבקר בין טוב לרע ולא ימירנו והלא המעשר בכלל כל הקדשים היה ולמה יצא ללמד על הכלל מה מעשר קרבן יחיד יצאו קרבנות צבור וכן השותפין מה מעשר קרבן מזבח יצאו קדשי בדק הבית מה מעשר בהמה הוקש למעשר דגן שאין חייבין בו אלא ישראל ולא נכרים יצאו קרבנות נכרים שאין עושין תמורה כמו שביארנו:
13
When a person consecrates an animal that has a permanent disqualifying blemish, its holiness cannot be transferred to another animal, because its body has not been consecrated in a complete way; only its worth was consecrated. If, however, one consecrates an animal with a temporary blemish or one consecrates an unblemished animal and then it contracted a permanent blemish, its holiness can be transferred.
יג
המקדיש בעלת מום קבוע אינה עושה תמורה מפני שלא נתקדש גופה קידוש גמור ואינה אלא קדושת דמים אבל המקדיש בעלת מום עובר או שהקדיש תמימה ואחר כך נולד לה מום קבוע הרי זו עושה תמורה:
14
Whether one transfers the holiness of a blemished animal to an unblemished one or that of an unblemished animal to a blemished one, one transferred the holiness of sheep to cattle, or the holiness of cattle to sheep, or that of goats to sheep or that of sheep to goats, or that of males to females or that of females to males, or transferred the holiness of 100 animals to one or that of one to 100, whether he did so all at once or one after another, the transfer is effective and he is liable for the same number of sets of lashes as animals to which he transferred holiness.
יד
אחד הממיר תמים בבעל מום או בעל מום בתמים או שהמיר בקר בצאן או צאן בבקר או כבשים בעזים או עזים בכבשים או נקבות בזכרים או זכרים בנקבות או שהמיר אחד במאה או מאה באחד בין בבת אחת בין בזו אחר זו הרי זו תמורה ולוקה כמניין הבהמות שהמיר:
15
The holiness of an animal to which holiness has been transferred cannot be transferred to another animal, nor may the holiness of the offspring of a consecrated animal be transferred to another animal. This is derived from Leviticus 27:10: "And it and the animal to which its holiness was transferred shall be holy." Implied is "it" and not its offspring, "the animal to which its holiness was transferred" and not an animal to which there was an attempt to transfer the holiness of the animal to which its holiness was transferred. If, however, one transferred the holiness of an animal and then transferred its holiness a second time, even 1000 times, the holiness has been transferred to each of them, and one is liable for lashes for each transfer, as we explained.
טו
אין התמורה עושה תמורה ולא ולד בהמות ההקדש עושה תמורה שנאמר והיה הוא ותמורתו הוא ולא ולדו ותמורתו ולא תמורת תמורתו אבל הממיר בבהמה וחזר והמיר בה וחזר והמיר אפילו אלף כולן תמורה ולוקה על כל אחד ואחד כמו שביארנו:
16
The holiness of an entire animal may not be transferred to limbs or fetuses, nor may the holiness of the latter be transferred to an entire animal.
What is implied? If one says: "The hindfoot of this animal..." or "Its forefoot should be substituted for this burnt-offering," or he said: "The fetus of this animal should be substituted for this burnt-offering," the holiness is not transferred. Similarly, if one says: "This animal should be substituted for the forefoot..." or "the hindfoot of this burnt-offering," or he said: "This animal should be substituted for the fetus of this sin-offering," the holiness is not transferred.
טז
אין ממירין איברים או עוברים בשלימים ולא שלימים בהן כיצד האומר רגלה של בהמה זו או ידה תחת עולה זו או שאמר עובר בהמה זו תחת עולה זו אינה תמורה וכן האומר בהמה זו תחת ידה או רגלה של עולה זו או שאמר בהמה זו תחת עוברה של חטאת זו אינה תמורה:
17
When one seeks to transfer the holiness of a consecrated animal to a hybrid, and animal that is tereifah, one born of Caesarian section, a tumtum, or an adrogynus, the holiness is not transferred to them and it is as if one sought to transfer the holiness of a sacrificial animal to a camel or a donkey. The rationale is that this type of animal is not fit for sacrifice. Therefore one who tries to transfer the holiness of a sacrificial animal to it is not liable for lashes.
