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ב"הToday in Judaism
Today is Shabbat, Nissan 1, 5778 · March 17, 2018
Rosh Chodesh Nissan • Hachodesh
Today's Laws & Customs
• Parshat Hachodesh
On the Shabbat that falls on or before the 1st of Nissan, a special reading called "Hachodesh" (Exodus 12:1-20) is added to the regular Shabbat Torah reading. Hachodesh recounts G-d's historic communication to Moses in Egypt on the 1st of Nissan (2 weeks before the Exodus) regarding the Jewish calendar, the month of Nissan and the Passover offering.
Links: The Reading for Hachodesh
From the teachings of the Chassidic masters on Hachodesh
About the Jewish calendar
Haftorah in a Nutshell
• Rosh Chodesh Observances
Today isRosh Chodesh ("Head of the Month") for the month of Nissan.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavoprayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Blessing on Blooming TreesA special mitzvah, which can be fulfilled only once a year, is to recite the berachah("blessing" or prayer) made upon seeing a fruit tree in bloom: Blessed are you G-d our G-d, king of the universe, who left nothing lacking in His world, and created within it good creatures and good trees with which He gives pleasure to people. Today is the first opportunity to make this blessing, but it can be done anytime during the month of Nissan (referred to by the Torah as "the month of spring" ). Many visit botanical gardens during this time, so as to avail themselves of an opportunity to observe this beautiful mitzvah.
Link: Trees
• 'Nasi' of the DayBeginning today, and continuing through Nissan 13, we recite the verses (from Numbers ch. 7) describing the offerings made by the "princes" (nesi'im) of the 12 tribes of Israel (see "Mishkan inaugurated"). Today we read of the gift bought by Nachshon ben Aminadav, the nasi of the tribe of Judah, on this date. Tomorrow we read of Issachar's gift, and so on for the 12 tribes. On the 13th of Nissan we read G-d's instructions to Aaron regarding the kindling of the menorah, which represents the participation of the priestly tribe of Levi.
Following the verses of the day's "Nasi," we recite a short prayer in which we say, "...if I, Your servant, am from the tribe of ___ whose section of the Nasi I have read today in Your Torah, may all the holy sparks and holy illuminations that are included within the holiness of this tribe shine upon me, to grant me understanding and intelligence in Your Torah and my awe of You, to do Your will all the days of my life...."
Text of today's Nasi in Hebrew and English.
First of Nissan
And it was on the day that Moses finished setting up the Tabernacle, and had anointed it and sanctified it and all its vessels, and the altar and all its vessels, and had anointed them and sanctified them—that the princes of Israel, the heads of their father’s houses, who were the princes of the tribes, those who had superintended the counting, offered: And they brought their offering before the Lord—six covered wagons and twelve oxen, a wagon for every two of the princes and an ox for each one; and they presented them before the Tabernacle. And the Lord spoke to Moses, saying: Accept it from them that they may be used in the service of the Tent of Meeting, and give them to the Levi’im, to each man according to his service. Moses took the wagons and the oxen and gave them to the Levi’im. Two wagons and four oxen he gave to the sons of Gershon, according to their service, and four wagons and eight oxen he gave to the sons of Merari, according to their service—under the supervision of Itamar the son of Aaron the Kohen. But to the sons of Kehat he did not give any, since theirs was the service of [carrying the most] sacred objects; they shall carry them upon their shoulders. The princes brought the dedication-offering for the altar on the day that it was anointed, and the princes offered their offering before the altar. And the Lord said to Moses: They shall present their offering, each prince on [his] day, for the dedication of the altar. And he who presented his offering on the first day was Nachshon the son of Aminadav of the tribe of Judah. And his offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Nachshon the son of Aminadav.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Judah, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Second of NissanOn the second day, Netanel the son of Tzuar, the prince of Yissachar, offered. He presented his offering: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Netanel the son of Tzuar.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Yissachar, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Third of NissanOn the third day, the prince of the children of Zevulun, Eliav the son of Chelon [offered]. His offering was: one silver dish whose weight was a hundred and thirty Shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Eliav the son of Chelon.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Zevulun, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Fourth of NissanOn the fourth day, the prince of the children of Reuven, Elitzur the son of Shedeur [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Elitzur the son of Shedeur.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Reuven, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Fifth of NissanOn the fifth day, the prince of the children of Shimon, Shelumiel the son of Tzurishadai [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Shelumiel the son of Tzurishadai.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Shimon, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Sixth of Nissan
On the sixth day, the prince of the children of Gad, Elyasaf the son of Deuel [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Elyasaf the son of Deuel.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Gad, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Seventh of Nissan
On the seventh day, the prince of the children of Ephraim, Elishama the son of Amihud [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Elishama the son of Amihud.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Ephraim, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Eighth of Nissan
On the eighth day, the prince of the children of Menasheh, Gamliel the son of Pedatzur [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Gamliel the son of Pedatzur.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Menasheh, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Ninth of NissanOn the ninth day, the prince of the children of Binyamin, Avidan the son of Gidoni [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Avidan the son of Gidoni.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Binyamin, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Tenth of Nissan
On the tenth day, the prince of the children of Dan, Achiezer the son of Amishaday [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Achiezer the son of Amishaday.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Dan, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Eleventh of Nissan
On the eleventh day, the prince of the children of Asher, Pagiel the son of Achran [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Pagiel the son of Achran.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Asher, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Twelfth of Nissan
In the twelfth day, the prince of the children of Naftali, Achira the son of Enan [offered]. His offering was: one silver dish whose weight was a hundred and thirty shekels, one silver bowl of seventy shekels by Sanctuary weight—both filled with fine flour mixed with oil for a meal-offering; one golden cup of ten [shekels], filled with incense. One young bullock, one ram, one lamb in its first year, for a burnt-offering; one goat for a sin-offering; and for a sacrifice of peace-offering: two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Achira the son of Enan.
May it be Your will, Lord my God and God of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as “birds” and sing and praise and pray on behalf of the holy people Israel. Master of the world, gather and take in those sacred “birds” to the holy place of which it is said: No eye has seen it, except You, O God. May it be Your will, Lord my God and God of my fathers, that if I, Your servant, am of the tribe of Naftali, the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.
Thirteenth of Nissan
This was the dedication-offering for the altar on the day when it was anointed, from the princes of Israel: twelve silver dishes, twelve silver bowls, twelve golden cups. A hundred and thirty shekels of silver was each dish and seventy each bowl—all the silver of the vessels was two thousand four hundred Sanctuary shekels. Twelve golden cups, filled with incense, each cup weighing ten Sanctuary shekels; all the gold of the cups was one hundred and twenty. All the oxen for the burnt-offering were twelve bullocks, twelve rams, twelve yearling lambs, and their meal-offering; and twelve goats for a sin-offering. And all the oxen for the sacrifice of peace-offerings were twenty-four bullocks, sixty rams, sixty he-goats, sixty yearling lambs. This was the dedication-offering for the altar after it was anointed. When Moses went into the Tent of Meeting to speak with Him, he heard the Voice speaking to him from above the cover that was upon the Ark of Testimony, from between the two kruvim; and He spoke to him. The Lord spoke to Moses, saying: Speak to Aaron and say to him: When you light the lamps, the seven lamps shall shed light toward the [central shaft of the] menorah. And Aaron did so; he lit its lamps toward the [central shaft of the] menorah, as the Lord had commanded Moses. And this is how the menorah was made: it was hammered gold, from its base to its flowers it was hammered [of one piece]; according to the pattern that the Lord had shown Moses, so he made the menorah. (From Siddur Tehillat Hashem. © Copyright Kehot Publication Society, Brooklyn NYLinks: Tribes.)
Today in Jewish History
• Creation of man (in thought) (3761 BCE)The Talmud (Rosh Hashanah 10b-11a) cites two opinions as to the date of G-d's creation of the universe: according to Rabbi Eliezer: "The world was created in Tishrei" (i.e., the sixth day of creation--the day on which Adam and Eve were created--was the 1st of Tishrei, celebrated each year as Rosh Hashanah); according to Rabbi Joshua, "The world was created in Nissan." As interpreted by the Kabbalists and the Chassidic masters, the deeper meaning of these two views is that the physical world was created in Tishrei, while the "thought" or idea of creation was created in the month of Nissan. (see "Links" below)
Link: Our Other Head
• The Patriarchs (1813-1506 BCE)According to the Talmud, the three Patriarchs of the Jewish people-- Abraham (1813-1638 BCE), Isaac (1713-1533 BCE) and Jacob (1653-1506 BCE)--all were born and passed away in the month of Nissan.
• Jewish Calendar Inaugurated (1313 BCE)On the first of Nissan of the year 2448 from creation (1313 BCE--two weeks before the Exodus), G-d showed Moses the crescent new moon and told him, "When you see the moon like this, sanctify [the new month]." This ushered in the first Jewish month, and commenced the lunar calendar Jews have been following ever since.
Links:
Jews Commanded 1st Mitzvah
Our Other Head
• Mishkan Inaugurated (1312 BCE)On the eighth day following a 7-day training and initiation period, the portable Mishkan ("Tabernacle" or "Sanctuary") built by the Children of Israel in the Sinai desert was erected, Aaron and his sons began serving as priests, and the Divine Presence came to dwell in the Mishkan; special offerings were brought, including a series of gifts by Nachshon ben Aminadav, the Prince of the Tribe of Judah (similar offerings were brought over the next 11 days by the other tribes of Israel).
Link: The Mishkan
• Death of Nadav and Avihu (1312 BCE)On the day the Mishkan was inaugurated (see above), "Nadav and Avihu, the sons of Aaron, took each of them his censer, and put fire in it, and put incense on it, and offered strange fire before G-d, which He commanded them not. A fire went out from G-d, and consumed them, and they died before G-d" (Leviticus 10:1-2).
Link: The death of Nadav and Avihu: The biblical account, with commentary; the mystical insights
Daily Torah Study
Chumash: Vayikra, 7th Portion Leviticus 5:11-5:26 with Rashi• English / Hebrew Linear Translation
Leviticus 5:1 “‘If a person who is a witness, sworn to testify, sins by refusing to tell what he has seen or heard about the matter, he must bear the consequences. 2 If a person touches something unclean, whether the carcass of an unclean wild animal, a domestic animal or a reptile, he is guilty, even though he may not be aware that he is unclean. 3 If he touches some human uncleanness, no matter what the source of his uncleanness is, and is unaware of it, then, when he learns of it, he is guilty. 4 If someone allows to slip from his mouth an oath to do evil or to do good, and he doesn’t remember that he clearly spoke this oath, then, no matter what it was about, when he learns of it, he is guilty. 5 A person guilty of any of these things is to confess in what manner he sinned 6 and bring his guilt offering to Adonai for the sin he committed; it is to be a female from the flock, either a lamb or a goat, as a sin offering; and the cohen will make atonement for him in regard to his sin.
7 “‘If he can’t afford a lamb, he is to bring as his guilt offering for the sin he committed two doves or two young pigeons for Adonai — the one as a sin offering and the other as a burnt offering. 8 He is to bring them to the cohen, who will offer the one for a sin offering first. He is to wring its neck but not remove the head, 9 sprinkle some of the blood of the sin offering on the side of the altar and drain out the rest of the blood at the base of the altar; it is a sin offering. 10 He is to prepare the second as a burnt offering in the manner prescribed. Thus the cohen will make atonement for him in regard to the sin which he committed, and he will be forgiven.
(vii) 11 “‘But if his means are insufficient even for two doves or two young pigeons, then he is to bring as his offering for the sin he committed two quarts of fine flour for a sin offering; he is not to put any olive oil or frankincense on it, because it is a sin offering. 12 He is to bring it to the cohen, and the cohen is to take a handful of it as its reminder portion and make it go up in smoke on the altar on top of the offerings for Adonai made by fire; it is a sin offering. 13 Thus the cohen will make atonement for him in regard to the sin he committed concerning any of these things, and he will be forgiven. The rest will belong to the cohanim, as with a grain offering.’”
14 Adonai said to Moshe, 15 “If anyone acts improperly and inadvertently sins in regard to the holy things of Adonai, he is to bring as his guilt offering for Adonai a ram without defect from the flock or its equivalent in silver shekels (using the sanctuary shekel as the standard), according to your appraisal of its value; it is a guilt offering. 16 In addition, he is to make restitution for whatever he did wrong in regard to the holy thing; moreover, he is to add to that one-fifth and give it to the cohen. Then the cohen will make atonement with the ram of the guilt offering, and he will be forgiven.
17 “If someone sins by doing something against any of the mitzvot of Adonai concerning things which should not be done, he is guilty, even if he is unaware of it; and he bears the consequences of his wrongdoing. 18 He must bring a ram without defect from the flock, or its equivalent according to your appraisal, to the cohen for a guilt offering; the cohen will make atonement concerning the error which he committed, even though he was unaware of it; and he will be forgiven. 19 It is a guilt offering — he is certainly guilty before Adonai.”
20 (6:1) Adonai said to Moshe, 21 (6:2) “If someone sins and acts perversely against Adonai by dealing falsely with his neighbor in regard to a deposit or security entrusted to him, by stealing from him, by extorting him, 22 (6:3) or by dealing falsely in regard to a lost object he has found, or by swearing to a lie — if a person commits any of these sins, 23 (6:4) then, if he sinned and is guilty, he is to restore whatever it was he stole or obtained by extortion, or whatever was deposited with him, or the lost object which he found, (Maftir) 24 (6:5) or anything about which he has sworn falsely. He is to restore it in full plus an additional one-fifth; he must return it to the person who owns it, on the day when he presents his guilt offering. 25 (6:6) He is to bring as his guilt offering to Adonai a ram without defect from the flock, or its equivalent according to your appraisal, to the cohen; it is a guilt offering. 26 (6:7) Thus the cohen will make atonement for him before Adonai, and he will be forgiven in regard to whatever it was he did that made him guilty. (Complete Jewish Bible)
• Video Class• Daily Wisdom (short insight)
One of the sins atoned for by the guilt-offering is robbery. In order for the sacrifice to atone for this sin, however, the robber had to first return the article that he robbed.
Returning Spiritually Robbed Goods
וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל וגו': (ויקרא ה:כג)[G‑d told Moses that if a robber wishes to atone for his sin by offering up a guilt-offering,] he must [first] return the article that he had robbed. (Leviticus 5:23)
Spiritually, “robbed articles” are anything that we, by sinning, have “robbed” from G‑d and given over to the forces of evil, whether a physical object, a moment in time, or human potential.
Our task in life is to return the world’s robbed entities to their rightful owner, i.e., to reorient everything that has been given over to the cause of evil toward Divinity, beginning with whatever we ourselves have “robbed” from G‑d through our misdeeds. This is the essence of repentance: restoring the world to its natural, Divine state. Through repentance, it is further possible for us to reach even greater heights than we had attained before sinning.1
FOOTNOTES
1.Likutei Sichot, vol. 25, pp. 398, 455–457. (TRANSLATED AND ADAPTED BY MOSHE WISNEFSKY)
Tehillim: Chapters 1 - 9• Hebrew text
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Until here the Alter Rebbe has discussed the superiority of Torah study over other mitzvot in terms of its greater influence on the soul. He now begins to describe a far greater quality found in Torah study. Of all themitzvot, only Torah study is described as “calling to G‑d, as one calls to his friend, and as a son calls his father,” as the Alter Rebbe will state shortly. Whereas mitzvot have the effect of drawing the light of G‑d (i.e., of His Will) upon the soul, Torah study “calls” G‑d’s essence to man, as is implied in the analogy of one who calls to his friend: the friend will turn with his entire “essence” to face his caller.
Furthermore: As a means of “calling” G‑d, Torah study is superior even to prayer. For this reason, in the verse, “G‑d is near to all who call Him, to all who call Him in truth,” the first part of the verse refers to prayer and the latter to Torah.
The difference between the two forms of “calling G‑d” is that prayer effects a change in material matters: healing, prosperity, etc., whereas the effect of Torah is in the soul, on the spiritual plane.
In the Alter Rebbe’s words:
והנה המשכה והארה זו שאדם ממשיך ומאיר מהארת אור אין סוף ברוך הוא על נפשו ועל נפשות כל ישראל
This influence and illumination generated by one’s Torah study, which man draws from the radiance of the Ein Sof-light upon his soul and upon the souls of all Israel,
היא השכינה, כנסת ישראל, מקור כל נשמות ישראל, כמו שכתוב לקמן
(meaning, as will be explained later, that the light is drawn into the spiritual level known as “theShechinah, Knesset Yisrael” — the source of all the souls of Israel — and thereby the Ein Sof- light reaches not only the soul of the person studying Torah, but also that of every Jew), —
על ידי עסק התורה, נקראת בלשון קריאה
This illumination which one draws through his Torah study is referred to as “calling” [as in the Talmudic expression] (concerning a Torah student)קורא בתורה (usually translated as “One who reads (studies) the Torah,” but reinterpreted here as “One who calls [G‑d] through the Torah”).
Just as calling in its usual sense means that the caller causes the person being called to come to him, to turn to him with his entire being, similarly in the context of “calling through Torah”:
קורא בתורה, פירוש: שעל ידי עסק התורה קורא להקב״ה לבוא אליו, כביכול
This [phrase] means that in Torah study one calls G‑d to come to him, so to speak,
כאדם הקורא לחבירו שיבא אליו, וכבן קטן הקורא לאביו לבא אליו להיות עמו בצוותא חדא ולא ליפרד ממנו ולישאר יחידי, חס ושלום
as a man calls to his friend to come to him, or as a child will call his father to come and join him and not to part from him, leaving him alone, G‑d forbid.
