Showing posts with label Menorah. Show all posts

Parashat Terumah - Lamps

Saturday, February 10, 2024 · Posted in , , , , ,

 

(Drawing of the Temple menorah, in Rambam's own hand, in a manuscript of 
his Perush Ha'Mishnayot, illustrating his comments on Menachot 3:7)


The Menorah with its seven lamps corresponded to the seven fixed stars which orbit the whole globe; the meaning of these words is that these seven fixed stars are perceived as separate light bodies in the skies exerting their respective influences on the creatures in the terrestrial world and providing guidance for our world both by day and by night. The seven lamps on the Menorah were burning around the clock by day and by night just a the seven fixed stars supply their light by day and by night without interruption. The middle lamp represented the sun which is constant in its light and the center of the seven fixed stars. (Tanchuma Beha'alotcha 5)

The Menorah with its seven lamps is an allusion to the Torah which is generally know as אור (ohr), light. This is confirmed by the verse in Mishlei 20:27 "the soul is the light of Hashem."

Torah comprises seven different kinds of (disciplines) wisdoms. This is why the Menorah had seven lamps. The six arms which extended from the center shaft represented the six different directions in our three-dimensional terrestrial globe. They were to be a reminder that all parts and all extremities of this globe are dependent on the Torah which was given to the Jewish people on the sixth of Sivan and for the sake of which the earth continues to exist. This is what Yirmeyahu 33:25 had in mind when he said, "if it were not for My covenant (with the Jewish people through the Torah) which is the basis of the day and night, etc."

THREE "CUPS" ENGRAVED LIKE ALMONDS ON THE ONE ARM." 

On each arm there were 3 such "cups." This gives us a total of 18 "cups" for the six arms. The center shaft of the Menorah had 4 "cups." This means there were a total of 22 "cups." This number corresponds to the letters in the Hebrew alphabet. These 22 letters are symbolic of 22 parts of the universe: 

  • wind
  • water
  • fire
  • the seven fixed stars
  • the 12 signs of the zodiac
These letters in the Hebrew alphabet also are symbolized by the 22 parts of the human body:

  • head
  • heart
  • kidneys
  • seven orifices of the body
  • 12 organs 
(Sefer Yetzirah)


The Menorah and its arms had 3 different "decorations," there were "knobs," "cups," and "flowers." 
The "knob" was like a round apple which protruded from the center shaft in every direction. The "knob" symbolized the world of the angels who are basking in the radiation of the Shechinah's brilliance in uninterrupted delight. The roundness of the "apple" symbolized the idea that something was never ending, everlasting. Our sages in Taanit 31 alluded to this delight when they said, "In the future G-d is going to make a 'circle' for the righteous and His glory will be among them." The word used by the sages is מחול (machol), something round which has no beginning and no end. This is the reason spiritual delights are always described in such terms to remind us that they are something enduring, something permanent. 

The "cup" is a vessel which is a receptacle, it irrigates and provides water. This corresponds to the world of the planets and the atmosphere which at one and the same time receives beneficial input from the world of the angels and in turn distribute it beneficially to the inhabitants of the lower, terrestrial part of the universe. 

The "flower" symbolizes our terrestrial part of the universe on which all the outstanding people of the earth spend their lives. They are characterized as flowers, plants, etc. 

The overall idea gained from the appearance of the Menorah is that the 22 letters of the Torah (alphabet) enable man to achieve this greatness in all three parts of the universe.

(Rabbeinu Bachya, Terumah)

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Parashat Terumah - The Menorah

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(Temple Menorah according to Rambam's drawing)


The form of the Menorah symbolized the Torah. 

The 7 branches parallel the seven words in the first verse in Bereishit in original Hebrew.

The 11 spheres on the Menorah parallel the 11 words in the first verse of Shemot.

The 9 blossoms parallel the 9 words in the first verse in Vayikra.