What is the difference between these and an animal that is blemished? There is the possibly of the type of animal that is blemished serving as a sacrifice, while these types of animals cannot serve as sacrifices.
יז
הממיר בכלאים או בטריפה ויוצא דופן או בטומטום ואנדרוגינוס אין הקדושה חלה עליהן והרי זה כמי שהמיר בגמל או בחמור לפי שאין במינן קרבן ולפיכך אינו לוקה מה בין אלו לבעל מום בעל מום יש במינן קרבן אלו אין במינם קרבן:
18
An animal that was engaged in intercourse with humans - whether it acted as the male or female - is considered as a blemished animal and the holiness of a sacrificial animal can be transferred to it. Similar laws apply in all analogous situations.
יח
הרובע והנרבע הרי הם כבעל מום ועושין תמורה וכן כל כיוצא בהן:
19
When an animal was half consecrated and half unconsecrated, holiness cannot be transferred to it, not may its holiness be transferred.
יט
בהמה שחצייה קדש וחצייה חול לא עושה תמורה ולא נעשית תמורה:
20
The holiness of all of the sin-offerings that are consigned to death may not be transferred to another animal. By contrast, the holiness of all of the sin-offerings that are designated to pasture until they contract a blemish and are sold may be transferred to another animal.
כ
כל החטאות שדינן שימותו אינן עושין תמורה וכל חטאת שדינה שתרעה עד שיפול בה מום ותמכר עושה תמורה:
21
When a person sets aside a female animal for his Paschal sacrifice, burnt-offering, or guilt-offering, its holiness can be transferred even though it is not fit to be offered. The rationale is that since its worth is consecrated and it is unblemished, it is considered as if its body was consecrated.
If, by contrast, one separated a goat as a sin-offering, a king separated a she-goat as a sin-offering, and a High Priest separated a cow as a sin-offering, their holiness cannot be transferred. The rationale is that anyone who deviates from the commandments prescribed for a sin-offering does not cause the designated animal to be consecrated at all, not even its worth, as we explained in Hilchot Pesulei HaMukdashim.
כא
המפריש נקבה לפסחו או לעולתו או לאשמו עושה תמורה אע"פ שאינן ראויין ליקרב הואיל וירדו לקדושת דמים והרי הם תמימים ירדו לקדושת הגוף אבל המפריש שעיר לחטאתו ונשיא שהפריש שעירה לחטאתו וכהן גדול שהפריש פרה לחטאתו אינן עושין תמורה שכל המשנה בחטאות לא נתקדשה כלל ואפילו קדושת דמים כמו שביארנו בהלכות פסולי המוקדשין:
Temurah - Perek 2
1
The act of transferring the holiness of a sacrificial animal involves the owner of the animal saying with regard to an ordinary animal that he possesses: "This should be substituted for this" or "This is a replacement for this." Needless to say, holiness is transferred if one says: "This should be substituted for this sin-offering" or "... substituted for this burnt-offering." Similarly, holiness is transferred if one says: "This should be substituted for the sin-offering I possess at home" or "...substituted for the burnt-offering I possess in such-and-such a place."
If, by contrast, one said with regard to an ordinary animal: "This should be substituted for a burnt-offering" or "This is substituted for a sin-offering," his words are of no consequence. If he states: "The holiness of this is conveyed to this," a transfer of holiness is not brought about.