The former analogy pertains to those Jews designated as “brethren and friends” of G‑d; when they study Torah they call their “friend”. The latter analogy pertains to those designed “children of G‑d”; when they study Torah they are calling their “father”.
וזה שכתוב: קרוב ה׳ לכל קוראיו, לכל אשר יקראוהו באמת, ואין אמת אלא תורה, דהיינו שקורא להקב״ה על ידי התורה דוקא
This is the meaning of the verse:1 “G‑d is near (a) to all who call Him, (b) to all who call Him in truth,”2 and3 “There is no truth but Torah,” indicating that [one “calls G‑d with truth”] as opposed to simply “calling G‑d,” only by calling G‑d through Torah study,
לאפוקי מי שקורא אותו שלא על ידי עסק התורה, אלא צועק אבא אבא
in contrast to one who does not call Him through Torah study, but merely cries: “Father, Father!”
This refers to the service of prayer, in which one calls G‑d, out of love for Him, saying “Father...!” Such a call is not considered “calling with truth,” and thus the illumination of G‑dly light generated by this call cannot compare with that generated by Torah, as explained above.
וכמו שקובל עליו הנביא: ואין קורא בשמך כו׳, כמו שכתוב במקום אחר
Over him who thus calls G‑d the prophet laments:4 “There is none who calls by Your Name,” as is written elsewhere.
Since he does not say simply: “There is none who calls You,” his intention must be that although there are indeed those who “call” G‑d, yet they do not do so “by His Name,” meaning through Torah, “whose words throughout are the Names of G‑d” (Ramban, Introduction to his commentary on the Torah, based on the Zohar).
ומזה יתבונן המשכיל להמשיך עליו יראה גדולה בשעת עסק התורה, כמו שכתוב לעיל פרק כ״ג
By dwelling on this matter, the intelligent person will derive means of drawing upon himself a great awe [of G‑d] when he engages in Torah study, as explained above (in ch. 23).5
There it is stated that one’s Torah study must be permeated with awe of G‑d (despite the apparent incompatibility between the intellectual boldness that characterizes study, and the constraint engendered by awe); this awe, moreover, is the goal of Torah study, while study is merely the “gateway”.
The thought that in Torah study one “calls” G‑d to himself, just as, for example, one calls his friend to come to him, will surely arouse in the student a feeling of intense awe of G‑d.
FOOTNOTES
1. Tehillim 145:18.
2. The division into (a) and (b) is by the Rebbe, who notes that this accords with the explanation given inSanhedrin 39b, and in the Siddur [with chassidic commentary] on this verse.
3. Tanna devei Eliyahu Zuta, ch. 21.
4. Yeshayahu 64:6.
5. The Rebbe asks the following question. What reason is there for the Alter Rebbe to refer the reader back to ch. 23, when arousal of great reverence is achieved only by meditating on that which is stated in this chapter, and not in ch. 23? For in this chapter the Alter Rebbe stresses that through his Torah study a person is able to draw down G‑d Himself, as it were, like a person calling his friend to come to him. In ch. 23, however, we find only that Torah study enables the person to draw down the Supernal Will and Light; it mentions nothing of drawing down G‑d Himself. Why, then, does the Alter Rebbe connect ch. 23 to that which is being discussed here?
We must say, writes the Rebbe, that the Alter Rebbe does so in order to stress that great reverence is indispensable during Torah study. Since fear is an emotion that leads to withdrawal and contraction it would seem to be inimical to Torah study, which requires openness and expansiveness. The Alter Rebbe therefore cites ch. 23, wherein he explained that great reverence must be felt during one’s study of Torah. Furthermore, by citing the above-mentioned chapter the Alter Rebbe indicates that one should ponder the statement there — that Torah study is “secondary” to reverence, and serves to arouse it.
This is the meaning of the verse, “And G‑d commanded us [to obey] all these statutes, in order to fear G‑d...” This, explains the Alter Rebbe at the end of ch. 23, implies that (a) the ultimate purpose of the Torah — “commanded us” — is “in order to fear G‑d”; (b) that Torah is called “a gateway to the dwelling” of fear. Thus Torah in relation to fear is a matter of secondary importance, a mere gateway to the house itself.
All the above is discussed in ch. 23, and it is this that the Alter Rebbe intended to convey when he cited that chapter.
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By Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism (Free Translation) More articles... |
Elucidated by Rabbi Yosef Wineberg. Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and Copyright by Kehot Publication Society
Daily Mitzvah (Maimonides)
Nissan 1, 5778 · March 17, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 130
Consuming Ritually Impure Sacrificial Meat
"And the flesh that touches any impurity shall not be eaten"—Leviticus 7:19.
It is forbidden to eat of sacrificial meat that is ritually impure.
Consuming Ritually Impure Sacrificial Meat
Negative Commandment 130
Translated by Berel Bell
And the 130th prohibition is that we are forbidden from eating sacrificial meat which has become impure.
The source of this commandment is G‑d's statement1 (exalted be He), "Meat which touches anything impure may not be eaten."
One who transgresses this prohibition by eating is punished by lashes. The Tosefta in Zevachim2 explains that when a person is pure and he eats impure meat, he receives 40 lashes. Our Sages say in the second chapter of tractate Pesachim,3 "If the person is impure, the punishment is kares, and if the meat is impure, it is [just] a prohibition."4
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.
FOOTNOTES
1.Lev. 7:19.
2.Ch. 5
3.24a.
4.Therefore punished by lashes, not kares.
TRANSLATED BY BEREL BELL
• English text
Psalm 1:1 How blessed are those
who reject the advice of the wicked,
don’t stand on the way of sinners
or sit where scoffers sit!
2 Their delight
is in Adonai’s Torah;
on his Torah they meditate
day and night.
3 They are like trees planted by streams —
they bear their fruit in season,
their leaves never wither,
everything they do succeeds.
4 Not so the wicked,
who are like chaff driven by the wind.
5 For this reason the wicked
won’t stand up to the judgment,
nor will sinners
at the gathering of the righteous.
6 For Adonai watches over
the way of the righteous,
but the way of the wicked
is doomed.
2:1 Why are the nations in an uproar,
the peoples grumbling in vain?
2 The earth’s kings are taking positions,
leaders conspiring together,
against Adonai
and his anointed.
3 They cry, “Let’s break their fetters!
Let’s throw off their chains!”
4 He who sits in heaven laughs;
Adonai looks at them in derision.
5 Then in his anger he rebukes them,
terrifies them in his fury.
6 “I myself have installed my king
on Tziyon, my holy mountain.”
7 “I will proclaim the decree:
Adonai said to me,
‘You are my son;
today I became your father.
8 Ask of me, and I will make
the nations your inheritance;
the whole wide world
will be your possession.
9 You will break them with an iron rod,
shatter them like a clay pot.’”
10 Therefore, kings, be wise;
be warned, you judges of the earth.
11 Serve Adonai with fear;
rejoice, but with trembling.
12 Kiss the son, lest he be angry,
and you perish along the way,
when suddenly his anger blazes.
How blessed are all who take refuge in him.
3:1 (0) A psalm of David, when he fled from Avshalom his son:
2 (1) Adonai, how many enemies I have!
How countless are those attacking me;
3 (2) how countless those who say of me,
“There is no salvation for him in God.” (Selah)
4 (3) But you, Adonai, are a shield for me;
you are my glory, you lift my head high.
5 (4) With my voice I call out to Adonai,
and he answers me from his holy hill. (Selah)
6 (5) I lie down and sleep, then wake up again,
because Adonai sustains me.
7 (6) I am not afraid of the tens of thousands
set against me on every side.
8 (7) Rise up, Adonai!
Save me, my God!
For you slap all my enemies in the face,
you smash the teeth of the wicked.
9 (8) Victory comes from Adonai;
may your blessing rest on your people. (Selah)
4:1 (0) For the leader. With stringed instruments. A psalm of David:
2 (1) O God, my vindicator!
Answer me when I call!
When I was distressed, you set me free;
now have mercy on me, and hear my prayer.
3 (2) Men of rank, how long will you shame my honor,
love what is vain, chase after lies? (Selah)
4 (3) Understand that Adonai sets apart
the godly person for himself;
Adonai will hear when I call to him.
5 (4) You can be angry, but do not sin!
Think about this as you lie in bed,
and calm down. (Selah)
6 (5) Offer sacrifices rightly,
and put your trust in Adonai.
7 (6) Many ask, “Who can show us some good?”
Adonai, lift the light of your face over us!
8 (7) You have filled my heart with more joy
than all their grain and new wine.
9 (8) I will lie down and sleep in peace;
for, Adonai, you alone make me live securely.
5:1 (0) For the leader. On wind instruments. A psalm of David:
2 (1) Give ear to my words, Adonai,
consider my inmost thoughts.
3 (2) Listen to my cry for help,
my king and my God, for I pray to you.
4 (3) Adonai, in the morning you will hear my voice;
in the morning I lay my needs before you
and wait expectantly.
5 (4) For you are not a God
who takes pleasure in wickedness;
evil cannot remain with you.
6 (5) Those who brag cannot stand before your eyes,
you hate all who do evil,
7 (6) you destroy those who tell lies,
Adonai detests men of blood and deceivers.
8 (7) But I can enter your house
because of your great grace and love;
I will bow down toward your holy temple
in reverence for you.
9 (8) Lead me, Adonai, in your righteousness
because of those lying in wait for me;
make your way straight before me.
10 (9) For in their mouths there is nothing sincere,
within them are calamities,
their throats are open tombs,
they flatter with their tongues.
11 (10) God, declare them guilty!
Let them fall through their own intrigues,
For their many crimes, throw them down;
since they have rebelled against you.
12 (11) But let all who take refuge in you rejoice,
let them forever shout for joy!
Shelter them; and they will be glad,
those who love your name.
13 (12) For you, Adonai, bless the righteous;
you surround them with favor like a shield.
6:1 (0) For the leader. With stringed instruments. On sh’minit [low-pitched musical instruments?]. A psalm of David:
2 (1) Adonai, don’t rebuke me in your anger,
don’t discipline me in the heat of your fury.
3 (2) Be gracious to me, Adonai,
because I am withering away;
heal me, Adonai,
because my bones are shaking;
4 (3) I am completely terrified;
and you, Adonai — how long?
5 (4) Come back, Adonai, and rescue me!
Save me for the sake of your grace;
6 (5) for in death, no one remembers you;
in Sh’ol, who will praise you?
7 (6) I am worn out with groaning;
all night I drench my bed with tears,
flooding my couch till it swims.
8 (7) My vision is darkened with anger;
it grows weak because of all my foes.
9 (8) Get away from me, all you workers of evil!
For Adonai has heard the sound of my weeping,
10 (9) Adonai has heard my pleading,
Adonai will accept my prayer.
11 (10) All my enemies will be confounded,
completely terrified;
they will turn back
and be suddenly put to shame.
7:1 (0) A shiggayon of David, which he sang to Adonai because of Kush the Ben-Y’mini:
2 (1) Adonai my God, in you I take refuge.
Save me from all my pursuers, and rescue me;
3 (2) otherwise, they will maul me like a lion
and tear me apart, with no rescuer present.
4 (3) Adonai my God, if I have caused this,
if there is guilt on my hands,
5 (4) if I paid back evil to him who was at peace with me,
when I even spared those who opposed me without cause;
6 (5) then let the enemy pursue me
until he overtakes me
and tramples my life down into the earth;
yes, let him lay my honor in the dust. (Selah)
7 (6) Rise up, Adonai, in your anger!
Arouse yourself against the fury of my foes.
Wake up for me; you commanded justice.
8 (7) May the assembly of the peoples surround you;
may you return to rule over them from on high.
9 (8) Adonai, who dispenses judgment to the peoples,
judge me, Adonai, according to my righteousness
and as my integrity deserves.
10 (9) Let the evil of the wicked come to an end,
and establish the righteous;
since you, righteous God,
test hearts and minds.
11 (10) My shield is God,
who saves the upright in heart.
12 (11) God is a righteous judge,
a God whose anger is present every day.
13 (12) If a person will not repent,
he sharpens his sword.
He has bent his bow, made it ready;
14 (13) he has also prepared for him
weapons of death, his arrows,
which he has made into burning shafts.
15 (14) Look how the wicked is pregnant with evil;
he conceives trouble, gives birth to lies.
16 (15) He makes a pit, digs it deep,
and falls into the hole he made.
17 (16) His mischief will return onto his own head,
his violence will recoil onto his own skull.
18 (17) I thank Adonai for his righteousness
and sing praise to the name of Adonai ‘Elyon.
8:1 (0) For the leader. On the gittit. A psalm of David:
2 (1) Adonai! Our Lord! How glorious
is your name throughout the earth!
The fame of your majesty
spreads even above the heavens!
3 (2) From the mouths of babies and infants at the breast
you established strength because of your foes,
in order that you might silence
the enemy and the avenger.
4 (3) When I look at your heavens, the work of your fingers,
the moon and stars that you set in place —
5 (4) what are mere mortals, that you concern yourself with them;
humans, that you watch over them with such care?
6 (5) You made him but little lower than the angels,
you crowned him with glory and honor,
7 (6) you had him rule what your hands made,
you put everything under his feet —
8 (7) sheep and oxen, all of them,
also the animals in the wilds,
9 (8) the birds in the air, the fish in the sea,
whatever passes through the paths of the seas.
10 (9) Adonai! Our Lord! How glorious
is your name throughout the earth!
9:1 (0) For the leader. On the death of Labben. A psalm of David:
2 (1) I give thanks to Adonai with all my heart.
I will tell about all your wonderful deeds.
3 (2) I will be glad and exult in you.
I will sing praise to your name, ‘Elyon.
4 (3) When my enemies turn back,
they stumble and perish before you.
5 (4) For you upheld my cause as just,
sitting on the throne as the righteous judge.
6 (5) You rebuked the nations, destroyed the wicked,
blotted out their name forever and ever.
7 (6) The enemy is finished, in ruins forever;
you destroyed their cities; all memory of them is lost.
8 (7) But Adonai is enthroned forever;
he has set up his throne for judgment.
9 (8) He will judge the world in righteousness;
he will judge the peoples fairly.
10 (9) Adonai is a stronghold for the oppressed,
a tower of strength in times of trouble.
11 (10) Those who know your name put their trust in you,
for you have not abandoned those who seek you, Adonai.
12 (11) Sing praises to Adonai, who lives in Tziyon;
proclaim his deeds among the peoples.
13 (12) For the avenger of blood remembers them,
he does not ignore the cry of the afflicted:
14 (13) “Have mercy on me, Adonai!
See how I suffer from those who hate me;
you raise me from the gates of death,
15 (14) so that I can proclaim all your praises
at the gates of the daughter of Tziyon
and rejoice in this deliverance of yours.”
16 (15) The nations have drowned in the pit they dug,
caught their own feet in the net they hid.
17 (16) Adonai made himself known and executed judgment;
the wicked are ensnared in the work of their own hands. (Higgayon; Selah)
18 (17) The wicked will return to Sh’ol,
all the nations that forget God.
19 (18) For the poor will not always be forgotten
or the hope of the needy perish forever.
20 (19) Arise, Adonai! Don’t let mortals prevail!
Let the nations be judged in your presence.
21 (20) Strike them with terror, Adonai!
Let the nations know they are only human. (Selah) (Complete Jewish Bible)
Tanya: Likutei Amarim, end of Chapter 37• English Text (Lessons in Tanya)• Hebrew Text
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Until here the Alter Rebbe has discussed the superiority of Torah study over other mitzvot in terms of its greater influence on the soul. He now begins to describe a far greater quality found in Torah study. Of all themitzvot, only Torah study is described as “calling to G‑d, as one calls to his friend, and as a son calls his father,” as the Alter Rebbe will state shortly. Whereas mitzvot have the effect of drawing the light of G‑d (i.e., of His Will) upon the soul, Torah study “calls” G‑d’s essence to man, as is implied in the analogy of one who calls to his friend: the friend will turn with his entire “essence” to face his caller.
Furthermore: As a means of “calling” G‑d, Torah study is superior even to prayer. For this reason, in the verse, “G‑d is near to all who call Him, to all who call Him in truth,” the first part of the verse refers to prayer and the latter to Torah.
The difference between the two forms of “calling G‑d” is that prayer effects a change in material matters: healing, prosperity, etc., whereas the effect of Torah is in the soul, on the spiritual plane.
In the Alter Rebbe’s words:
והנה המשכה והארה זו שאדם ממשיך ומאיר מהארת אור אין סוף ברוך הוא על נפשו ועל נפשות כל ישראל
This influence and illumination generated by one’s Torah study, which man draws from the radiance of the Ein Sof-light upon his soul and upon the souls of all Israel,
היא השכינה, כנסת ישראל, מקור כל נשמות ישראל, כמו שכתוב לקמן
(meaning, as will be explained later, that the light is drawn into the spiritual level known as “theShechinah, Knesset Yisrael” — the source of all the souls of Israel — and thereby the Ein Sof- light reaches not only the soul of the person studying Torah, but also that of every Jew), —
על ידי עסק התורה, נקראת בלשון קריאה
This illumination which one draws through his Torah study is referred to as “calling” [as in the Talmudic expression] (concerning a Torah student)קורא בתורה (usually translated as “One who reads (studies) the Torah,” but reinterpreted here as “One who calls [G‑d] through the Torah”).