The height of the Menorah was 18 handbreadths. One handbreadth, however, was not complete, so the actual height of the Menorah was 17 handbreadths and a bit extra. These paralleled the 17 words in the first verse in Bamidbar.

The 22 cups on the Menorah parallel the 22 word in the first verse of Devarim.

It therefore comes out that the first verse of all Five Books of the Torah are alluded to in the Menorah.

The total number is 49 - paralleling the 49 days between the Exodus and the time the Torah was given. 

(Me'am Lo'ez, Terumah; Yalkut Reuveni, quoting the Ari; Zera Berach 1, TEtzaveh; Torat HaOlah 16:2; Akeidah

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Parashat Beha'alotecha

Friday, June 1, 2018 · Posted in , , , , , , , ,

Parashat Beha'alotecha
BaMidbar 8:1-12:16
Haftarah
Zecharya 2:14 - 4:7


Parasha Summary

Lighting the Menorah
G-d describes for Moshe the Menorah for the Ohel Mo'ed
The Leviim are appointed to serve under Aharon and his sons
The Second Pesach in the month of Sivan is given for those who were unable to celebrate during Nissan
G-d's Presence in the cloud by day and the fire by night - departure when the cloud lifts from the Mishkan
The Benei Yisrael complain about the lack of meat
By the instruction of G-d a council of Elders is appointed
A very severe plague strikes the people
Miriam commits lashon harah and is punished with tzaarat (leprosy)

8:1 vayedaber HASHEM el-Moshe lemor
And HaShem spoke to Moshe, saying:
2 daber el-Aharon ve'amarta elav behaalotcha et-hanerot el-mul penei hamenora yairu shivat hanerot
Speak to Aharon, and say to him, "When you light the lamps towards the face of the Menorah, shall the seven lamps cast [their] light."
The Midrash relates that Aharon was deeply distressed when he saw that eleven tribes, plus Efrayim, had brought offerings, but G-d had not instructed the tribe of Levi to do the same.

"It is on account of me," he reflected, "that this tribe, at whose head I stand, has not presented an offering.  Because I bear the blame for the Golden Calf, the Leviim have lost the privilege of submitting an offering at the inauguration of the Altar."

But G-d said to Moshe, "Tell your brother Aharon to cease grieving, for his tribe is destined for a more exalted honor.  They will be the ones to set up and light the Menorah of the Temple (Beit HaMikdash)."

This explains why the present Portion of the Torah, which deals with the Menorah-lamp, follows the Portion that dealt with the offerings brought by the tribal leaders. (Rashi; BaMidbar Rabbah; Yalkut Shimoni)

According to another interpretation, G-d said to Moshe, "Go tell Aharon to cease grieving at not having brought an offering for the inauguration (chanukah) of the Altar.  In the future I shall bring about through his descendants another inauguration - one that will be entirely in their hands.  Through the Hasmoneans I will effect wondrous things for the Jewish people, leading to an inauguration that will come to be known as Chanukah beit HaChashmonaim - "The Inauguration by the Hasmonean Dynasty." On that occasion, they will kindle the lights [of the Temple Menorah] which is greater mitzvah than offering sacrifices.  For while sacrificial offerings are brought only when the Temple is standing, the Chanukah lights will be lit throughout all generations - even when there is no Beit HaMikdash.

There is another precept that will alwasy be performed, the Priestly Blessing.  Accordingly, the Torah has placed, in succession, the chapters on the Priestly Blessing, the offerings of the tribal leaders, and the present chapter.  This teaches us that with the first and last commands, G-d comforted Aharon for not having been privileged to present an offering at the dedication of the Altar. (Ramban; Tzeror HaMor; Baal HaTurim)

The following analogy is appropriate.