א
התמורה הוא שיאמר בעל הקרבן על בהמת חולין שיש לו הרי זו תחת זו או הרי זו חליפת זו ואין צריך לומר אם אמר הרי זו תחת חטאת זו או תחת עולה זו שהיא תמורה וכן אם אמר הרי זו תחת חטאת שיש לי בתוך הבית או תחת עולה שיש לי במקום פלוני הרי זו תמורה והוא שיש לו אבל אם אמר על בהמת חולין הרי זו תחת עולה או הרי זו תחת חטאת לא אמר כלום וכן אם אמר הרי זו מחוללת על זו אינה תמורה:
2
The following rules apply when there were two animals before a person, one ordinary animal and one consecrated animal that became blemished. If he placed his hand on the ordinary animal and said: "This one is substituted for this," he has brought about a forbidden exchange of holiness and he is liable for lashes. If, by contrast, he placed his hand on the consecrated animal and said: "This is substituted for this," he has exchanged its holiness and transferred it to the ordinary animal. This is not a forbidden exchange of holiness, but instead, is comparable to redeeming the blemished sacrificial animal with this ordinary animal.
ב
היו לפניו שתי בהמות אחת חולין ואחת הקדש שנפל בה מום הניח ידו על בהמת חולין ואמר הרי זו תחת זו הרי זו תמורה ולוקה הניח ידו על בהמת הקדש ואמר הרי זו תחת זו הרי זה חיללה על בהמת החולין ואין זו תמורה אלא כפודה בעלת מום בזו הבהמה:
3
The following rule applies when there were three animals consecrated for the altar before a person and one of them was blemished and awaiting redemption and also three unblemished ordinary animals. If he says: "These are substituted for these," the holiness of two of the consecrated animals is transferred to two of the ordinary animals through the convention of temurah and he is liable for two sets of lashes. The third ordinary animal is substituted for the blemished animal through the convention of chillul. We assume that he sought to use that convention rather than the convention of temurah. The rationale is that since the person had a forbidden course of action, temurah and a permitted course of action, chillul, we operate under the assumption that a person will not abandon the permitted course of action and follow the forbidden one. Therefore he is not liable for three sets of lashes.
Similarly, if one says: "These ten ordinary animals are substituted for these ten consecrated animals," and one of the consecrated animals is blemished, the person is liable for only nine sets of lashes, for he intended to transfer the holiness of the tenth animal through the convention of chillul. Even though he had established a halachic presumption by being liable for many sets of lashes, since there is a permitted way for him to transfer the animal's holiness, we presume that he will not abandon the permitted course of action and follow the forbidden one.
When there are two consecrated animals and one of them is blemished and two ordinary animals and one of them is blemished, and one says: "These are substituted for these," the holiness of the unblemished animal is transferred to the unblemished animal through the convention of temurah and he is liable for one set of lashes and the holiness of the blemished animal is transferred to the blemished animal through the convention of chillul. The rationale is that we presume that he will not abandon the permitted course of action and follow the forbidden one.
ג
היו לפניו שלש בהמות קדשי מזבח ואחת מהן בעלת מום שהרי היא עומדת לפדיון ושלש בהמות תמימות חולין ואמר הרי אלו תחת אלו הרי שתים מן החולין תחת שתים התמימות תמורתן תמורה ולוקה עליהם שתים והבהמה השלישית היא תחת בעלת מום שנתחללה עליה ולחללה נתכוון ולא להמיר בה שכיון שיש לפניו דרך איסור והיא התמורה ודרך היתר והוא החילול חזקה היא שאין אדם מניח ההיתר ועושה האיסור ולפיכך אינו לוקה שלש מלקיות וכן אם אמר עשר בהמות אלו תחת עשר בהמות אלו ואחת מהן בעלת מום אינו לוקה אלא תשע מלקיות שהבהמה העשירית לחללה נתכוון ולא להמיר בה שאף על פי שהוחזק זה במלקיות הרבה הואיל ויש שם דרך היתר אינו מניח דבר ההיתר ועושה האיסור שתי בהמות של הקדש ואחת מהן בעלת מום ושתי בהמות של חולין ואחת מהן בעלת מום ואמר הרי אלו תחת אלו הרי התמימה תמורת התמימה ולוקה אחת ובעלת המום מחוללת על בעלת המום שאינו מניח ההיתר ועושה האיסור:
4
When one says: "The holiness of an animal designated as a burnt-offering and one designated as a peace-offering is transferred to this animal," his statements are of consequence. The animal should be sold and half of the proceeds used to bring the exchange of a burnt-offering and half used to bring the exchange of a peace-offering.