Just as calling in its usual sense means that the caller causes the person being called to come to him, to turn to him with his entire being, similarly in the context of “calling through Torah”:
קורא בתורה, פירוש: שעל ידי עסק התורה קורא להקב״ה לבוא אליו, כביכול
This [phrase] means that in Torah study one calls G‑d to come to him, so to speak,
כאדם הקורא לחבירו שיבא אליו, וכבן קטן הקורא לאביו לבא אליו להיות עמו בצוותא חדא ולא ליפרד ממנו ולישאר יחידי, חס ושלום
as a man calls to his friend to come to him, or as a child will call his father to come and join him and not to part from him, leaving him alone, G‑d forbid.
The former analogy pertains to those Jews designated as “brethren and friends” of G‑d; when they study Torah they call their “friend”. The latter analogy pertains to those designed “children of G‑d”; when they study Torah they are calling their “father”.
וזה שכתוב: קרוב ה׳ לכל קוראיו, לכל אשר יקראוהו באמת, ואין אמת אלא תורה, דהיינו שקורא להקב״ה על ידי התורה דוקא
This is the meaning of the verse:1 “G‑d is near (a) to all who call Him, (b) to all who call Him in truth,”2 and3 “There is no truth but Torah,” indicating that [one “calls G‑d with truth”] as opposed to simply “calling G‑d,” only by calling G‑d through Torah study,
לאפוקי מי שקורא אותו שלא על ידי עסק התורה, אלא צועק אבא אבא
in contrast to one who does not call Him through Torah study, but merely cries: “Father, Father!”
This refers to the service of prayer, in which one calls G‑d, out of love for Him, saying “Father...!” Such a call is not considered “calling with truth,” and thus the illumination of G‑dly light generated by this call cannot compare with that generated by Torah, as explained above.
וכמו שקובל עליו הנביא: ואין קורא בשמך כו׳, כמו שכתוב במקום אחר
Over him who thus calls G‑d the prophet laments:4 “There is none who calls by Your Name,” as is written elsewhere.
Since he does not say simply: “There is none who calls You,” his intention must be that although there are indeed those who “call” G‑d, yet they do not do so “by His Name,” meaning through Torah, “whose words throughout are the Names of G‑d” (Ramban, Introduction to his commentary on the Torah, based on the Zohar).
ומזה יתבונן המשכיל להמשיך עליו יראה גדולה בשעת עסק התורה, כמו שכתוב לעיל פרק כ״ג
By dwelling on this matter, the intelligent person will derive means of drawing upon himself a great awe [of G‑d] when he engages in Torah study, as explained above (in ch. 23).5
There it is stated that one’s Torah study must be permeated with awe of G‑d (despite the apparent incompatibility between the intellectual boldness that characterizes study, and the constraint engendered by awe); this awe, moreover, is the goal of Torah study, while study is merely the “gateway”.
The thought that in Torah study one “calls” G‑d to himself, just as, for example, one calls his friend to come to him, will surely arouse in the student a feeling of intense awe of G‑d.
FOOTNOTES
1. Tehillim 145:18.
2. The division into (a) and (b) is by the Rebbe, who notes that this accords with the explanation given inSanhedrin 39b, and in the Siddur [with chassidic commentary] on this verse.
3. Tanna devei Eliyahu Zuta, ch. 21.
4. Yeshayahu 64:6.
5. The Rebbe asks the following question. What reason is there for the Alter Rebbe to refer the reader back to ch. 23, when arousal of great reverence is achieved only by meditating on that which is stated in this chapter, and not in ch. 23? For in this chapter the Alter Rebbe stresses that through his Torah study a person is able to draw down G‑d Himself, as it were, like a person calling his friend to come to him. In ch. 23, however, we find only that Torah study enables the person to draw down the Supernal Will and Light; it mentions nothing of drawing down G‑d Himself. Why, then, does the Alter Rebbe connect ch. 23 to that which is being discussed here?
We must say, writes the Rebbe, that the Alter Rebbe does so in order to stress that great reverence is indispensable during Torah study. Since fear is an emotion that leads to withdrawal and contraction it would seem to be inimical to Torah study, which requires openness and expansiveness. The Alter Rebbe therefore cites ch. 23, wherein he explained that great reverence must be felt during one’s study of Torah. Furthermore, by citing the above-mentioned chapter the Alter Rebbe indicates that one should ponder the statement there — that Torah study is “secondary” to reverence, and serves to arouse it.
This is the meaning of the verse, “And G‑d commanded us [to obey] all these statutes, in order to fear G‑d...” This, explains the Alter Rebbe at the end of ch. 23, implies that (a) the ultimate purpose of the Torah — “commanded us” — is “in order to fear G‑d”; (b) that Torah is called “a gateway to the dwelling” of fear. Thus Torah in relation to fear is a matter of secondary importance, a mere gateway to the house itself.
All the above is discussed in ch. 23, and it is this that the Alter Rebbe intended to convey when he cited that chapter.
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By Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism (Free Translation) More articles... |
Elucidated by Rabbi Yosef Wineberg. Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and Copyright by Kehot Publication Society
Daily Mitzvah (Maimonides)
Nissan 1, 5778 · March 17, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 130
Consuming Ritually Impure Sacrificial Meat
"And the flesh that touches any impurity shall not be eaten"—Leviticus 7:19.
It is forbidden to eat of sacrificial meat that is ritually impure.
Consuming Ritually Impure Sacrificial Meat
Negative Commandment 130
Translated by Berel Bell
And the 130th prohibition is that we are forbidden from eating sacrificial meat which has become impure.
The source of this commandment is G‑d's statement1 (exalted be He), "Meat which touches anything impure may not be eaten."
One who transgresses this prohibition by eating is punished by lashes. The Tosefta in Zevachim2 explains that when a person is pure and he eats impure meat, he receives 40 lashes. Our Sages say in the second chapter of tractate Pesachim,3 "If the person is impure, the punishment is kares, and if the meat is impure, it is [just] a prohibition."4
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.
FOOTNOTES
1.Lev. 7:19.
2.Ch. 5
3.24a.
4.Therefore punished by lashes, not kares.
TRANSLATED BY BEREL BELL
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.From "Sefer Hamitzvot in English," published by Sichos in English.
More from Berel Bell | RSS
© Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy.
Full text of this Mitzvah »
Negative Commandment 129
Consuming Sacrificial Meat while Ritually Impure
"She shall not touch any holy thing"—Leviticus 12:4.
It is forbidden for a ritually impure individual to partake of sacrificial meat.
Consuming Sacrificial Meat while Ritually Impure
Negative Commandment 129
Translated by Berel Bell
And the 129th prohibition is that a person who is impure is forbidden from eating from the sacrifices.
The source of this commandment is G‑d's statement1 regarding a woman after childbirth, "She shall not touch anything holy."
The Sifra says, "The verse says, 'She shall not touch anything holy, nor may she enter the Temple.' Just as one who enters the Temple when impure is punished by kares, so too, one who eats from the sacrifices when impure is punished by kares."
The explanation — that the phrase, "She shall not touch," refers to one who eats — relies on the principle2 explained in tractate Makkos3 on G‑d's statement (exalted be He), "She shall not touch anything holy."
This is the passage from tractate Makkos: "For an impure person who eats sacrifices, the punishment is clearly written,4 'An impure person who eats meat of a peace-sacrifice to G‑d will be cut off [from his people].' What is the source of the actual prohibition? From the verse, 'She shall not touch anything holy.' "
The Talmud continues, "The verse, 'She shall not touch anything holy,' prohibits one from eating. You say it prohibits eating? You could think it prohibits touching! The Torahtherefore writes,5 'She shall not touch anything holy and shall not enter the Sanctuary,' to compare sacrifices to the Temple: just as [entering] the Temple [when impure] is at the cost of one's life,6 so too [the prohibition regarding] the sacrifices is for something which costs one's life. And for touching, what loss of life is there!7 It must therefore refer to eating." And G‑d uses the word "touch," when it means, "eat," to teach that touching is [prohibited] like eating.8
From these passages it is clear to you that an impure person who eats from the sacrifices intentionally is punished by kares. If he does so accidentally, he must bring an adjustable sacrifice (korban oleh v'yored), as explained in Positive Commandment 72.
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.9
FOOTNOTES
1.Lev. 12:4.
2.Chavel, 5727, translates, "willfully based on the principle," rather than, "relies on the principle." Kapach, 5731, points out that the 5718 Hebrew edition upon which Chavel's translation is based, is itself in error.
3.14b.
4.Ibid., 7:20.
5.Ibid.
6.I.e. kares.
7.Obviously that there is no kares for touching the sacrifice!
8.See Hilchos P'sulei HaMukdashin 18:12.
9.106a.
TRANSLATED BY BEREL BELL
Negative Commandment 129
Consuming Sacrificial Meat while Ritually Impure
"She shall not touch any holy thing"—Leviticus 12:4.
It is forbidden for a ritually impure individual to partake of sacrificial meat.
Consuming Sacrificial Meat while Ritually Impure
Negative Commandment 129
Translated by Berel Bell
And the 129th prohibition is that a person who is impure is forbidden from eating from the sacrifices.
The source of this commandment is G‑d's statement1 regarding a woman after childbirth, "She shall not touch anything holy."
The Sifra says, "The verse says, 'She shall not touch anything holy, nor may she enter the Temple.' Just as one who enters the Temple when impure is punished by kares, so too, one who eats from the sacrifices when impure is punished by kares."
The explanation — that the phrase, "She shall not touch," refers to one who eats — relies on the principle2 explained in tractate Makkos3 on G‑d's statement (exalted be He), "She shall not touch anything holy."
This is the passage from tractate Makkos: "For an impure person who eats sacrifices, the punishment is clearly written,4 'An impure person who eats meat of a peace-sacrifice to G‑d will be cut off [from his people].' What is the source of the actual prohibition? From the verse, 'She shall not touch anything holy.' "
The Talmud continues, "The verse, 'She shall not touch anything holy,' prohibits one from eating. You say it prohibits eating? You could think it prohibits touching! The Torahtherefore writes,5 'She shall not touch anything holy and shall not enter the Sanctuary,' to compare sacrifices to the Temple: just as [entering] the Temple [when impure] is at the cost of one's life,6 so too [the prohibition regarding] the sacrifices is for something which costs one's life. And for touching, what loss of life is there!7 It must therefore refer to eating." And G‑d uses the word "touch," when it means, "eat," to teach that touching is [prohibited] like eating.8
From these passages it is clear to you that an impure person who eats from the sacrifices intentionally is punished by kares. If he does so accidentally, he must bring an adjustable sacrifice (korban oleh v'yored), as explained in Positive Commandment 72.
The details of this mitzvah have been explained in the 13th chapter of tractate Zevachim.9
FOOTNOTES
1.Lev. 12:4.
2.Chavel, 5727, translates, "willfully based on the principle," rather than, "relies on the principle." Kapach, 5731, points out that the 5718 Hebrew edition upon which Chavel's translation is based, is itself in error.
3.14b.
4.Ibid., 7:20.
5.Ibid.
6.I.e. kares.
7.Obviously that there is no kares for touching the sacrifice!
8.See Hilchos P'sulei HaMukdashin 18:12.
9.106a.
TRANSLATED BY BEREL BELL
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.From "Sefer Hamitzvot in English," published by Sichos in English.
More from Berel Bell | RSS
© Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy.Full text of this Mitzvah »
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• 1 Chapter A Day: Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter Six
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Shofar, Sukkah, vLulav - Chapter Six
1
Women, slaves, and minors are freed from [fulfilling the mitzvah of] sukkah. A tumtum and an androgynous are obligated because of the doubt [concerning their status]. Similarly, a person who is half slave and half free is obligated.
A minor who does not require his mother's [presence] - i.e., a child of five or six - is obligated [to fulfill the mitzvah] of sukkah according to Rabbinic decree, to train him in [the performance of] mitzvot.א
נשים ועבדים וקטנים פטורים מן הסוכה. טומטום ואנדרוגינוס חייבים מספק. וכן מי שחציו עבד וחציו בן חורין חייב. קטן שאינו צריך לאמו שהוא [כבן חמש] כבן שש חייב בסוכה מדברי סופרים כדי לחנכו במצות:
Commentary on Halachah 1
2
The sick and their attendants are freed from [fulfilling the mitzvah] of sukkah. This applies not only to a person who is dangerously ill, but also to one with a headache or a sore eye.
A person who is uncomfortable [when dwelling in the sukkah] is freed from the obligation [to fulfill the mitzvah] of sukkah. This applies to the person himself, but not to his attendants.
Who is "a person who is uncomfortable [when dwelling in the sukkah]"? A person who cannot sleep in the sukkah because of the wind or because of the flies, mites, or the like, or because of the smell.ב
חולים ומשמשיהן פטורים מן הסוכה. ולא חולה שיש בו סכנה אלא אפילו חש בראשו ואפילו חש בעיניו. מצטער פטור מן הסוכה הוא ולא משמשיו. ואיזהו מצטער זה שאינו יכול לישן בסוכה מפני הרוח או מפני הזבובים והפרעושים וכיוצא בהן או מפני הריח:
Commentary on Halachah 2
3
A mourner is obligated [to fulfill the mitzvah] of sukkah.
A groom, his attendants, and all the members of the wedding party are freed from [fulfilling the mitzvah] of sukkah throughout the seven days of [the wedding] festivities.ג
האבל חייב בסוכה. וחתן וכל השושבינין וכל בני חופה פטורים מן הסוכה כל שבעת ימי המשתה:
Commentary on Halachah 3
4
Emissaries charged with a mission involving a mitzvah are freed from [fulfilling the mitzvah] of sukkah both during the day and at night. People who journey during the day are freed from [fulfilling the mitzvah] of sukkah during the day and are obligated at night. People who journey during the night are freed from [fulfilling the mitzvah] of sukkah at night and are obligated during the day.
A city's day watchmen are freed from [fulfilling the mitzvah] of sukkah during the day and are obligated at night. Its night watchmen are freed from [fulfilling the mitzvah] of sukkah at night and are obligated during the day. The watchmen of gardens and orchards are freed from [fulfilling the mitzvah] during the day and the night, because if the watchman constructs a sukkah, a thief will realize that the watchman has a fixed place and will go to steal from another place.ד
שלוחי מצוה פטורים מן הסוכה בין ביום ובין בלילה. הולכי דרכים ביום פטורים מן הסוכה ביום וחייבין בלילה. הולכי דרכים בלילה פטורים מן הסוכה בלילה וחייבים ביום. שומרי העיר ביום פטורים מן הסוכה ביום וחייבים בלילה. שומרי העיר בלילה פטורים מן הסוכה בלילה וחייבים ביום. שומרי גגות ופרדסין פטורין בין ביום ובין בלילה שאם יעשה השומר סוכה ידע הגנב שיש לשומר מקום קבוע ויבא ויגנוב מן מקום אחר:
Commentary on Halachah 4
5
How must the mitzvah of dwelling in the sukkah be fulfilled? A person must eat, drink, and live in the sukkah throughout all seven days [of the festival], both during the day and at night, in the same manner as he dwells in his home throughout the year.
During these seven days, he must consider his house as a temporary dwelling and the sukkah as his permanent home, as [Leviticus 23:42] states: "You shall dwell in sukkot for seven days."
What does this imply? His attractive utensils and attractive bedding [should be brought] to the sukkah. His drinking utensils - i.e., his cups and crystal pitchers - [should be brought] to the sukkah. However, utensils used for food - i.e., pans and plates - [may be left] outside the sukkah. A candelabra [should be brought] to the sukkah. However, if the sukkah is small, it should be left outside the sukkah.ה
כיצד היא מצות הישיבה בסוכה. שיהיה אוכל ושותה ודר בסוכה כל שבעת הימים בין ביום ובין בלילה כדרך שהוא דר בביתו בשאר ימות השנה. וכל שבעת הימים עושה אדם את ביתו עראי ואת סוכתו קבע שנאמר בסוכות תשבו שבעת ימים. כיצד כלים הנאים ומצעות הנאות בסוכה. וכלי שתייה כגון אשישות וכוסות בסוכה. אבל כלי אכילה כגון קדרות וקערות חוץ לסוכה. המנורה בסוכה. ואם היתה סוכה קטנה מניחה חוץ לסוכה:
Commentary on Halachah 5
6
We should eat, drink, and sleep in the sukkah through the entire seven days [of the festival], both during the day and at night. It is forbidden to eat a meal outside the sukkah for the entire seven [day period]. However, [there is no prohibition] if one eats a snack the measure of a k'beitzah or less, or even slightly more.
One may not sleep outside the sukkah at all, even a brief nap. It is permissible to drink water and eat fruit outside the sukkah. However, a person who follows the stringency of not drinking even water outside the sukkah is worthy of praise.ו
אוכלין ושותין וישנים בסוכה כל שבעה בין ביום ובין בלילה. ואסור לאכול סעודה חוץ לסוכה כל שבעה אלא אם אכל אכילת עראי כביצה או פחות או יתר מעט. ואין ישנים חוץ לסוכה אפילו שינת עראי. ומותר לשתות מים ולאכול פירות חוץ לסוכה. ומי שיחמיר על עצמו ולא ישתה חוץ לסוכה אפילו מים הרי זה משובח:
Commentary on Halachah 6
7
Eating in the sukkah on the first night of the festival is an obligation. If a person eats merely a k'zayit of bread, he fulfills his obligation. Afterwards, [the matter is left to one's] volition. If one desires to eat a meal, one must eat it in the sukkah. If one desires, throughout the seven [days of the festival], one may eat only fruit or roasted grain outside of the sukkah. The same laws apply as those regarding the eating of matzah on Pesach.ז
אכילה בלילי יום טוב הראשון בסוכה חובה. אפילו אכל כזית פת יצא ידי חובתו. מכאן ואילך רשות. רצה לאכול סעודה סועד בסוכה. רצה אינו אוכל כל שבעה אלא פירות או קליות חוץ לסוכה אוכל כדין אכילת מצה בפסח:
Commentary on Halachah 7
8
It is forbidden for a person to sit and eat with his head and the majority of his body inside a sukkah while his table is in his home or outside the sukkah. It is considered as if he did not eat inside the sukkah. [Rather,] the table must also be inside the sukkah. This was decreed lest one be drawn after one's table. This law applies even in a large sukkah.ח
מי שהיה ראשו ורובו בסוכה ושולחנו בתוך ביתו או חוץ לסוכה ואוכל הרי זה אסור וכאילו לא אכל בסוכה עד שיהיה שולחנו בתוך הסוכה. גזרה שמא ימשך אחר שולחנו. ואפילו בסוכה גדולה:
Commentary on Halachah 8
9
Throughout the seven days [of the festival], a person should read in the sukkah. However, when he attempts to comprehend what he reads in depth and appreciate its details, he should do so outside the sukkah, so that his mind will be settled.