A certain king once prepared a magnificent feast, and every day he invited numerous guests to celebrate with him.  However, he did not ivite a very great friend of his who loved the king dearly.  Naturally, the friend was deeply pained, imagining that the monarch's failure to invite him was an expression of his displeasure. 
But then the king sent for his friend and said to him, "True, I have made a feast and invited multitudes.  Know, however, that in honor of our friendship it is my intention to arrange a feast to which only you will be invited."

The situation is similar here.  G-d is the Supreme King, the festive occasion is the dedication of the Altar - and G-d says to Aharon, "Do not be distressed at failing to participate in the offerings for the inauguration, for you are the Kohen and there will be an inauguration reserved exclusively for you." (Tanchuma; Yalkut Shimoni)

As the Midrash said that Aharon was deeply distressed when he saw that "eleven tribes, plus Efrayim" had brought offerings.  The particular phrasing of this Midrash seems significant.  Why did it not state, simply, "When Aharon saw that twelve tribes had brought their offerings..."?  Why the particular construction suggesting that Aharon was distressed primarily because of Efrayim?

Recalling Parashat Shemini, that the tribal leaders brought their offerings on successive days, without interruption, beginning with the first day of the week, so that when the leader of Efrayim brought his offering on the seventh day, it was the Shabbat.

Now, a public offering may be presented on the Shabbat, because in relation to it, the prohibition against doing certain activities on this day is suspended.  This is not as regards a private offering.  That is, if an individual wishes to bring a sacrifice in fulfillment of an obligation, whether it be an oath-offering (neder) or a gift-offering (nedavah), he cannot bring it on a Shabbat, because the offering of a private person does not override the Shabbat prohibition against performing the tasks involved.

Thus, had Aharon not seen the tribe of Efrayim bring its offering, on the Shabbat, he would not have been so disturbed.  Instead of concluding that his own tribe had lost the privilege to participate in these sacrificial offerings on account of his wrongdoing, he would have thought that each leader had presented a person offering, not one on behalf of his tribe.  Once he saw that the offering of Efrayim abrogated the Shabbat laws, he knew that it was a public offering - and he was distressed at the implication.

8:3 vayaas ken Aharon el-mul penei haMenorah he'ela neroteiha ka'asher tziva HASHEM et-Moshe
Aharon did so; towards the face of the Menorah he lit its lamps, just as HaShem commanded Moshe.
"Towards the face of the Menorah" refers to the fact that G-d commanded him to arrange for all the lights to face the central branch, which was called "the face of the Menorah (penei hamenorah)."

The Torah here specifically praises Aharon for not having deviated from this instruction. (Rashi)  This seems superfluous, however, for how could Aharon have done other than what G-d commanded him? (Rashi)

The answer is contained in Parashat Tetzaveh, that whenever the Benei Yisrael did G-d's will, a miracle occurred affecting the central or western-most light.  Although the amount of oil in that branch was the same as in the others, sufficient for a single night, it burned an entire night and an entire day - and the lights for the following night were lit from that light.

Accordingly, the verse here tells us that as long as Aharon lived, this miracle continued.  In his merit, consequently, the western light was never extinguished, and the pattern of kindling the other lights from this light never varied. (Esh Dat, Tetzavah)

Another explanation of why it was necessary to emphasize that Aharon did not deviate from the instructions, is related in the following.

The seven lights symbolized seven of our forefathers: Avraham, Yitzchak, Yaakov, Moshe, Aharon, David and Shlomo, with the central or western light corresponding to Moshe.  So G-d commanded that all the other lights should face the central light, telling us thereby that the western light (Moshe) was the most important one.  Since all the virtue and greatness of our forefathers derived from the fact that they headed the Torah and fulfilled its commandments, it naturally follows that Moshe, through whom the Torah was given, was the greatest among them.