If one said: "The holiness of an animal designated as a burnt-offering and the holiness of an animal dedicated as a peace-offering are transferred to this animal," we examine if that was his original intent. If it was, his words are of consequence. If his original intent was merely to transfer the holiness of a burnt-offering, and he afterwards, added "the holiness of a peace-offering" later, only his original statements are of consequence. Even though he retracted them immediately thereafter, only the holiness of a burnt-offering was transferred to the animal.
ד
האומר הרי זו תמורת עולה ושלמים דבריו קיימים ותמכר ויביא בחצי דמיה תמורת עולה ובחצי דמיה תמורת שלמים אמר הרי זו תמורת עולה ותמורת שלמים אם נתכוון לכך מתחילה דבריו קיימים ואם לא נתכוון בתחילה אלא לתמורת עולה וחזר ואמר תמורת שלמים אע"פ שחזר בתוך כדי דבור אין תופשין אלא לשון ראשון והרי היא תמורת עולה בלבד:
Temurah - Perek 3
1
What are the laws governing the offering of an animal to which holiness was transferred? A male animal to which the holiness of a burnt-offering was transferred should be sacrificed as a burnt-offering. If the animal to which the holiness of a burnt-offering was transferred was female or blemished, the female should be left to pasture until it contracts a disqualifying blemish. Then it should be sold and a burnt-offering brought with the proceeds of the sale.
An animal to which the holiness of a sin-offering was transferred should be consigned to death, as we explained in Hilchot Pesulei HaMukdashim. An animal to which the holiness of a guilt-offering was transferred should be left to pasture until it contracts a disqualifying blemish. Then it should be sold and freewill offerings brought with the proceeds of the sale. An animal to which the holiness of a peace-offering was transferred is like a peace-offering in all respects: It requires semichah, accompanying offerings, and the waving of the breast and the thigh.
An animal to which the holiness of a thanksgiving-offering was transferred is like a thanksgiving-offering except that it does not require bread, as we explained in Hilchot Pesulei HaMukdashim.The following laws apply to an animal to which the holiness of a Paschal sacrifice was transferred. If the transfer was made before noon on the fourteenth of Nisan, the animal to which the holiness was transferred is not offered. Instead, it should be left to pasture until it contracts a disqualifying blemish. Then it should be sold and a peace-offering brought with the proceeds of the sale. If the transfer was made after noon, the animal to which the holiness was transferred should itself be sacrificed as a peace-offering.
An animal to which the holiness of a firstborn offering or a tithe offering was transferred should never be sacrificed. This is derived from Leviticus 27:26 which states with regard to a firstborn: "It is God's." According to the Oral Tradition, it was taught: "It" is sacrificed, but an animal to which its holiness is transferred is not sacrificed. The laws pertaining to the tithe offering are the same as those pertaining to the firstborn offering. An animal to which the holiness of these offerings was transferred should be left to pasture until it contracts a disqualifying blemish. Afterwards, it may be eaten.
א
כיצד דין התמורות ליקרב תמורת העולה תקרב עולה ואם היתה תמורתה נקבה או בעלת מום תרעה הנקבה עד שיפול בה מום ותמכר ויביא בדמיה עולה תמורת החטאת תמות כמו שביארנו בפסולי המוקדשין תמורת האשם תרעה עד שיפול בה מום ויפלו דמיה לנדבה תמורת השלמים כשלמים לכל דבר טעונה סמיכה ונסכים ותנופת חזה ושוק תמורת התודה כתודה אלא שאינה טעונה לחם כמו שביארנו בהלכות פסולי המוקדשין תמורת הפסח אם המיר בה קודם חצות יום ארבעה עשר אין תמורתו קריבה אלא תרעה עד שיפול בה מום ויביא בדמיה שלמים ואם המיר בה אחר חצות הרי התמורה עצמה תקרב שלמים תמורת הבכור והמעשר אינם קריבין לעולם שנאמר בבכור לה' הוא מפי השמועה למדו הוא קרב ואין תמורתו קריבה ודין המעשר בבכור תמורתן תרעה עד שיפול בה מום ותאכל:
2
An animal to which the holiness of a firstborn is transferred should be given to the priests and an animal to which the holiness of a tithe offering was transferred is given to its owners. Just as a firstborn animal or a tithe offering that contracts a disqualifying physical blemish is not redeemed, as explained in Hilchot Issurei Mizbeiach, so too, an animal to which their holiness is transferred is not redeemed.