When a person prays, he may pray inside the sukkah or outside the sukkah, as he desires.ט
כל שבעת הימים קורא בתוך הסוכה. וכשמבין ומדקדק במה שיקרא יבין חוץ לסוכה כדי שתהיה דעתו מיושבת עליו. המתפלל רצה מתפלל בסוכה או חוץ לסוכה:
Commentary on Halachah 9
10
If rain descends, a person may enter his home. When is one permitted to leave [the sukkah]? When enough raindrops descend into the sukkah so that they would spoil a cooked dish - even a dish of beans - were they to fall into it.
If a person was eating in the sukkah and rain descended, and hence, he entered his home, if the rains stop we do not obligate him to return to his sukkah {that entire night} until he is finished eating.
If he was sleeping and rain descended, and hence, he entered his home, we do not obligate him to return to his sukkah that entire night should the rains cease. Rather, he may remain sleeping in his house that entire night until dawn.י
ירדו גשמים הרי זה נכנס לתוך הבית. מאימתי מותר לפנות משירדו לתוך הסוכה טפות שאם יפלו לתוך התבשיל יפסל אפילו תבשיל של פול. היה אוכל בסוכה וירדו גשמים ונכנס לביתו ופסקו הגשמים אין מחייבים אותו לחזור לסוכה (כל אותו הלילה) עד שיגמור סעודתו. היה ישן וירדו גשמים בלילה ונכנס לתוך הבית ופסקו הגשמים אין מטריחין אותו לחזור לסוכה כל אותו הלילה אלא ישן בביתו עד שיעלה עמוד השחר:
Commentary on Halachah 10
11
A person should not take apart his sukkah after he finishes eating on the seventh day [of Sukkot]. However, from the afternoon on, he may take down his utensils and remove them.
If he has no place to put the utensils, he should reduce its space by at least four handbreadths by four handbreadths.
If he has to eat later that day, he must eat in the sukkah, because the mitzvah extends throughout the seven days.יא
גמר מלאכול ביום השביעי בשחרית לא יתיר סוכתו. אבל מוריד הוא את כליו ומפנה אותן מן המנחה ולמעלה אין לו מקום לפנות פוחת בה ארבעה על ארבעה. ואם הוצרך לסעוד בשאר היום צריך לאכול בסוכה שמצותה כל שבעה:
Commentary on Halachah 11
12
Whenever a person enters a sukkah with the intention of sitting down throughout the seven [days of Sukkot], he should recite the following blessing before sitting:
[Blessed are You...] who has sanctified us with His commandments and commanded us to dwell in the sukkah.
On the first night of the festival, one should first recite the blessing on the sukkah, and then the blessing for the occasion.
One should recite all the blessings over a cup of wine. Thus, one should recite kiddush while standing, recite the blessing leishev basukkah, sit, and then recite the blessing shehecheyanu.
This was the custom of my teachers and the Rabbis of Spain: to recite kiddush while standing on the first night of the Sukkot festival, as explained.יב
כל זמן שיכנס לישב בסוכה כל שבעה מברך קודם שישב אשר קדשנו במצותיו וצונו לישב בסוכה. ובלילי יום טוב הראשון מברך על הסוכה ואחר כך על הזמן ומסדר כל הברכות על הכוס. נמצא מקדש מעומד ומברך לישב בסוכה ויושב ואחר כך מברך על הזמן. וכזה היה מנהג רבותי ורבני ספרד לקדש מעומד בלילי ראשון של חג הסוכות כמו שביארנו:
Commentary on Halachah 12
13
At present, when we celebrate holidays for two days, we dwell in the sukkah for eight days. On the eighth day, which is the first day of the holiday of Shemini Atzeret, we dwell in the sukkah, but do not recite the blessing leishev basukkah.
Similarly, a tumtum and an androgynous never recite the blessing leishev basukkah, because their obligation [to perform the mitzvah is based] on doubt, and a blessing is never recited when one is doubtful [of one's obligation].יג
בזמן הזה שאנו עושין שני ימים יושבין בסוכה שמונה ימים. וביום השמיני שהוא יום טוב ראשון של שמיני עצרת יושבים בה ואין מברכים לישב בסוכה. וכן טומטום ואנדרוגינוס לעולם אין מברכין לישב בסוכה מפני שהן חייבים מספק ואין מברכין מספק:
Commentary on Halachah 13
14
After a person finishes eating on the eighth day [of Sukkot], he should take down his utensils and remove them.
When a person has no place to put the utensils, [the following rules apply]: If it is a small [sukkah], he should bring his candelabra into it; if it is a large sukkah, he should bring in his pots, plates, and the like, to bring to mind that it is no longer acceptable and that its mitzvah is completed. Since the day is a holiday, one may not reduce its space and nullify it.יד
גמר מלאכול ביום השמיני מוריד כליו ומפנה אותה. אין לו מקום להוריד את כליו אם היתה קטנה מכניס בה מנורה. ואם היתה גדולה מכניס בה קדרות וקערות וכיוצא בהן כדי להזכיר שהיא פסולה ושכבר נגמרה מצותה ומפני שהוא יום טוב אינו יכול לפחות בה ולפסלה:
Commentary on Halachah 14
15
A person who did not construct a sukkah [before the holiday] - whether intentionally or unintentionally - should construct a sukkah on Chol Hamo'ed. One should even construct a sukkah on the final moments of the seventh day, because its mitzvah lasts throughout the seventh day.
The wood with which the sukkah was constructed is forbidden [to be used for other purposes] on all eight days of the festival. This applies to both the wood used for the walls and the wood used for the s'chach. Throughout [these] eight days, no benefit may be derived from it for other purposes.
[They are prohibited on the eighth day] because the sukkah is muktzeh the entire seventh day, including the period beyn hash'mashot. Since it was muktzeh during the period beyn hash'mashot, it is muktzeh on the entire day [that follows].טו
מי שלא עשה סוכה בין בשוגג בין במזיד עושה סוכה בחולו של מועד. אפילו בסוף יום שביעי עושה סוכה שמצותה כל שבעה. עצי סוכה אסורין כל שמנת ימי החג בין עצי דפנות בין עצי סכך אין ניאותין מהן לדבר אחר כל שמנת הימים מפני שיום השביעי כולו הסוכה מוקצה עד בין השמשות והואיל והוקצת לבין השמשות של שמיני הוקצת לכל היום:
Commentary on Halachah 15
16
Similarly, it is forbidden to take from the food and beverages that were hung in the sukkah as decorations for all eight days [of the festival]. However, if at the time one hung [the decorations], he made the condition: "I will not refrain from using them during the entire period of beyn hash'mashot," he is entitled to use them whenever he desires, because he did not set them aside, nor did the sanctity of the sukkah encompass them, nor are they considered part of it.טז
וכן אוכלין ומשקין שתולין בסוכה כדי לנאותה אסור להסתפק מהן כל שמונה. ואם התנה עליהן בשעה שתלאן ואמר איני בודל מהן כל בין השמשות הרי זה מסתפק מהן בכל עת שירצה. שהרי לא הקצה אותם ולא חלה עליהן קדושת הסוכה ולא נחשבו כמותה:
Commentary on Halachah 16
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Audio: Listen | Download | Video Class• 1 Chapter A Day: Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter Six
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Shofar, Sukkah, vLulav - Chapter Six
1
Women, slaves, and minors are freed from [fulfilling the mitzvah of] sukkah. A tumtum and an androgynous are obligated because of the doubt [concerning their status]. Similarly, a person who is half slave and half free is obligated.
A minor who does not require his mother's [presence] - i.e., a child of five or six - is obligated [to fulfill the mitzvah] of sukkah according to Rabbinic decree, to train him in [the performance of] mitzvot.א
נשים ועבדים וקטנים פטורים מן הסוכה. טומטום ואנדרוגינוס חייבים מספק. וכן מי שחציו עבד וחציו בן חורין חייב. קטן שאינו צריך לאמו שהוא [כבן חמש] כבן שש חייב בסוכה מדברי סופרים כדי לחנכו במצות:
Commentary on Halachah 1
2
The sick and their attendants are freed from [fulfilling the mitzvah] of sukkah. This applies not only to a person who is dangerously ill, but also to one with a headache or a sore eye.
A person who is uncomfortable [when dwelling in the sukkah] is freed from the obligation [to fulfill the mitzvah] of sukkah. This applies to the person himself, but not to his attendants.
Who is "a person who is uncomfortable [when dwelling in the sukkah]"? A person who cannot sleep in the sukkah because of the wind or because of the flies, mites, or the like, or because of the smell.ב
חולים ומשמשיהן פטורים מן הסוכה. ולא חולה שיש בו סכנה אלא אפילו חש בראשו ואפילו חש בעיניו. מצטער פטור מן הסוכה הוא ולא משמשיו. ואיזהו מצטער זה שאינו יכול לישן בסוכה מפני הרוח או מפני הזבובים והפרעושים וכיוצא בהן או מפני הריח:
Commentary on Halachah 2
3
A mourner is obligated [to fulfill the mitzvah] of sukkah.
A groom, his attendants, and all the members of the wedding party are freed from [fulfilling the mitzvah] of sukkah throughout the seven days of [the wedding] festivities.ג
האבל חייב בסוכה. וחתן וכל השושבינין וכל בני חופה פטורים מן הסוכה כל שבעת ימי המשתה:
Commentary on Halachah 3
4
Emissaries charged with a mission involving a mitzvah are freed from [fulfilling the mitzvah] of sukkah both during the day and at night. People who journey during the day are freed from [fulfilling the mitzvah] of sukkah during the day and are obligated at night. People who journey during the night are freed from [fulfilling the mitzvah] of sukkah at night and are obligated during the day.
A city's day watchmen are freed from [fulfilling the mitzvah] of sukkah during the day and are obligated at night. Its night watchmen are freed from [fulfilling the mitzvah] of sukkah at night and are obligated during the day. The watchmen of gardens and orchards are freed from [fulfilling the mitzvah] during the day and the night, because if the watchman constructs a sukkah, a thief will realize that the watchman has a fixed place and will go to steal from another place.ד
שלוחי מצוה פטורים מן הסוכה בין ביום ובין בלילה. הולכי דרכים ביום פטורים מן הסוכה ביום וחייבין בלילה. הולכי דרכים בלילה פטורים מן הסוכה בלילה וחייבים ביום. שומרי העיר ביום פטורים מן הסוכה ביום וחייבים בלילה. שומרי העיר בלילה פטורים מן הסוכה בלילה וחייבים ביום. שומרי גגות ופרדסין פטורין בין ביום ובין בלילה שאם יעשה השומר סוכה ידע הגנב שיש לשומר מקום קבוע ויבא ויגנוב מן מקום אחר:
Commentary on Halachah 4
5
How must the mitzvah of dwelling in the sukkah be fulfilled? A person must eat, drink, and live in the sukkah throughout all seven days [of the festival], both during the day and at night, in the same manner as he dwells in his home throughout the year.
During these seven days, he must consider his house as a temporary dwelling and the sukkah as his permanent home, as [Leviticus 23:42] states: "You shall dwell in sukkot for seven days."
What does this imply? His attractive utensils and attractive bedding [should be brought] to the sukkah. His drinking utensils - i.e., his cups and crystal pitchers - [should be brought] to the sukkah. However, utensils used for food - i.e., pans and plates - [may be left] outside the sukkah. A candelabra [should be brought] to the sukkah. However, if the sukkah is small, it should be left outside the sukkah.ה
כיצד היא מצות הישיבה בסוכה. שיהיה אוכל ושותה ודר בסוכה כל שבעת הימים בין ביום ובין בלילה כדרך שהוא דר בביתו בשאר ימות השנה. וכל שבעת הימים עושה אדם את ביתו עראי ואת סוכתו קבע שנאמר בסוכות תשבו שבעת ימים. כיצד כלים הנאים ומצעות הנאות בסוכה. וכלי שתייה כגון אשישות וכוסות בסוכה. אבל כלי אכילה כגון קדרות וקערות חוץ לסוכה. המנורה בסוכה. ואם היתה סוכה קטנה מניחה חוץ לסוכה:
Commentary on Halachah 5
6
We should eat, drink, and sleep in the sukkah through the entire seven days [of the festival], both during the day and at night. It is forbidden to eat a meal outside the sukkah for the entire seven [day period]. However, [there is no prohibition] if one eats a snack the measure of a k'beitzah or less, or even slightly more.
One may not sleep outside the sukkah at all, even a brief nap. It is permissible to drink water and eat fruit outside the sukkah. However, a person who follows the stringency of not drinking even water outside the sukkah is worthy of praise.ו
אוכלין ושותין וישנים בסוכה כל שבעה בין ביום ובין בלילה. ואסור לאכול סעודה חוץ לסוכה כל שבעה אלא אם אכל אכילת עראי כביצה או פחות או יתר מעט. ואין ישנים חוץ לסוכה אפילו שינת עראי. ומותר לשתות מים ולאכול פירות חוץ לסוכה. ומי שיחמיר על עצמו ולא ישתה חוץ לסוכה אפילו מים הרי זה משובח:
Commentary on Halachah 6
7
Eating in the sukkah on the first night of the festival is an obligation. If a person eats merely a k'zayit of bread, he fulfills his obligation. Afterwards, [the matter is left to one's] volition. If one desires to eat a meal, one must eat it in the sukkah. If one desires, throughout the seven [days of the festival], one may eat only fruit or roasted grain outside of the sukkah. The same laws apply as those regarding the eating of matzah on Pesach.ז
אכילה בלילי יום טוב הראשון בסוכה חובה. אפילו אכל כזית פת יצא ידי חובתו. מכאן ואילך רשות. רצה לאכול סעודה סועד בסוכה. רצה אינו אוכל כל שבעה אלא פירות או קליות חוץ לסוכה אוכל כדין אכילת מצה בפסח:
Commentary on Halachah 7
8
It is forbidden for a person to sit and eat with his head and the majority of his body inside a sukkah while his table is in his home or outside the sukkah. It is considered as if he did not eat inside the sukkah. [Rather,] the table must also be inside the sukkah. This was decreed lest one be drawn after one's table. This law applies even in a large sukkah.ח
מי שהיה ראשו ורובו בסוכה ושולחנו בתוך ביתו או חוץ לסוכה ואוכל הרי זה אסור וכאילו לא אכל בסוכה עד שיהיה שולחנו בתוך הסוכה. גזרה שמא ימשך אחר שולחנו. ואפילו בסוכה גדולה:
Commentary on Halachah 8
9
Throughout the seven days [of the festival], a person should read in the sukkah. However, when he attempts to comprehend what he reads in depth and appreciate its details, he should do so outside the sukkah, so that his mind will be settled.
When a person prays, he may pray inside the sukkah or outside the sukkah, as he desires.ט
כל שבעת הימים קורא בתוך הסוכה. וכשמבין ומדקדק במה שיקרא יבין חוץ לסוכה כדי שתהיה דעתו מיושבת עליו. המתפלל רצה מתפלל בסוכה או חוץ לסוכה:
Commentary on Halachah 9
10
If rain descends, a person may enter his home. When is one permitted to leave [the sukkah]? When enough raindrops descend into the sukkah so that they would spoil a cooked dish - even a dish of beans - were they to fall into it.
If a person was eating in the sukkah and rain descended, and hence, he entered his home, if the rains stop we do not obligate him to return to his sukkah {that entire night} until he is finished eating.
If he was sleeping and rain descended, and hence, he entered his home, we do not obligate him to return to his sukkah that entire night should the rains cease. Rather, he may remain sleeping in his house that entire night until dawn.י
ירדו גשמים הרי זה נכנס לתוך הבית. מאימתי מותר לפנות משירדו לתוך הסוכה טפות שאם יפלו לתוך התבשיל יפסל אפילו תבשיל של פול. היה אוכל בסוכה וירדו גשמים ונכנס לביתו ופסקו הגשמים אין מחייבים אותו לחזור לסוכה (כל אותו הלילה) עד שיגמור סעודתו. היה ישן וירדו גשמים בלילה ונכנס לתוך הבית ופסקו הגשמים אין מטריחין אותו לחזור לסוכה כל אותו הלילה אלא ישן בביתו עד שיעלה עמוד השחר:
Commentary on Halachah 10
11
A person should not take apart his sukkah after he finishes eating on the seventh day [of Sukkot]. However, from the afternoon on, he may take down his utensils and remove them.
If he has no place to put the utensils, he should reduce its space by at least four handbreadths by four handbreadths.