The lights of the Menorah were meant to make evident this superiority of Moshe vis-a-vis the others.  Since they also served to show that he was greater than Aharon, represented by the fifth light, it might be thought that Aharon would be embarrassed to light the Menorah and demonstrate his inferiority.  So the Torah accents that "Aharon did that, lighting the lamps towards the face of the Menorah, as G-d commanded Moshe." (Zera Berach, Pt. 2)

8:4 vezeh ma'ase hamenorah miksha zahav ad-yerecha ad-pircha miksha hiv kamare asher hera HASHEM et-Moshe ken asa et-hamenorah
This is how the Menorah was made; beaten from [a block of] gold, from its base until its flowers it is beaten out [of solid block], according to the vision which HaShem showed to Moshe, so he made the Menorah.
When G-d commanded Moshe to make the Menorah, He cautioned him against forming it by parts - not to make the branches separately, as one usually does, and then weld them to the body of the Menorah proper. He instructed him to make it as a unity by hammering and molding the form of the Menorah directly from the metal.

Moshe, however, found construction of the Menorah more perplexing than the making of any of the other vessels of the Mishkan.  So G-d showed him a Menorah of fire, which Moshe copied.

That is the significance of, "This is how the Menorah was made... according to the vision that HaShem showed to Moshe."  It was like the Menorah which He had directly pointed out to him. (Tanchuma; Rashi)

An additional amount of information is included in the word vezeh (this) "this is how the Menorah was made.."; namely the height of the Menorah was 18 hand breadths corresponding to the numerical value of וזה (veseh - 5+7+6). (Yad, Bet HaBechirah 2; Sefer Mitzvot Gadol; Rashi; Bachya)

It explains why, facing the Menorah, there was a slab of pure marble, more strikingly beautiful than the gold, upon which the Kohen would ascend to prepare and light the lamps.  On it he would also place the wick tongs and ash scoops - the instruments used in caring for the Menorah.  This marble slab was 8 1/2 hand breadths high and 9 hand breadths long.

It is understood, then, that when the Torah said beha'alotecha, "When you go up..." (8:2), it was referring to the fact that the Kohen would have to ascend the steps of this slab whenever he wished to light the lamps. (Shiltei Giborim 31)

The same word also teaches us that he had to keep on kindling the lamps until the flame rose upward (leha'alot - to raise up).

It carries further connotation of ascent to eminence: the Scripture conveys that this Mitzvah would lend eminence to the Jewish people and increase their prestige in the eyes of the nations. (Rashi)

G-d is saying to the Benei Yisrael, in effect, "It is My wish that by lighting the Menorah you become a light for Me, just as I was a light for you in the wilderness" - as it is written, "G-d went before them by day with a pillar of cloud, to guide them along the way.  By night it appeared as a pillar of fire, providing them with lights" (Shemot 13:21).


An Apt Analogy
A man of normal vision and a blind man were walking along a road, when the former said to the latter, "Here, give me your hand and I will show you the way." 
After they arrived home, however, it was the man with the normal vision who now said to the blind man, "Light a candle for me and illuminate my way to return for what I did for you on the road.  I do not want you to feel humiliated by what I did for you."

G-d sees from one end of the world to the other, including both the good and the evil deeds of men.  The Benei Yisrael represent the blind man, for they had plastered over their eyes against seeing when they erected the Gold Calf.  So G-d proceeded to light the way for them in the wilderness.

Now, however, when they came to build the Mishkan, G-d said to them: "Because I do not want you to feel shame on account of the kindness that I extended to you by illuminating your path in the desert, pay Me back by lighting the Menorah before Me."

It is, of course, meaningless to speak of paying back or rewarding G-d, since He requires no man's light, being Himself the Illuminator of the world.  Nonetheless, He demanded payment as if He were their equal, forfeit the thought, out of His great love for them.  For the nations would then say, "How beloved are the Benei Yisrael before G-d.  See how He did not want them to remain in debt to Him and be ashamed!" (Tanchuma; Rashi)


Why Seven Lamps?

The number of lamps was seven, no more and no less, corresponding to the seven days of Creation.