ב
תמורת הבכור לכהנים ותמורת המעשר לבעלים וכשם שאין פודין בכור ומעשר שנפל בהן מום כמו שביארנו בהלכות איסורי מזבח כך אין פודים תמורתן:
3
When an animal was consecrated half as a burnt-offering and half as a peace-offering, an animal to which its holiness was transferred is given the same status. Similarly, when the holiness of any consecrated animal which should not be sacrificed because of a difficulty at the time of its consecration was transferred to another animal, that second animal should also not be sacrificed.
If one said: "The holiness of a sacrificial animal should be transferred to half this animal and the other half should be consecrated as a burnt-offering," it should be offered as a burnt-offering. If he consecrated it half as a burnt-offering and half, as a tithe offering, it should be sacrificed as a burnt-offering. If he transferred the holiness of a sacrificial animal to half of it and he consecrated half as a tithe offering, its status is in doubt and it should not be sacrificed.
ג
בהמה שהקדישה חצייה עולה וחצייה שלמים תמורתה כמוה וכן כל בהמת הקדש שאינה קריבה מפני תחילת הקדשה הרי תמורתה כמוה אמר חצי בהמה זו תמורה וחציה עולה הרי זו תקרב עולה חציה עולה וחציה מעשר תקרב עולה חציה תמורה וחציה מעשר הרי זו ספק ואינה קריבה:
4
The following rules apply when a person consecrates an animal with a temporary blemish or, needless to say, an unblemished animal and then it contracts a permanent blemish and it is redeemed. If one endeavored to transfer its holiness after it was redeemed, the transfer is binding, but the animal to which the transfer was made should neither be sacrificed, nor redeemed. Instead, it should be left until it dies. It should not be sacrificed, because it comes from holiness that was already deferred. Nor may it be redeemed, because its holiness does not have the strength to encompass the entity used to redeem it.
ד
המקדיש בעלת מום עובר ואין צריך לומר תמימה ואח"כ נולד בה מום קבוע ונפדית והמיר בה אחר שנפדית הרי זו תמורה ואינה קריבה ואינה נפדית אלא מניחה עד שתמות אינה קריבה מפני שבאה מכח קדושה דחויה ואינה נפדית שאין בכח קדושתה לתפוש פדיונה:
5
When any animal to which holiness was transferred was permanently blemished from the outset, they should be redeemed. Nevertheless, they do not become ordinary animals in a complete sense to the extent that it is permitted to shear them or perform work with them after they are redeemed. For holiness that is transferred can encompass an animal that possesses a permanent blemish, as evident from Leviticus 27:10 which speaks of transferring holiness "from the good to the bad." Here the intent of the term "bad" is an animal that is blemished or the like and thus is not fit to serve as a sacrifice. Nevertheless, concerning it, the verse continues: "It shall be consecrated."
ה
כל התמורות שהיו בעלי מומין קבועין מתחילתן הרי אלו יפדו ואינן יוצאין לחולין לכל דבר כדי שיהיו מותרין בגיזה ועבודה אחר פדיונן שהקדושה חלה בתמורה על בעלת מום קבוע שנאמר או רע בטוב ורע האמור כאן הוא בעל מום וכיוצא בו שאינו ראוי לקרבן ואף על פי כן כתוב בו יהיה קודש:
6
The following laws apply when an animal consecrated as a burnt-offering became intermingled with sacrificial animals consecrated as peace-offerings and one transferred the holiness of one of the animals in the mixture to an ordinary animal.One should bring another animal and consecrate it, saying: "If this one had the holiness of a burnt-offering transferred to it, this animal is a peace-offering. And if this onehad the holiness of a peace-offering transferred to it, this animal is a burnt-offering." Thus the animal which he brought together with the animal to which the holiness of the animal was transferred are like animals consecrated as burnt-offerings and as peace-offerings that became intermingled.