If he has to eat later that day, he must eat in the sukkah, because the mitzvah extends throughout the seven days.יא
גמר מלאכול ביום השביעי בשחרית לא יתיר סוכתו. אבל מוריד הוא את כליו ומפנה אותן מן המנחה ולמעלה אין לו מקום לפנות פוחת בה ארבעה על ארבעה. ואם הוצרך לסעוד בשאר היום צריך לאכול בסוכה שמצותה כל שבעה:
Commentary on Halachah 11
12
Whenever a person enters a sukkah with the intention of sitting down throughout the seven [days of Sukkot], he should recite the following blessing before sitting:
[Blessed are You...] who has sanctified us with His commandments and commanded us to dwell in the sukkah.
On the first night of the festival, one should first recite the blessing on the sukkah, and then the blessing for the occasion.
One should recite all the blessings over a cup of wine. Thus, one should recite kiddush while standing, recite the blessing leishev basukkah, sit, and then recite the blessing shehecheyanu.
This was the custom of my teachers and the Rabbis of Spain: to recite kiddush while standing on the first night of the Sukkot festival, as explained.יב
כל זמן שיכנס לישב בסוכה כל שבעה מברך קודם שישב אשר קדשנו במצותיו וצונו לישב בסוכה. ובלילי יום טוב הראשון מברך על הסוכה ואחר כך על הזמן ומסדר כל הברכות על הכוס. נמצא מקדש מעומד ומברך לישב בסוכה ויושב ואחר כך מברך על הזמן. וכזה היה מנהג רבותי ורבני ספרד לקדש מעומד בלילי ראשון של חג הסוכות כמו שביארנו:
Commentary on Halachah 12
13
At present, when we celebrate holidays for two days, we dwell in the sukkah for eight days. On the eighth day, which is the first day of the holiday of Shemini Atzeret, we dwell in the sukkah, but do not recite the blessing leishev basukkah.
Similarly, a tumtum and an androgynous never recite the blessing leishev basukkah, because their obligation [to perform the mitzvah is based] on doubt, and a blessing is never recited when one is doubtful [of one's obligation].יג
בזמן הזה שאנו עושין שני ימים יושבין בסוכה שמונה ימים. וביום השמיני שהוא יום טוב ראשון של שמיני עצרת יושבים בה ואין מברכים לישב בסוכה. וכן טומטום ואנדרוגינוס לעולם אין מברכין לישב בסוכה מפני שהן חייבים מספק ואין מברכין מספק:
Commentary on Halachah 13
14
After a person finishes eating on the eighth day [of Sukkot], he should take down his utensils and remove them.
When a person has no place to put the utensils, [the following rules apply]: If it is a small [sukkah], he should bring his candelabra into it; if it is a large sukkah, he should bring in his pots, plates, and the like, to bring to mind that it is no longer acceptable and that its mitzvah is completed. Since the day is a holiday, one may not reduce its space and nullify it.יד
גמר מלאכול ביום השמיני מוריד כליו ומפנה אותה. אין לו מקום להוריד את כליו אם היתה קטנה מכניס בה מנורה. ואם היתה גדולה מכניס בה קדרות וקערות וכיוצא בהן כדי להזכיר שהיא פסולה ושכבר נגמרה מצותה ומפני שהוא יום טוב אינו יכול לפחות בה ולפסלה:
Commentary on Halachah 14
15
A person who did not construct a sukkah [before the holiday] - whether intentionally or unintentionally - should construct a sukkah on Chol Hamo'ed. One should even construct a sukkah on the final moments of the seventh day, because its mitzvah lasts throughout the seventh day.
The wood with which the sukkah was constructed is forbidden [to be used for other purposes] on all eight days of the festival. This applies to both the wood used for the walls and the wood used for the s'chach. Throughout [these] eight days, no benefit may be derived from it for other purposes.
[They are prohibited on the eighth day] because the sukkah is muktzeh the entire seventh day, including the period beyn hash'mashot. Since it was muktzeh during the period beyn hash'mashot, it is muktzeh on the entire day [that follows].טו
מי שלא עשה סוכה בין בשוגג בין במזיד עושה סוכה בחולו של מועד. אפילו בסוף יום שביעי עושה סוכה שמצותה כל שבעה. עצי סוכה אסורין כל שמנת ימי החג בין עצי דפנות בין עצי סכך אין ניאותין מהן לדבר אחר כל שמנת הימים מפני שיום השביעי כולו הסוכה מוקצה עד בין השמשות והואיל והוקצת לבין השמשות של שמיני הוקצת לכל היום:
Commentary on Halachah 15
16
Similarly, it is forbidden to take from the food and beverages that were hung in the sukkah as decorations for all eight days [of the festival]. However, if at the time one hung [the decorations], he made the condition: "I will not refrain from using them during the entire period of beyn hash'mashot," he is entitled to use them whenever he desires, because he did not set them aside, nor did the sanctity of the sukkah encompass them, nor are they considered part of it.טז
וכן אוכלין ומשקין שתולין בסוכה כדי לנאותה אסור להסתפק מהן כל שמונה. ואם התנה עליהן בשעה שתלאן ואמר איני בודל מהן כל בין השמשות הרי זה מסתפק מהן בכל עת שירצה. שהרי לא הקצה אותם ולא חלה עליהן קדושת הסוכה ולא נחשבו כמותה:
Commentary on Halachah 16
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Audio: Listen | Download | Video Class• 3 Chapters A Day: Pesulei Hamukdashim Pesulei Hamukdashim - Chapter 11, Pesulei Hamukdashim Pesulei Hamukdashim - Chapter 12, Pesulei Hamukdashim Pesulei Hamukdashim - Chapter 13
English Text | Hebrew Text
Pesulei Hamukdashim - Chapter 11
1
Whenever any of the persons who are disqualified from performing Temple service take the handful of meal from a meal-offering,1 the offering is disqualified.2Similarly, if one of these individuals collected the frankincense,3 the offering is unacceptable, even if he did not take the handful of meal.א
כל המנחות שקמצן אחד מן הפסולין לעבודה הרי הם פסולות וכן אם לקט הלבונה פסל אע"פ שלא קמץ:
2
[In all the following situations, a meal-offering] is disqualified:4
a) the handful [of meal] was taken by an acceptable [priest] and given to one who is not acceptable;
b) [the priest] took the handful with his right hand and then transferred it to his left hand and then placed it in a utensil;
c) he took the handful [of meal] from a sacred utensil and placed it in an ordinary utensil.ב
קמץ הכשר ונתן לפסול קמץ בימינו ונתן לשמאלו ואחר כך נתנו לכלי קמץ מכלי קודש ונתן לכלי חול פסל:
3
If [while] taking a handful of meal, he lifted up a pebble, a grain of salt, or a particle of frankincense, it is disqualified.5ג
קמץ ועלה בידו צרור או גרגיר מלח או קורט לבונה פסול:
4
If he took the handful when he was outside [the Temple Courtyard] and then entered [the Courtyard], he should take a handful inside the Courtyard6 and it is acceptable.ד
קמץ עד שהוא בחוץ ונכנס לפנים יחזור ויקמוץ בפנים וכשר:
5
If the handful became scattered on the floor [of the Temple Courtyard], he should collect it again.7ה
נתפזר הקומץ על גבי הרצפה יחזור ויאספנו:
6
[In all the following instances,] a meal-offering [is unacceptable]:
it was not placed in a sacred utensil,
the handful of meal was not placed in a sacred utensil,
it was brought to the altar8 while not in a sacred utensil,9
or it was mixed with oil outside the Temple Courtyard; [it is acceptable] only if it was mixed with oil in the Courtyard.10ו
היתה המנחה שלא בכלי שרת או שהיתה קומצה שלא בכלי שרת או שהעלהו למזבח שלא בכלי שרת או שבללה בשמנה חוץ לעזרה פסולה עד שתהיה בלילתה בפנים:
7
All of the meal-offerings are acceptable even if oil was poured over them by someone who was unacceptable for Temple service, e.g., a non-priest or the like, or such a person mixed [the oil with the meal], broke [wafers] into pieces,11 or put salt upon them. If [such a person] approached the altar with them or waved them,12 a priest should approach the altar with them and/or wave them again. If a priest did not approach the altar with them and/or wave them again, they are [nevertheless] acceptable. [This is derived from Leviticus 2:2:] "And he shall bring it to the sons of Aaron and [one] shall take a handful...." From taking the handful and onward, the mitzvah must be performed by a priest.13 Pouring and mixing [the oil] may be performed by a non-priest.ז
כל המנחות שיצק עליהן השמן פסול לעבודה כגון הזר וכיוצא בו או שבללן או פתתם או מלחן כשירות הגישן או הניפן חוזר הכהן ומגיש או מניף ואם לא הגיש ולא הניף הכהן כשירות שנאמר והביאה אל בני אהרן וקמץ מקמיצה ואילך מצות כהונה למד על יציקה ובלילה שכשירה בזר:
8
When even the slightest amount of oil from another meal-offering or oil that was not consecrated falls into a meal-offering, it is disqualified. If [the full measure14of] its oil is lacking, it is disqualified. If, [by contrast, the full measure15 of] its frankincense is lacking, it is acceptable provided there are at least two particles of frankincense upon it. If there is only one particle, it is disqualified, as it is written:16 "on all its frankincense."17ח
מנחה שנפל לתוכה שמן מנחה אחרת או שמן חולין כל שהוא נפסלה חיסר שמנה פסולה חיסר לבונתה כשירה והוא שיהיו עליה שני קורטי לבונה אבל קורט אחד פסולה שנאמר את כל לבונתה:
9
If he added to its [measure of] oil and frankincense, [including] up to two lugim for every isaron and [up to] two handfuls of frankincense for every meal offering,18 it is acceptable. If one uses two lugim or two handfuls or more, it is disqualified.ט
ריבה שמנה ולבונתה עד שני לוגין לכל עשרון ושני קומצי לבונה לכל מנחה כשירה שני לוגין או שני קומצין או יתר על זה פסולה:
10
If one placed oil on the meal offering of a sinner19 or on the handful of meal taken from it, it is disqualified.20 If one placed frankincense on it, it should be gathered up.21 If [the frankincense] is ground, [the offering] is unacceptable because of the doubt, because it is impossible to gather [the frankincense].י
מנחת חוטא שנתן עליה שמן או על הקומץ שלה נפסלה נתן עליה לבונה ילקטנה היתה שחוקה הרי זו פסולה מספק שהרי אי אפשר ללקט:
11
If one placed oil on the remnants [of such a meal-offering] after the handful was removed, he is not liable for lashes,22 nor does he disqualify the offering,23 for the handful is acceptable.יא
נתן שמן על שיריה אחר שקמץ אינו לוקה ולא פסלה שהרי הקומץ כשר:
12
If he placed even the smallest amount of oil24 on an olive-sized portion25 of the meal-offering,26 he disqualifies it because of the doubt involved. If, however, he placed oil on less than an olive-sized portion, he does not disqualify it. One does not disqualify [a meal-offering] with frankincense27 unless he places an olive-sized portion28 [on the offering].יב
נתן משהו שמן על גבי כזית מן המנחה פסלה מספק אבל אם נתן השמן על פחות מכזית לא פסלה ואינו פוסל הלבונה עד שיתן כזית לבונה:
13
Even if he placed frankincense on the smallest portion of the meal-offering, he disqualifies it until he gathers it.יג
אפילו נתן הלבונה על כל שהוא מן המנחה פסל עד שילקט:
14
If one mixed water with the meal and then took a handful, it is acceptable. [The Torah's requirement29that the offering be] "dry" [refers only] to oil.יד
גבלה במים וקמץ כשירה לא נאמר חריבה אלא משמן:
15
A meal-offering from which a handful was taken twice - or many times - is acceptable, provided an olive-sized portion is offered on the altar's pyre at once. For no less than an olive-sized portion may be offered on the altar.טו
מנחה שקמצה פעמים כשירה אפילו פעמים רבות והוא שיקטיר כזית בבת אחת שאין הקטרה פחותה מכזית:
16
If one offered the handful [of meal30 on the altar] without salt, it is unacceptable,31 for the salt is an absolute requirement for a meal-offering, as we explained.32 When a meal-offering was lacking33 before the handful was taken, he should bring [more meal] from home and complete the measure. For taking the handful is what defines [the meal as] an offering,34 not placing it into a sacred vessel.טז
הקריב הקומץ בלא מלח פסולה שהמלח מעכב במנחה כמו שביארנו מנחה שחסרה קודם קמיצה יביא מתוך ביתו וימלאנה שהקמיצה היא הקובעת לא נתינתה בכלי שרת:
17
When a person donates a handful35 of frankincense independently, it is unacceptable if it is lacking at all. Similarly, if the two bowls of frankincense that accompany the [show]bread36 are lacking even the slightest amount, they are unacceptable. They must contain two handfuls from the beginning until the end.יז
התנדב קומץ לבונה בפני עצמו אם חסר כל שהוא פסול וכן שני בזיכי לבונה שעם הלחם אם חסר אחד מהן כל שהוא פסולין עד שיהיו שני קמצין מתחלה ועד סוף:
18
[The following rules apply when a] person set aside two handfuls [of frankincense] for one offering37and one was lost. If this occurred before the handful [of meal] was taken, [the association between them and this offering] was not [yet] established.38 If it occurred afterwards, [the association] has been established and [the offering] is unacceptable, because he increased its frankincense.
Similar [laws apply if one] sets aside four handfuls for the two bowls of the [show]bread39and two were lost. If this occurred before the bowls were removed [from the showbread],40 [the association between them] was not established and they are acceptable. If it occurred after the bowls were removed, [the association] was established and they are disqualified, because of the extra amount.יח
הפריש שני קמצין למנחה אחת ואבד אחד מהן קודם קמיצה לא הוקבע לאחר קמיצה הוקבע ופסולה מפני שריבה לבונתה וכן אם הפריש ארבעה קמצים לשני בזיכי לחם ואבדו שנים מהם קודם סלוק הבזיכים לא הוקבעו וכשירים לאחר לוק הבזיכין הוקבעו ופסולין מפני הרבוי:
19
When the handful taken from a meal offering became impure and then it was offered on the altar's pyre,41 the High Priest's forehead plate causes it to be considered acceptable, as [Exodus 28:38] states: "And Aaron shall bear [the iniquity....]"42
If the handful was taken outside the Temple Courtyard and then brought in and offered on the altar's pyre, the forehead plate does not cause it to be considered acceptable. For the forehead plate causes [sacrifices tainted by] impurity to be considered acceptable, but not those which are taken outside the Temple Courtyard.יט
קומץ מנחה שנטמא והקטירו הציץ מרצה שנאמר ונשא אהרן יצא הקומץ חוץ לעזרה והכניסו והקטירו אין הציץ מרצה שהציץ מרצה על הטמא ואינו מרצה על היוצא:
20
If one took the handful from a meal-offering and then the entire remainder [of the offering] became impure,43 was burnt, was taken out of the Temple Courtyard,44 or was lost, the handful should not be offered on the altar's pyre. [After the fact,] if it was offered, it is accepted [Above].45 If a small amount of the remnants [of the offering] remained acceptable, the handful should be offered. [Nevertheless,] the remnant that remains is forbidden to be eaten.46כ
קמץ את המנחה ואח"כ נטמאו שיריה כולן או נשרפו או יצאו חוץ לעזרה או אבדו לא יקטיר הקומץ ואם הקטיר הורצה נשאר מעט מן השירים בכשרותן יקטיר הקומץ ואותן השירים שנשארו אסורין באכילה:
21
If there was a divider in the lower portion of a vessel containing an isaron [of flour] for a meal-offering, even though [the flour] is mixed together above, one should not take a handful.47 If one did, it is unacceptable.כא
היתה מחיצה מלמטה בכלי שיש בו עשרון של מנחה אף על פי שהוא מעורב מלמעלה לא יקמוץ ואם קמץ פסולה:
22
If, [by contrast,] the container was separated by a divider above, but [the contents] were mixed together below, one may take a handful from it.48כב
היה הכלי חלוק במחיצה מלמעלה ומעורב מלמטה קומץ ממנו:
23
If one divided the isaron in a single container and thus the portions were not touching each other, but there was no divider between them, there is an unresolved doubt whether the container causes [the two portions to be considered as] combined or not. Therefore, [at the outset,] one should not take the handful [in such an instance].49 If one did take the handful, it should not be offered on the altar's pyre. If it was offered, it is accepted [Above], but the remainder [of the offering] should not be eaten.50כג
חלק העשרון בכלי אחד ואין חלקיו נוגעין זה בזה ואין ביניהן מחיצה הרי זה ספק אם מצרף הכלי לקמיצה או אינו מצרף לפיכך לא יקמוץ ואם קמץ לא יקטיר ואם הקטיר הורצה ולא יאכלו השירים:
24
If one took a handful [of flour from a meal-offering] and placed the handful on the top of the [Golden] Table [elevated to] the height of the arrangement of the showbread,51 the Table causes it to be sanctified in that it can be disqualified,52but it does not sanctify it so that it can be offered. For [the handful of flour] should not be sacrificed until it was sanctified in a sacred vessel fit for the handful [of flour].כד
קמץ ונתן הקומץ למעלה על השלחן כנגד גובה מערכת לחם הפנים קדשו השלחן להפסל אבל אינו מקדשו ליקרב ואינו קרב עד שיתקדש בכלי שרת הראוי לקומץ:
25
If he attached the handful to the wall of the vessel and took it or overturned the vessel above his hand and took the handful while the opening of the vessel was turned downward, it should not be offered on the altar's pyre.53 If it was offered, it is accepted [Above].כה
הדביק הקומץ לדופן הכלי וקמץ או שהפך הכלי על ידו וקמץ מתוכו ופיו למטה לא יקטיר ואם הקטיר הורצה:
26
[The following rules apply when] an isaron was divided and one of its portions were lost, another portion was set aside in its stead, the lost portion was found and the three are all placed in one container, but are not touching each other. If the portion that was lost becomes impure, it is combined with the first portion and they are disqualified.54The portion that was set aside [as a replacement] is not combined with them55 and it should be supplemented [to produce a full isaron].