Some see it as corresponding to the seven heavenly bodies (closest to the earth) - Saturn, Jupiter, Mars, Venus, Mercury, the Sun and the Moon.

Others relate it to the seven nations that Moshe exterminated; as it is written, "He will uproot many nations before you - the Chitti, Girgashi, Amori, Kenaani, Perizi, Chivi and Yevusi - seven nations more numerous and powerful than you are" (Devarim 7:1).  So he made a seven-branched Menorah.

King Shlomo, on the other hand, ruled over seventy nations, as it is written, "Shlomo reigned over all kingdoms..." (1Melachim 5:1).  So he erected a Menorah of seventy branches.

An allusion to this future Menorah of King Shlomo is contained in the present verse, in the words, "The Menorah was made" (asah).  The numerical value of the word עָשָׂה (asah - 5+300+70=375) being the same as that of the name שְׁלֹמֹה (Shlomo - 5+40+30+300=375). (Yalkut Shimoni)

This correspondence derives from the fact that on high there exists seventy prototype nations, that is, the seventy supernal princes - Sarim, each of whom sustains one nation. (Baal HaTurim)

The lights of the physical Menorah serve to extinguish the "lights" of those princes on high.  This may be likened to a system of reality where for every light kindled below - in the material world - a light is dimmed elsewhere (on high).

Accordingly, because Moshe found it necessary to extinguish the lights of seven such "princes," he made a seven-branched Menorah.  Inasmuch as King Shlomo had to extinguish the lights of seventy nations, the Menorah he made comprised seventy branches. (Zera Berach)

8:5 vayedaber HASHEM el-Moshe lemor
HaShem spoke to Moshe, saying:
6 kach et-haleviyim mitoch benei Yisrael vetiharta otam
Take the Leviim from among Benei Yisrael and purify them.
In the previous portion, after the first-born and the Leviim were counted, the latter had each been given their respective tasks in the Mishkan.

Here they are instructed, finally, to purify themselves before actually beginning to serve in the Mishkan. (Ramban)

This was necessary because they had remained ritually defiled ever since coming in contact with corpses when they killed all those who had worshiped the Golden Calf.  Thus the Torah had written, "Let each one kill, even his own brother, close friend, or relative" (Shemot 32:27).

All in all, G-d was saying to Moshe, "Take the Leviim - sway them with words of encouragement - and tell them how fortunate they are in having merited to become servants of G-d." (Bachya; Rashi; Yalkut Shimoni)

8:7 vecho-ta'aseh lahem letaharam hazeh aleihem mei chatat vehe'eviru ta'ar al-kol-besaram vechibsu vigdeihem vehiteharu
This is what you shall do to them, to purify them; sprinkle them with the sin-offering waters, and shave their entire bodies, and they shall wash their garments and purify themselves.
They are instructed to pass a razor over their bodies, the law being the same for a leper who is required to shave himself as part of the process of purification first shaving off the hair of his head, his beard, his eyebrows, and then all other body hair.

The Leviim were required to shave off all hair except for the side-locks proscribed by the Torah. (Ibn Ezra; Bachya)

After shaving off all their hair, they were sprinkled with the sin-offering water of the Parah Adumah (Red Heifer).  Then they removed their defiled garments and put on clean ones. (Abarbanel)


The First Journey

In the second year after leaving Egypt, on the 20th of Iyar, the cloud rose from the Mishkan, signifying that they were to move away from this location.  It was the first time they broke camp since coming to the Wilderness of Sinai.

It follows that they had stayed in the Wilderness of Sinai - Chorev - twelve months minus ten days, since they had camped there on the first day of the month of Sivan, of the first year, and they were departing on the 20th of Iyar (the month preceding Sivan) of the second year. (Abarbanel; Rashi; Ramban)

10:12 vayisu venei-Yisrael lemaseihem mimidbar Sinai vayishkon he'nan bemidbar Paran
Benei Yisrael traveled along on their journey, form the Sinai desert, and the Cloud came to rest in the desert of Paran.