If the person transformed the holiness of one of these two to a third animal and it is not known which one's holiness he transferred, he should bring another animal fit forsacrifice from his home and consecrate it conditionally, saying with regard to the second animal to which holiness is being transferred: "If this is an animal to which was transferred the holiness of an animal was transferred, this animal that was brought remains an ordinary animal. If this animalis an animal to which the holiness of a burnt-offering or a peace-offering was transferred, the animal that was brought is a burnt-offering or a peace-offering." Thus the animal which he brought with the second animal to which holiness was transferred is like a sacrificial animal that became intermingled with an animal to which holiness was transferred. We have already explained the laws pertaining to the intermingling of animals to which holiness was transferred in Hilchot Pesulei HaMukdashim.
ו
עולה שנתערבה בזבחים והמיר באחת מן התערובות הרי זה מביא בהמה אחרת ואומר אם תמורת עולה היא זו הרי בהמה זו שלמים ואם תמורת שלמים היא זו הרי בהמה זו עולה ונמצא הבהמה שהביא עם התמורה כעולה ושלמים שנתערבו זה בזה חזר והמיר באחת משתיהן ואין ידוע באי זו מהן המיר מביא זבח אחר מתוך ביתו ואומר על התמורה השנייה אם תמורת תמורה היא זו הרי זו שהביא חולין ואם תמורת עולה או שלמים היא הרי זה שהביא עולה או שלמים והרי זה שהביא עם התמורה השנייה כזבח ותמורה שנתערבו זה בזה וכבר ביארנו דין התערובות בהלכות פסולי המוקדשין:
7
When an animal consecrated as a peace-offering became intermingled with a firstborn animal or a tithe offering and one transferred the holiness of one of the animals of the mixture to another animal, that animal should not be offered. Instead, it should be left to pasture until it contracts a disqualifying blemish and then be redeemed, and then it should be eaten in the same manner as a blemished firstborn or tithe offering, as explained.
ז
שלמים שנתערבו בבכור או במעשר והמיר באחד מהן הרי זה לא יקרב אלא ירעה עד שיפול בו מום ויפדה ויאכל כבכור או כמעשר כמו שביארנו:
Today's Hayom Yom
"Today's Day"
Wednesday, Iyar 7, 5777 · 03 May 2017
Wednesday, Iyar 7, 22nd day of the omer 5703
Torah lessons: Chumash: Emor, Revi'i with Rashi.
Tehillim: 39-43.
Tanya: All these (p. 243)...the blessed En Sof. (p. 245).
When one enwraps himself with the tallit gadol (large tallit) it is unnecessary to cover his head and face down to his mouth; this is indicated in the laws of tzitzit in the siddur (p. 11). It is our custom, however, to cover the eyes1 with the upper part of the tallit.
During the days of sefira it is customary to study tractate Sota, one page each day2 - in addition to one's regular study sessions.
FOOTNOTES
1. I.e. to cover the head and face, down to past the eyes.
2. The number of pages in Sota, 49, coincides with the 49 days of the omer. One should begin this study on the First day of Chol Hamo'ed. Viz. sicha, Shavuot 5710, section 15.Daily Thought
G-d's Image
We were created in G‑d’s image. What is His image? It is a vision. A vision that triggered the beginning of time.
From a point before and beyond all things, G‑d looked upon a moment in time to be. He saw there a soul, distant from Him in a turbulent world, yet yearning to return to Him and His oneness. And He saw the pleasure He would have from this reunion.
So He invested His infinite light into that finite image, and became one with that image, and in that image He created each one of us.
That vision that He saw, that was the moment now.[Maamar Padah B’Shalom 5738.]
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