If the portion set aside [as a replacement] becomes impure, it and the first portion are combined and disqualified.56 The portion that was [lost and] discovered is not combined with them.57 If the initial portion becomes impure, both the portion that was lost and the portion set aside because of it are combined with it.58כו
עשרון שחלקו ואבד אחד מחלקיו והפריש חלק אחר תחתיו ונמצא האבוד והרי שלשתן מונחין בכלי אחד ואין נוגעין זה בזה נטמא זה שאבד הרי הוא מצטרף עם חלק ראשון ונפסלו וזה שהפריש אינו מצטרף אלא ישלים עליו נטמא המופרש מופרש וראשון מצטרפין ונפסלו וזה שנמצא אינו מצטרף עמהן נטמא החלק הראשון הרי האבוד והמופרש תחתיו מצטרפין:
27
Similar concepts apply with regard to taking the handful. If one took the handful from the portion that was [lost and then] discovered, the remainder of it and the first portion59 may be eaten and the portion that was set aside [afterwards] may not be eaten.60 If one took the handful from the portion that was set aside [afterwards] the remainder of it and the first portion may be eaten and the portion that was [lost and then] discovered may not be eaten. If one took the handful from the first portion, neither [of the other] two may be eaten.61 [The rationale is that] they are both extra portions.62 For together they are an entire isaron and thus resemble an entire isaron from which a handful was not taken and which is hence, forbidden.
[One might ask:] How can the handful [that was taken] be offered, since there is an isaron and a half [in the vessel]? Because taking the handful is dependent on the intent of the priest and when he takes the handful, he has his mind on an isaron alone and the portions [of the isaron] are not touching each other.63כז
וכן לענין קמיצה קמץ מן הנמצא שיריו עם החלק הראשון נאכלין והמופרש אינו נאכל קמץ מן המופרש שיריו נאכלין והנמצא אינו נאכל קמץ מן הראשון שניהן אין נאכלין לפי ששניהן שירים יתירים שהרי הן עשרון שלם ודומין למנחה שלא נקמצה שהיא אסורה והיאך קרב הקומץ הזה והרי לפניו עשרון ומחצה מפני שהקמיצה תלויה בדעת הכהן ובעת שקומץ אין דעתו אלא על העשרון בלבד והרי החלקים אינן נוגעין זה בזה:
28
When a handful [taken from] a meal-offering became mixed with a handful [taken from] another meal-offering, they should both be offered on the altar's pyre together and they are acceptable. Similarly, it is acceptable if a handful [taken from a meal-offering] became mixed with a meal-offering of a priest,64 the meal-offering from an accompanying offering,65 or the chavitinoffering of the High Priest.66 They should be offered on the altar's pyre together. [The rationale is that all of these substances] are offered on [the altar's] fire in their entirety.כח
קומץ מנחה שנתערב בקומץ מנחה אחרת מקטיר שניהן כאחת והן כשירות וכן אם נתערב הקומץ במנחת כהנים או במנחת הנסכים או בחביתי כהן גדול הרי אלו כשירות ויקטיר הכל כאחד שהכל לאשים:
29
[The following rules apply when] two meal-offerings from which a handful had not been separated become mixed together. If [the priest] can remove a handful from each one separately, they are acceptable. If not, they are disqualified.כט
שתי מנחות שלא נקמצו שנתערבו זו בזו אם יכול לקמוץ מזו בפני עצמו ומזו בפני עצמו כשירות ואם לאו פסולות:
30
When a handful [taken from a meal-offering] becomes mixed together with a meal-offering from which a handful had not been taken, it should not be offered on the altar's pyre.67 If one did offer the entire mixture, the owner of [the offering] from which the handful was taken is considered to have fulfilled his obligation and the owner of the one from which the handful was not taken is not considered to have fulfilled his obligation.ל
קומץ שנתערב במנחה שלא נקמצה לא יקטיר ואם הקטיר הכל זו שנקמצה עלתה לבעלים וזו שלא נקמצה לא עלתה לבעלים:
31
If the handful [taken from a meal-offering] becomes mixed together with the remaining portions of the offering or the remaining portions become mixed together with the remaining portions of another meal-offering,68 it69 it should not be offered.70 If it was offered, the owner is considered to have fulfilled his obligation.לא
נתערב קומצה בשיריה או שנתערבו שיריה בשירי חברתה לא יקטיר ואם הקטיר עלתה לבעלים:
FOOTNOTES
1.See the description of the taking of the handful of meal in Hilchot Ma'aseh HaKorbanot 13:13.
2.In his Commentary to the Mishnah (Menachot 1:1), the Rambam explains that taking a handful of meal is equivalent to slaughtering an animal sacrifice. Hence if the act is performed by a person unacceptable, it is disqualified. Rav Yosef Corcus states more precisely that it is equivalent to receiving the blood of a sacrifice, thus also disqualifying a non-priest.
3.See Hilchot Ma'aseh HaKorbanot 13:12 which mentions the separation of the frankincense.
4.The Kessef Mishneh understands the Rambam as ruling that these acts disqualify the offering permanently, even if the priest corrects the act afterwards. From the Rambam's Commentary to the Mishnah (loc. cit.), it appears that the deed may be corrected.
5.The frankincense should be shifted to side before the handful is taken. If afterwards any of these substances is found in the handful, it is unacceptable, because the handful is lacking [the Rambam's Commentary to the Mishnah (Menachot 1:1)].
6.Any place within the Temple Courtyard is acceptable (Hilchot Ma'aseh HaKorbanot 12:12).
7.And the meal-offering is acceptable. The Kessef Mishneh states that this is referring to an instance where he placed the handful of meal into a utensil and from the utensil spilled to the floor. If, however, it falls to the floor from his hand, it is disqualified. As support, he cites a similar ruling with regard to the blood of a sacrifice (Chapter 1, Halachah 26).
8.See Hilchot Ma'aseh HaKorbanot 12:12 with regard to bringing the meal-offering to the altar.
9.Menachot 26a elaborates on the necessity of using a sacred utensil for each of these stages of service.
10.Although it need not be mixed with oil by a priest, it must be mixed in the Temple Courtyard (Menachot9b).
11.As required for certain meal-offerings; see Leviticus 2:6.
12.See Hilchot Temidim UMusafim 7:12 which describes the waving process which is necessary for certain meal-offerings.
13.See Hilchot Ma'aseh HaKorbanot 12:23.
14.One log for every isaron (Hilchot Ma'aseh HaKorbanot 12:7).
15.A handful per offering (ibid.).
16.There is no Biblical phrase using the exact wording employed by the Rambam. Menachot 11b derives the concept stated by the Rambam from Leviticus 6:8. Leviticus 2:2 uses a phrase very close to that cited by the Rambam.
17.The use of a plural term indicates that one particle is not sufficient.
18.Double the usual measure.
19.Concerning which Leviticus 5:11 states: "You shall not place upon it oil, nor shall you place upon it frankincense." See also Hilchot Ma'aseh HaKorbanot 12:7.
20.Because of the transgression involved.
21.Since the frankincense can be removed, the offering is not disqualified.
22.For the violation of the above prohibition.
23.The Rambam's wording appears to imply that as an initial preference, one should not place oil on these remnants. Nevertheless, from other sources, it would seem that there is no difficulty in doing so.
24.Either ordinary oil or oil from another meal-offering.
25.For anything less than an olive-sized portion is not halachically significant.
26.Before the handful of meal is removed.
27.I.e., when ground, as stated in Halachah 10. Our translation is based on authentic manuscripts and early printings of the Mishneh Torah. The standard printed text has a slight error.
28.For here also anything less is not considered significant.
29.Leviticus 7:10 speaks of a meal-offering "mixed with oil or that is dry."
30.The remainder of the offering, however, need not be salted.
31.Although Menachot 18a states: "If salt was not placed on it, it is acceptable," it is explained (ibid. 20a): "If a priest did not salt it, but a non-priest did."
32.Hilchot Issurei Mizbeiach 5:12. As stated there, this is a severity that applies to the meal-offerings and not to other sacrifices.
33.I.e., it must contain at least an isaron, as stated in Hilchot Ma'aseh HaKorbanot 12:5.
34.Hence it must be complete at that time.
35.This is the minimum size of the offering, as stated in ibid. 16:13.
36.See Hilchot Temidim UMusafim 5:2.
37.Doubling the minimum requirement.
38.And thus the offering is acceptable.
39.Doubling the minimum requirement.
40.On the afternoon of the Sabbath, before the showbreads are replaced by new breads, the bowls of frankincense are removed and the frankincense offered on the altar.
41.The Rambam is speaking after the fact. As an initial preference, once the handful of meal becomes impure, it should not be offered.
42.See Chapter 1, Halachot 34-35; Hilchot Bi'at HaMikdash 4:7; Hilchot Me'ilah 3:9, et al.
43.Menachot 26a derives this from a comparison to the laws regarding offering the blood on the altar when the meat of a sacrifice became impure or otherwise disqualified.
44.Which causes the meal-offering to be disqualified.
45.And the person who brought it is considered to have fulfilled his obligation.
46.Menachot 9b derives this concept from Leviticus 2:3: "The remainder of the meal-offering shall be for Aaron and his sons." Implied is that the priests should receive the remainder of the offering and not the remainder of the remnants.
47.For the handful must be taken from an isaron of flour and since there is a division in the container, it is considered as if the isaron was brought in two containers which is unacceptable (Menachot 24a).
48.Since the flour is mixed together below, it is considered to be a single entity.
49.Since the question was not resolved, one should not attempt to bring the sacrifice in this manner.
50.The commentaries have not found an explicit source for this ruling. The Kessef Mishneh states that it is derived from the Halachah 20 above.
51.15 handbreadths, for there are six showbreads in each arrangement and each one is two and one half handbreadths high.
52.I.e., if it remains overnight, is taken out of the Temple Courtyard, or the like. Beforehand, it could not be disqualified for those reasons. From the Rambam's wording, one can infer that placing the handful of meal on the table does not disqualify the handful entirely and if it is gathered and placed in a sacred vessel, it may be placed on the altar's pyre (Kessef Mishneh).
53.Menachot 11a questions whether these situations are acceptable and leaves the matter unresolved.
54.The rationale for the ruling is that their presence in a common container causes the different elements of an offering to be considered as one, even if they are not touching (Chagigah 20b; Hilchot Sha'ar Avot HaTuma'ah 12:7). Hence, since these two portions were originally part of the same offering and they are now in the same container, the first part is also disqualified.
55.Since these two portions were never planned to be offered together, they do not share a halachic connection.
56.For the portion set aside as a replacement and the original portion were intended to serve as a single offering.
57.For as mentioned, it and the replacement have no intrinsic connection.
58.For they both share a connection with it.
59.In its entirety.
60.Instead, another portion should be combined with it and a second meal-offering brought (Zevach Todah).
61.The remainder of the first portion may, however, be eaten, because the handful is acceptable.
62.As the Rambam continues to explain, taking the handful from a meal-offering enables the remainder of the isaron from which it is taken to be eaten. It, however, only allows an isaron to be eaten, not more. Thus the two portions could not be eaten because when brought together, the three would comprise more than an isaron.
63.Since each portion is distinct from the other, it is possible for the priest to be focused on two, but not three.
64.See Hilchot Ma'aseh HaKorbanot 12:9.
65.See ibid. 2:1.
66.See Hilchot Ma'aseh HaKorbanot 12:9.
67.I.e., one might desire to offer the entire mixture so that he will have fulfilled his obligation to offer the handful. This, however, is undesirable for one will have offered a meal-offering without separating the handful from it.
68.Our translation reflects the version in the standard published texts of the Mishneh Torah even though many commentaries have questioned it and have suggested that the text should read: "or [the handful] became mixed with the remaining portion of another meal-offering." This version appears preferable, for seemingly, even if two offerings become mixed together, if their handfuls have already been separated, why shouldn't the handfuls be offered? Halachah 29 apparently leads to such a conclusion. Nevertheless, we did not correct the text in this fashion, for the authoritative manuscripts and early printings employ the same version as the standard printed text. Moreover, the Rambam's text of the Mishnah (Menachot 3:3) also contains such statements.
69.In the first instance, this refers to the mixture of the handful and the remainder. In the second instance, according to the standard version of the Mishneh Torah, it refers to the handful for the remainder that became intermingled with another remainder.
70.Generally, when a forbidden substance becomes mixed together with a permitted substance of the same type, the forbidden entity becomes betal - it is considered nullified because it is a tiny proportion of the mixture. Nevertheless, in this instance, Menachot 23b quotes a textual association to prove that the handful does not become betal to the remainder of the offering.