13 vayisu barishona al-pi HASHEM beyad-Moshe
This was the first time that they traved, on the order of HaShem, through Moshe.
14 vayisa degel machaneh venei-Yehudah barishona letzivotam ve'al-tzevao Nachshon ben-Aminadav
Then traveled the banner of the sons of Yehudah's camp in the forefront according to their divisions; in charge of its divisions [was] Nachshon the son of Aminadav.
15 ve'al-tzeva mate benei Yissashochar Netanel ben-Tzu'ar
In charge of the division of the tribe of the sons of Yissachar, [was] Netanel the son of Tzu'ar.
16 ve'al-tzeva mate benei Zevulun Eli'av ben-Chelon
In charge of the division of the tribe of the sons of Zevulun, [was] Eli'av the son of Chelon. The manner in which they set forth from here, set the pattern of all other departures.  First the cloud would rise from the Mishkan.  Then the trumpets would blare tekiyah-teruah-tekiyah, and the camp of Yehudah, Yissachar and Zevulun, headed by their respective tribal leaders - Nachshon son of Aminadav (Yehudah), Netanel son of Tzu'ar (Yissachar), and Eli'av son of Chelon (Zevulun) - would begin moving.

Why, it may be asked, did the Torah find it necessary to list the names of the leaders, having already listed them earlier?

The Torah, however, wishes to teach us that even when the Benei Yisrael were traveling, they were guided by their leaders.  They obeyed their commands, just as an army executes the orders of its king.

10:17 vehurad hamishkan venasu veneigershon uvenei merari nosei hamishkan
[Then] the Mishkan was dismantled and the sons of Gershon traveled, with the sons of Merari, those who carried the Mishkan.
At the same time that they, the camp of Yehudah, set out, Aharon and his sons would enter the Mishkan, and after removing the partition drape, use it to cover the Holy Ark.

The the Gershoni and Merari would dismantle the Mishkan and load it onto the wagons.  The Holy Ark and the sacred implements, they would leave in their places.

After the camp of Yehudah, Yissachar and Zevulun had left, followed by the Gershoni and Merari bearing the Mishkan, the trumpets would sound once more a tekiyah-teruah-tekiyah refrain, and the banner of the camp of Reuven, Shimon and Gad set forth, led by their respective tribal leaders, Elitzur son of Shedei'ur, Shelumi'el son of Tzuri-shaddai, Elyassaf son De'u'el.

After this camp of three tribes had left, the Kehati would lift the Holy Ark by means of the poles that had been inserted for this purpose, and place it on their shoulders.

When they departed with the Holy Ark, the trumpets would sound tekiyah-teruah-tekiyah a third time, and the camp of Efrayim, Menashe and Binyamin set out, led by their respective leaders, Elishamah son of Amihud, Gamliel son of Padah-tzur, and Avidan son of Gid'oni.

The the tekiya-teruah-tekiyah would be sounded a fourth time, and the banner of the camp of Dan, Asher and Naftali would depart, led by their respective leaders, Achi'ezer, son of Ami-shaddai, Pagi'el son of Achran, and Achirah son of Einan.

Because of its sacredness and great significance, the Holy Ark did not travel ahead of everyone else, but stayed in the middle, at the core of the Benei Yisrael, where it belonged.  There were thus two banners ahead of it and two behind it.

Another reason is this.  Had the Ark traveled at the head, on reaching campsite it would have had to be lowered to the ground, there to wait until the wagons carrying the Mishkan reached it.  To subject the Holy Ark to such a delay before it could be properly set up, would have been irreverent.

Accordingly, it was necessary for two banners to precede it, together with the Mishkan.  In this way, while the Ark was still in transit, the Mishkan would be put up, and when the Ark finally arrived, it could be set in place without having to stand in the open even for a moment.