Pesulei Hamukdashim - Chapter 12
1
If one adds to or subtracts from the measure for the two loaves [offered on Shavuot],1 the showbread,2 and the omer that is waved,3 they are disqualified.א
שתי הלחם ולחם הפנים ועומר התנופה שהוסיף במדתן או חסר כל שהוא פסולות:
2
With regard to the loaves for the thanksgiving-offering4and the cakes of a nazirite5 that lacked [the required measure], before the blood from the sacrifice6 was cast on the altar, they are unacceptable. If the blood was already cast on the altar, they are acceptable.ב
חלות תודה ורקיקי נזיר שחסרו עד שלא נזרק דם הזבח פסולין משנזרק דם הזבח כשירין:
3
Similarly, with regard to the two loaves, if lacked [the required measure], before the blood from the sacrifice7was cast on the altar, they are unacceptable. If the blood was already cast on the altar, they are acceptable.ג
וכן שתי הלחם שחסרו עד שלא נזרק דמן של כבשים פסולין משנזרק דמן כשירים:
4
And with regard to the showbread, if lacked [the required measure], before the the bowls of frankincense were placed on the altar's pyre,8 it is unacceptable. If the bowls of frankincense were placed on the altar's pyre, it is acceptable.ד
וכן שני סדרים שחסרו עד שלא הוקטרו הבזיכין פסולין משהוקטרו כשירים:
5
With regard to the accompanying offerings that lacked [the required measure]: whether the sacrifice was offered or not, they are acceptable, but other accompanying offerings must be brought to complete [the required measure].ה
אבל הנסכים שחסרו בין משקרב הזבח בין עד שלא קרב כשרים ויביא נסכים אחרים למלאותן:
6
[The following rules apply when] accompanying offerings were sanctified in a sacred vessel and then the sacrifice was disqualified. If it was disqualified through ritual slaughter, the accompanying offerings have not been sanctified so that they must be offered.9 If it was disqualified from the reception of the blood and onward,10the accompanying offerings have become sanctified, because what sanctifies the accompanying offerings so that they should be offered is solely the slaughter of the sacrifice [in an acceptable manner].11
What should be done with [these accompanying offerings]?12 If there was another sacrifice that had already been slaughtered at that time,13 they should be offered together with it. If there was not another sacrifice that had already been slaughtered at that time, they are considered as if they were disqualified because they were left overnight and they should be destroyed by fire.14
When does the above apply? With regard to communal sacrifices, because the heart of the court makes stipulations concerning them.15 [Different rules apply with regard to] individual sacrifices.16 Such [accompanying offerings] should not be offered together with another sacrifice even if it was sacrificed at that time. Instead, they should be left until they become disqualified because they remained overnight and then they should be destroyed by fire.ו
נסכים שקדשו בכלי שרת ונפסל הזבח אם נפסל בשחיטה לא קדשו הנסכים ליקרב נפסל מקבלה ואילך קדשו הנסכים ליקרב שאין הנסכים מתקדשים ליקרב אלא בשחיטת הזבח ומה יעשה בהן אם היה שם זבח אחר זבוח באותה שעה יקרבו עמו ואם לא היה שם זבח אחר זבוח באותה שעה נעשו כמי שנפסלו בלינה וישרפו במה דברים אמורים בקרבן צבור מפני שלב בית דין מתנה עליהן אבל בקרבן יחיד הרי אלו לא יקרבו עם זבח אחר ואע"פשהוא זבוח באותה שעה אלא מניחן עד שיפסלו בלינה וישרפו:
7
Whenever a sacrifice was offered for a purpose other than that for which it was consecrated,17 the accompanying offerings should be offered with it.18ז
וכל הזבחים שנזבחו שלא לשמן יקרבו נסכיהם:
8
[The following laws apply with regard to] the offspring of a thanksgiving-offering, an animal onto which the holiness of a thanksgiving-offering was transferred, and [a situation in which] one separated his thanksgiving-offering, it was lost, and he separated another one instead of it.19 If [any of these animals] were to be offered after the owner's obligation was not satisfied with the original thanksgiving-offering, bread20 need not be brought with it. If the owner's obligation was satisfied with the original offering and it and the one separated in place of it, it and its offspring, or it and the animal onto which its holiness was transferred are both present before us, bread is required to be brought with both of them.21
When does the above22 apply? When one vowed to bring a thanksgiving-offering.23 When, however, one designated an animal as a thanksgiving-offering, an animal set aside instead of it or one onto which its holiness was transferred require that bread [be offered with them].24 Its offspring does not require bread.25 [This applies] whether or not the owner's obligation was already satisfied with the original offering.26ח
ולד תודה ותמורתה והמפריש תודתו ואבדה והפריש אחרת תחתיה אם הביאן לאחר שכפר בתודה ראשונה אינן טעונין לחם ואם עדיין לא כפר בה והרי היא וחליפתה או היא וולדה או היא ותמורתה עומדת הרי שניהן צריכין לחם במה דברים אמורים בנודר תודה אבל תודת נדבה חליפתה ותמורתה טעונין לחם וולדה אינו טעון לחם בין לפני כפרה בין לאחר כפרה:
9
[The following laws apply if one] set aside an animal as a thanksgiving-offering27 and it was lost, he set aside a second one in its stead and it was also lost, he then set aside a third animal in its place and then the first two were found. Thus the three animals are standing before us. If he fulfills his obligation with the first one, the second one does not require that bread be brought with it.28 The third one, however, requires bread.29
If he fulfills his obligation with the third one, the second one does not require that bread be brought with it.30 The first one, however, requires bread.31 If he fulfills his obligation with the middle one, both the others do not require bread.32ט
הפריש תודתו ואבדה והפריש אחרת תחתיה ואבדה והפריש אחרת תחתיה ונמצאו הראשונות והרי שלשתן עומדות נתכפר בראשונה שנייה אינה טעונה לחם שלישית טעונה לחם נתכפר בשלישית שנייה אינה טעונה לחם ראשונה טעונה לחם נתכפר באמצעית שתיהן אינן טעונות לחם:
10
[The following laws apply when one] sets aside money for a thanksgiving-offering and it was lost, other money was set aside in its place, but [the owner] did not have the opportunity to buy a thanksgiving-offering until the first money was found. He should bring a thanksgiving offering and its bread from a combination of the two. From the remainder, he should bring a thanksgiving offering, but it does not require bread.33 It does, however, require accompanying offerings.34
Similarly, when one sets aside [an animal for] a thanksgiving-offering and it was lost, money was set aside in its place, and afterwards [the original animal] was found, he should bring a thanksgiving-offering without bread with that money.35 Similarly, if one sets aside money for a thanksgiving-offering and it was lost, a thanksgiving-offering was set aside in its place, and then the money was found, the money should be used to purchase a thanksgiving-offering and its bread.36 The second thanksgiving-offering should be offered without bread.י
המפריש מעות לתודתו ואבדו והפריש מעות אחרות תחתיהן ולא הספיק ליקח בהן תודה עד שנמצאו מעות הראשונות יביא מאלו ומאלו תודה בלחמה והשאר יביא בהן תודה ואינה טעונה לחם אבל טעונה נסכים וכן המפריש תודתו ואבדה והפריש מעות תחתיה ואחר כך נמצאת יביא במעות תודה בלא לחם וכן המפריש מעות לתודתו ואבדו והפריש תודה תחתיהן ואח"כ נמצאו המעות יביא מן המעות תודה ולחמה וזו התודה האחרונה תקרב בלא לחם:
11
[The following laws apply if a person] says: "This is a thanksgiving-offering and this is its bread."37 If the bread is lost, he should bring other bread, If the thanksgiving-offering is lost, he should not bring another thanksgiving-offering.38 [The rationale is that] the bread is brought because of the thanksgiving-offering, but the thanksgiving-offering is not brought because of the bread.יא
האומר הרי זו תודה והרי זה לחמה אבד הלחם מביא לחם אחר אבדה התודה אינו מביא תודה אחרת מפני שהלחם בא בגלל התודה ואין התודה באה בגלל הלחם:
12
When a person set aside money for his thanksgiving-offering and some remained, he should use it to bring bread. If he set aside money to bring bread and some remained, he should not use it to bring a thanksgiving-offering.39יב
הפריש מעות לתודתו ונותרו מביא בהן לחם הפריש ללחם והותיר אינו מביא בהן תודה:
13
[The following rules apply when] one says: "This is a thanksgiving-offering,"40 it becomes intermingled with an animal upon which its holiness was transferred, one died, but he does not know which is which. There is no way to correct the situation of the one which remains. Were one to bring bread with it, [it is possible that he will have erred,] for perhaps this is the animal upon which the holiness was transferred.41 [But] were he to bring it without bread, it is possible that it is the thanksgiving-offering.42Therefore this animal should not be sacrificed at all. Instead, it should be allowed to pasture until it contracts a disqualifying blemish.43יג
האומר הרי זו תודה ונתערבה בתמורתה ומתה אחת מהן ואין ידוע אי זו היא הרי זו הנשארת אין לה תקנה שאם יביא עמה לחם שמא התמורה היא ואם הביאה בלא לחם שמא התודה היא לפיכך לא תקרב זו לעולה אלא תרעה עד שיפול בה מום:
14
When one of the loaves of the bread brought with a thanksgiving-offering was broken in pieces, they are all disqualified.44 If a loaf was taken outside [the Temple Courtyard] or it became impure,45 the remainder of the breads are acceptable.
If the bread46 was broken in two, contracted impurity, or was taken outside [the Temple Courtyard] before the thanksgiving-offering was slaughtered, he should bring another bread and then slaughter [the sacrificial animal]. If the above occurred after [the animal] was slaughtered, the blood should be cast [upon the altar], the meat [of the sacrifice] should be eaten, but all of the bread is disqualified.47 The person [bringing the sacrifice] does not fulfill his vow.48
If the blood has been cast [upon the altar] and afterwards some of the breads were broken in two, became impure, or were taken outside, [the person bringing the sacrifice] should separate one of the whole loaves49 for [all the loaves of that type, including] the one which is broken, one of the pure for [all the others, including] the one which is impure, and one which is in [the Temple Courtyard] for [all the others, including] the one which was taken outside.יד
תודה שנפרסה חלה מחלותיה כולן פסולות יצאת החלה או נטמאה שאר החלות כשירות נפרס לחמה או נטמא או יצא עד שלא נשחטה התודה מביא לחם אחר ושוחט ואם אחר שנשחט נפרס או נטמא או יצא הדם יזרק והבשר יאכל והלחם כולו פסול וידי נדרו לא יצא נזרק הדם ואחר כך נפרס מקצת הלחם או נטמא או יצא תורם מן השלם על הפרוס ומן הטהור על הטמא וממה שבפנים על שבחוץ:
15
When a thanksgiving-offering was slaughtered in connection with 80 loaves, 40 of the 80 are not consecrated.50 If [the person bringing the sacrifice] says: "May 40 of these 80 become consecrated," he should take 40 from the 80 and separate one from each [category brought as] an offering. The other 40 should be redeemed and then they are considered as ordinary bread.51טו
תודה שנשחטה על שמונים חלות לא קדשו ארבעים מתוך שמונים ואם אמר יקדשו ארבעים מתוך שמונים מושך ארבעים מתוך שמונים ומרים מהם אחת מכל קרבן והארבעים השניות יפדו ויצאו לחולין:
16
When a person slaughters a thanksgiving-offering, but its bread was located outside the walls of Beit Pagi,52 the bread is not consecrated. If, however, the bread was outside the Temple Courtyard, the bread becomes consecrated even though it is not inside the Courtyard.53טז
השוחט את התודה והיה לחמה חוץ לחומת בית פגי לא קדש הלחם אבל אם היה חוץ לעזרה קדש הלחם אע"פ שאינו לפנים:
17
If he slaughtered [an animal designated as a thanksgiving-offering] before the surface of the bread in the oven becomes hard, even if all of [the breads] became hard except for one, the bread is not consecrated.54יז
שחטה עד שלא קרמו פני הלחם בתנור ואפילו קרמו כולן חוץ מאחת מהן לא קדש הלחם:
18
If he slaughtered [the animal designated as a thanksgiving-offering] and its slaughter was disqualified because of an improper intent concerning the time or the place [where the sacrifice will be offered or eaten]55 the bread is sanctified.56 If [the animal] is discovered to have a disqualifying physical blemish, it was tereifah,57or it was slaughtered with an improper intent,58the bread is not consecrated. These laws also apply with regard to the ram brought by a nazirite.59יח
שחטה ונפסלה בשחיטתה במחשבת זמן או במחשבת מקום קדש הלחם נמצאת בעלת מום או טריפה או ששחטה שלא לשמה לא קדש הלחם וכן הדין באיל נזיר עם הלחם שלו:
FOOTNOTES
1.See Hilchot Temidim UMusafim 8:1.
2.Ibid. 5:1.
3.And offered on the day following Pesach; ibid. 7:12; Hilchot Ma'aseh HaKorbanot 12:5.
4.See ibid. 9:17-22.
5.Ibid.:23.
6.The animal offered with the loaves.
7.The communal peace-offerings brought on Shavuot.
8.Offering the frankincense is thus equivalent to offering the blood on the altar. See also Chapter 11, Halachah 17.
9.In all instances, however, they are considered sanctified to the extent that they must be kept overnight and then destroyed by fire.
10.According to the Kessef Mishneh, the intent is that even the reception of the blood was not performed in an acceptable manner. See the following note.
11.Hence since the sacrifices were slaughtered in an acceptable manner, the accompanying offerings should be offered on the altar. The Ra'avad notes that this ruling is the subject of a difference opinion between our Sages in Menachot 79a. Rabbi Elazer ben Shimon maintains that for an accompany offering to be offered, the blood of the sacrifice must be received in an acceptable manner. Rabbi Yehudah HaNasi differs and maintains that as long as the slaughter is acceptable, even if the blood was not received in an acceptable manner, the accompanying offering should be offered.
The Ra'avad maintains that the Rambam follows Rabbi Elazer ben Shimon's ruling. The Kessef Mishneh and R. Yosef Corcus, by contrast, elaborate to show that he accepts the position of Rabbi Yehudah HaNasi. Moreover, they cite the Rambam's ruling in Chapter 17, Halachah 18, as proof that this is the Rambam's understanding here. The Kessef Mishneh does, however, explain a way to interpret the passage according to the Ra'avad's view.
12.I.e., by definition an accompanying offering may not be sacrificed alone, only with a sacrifice, and in this instance, the sacrifice has been disqualified.
13.And does not have an accompanying offering to be brought with it.
14.The priests must wait until the next morning to burn them. For until a sacrifice is actually disqualified, it is forbidden to destroy it. See the Rambam's Commentary to the Mishnah (Menachot7:4).
15.I.e., the court takes into consideration all the possible eventualities that might crop up and has the accompanying offering brought with those possibilities in mind. Hence if the sacrifice is disqualified, the basis on which the accompanying offering was brought is not nullified.
16.For the court does not make such stipulations about them.
17.I.e., when one sacrificed it with the intent that it was another type of offering, e.g., one slaughtered an animal consecrated as a burnt-offering with the intent that it was a peace-offering.
18.For with the exception of a sin-offering, sacrifices are acceptable if slaughtered with such a mistaken intent. And there are no accompanying offerings for a sin-offering.
19.See the parallels to similar questions involving a sin-offering in Chapter 4, Halachah 4.
20.I.e., the 40 breads offered together with a thanksgiving-offering.
21.The apparent meaning of the Rambam's words here and in his Commentary to the Mishnah (Menachot, loc. cit.) is that bread should be brought when offering both of these sacrifices. Shoham VeYashpah, however, cites Menachot 79b which states that when both a thanksgiving-offering and an animal separated as a replacement for it are both present before us, the breads should be offered with either one and the other, offered without bread. Even such an interpretation, however, is not appropriate with regard to an animal onto which the holiness of a thanksgiving-offering was transferred. The Rambam's ruling here is also slightly problematic when compared to the following halachah.
22.That bread is or is not required for both of the offerings in the above situations.
23.I.e., he did not designate a specific animal as a thanksgiving-offering, but instead, undertook the responsibility to bring such a sacrifice.
24.Rambam LeAm explains that when an animal is designated as a thanksgiving sacrifice and is lost, there is no need to bring another instead of it. Hence the second thanksgiving-offering is considered as an independent sacrifice and bread is required for it independently.
With regard to an animal upon which the holiness of the thanksgiving offering was transformed, Rambam LeAmquestions the Rambam's ruling, because seemingly, bread should not be required for such a sacrifice after the first animal was offered. Based on Halachah 13, Rav Yosef Corcus maintains that there is a printing error here and that in no instance is bread required when offering an animal on which the holiness of a thanksgiving-offering was transferred.
25.I.e., in any situation; see Hilchot Temurah 4:1.
26.Rambam LeAm maintains that this line refers only to the offspring of a thanksgiving-offering.
27.This law applies when the person made a vow to bring a thanksgiving-offering, accepting responsibility for the sacrifice.
28.The second animal was set aside in place of the first. Since the owner fulfilled his obligation with the first, there is no obligation to bring bread with the second.
29.For it does not have a connection to the first. Therefore it is considered as a new thanksgiving-offering which requires bread.
30.For the third animal takes the place of the second.
31.For it is not associated with the third animal.
32.Because the middle one is associated with both of the others. It was set aside instead of the first and the third was set aside instead of it.
33.For if there are funds left over from the purchase of a sacrifice, the money should be used to purchase an offering of the same type, as stated in Chapter 5, Halachah 9. Nevertheless, the additional thanksgiving offering does not require bread as reflected by Halachah 8.
34.For it must be offered according to the requirements appropriate for thanksgiving-offerings.
35.I.e., the animal originally set aside as a thanksgiving-offering should be offered for that purpose together with the bread and the money should be used to purchase an additional thanksgiving-offering.
36.Since the money was originally set aside for this purpose, it should be used for the primary offering.
37.Setting aside a specific animal and bread.
38.Since he did not accept an obligation to bring a sacrifice upon himself, but rather designated an animal as a sacrifice, if that animal is lost, he is under no obligation. The fact that there is bread remaining does not obligate him as the Rambam explains.
39.Because the bread is referred to as a thanksgiving-offering, but the offering is not referred to as bread (Menachot 80a).
40.Designating an animal to be offered for that purpose.
41.And bread should not be brought with such an offering.
As mentioned above, there appears to be a contradiction between this halachah and Halachah 8, for Halachah 8 appears to imply that bread is required for an animal to which the holiness of a thanksgiving offering was transferred if the original animal had been designated for the sacrifice. For this reason, Rav Yosef Corcus maintains that there is a printing error in Halachah 8.
42.Which requires bread.
43.At which time, it should be sold and the proceeds used to purchase another thanksgiving-offering and its bread. The Ra'avad maintains that the person should bring another thanksgiving-offering and bread from his own resources and the proceeds from the sale of the blemished animal should be used to purchase a thanksgiving-offering without bread. The Kessef Mishneh justifies the Rambam's ruling, while the Chacham Tzvi(Responsum 24) reinforces the Ra'avad's objection.
44.The breads accompanying the thanksgiving offering must be whole. The Rambam is speaking about an instance when one of these breads became broken between the slaughter of the animal and the presentation of its blood on the altar.
45.Menachot 12b states that the High Priest's forehead plate causes those impure to be considered acceptable and the acceptability of those taken out of the Temple Courtyard is derived through Talmudic logic.
46.This is speaking about an instance when all of the loaves were disqualified in this manner. If only some of the loaves were disqualified, they should be replaced.
47.Rav Yosef Corcus and others question the Rambam's ruling, noting that he is equating the loaves becoming impure or taken outside the Temple Courtyard with their being broken when at the beginning of the halachah, he himself mentioned the difference between these categories. Also, this ruling would apparently contradict the ruling in Chapter 17, Halachah 13. Rav Yosef Corcus suggests that the Rambam's statements are referring to a situation where all the loaves became impure or were taken out of the Courtyard.
48.And instead must bring another thanksgiving-offering. The commentaries note that the Rambam's ruling is in direct contradiction to the standard printed text of Menachot 46b. They suggest that perhaps the Rambam had a different version of that Talmudic passage.
49.A total of 40 loaves (10 of four different types) are offered with the thanksgiving offering. One loaf of each type is given to a priest (Hilchot Ma'aseh HaKorbanot 9:12, 17-18).
50.Since only 40 are required, the additional 40 are not consecrated.
51.The commentaries question why the loaves must be redeemed. Since the person stated that only 40 are being consecrated, why is it necessary to redeem the other 40? Among the answers given is that originally, when setting aside the loaves, he mentioned that all the loaves would be consecrated.
52.This term refers to the wall that surrounds the Temple Mount. The term relates to the phrase (Daniel 1:5): patbag hamelech, "the food of the king" [the Rambam's Commentary to the Mishnah (Menachot 7:3)].
53.In his Commentary to the Mishnah (ibid.), the Rambam explains that although the Torah states that the thanksgiving offering should be brought "on the bread," the intent is not they must be physically adjacent to each other. It is sufficient that they be close.
54.For in order to be associated with the sacrifice, the bread must be baked at the time that the animal is slaughtered.
55.See the following chapters which discuss these issues at length.
56.Because the disqualification came at the time of the slaughter of the animal and not beforehand. Since the bread becomes sanctified, it is considered as piggul
57.An animal that will die within a year. In these instances, since the animal was never acceptable for sacrifice - even if that was not discovered before its slaughter - the breads are not consecrated.
58.I.e., it was slaughtered with the intent of it being offered as another type of sacrifice. In this instance, even though the disqualifying factor took place at the time the animal is slaughtered, the bread is disqualified. For based on Leviticus 7:12, the Sifra states that for the bread to be consecrated, the animal must be slaughtered for the sake of a thanksgiving-offering.
59.I.e., for this offering is also accompanied by bread. The same concepts also apply with regard to the two loaves brought on Shavuos and the two lambs brought at that time. See Chapter 17, Halachah 18.
Pesulei Hamukdashim - Chapter 13
1
There are three improper intents that disqualify sacrifices. They are: the intent [to offer a sacrifice]1 for a different purpose,2 the intent [to offer or partake of the sacrifice] in an [improper] place, and the intent [to offer or partake of the sacrifice] at an [improper] time.
What is meant by the term "the intent [to offer a sacrifice] for a different purpose"?3 [The animal was designated as] a burnt-offering and [the priest] had the intent that it was a peace-offering, he slaughtered it for the sake of a burnt-offering and a peace-offering, or for the sake of a peace-offering and a burnt-offering, or he did not slaughter the sacrifice for the sake of its owners. These are all examples of "intents [to offer a sacrifice] for a different purpose."
What is meant by the term "the intent [to offer or partake of the sacrifice] in an [improper] place"? [The priest] slaughtered the sacrificial animal for the correct purpose4with the intent of casting its blood or offering a portion of it that was fit to be offered on the altar's pyre outside the Temple Courtyard or eating a portion of it that is fit to be eaten outside the place designated for it to be eaten.5These are all examples of "intents [to offer a sacrifice] in an [improper] place." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper place.
What is meant by the term "the intent [to offer or partake of the sacrifice] at an [improper] time"? [The priest] slaughtered the sacrificial animal for the correct purpose with the intent of casting its blood [on the altar] after sunset which is not the time at which its blood may be cast, with intent of offering a portion of it that was fit to be offered on the altar's pyre] on the next day, after dawn, which is not the time when it may be offered, or to partake of a portion of it that is fit to be eaten after the time when it is fit to be eaten.6These are all examples of "intents [to offer a sacrifice] at an [improper] time." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper time. They are also referred to be the term piggul. This is the meaning of the term piggul mentioned in the Torah.7א
שלש מחשבות הן שפוסלין את הקרבנות ואלו הן:
מחשבת שינוי השם ומחשבת המקום ומחשבת הזמן מחשבת שינוי השם כיצד זה השוחט את הזבח שלא לשמו כגון שהיה עולה ויחשב שהוא שלמים או ישחטנו לשם עולה ושלמים או לשם שלמים ולשם עולה או ששחט הזבח שלא לשם בעליו זו היא מחשבת שינוי השם מחשבת המקום כיצד כגון ששחט את הזבח לשמו על מנת לזרוק דמו או להקטיר ממנו דבר הראוי להקטרה חוץ לעזרה או לאכול ממנו דבר הראוי לאכילה חוץ למקום אכילתו זו היא מחשבת המקום וזבחים שחשב בהן מחשבה זו הם הנקראים זבחים ששחטן חוץ למקומן מחשבת הזמן כיצד כגון ששחט את הזבח לשמו על מנת לזרוק דמו מאחר שתשקע החמה שאינו זמן זריקתו או להקטיר ממנו דבר הראוי להקטיר למחר מאחר שיעלה עמוד השחר שאינו זמן הקטרתו או לאכול ממנו דבר הראוי לאכילה לאחר זמן הראוי לאכילתו זו היא מחשבת הזמן וזבחים שחשב בהן מחשבה זו הם הנקראים זבחים שנשחטו חוץ לזמנן והם הנקראים פגול בכ"מ וזהו פגול האמור בתורה:
2
According to the Oral Tradition,8 we learned that the Torah's statements [Leviticus 7:18]: "If some of the meat of the peace-offering was eaten on the third day," [should not be interpreted literally]. Instead, it is speaking about one who has the intent while offering the sacrifice that it will be eaten on the third day.9 The same applies with regard to every sacrifice that, while offering it, one had the intent to partake of it after the time that is appropriate to partake of that type of sacrifice.
Similarly, [the sacrifice is disqualified] if one had the intent to offer portions of it that are fit to be offered on the altar's pyre after the time appropriate for them to be offered. According to the Oral Tradition,10 the following concept was derived: With regard to both consumption by man and consumption by the altar, if one had the intent that [sacrifices] be consumed after the appropriate time, the sacrifice is considered as piggul.ב
מפי השמועה למדו שזה שנאמר בתורה ואם האכל יאכל מבשר זבח שלמיו אינו מדבר אלא במחשב בשעת הקרבה שיאכל ממנו בשלישי והוא הדין לכל קרבן שחשב עליו בשעת מעשיו שיאכל ממנו לאחר זמן הראוי לאכילת אותו קרבן וכן אם חשב להקטיר ממנו במזבח דבר הראוי להקטרה [לאחר זמן הראוי להקטרה] כך למדו מפי השמועה אחד אכילת אדם ואחד אכילת מזבח אם חשב עליהן אחר זמנן הרי הקרבן פגול:
3
When, however, a sacrifice was not disqualified because of an improper intent, but instead, its blood was cast on the altar in the proper manner, but it remained after the time allotted for it to be eaten, the portion that remains is considered notar. It is forbidden to eat it,11 but the sacrifice was already accepted and atonement was achieved. It is written with regard to the blood [of a sacrifice, Leviticus 17:11]: "And I gave it to you upon the altar to bring atonement." [Implied is that] since the blood reached the altar according to law, the owners achieved atonement and the sacrifice was acceptable. Therefore the concept of piggul applies only to entities that possess services that will enable [them to be consumed] either by men or by the altar, as will be explained.
The same laws apply if one had one of these three disqualifying intents when slaughtering a sacrifice, receiving its blood, taking its blood to the altar, or casting it on the altar.ג
אבל קרבן שלא נפסדה מחשבתו אלא נזרק דמו על המזבח כהלכתו ונשאר ממנו לאחר זמן אכילתו אותו הנשאר נקרא נותר ואסור לאכלו והקרבן כבר נרצה וכפר הרי הוא אומר בדם ואני נתתיו לכם על המזבח לכפר כיון שהגיע דם למזבח כהלכתו נתכפרו הבעלים ונרצה הקרבן לפיכך אין מתפגל אלא דבר שיש לו מתירין בין לאדם בין למזבח כמו שיתבאר אחד זבח שחשב בו אחת משלש מחשבות אלו בשעת שחיטה או שחשב בשעת קבלת הדם או בשעת הולכתו למזבח או בעת זריקתו על המזבח:
4
We derive from the above that it is with regard to these four services that a sacrifice can be disqualified because of an [improper] intent: slaughter, receiving the blood, bringing it [to the altar], and casting it on the altar.12ד
נמצאת למד שבארבע עבודות הזבח נפסל במחשבה: בשחיטה ובקבלה ובהולכת הדם ובזריקתו על המזבח:
5
A fowl [can be disqualified because of an improper intent] in two services: melikah and squeezing out the blood [on the altar].13ה
והעוף בשני דברים: במליקה ובמצוי הדם:
6
The meal-offerings from which a handful is taken [can be disqualified because of an improper intent] in four services: taking the handful, placing the handful in a sacred utensil, bringing the utensil to the altar, and casting it on the pyre.14ו
והמנחות הנקמצות בארבעה: בקמיצה ובנתינת הקומץ בכלי שרת ובהולכת הקומץ למזבח ובזריקתו על האש:
7
If, however, one had an improper intent while performing services other than these: e.g., one had such an intent when skinning [sacrificial animal], when cutting it into pieces, when bringing its internal organs and fats to altar,15 when mixing [the oil and flour of] a meal-offering, when bringing it close to the altar,16 or the like, that [improper] intent is of no consequence. [This applies] whether it is an intent [to offer a sacrifice] for a different purpose, an intent [to offer or partake of the sacrifice] in an [improper] place, or an intent [to offer or partake of the sacrifice] at an [improper] time.ז
אבל אם חשב בדברים אחרים חוץ מאלו כגון שחשב בשעת הפשט או בשעת ניתוח או בשעת הולכת אימורין למזבח או בשעת בלילת המנחה או בשעת הגשתה וכיוצא בדברים אלו אין אותה המחשבה מועלת כלום בין שהיתה מחשבת שינוי השם בין מחשבת המקום בין מחשבת הזמן:
8
Similarly, if when performing one of these four tasks or all of them, one has an [improper] intent other than these three intents, that undesirable intent does not disqualify [a sacrifice] at all.
What is implied? When slaughtering [a sacrificial animal], receiving [its blood], bringing [the blood to the altar], and casting [on the altar], a person had the intent to:17
a) leave the blood of the sacrifice or the organs and fats to be burnt on the altar for the next day18 or to remove them from the Temple Courtyard,19
b) or he had the intent to cast the blood on the [altar's] ramp, where it is not opposite the base20
c) or [take] the blood of sacrifices that must be presented on the upper portion of the altar21on the lower portion or those to be presented on the lower portion22 on the upper portion,
d) or those to be presented on the outer altar23 on the inner altar, or those to be presented on the inner altar24 on the outer altar, or to bring the blood of a sin-offering into the inner chamber,
e) he had the intent that impure people or others disqualified from partaking of a sacrifice should partake of it,
f) that the sacrifice be offered by impure people or others who are disqualified from performing sacrificial service,
g) to mix the blood of the sacrifice with unacceptable blood;
h) he intended to break the bones of a Paschal sacrifice or to eat from it while it is not thoroughly cooked;25
i) or he intended to burn a sin-offering that must be burnt26outside its proper time or outside its proper place;
With regard to any of the above - or similar - intents, the sacrifice is acceptable. Similarly, if when taking the handful of meal, placing it into a vessel, bringing it to the altar, or casting it on the [altar's] pyre, one had the intent to leave the handful or the frankincense until the following day or to take them out of [the Temple Courtyard], the offering is acceptable.ח
וכן המחשב באחת מארבע עבודות אלו או בכולן מחשבה אחרת חוץ משלש מחשבות אלו אין אותה המחשבת מפסדת כלום כיצד המחשב בשעת שחיטה וקבלה והולכה וזריקה להניח דם הזבח או אימוריו למחר או להוציאן חוץ לעזרה או שחשב לזרוק הדם על הכבש שלא כנגד היסוד או ליתן את הניתנין למעלה למטה ואת הניתנין למטה למעלה או ליתן דמים הניתנין במזבח החיצון במזבח הפנימי או את הניתנין בפנימי לחיצון או להכניס דם החטאת לפנים או שחשב שיאכלו הזבח טמאים או שאר הפסולין לאכילה או שיקריבום טמאים או שאר הפסולין לעבודה או לערב דם הזבח בדם הפסולין או שחשב לשבר עצמות הפסח ולאכול ממנו נא או שחשב לשרוף חטאת הנשרפת חוץ לזמנן או חוץ למקומן בכל אלו המחשבות וכיוצא בהן הזבח כשר וכן אם חשב בשעת קמיצת המנחה ובשעת נתינתו לכלי ובשעת הולכתו ובשעת זריקתו על האש להניח קומצה או לבונתו למחר או להוציאו לחוץ הרי זו כשירה:
9
We already explained27 that bringing [blood or limbs to the altar] in a way other than walking is not considered as bringing them. Therefore an undesirable intent28does not disqualify [a sacrifice in such an instance]. Carrying [blood or a limb] to a place to which one need not is considered as carrying and [if one has] an undesirable intent while doing this, [the sacrifice] is disqualified.
What is implied? One received the blood and while standing in his place extended his arm to cast it on the altar and while he extended his arm, he had an undesirable intent, that intent does not disqualify it. If, however, he received the blood inside [the Temple Courtyard] and did not carry it toward the altar, but instead, carried it and took it [toward the area] outside [the Courtyard],29 having a disqualifying intent, [like one] involving the time [the sacrifice would be eaten] or the like, he causes it to be disqualified.30ט
כבר ביארנו שהולכה שלא ברגל אינה הולכה לפיכך אין המחשבה פוסלת בה והמהלך במקום שאינו צריך הרי זו הולכה והמחשבה פוסלת בה כיצד קבל הדם והוא עומד במקומו ופשט ידו לזורקו על המזבח וחשב בעת שפשט ידו בדם אין המחשבה פוסלת בה אבל אם קבל הדם בפנים ולא הלך בו לגבי המזבח אלא הלך בו והוציאו לחוץ וחשב בשעת הלוכו לחוץ במחשבת הזמן וכיוצא בה הרי זו פוסלת:
FOOTNOTES
1.The particular activities which disqualifiy a sacrifice are mentioned in Halachot 4-6.
2.I.e., for the sacrifice of another type or not for the sake of its owner, as the Rambam proceeds to explain.
3.Zevachim 1:1 states: "All of the sacrifices that were sacrificed without the proper intent are acceptable, but their offering does not fulfill the owner's obligation with the exception of a sin-offering and the Paschal sacrifice." Thus although most sacrifices that are not offered with the proper intent are acceptable, since the owner does not fulfill his obligation while offering them, the Rambam mentions them in this halachah (Kessef Mishneh). See also Hilchot Ma'aseh HaKorbanot 4:10.
4.I.e., for the type of sacrifice for which it was designated and for the correct owner.
5.Sacrifices of the most sacred order must be eaten in the Temple Courtyard and sacrifices of lesser sanctity must be eaten in Jerusalem.
6.Most sacrifices must be eaten on the day they were offered and on the following night. Certain others may also be eaten on the following day.
7.Leviticus 7:18; 19:7. The term has the implication of "rejected" (Targum Onkelos) and "abhorrent" (Rav Saadia Gaon).
8.Sifra to the verse quoted; Zevachim 29a; see the Rambam's Commentary to the Mishnah (Zevachim 3:3).
9.I.e., the verse states: "if it was eaten on the third day, it is unacceptable." Peace-offerings may be eaten only for two days. The Oral Tradition explains that the intent is not that eating the sacrifice on the third day disqualifies it, but that having the intent that it be eaten on the third day while offering disqualifies it from the outset.
Although this interpretation is communicated by the Oral Tradition, there are allusions to it in the Torah's words. The above verse uses the term: "the one who offers it," implying that the disqualification involves the offering. And it uses the phrase venechshav ("and it will be considered"), implying that the disqualification has to do with thought.
10.Zevachim 28b explains that since the above verse uses a twofold construction for the term "eat," haechol yaechol, our Sages interpreted it as referring to two types of consumption: consumption by the altar and consumption by man.
11.See Chapter 18, Halachah 10, for more details regarding this prohibition.
12.The rationale is that these four services are necessities for the offering of a sacrifice (Zevachim 1:4.)
13.In his Commentary to the Mishnah (Zevachim 6:7), the Rambam writes that performing melikah is equivalent to slaughter and squeezing a fowl's blood on the altar equivalent to casting an animal's blood. In this instance, there are no parallels to receiving the blood or carrying it to the altar.
14.For these four services are comparable to the four services mentioned in Halachah 4 (Zevachim 13b). As the Rambam writes in his Commentary to the Mishnah (Menachot 1:3) separating the handful is equivalent to ritual slaughter and the handful of meal, equivalent to the blood of a sacrificial animal.
15.All of these services are not essential to the offering of a sacrifice. Even if they are not performed, the sacrifice is acceptable.
16.These services are performed before taking the handful. Thus it is comparable to the services performed before slaughter which do not disqualify an animal.
17.All of the acts mentioned by the Rambam would disqualify a sacrifice or its meat if performed. In this instance, however, we are not speaking about a situation where these acts were performed. Instead, it is merely that the priest performing the service intended that they be performed.
18.While according to law, the blood must be cast on the altar on the day the sacrifice was offered and the limbs and organs must be burnt on either that day or the following night.
19.Which would disqualify them.
20.And the blood of certain sacrifices must be poured on the base of the altar.
21.Burnt-offerings.
22.Sin-offerings.
23.I.e., the overwhelming majority of both the communal and individual offerings.
24.See Hilchot Ma'aseh HaKorbanot 5:11.
25.Both of these are forbidden (Exodus 12:46, 9).
26.See ibid. 7:2-5 with regard to the burning of these sin-offerings. As related there, they are burnt in a special place outside of Jerusalem on the day they were offered or on the following night.
27.Chapter 1, Halachah 23.
28.Even one of the three undesirable intents mentioned at the beginning of this chapter.
29.He did not actually take the blood outside - that would disqualify it - but he walked in that direction, away from the altar (see Rashi, Zevachim 16b).
30.The Ra'avad differs with the Rambam's ruling, explaining that the matter is the subject of a difference of opinion in Zevachim, loc. cit., and the halachah appears to follow the view of Rabbi Elazar who maintains that a priest's intent can disqualify the sacrifice only when he is carrying the blood to the altar. The Kessef Mishneh offers a resolution of the passage according to the Rambam's understanding.
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"Today's Day"
Tuesday Nissan 1, Rosh Chodesh 5703
We do not say tachanun all month.
After saying the nassi (p. 368), we say the Yehi ratzon (p. 371) which is printed in Torah Or Siddur. Kohanin and levi'im also say it.1
Torah lessons: Chumash: Tazria, Shlishi with Rashi.
Tehillim: 1-9.
Tanya: But as for him (p. 193)...the Esoteric Discipline. (p. 193).
My father instructed his brother-in-law, R. Moshe Horenstein, a kohein, to say Yehi ratzon after the nassi, noting that even a kohein or leivi must say it, for it is related to ibur.2
FOOTNOTES
1. The nassi describes the offering brought by the Prince of each tribe during the twelve days of dedication of the Sanctuary.
2. See Glossary to Tanya I. Ibur is "gestation," the undifferentiated state prior to the appearance of organs. In the Yehi ratzon prayer, we say, "...if I am of the tribe of ____," indicating the possibility of any of the twelve tribes (including Efrayim and Menasheh; excluding Levi). This would seem inappropriate to a kohein or a leivi, who are by definition from the Levi tribe. However, the concept of ibur indicates an initial state of total merger, coalescence - in this context the coalescence of all souls. The kohein then, is not absolutely unrelated to the other tribes of Israel.
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Compiled by the Lubavitcher Rebbe; Translated by Yitschak Meir Kagan More articles... |
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
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