Dan is referred to as "the ingatherer of the camps" because as the most powerful of the tribes, it remained at the rear. Marching last, it would "gather up" and collect whatever anyone had forgotten or left behind, and return it to its owner.

This journey away from the Wilderness of Sinai took three days, until they set up camp at Paran. (Ramban, Yitro; Bachya)

10:33 vayisu mehar HASHEM derech sheloshet yamim va'aron berit-HASHEM nosea lifneihem derech sheloshet yamim latur lahem menucha
They traveled from the mountain of HaShem a journey of three days, and the Ark of the Covenant of HaShem traveled in front of them a journey of three days, to prepare for them a place to settle.
34 va'anan HASHEM aleihem yomam benasam min-hamachane
The Cloud of HaShem was above them by day when they traveled from the camp.
Two Arks accompanied the Benei Yisrael in the desert.  In one Ark lay the last Tablets that Moshe brought down from the mountain of Sinai: this Ark never left the Ohel Mo'ed when not in transit, and en route it was carried in the center of the formations.

In the second Ark lay the fragments of the first Tablets that Moshe had shattered, and all alone it would precede the Benei Yisrael a distance of three-day's journey, clearing a path for them.

Hence the significance of the present verse declaring that "the Ark of G-d's covenant traveled three days ahead of them in order to find them a place to settle."

In other words, this particular Ark was used for readying a campsite for them; it would also accompany them into battle. (Shekalim, Chapter 6, according to Rashi; Radak.  See Raman; Abarbanel)

As this Ark moved along, two rays of sparks spurted from between the carrying poles, incinerating the snakes and scorpions and destroying whatever hostile elements came out against the Benei Yisrael. (Yalkut Shimoni)

The Torah now goes on to tell us that on the first journey, the Benei Yisrael, upon leaving the wilderness of Chorev (Sinai) on their way to the Wilderness of Paran, a distance of three-day's journey, covered the distance in one day, after the Ark prepared the way for them.

Besides that deployed Ark, the Benei Yisrael were enveloped by seven clouds of Glory - four along the four geographical directions, one over them, and one beneath them.  They were thus spared the inconvenience of the winds, the rain, and the dew.  The cloud that advanced before them smoothed their path.

Because they were thus enclosed by the clouds, the Benei Yisrael were not so much like wayfarers traveling on foot, but like passengers on a ship who take no heed of the motion of the vessel, neither by day or night.  Unperturbed by the elements around them, they felt as if they were in their own homes. (Rashi; Yalkut Shimoni)

10:35 vayehi binso'a ha'aron vayomer Moshe kuma HASHEM veyafutzu oiveicha veyanusu mesaneicha mipaneicha
Whenever the Ark departed Moshe would say, "Rise, HaShem, and may your enemies disperse, and those who hate You flee before You."
36 uvenucho yomar shuva HASHEM rivavot alfei Yisrael
When it rested, he would say, "Com to rest, HaShem, among the myriads and thousands of Yisrael."
We can easily see that this small chapter is out of place here, that it actually belongs after Chapter 18 of BaMidbar, which begins with, "On the march, the Ohel Mo'ed and the camp of the Leviim shall then proceed" (BaMidbar 2:17).

The chapter was inserted here, however, to act as a separation between one affliction and another, that is, between the chapter of, "[The Benei Yisrael] marked [the distance of] a three day journey from G-d's mountain," and the forthcoming chapter of, "The people began to complain and it was evil in G-d's ears."

That the present chapter is out of its proper place, is indicated in the Torah scroll by being bracketed within inverted letters Nun.  This tells us that it properly belongs 50 chapters earlier, near the verse, "On the march..." (Shayarei Kenesset HaGedolah, Yoreh Deah, in notes on Beit Yosef; Shabbat, Chapter 16; Bachya; Baal HaTurim; Sifetei Kohen; Rashi)

Another explanation given for the two inverted Nuns, pertains to the fact that the great merit of the Benei Yisrael, after all, stemmed from their having uttered two words at Mount Sinai: na'aseh "we shall do" and nishma "we shall heed."

That their distinction derives from this moment, is related to the fact that when G-d appeared on the mountain of Sinai, He was accompanied by 600,000 angelic beings that bestowed upon every Benei Yisrael two crowns so to speak, bearing the inscription of G-d's Explicit Name.  These corresponded to Na'aseh and nishma.

At this time they were more beloved than angels, having become transformed into spiritual beings.  Now, however, they were determined to free themselves of the yoke [of self-control] imposed upon them by the commandments of the Torah, and were running away from Mount Sinai like a man running away from a conflagration.  So, correspondingly, the Nun's were overturned, symbolizing the fact that now their condition was the obverse of what it had been when they exclaimed, "We shall do, and we shall heed (na'aseh v'nishma).

In this connection, note that the name of the Hebrew Nun (נ׳ו׳ן) is the acrostic of na'aseh v'nishma (נַ׳עֲשֶׂה וְ׳נִ׳שְׁמַע).

But why was this particular chapter inserted as a separation?

The answer - because these verses are pervaded with auspicious significance, projecting as they do the pinnacle of eminence that characterized the Benei Yisrael in the desert prior to their transgressions. (Yalkut Shimoni. See Rashi; Nachalat Yaakov)

Thus, although whenever they were ready to move on, the cloud would lift from above the Mishkan (hence, "Arise O Hashem") and the Ark that stayed ahead of them would stir, ready to depart (hence, "and scatter Your enemies!  Let Your foes flee before You!"), the cloud did not actually begin moving, nor did the Ark advance, until Moshe called out the appropriate words.

Similarly, when the Benei Yisrael were about to set up camp, the cloud and the Ark did not halt unless Moshe cried out, "Return, O HaShem, [to] the myriads of Yisrael's thousands."

This pattern found explicit expression in the earlier verse, "They thus camped at G-d's word and moved on at G-d's word, keeping the trust in G-d.  [It was all done] according to G-d's word through Moshe."

In other words, coming to rest and setting forth was conditional both upon the command of G-d and the command of Moshe.

"Arise," Moshe was saying, "so that the enemy who ventures out against us will be scattered before You, and those who come to oppress us out of hatred for You, will flee from Your presence.

On the other hand, when setting up camp he would exclaim, "Return, O HaShem, [to] the myriads of Yisrael's thousands." That is, "Rest Your presence upon the myriads of Yisrael's thousands, and let not Your Shechinah depart from them.  Bless them and multiply them into the thousands and tens of thousands." (Ralbag)

(To be continued...)



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Parashat Emor

Wednesday, May 2, 2018 · Posted in , , , , , , , , , , , ,

Parashat Emor

VaYikra 21:1 - 24:23
Haftarah
Yechezkel 44:15-31

Parashat Summary

Laws Regulating the Lives and Sacrifices of the Kohanim
The Set Times of the Jewish Calendar are Named and Described: the Shabbat, Rosh HaShanah, Yom Kippur, and the Pilgrimage Festivals of Pesach, Shavu'ot, and Sukkot.
G-d Commands that Olive Oil be brought for Lighting the Menorah
Placement and Display of the Showbread are Explained
Laws Dealing with Profanity, Murder, and the Maiming of Others are Outlined

21:1 Vayomer HASHEM el-Moshe emor el-hakohanim benei Aharon ve'amarta alehem lenefesh lo-yitama be'amav
HASHEM said to Moshe, "Speak to the Kohanim, the sons of Aharon, and you shall say to them, let him not defile himself with the dead among the people.
The Torah here is speaking of the Kohanim.  The Kohanim had higher status then the other people because they were G-d's servants; they brought sacrifices to G-d.  That is why G-d gave them special commandments.

One of these commandments was that they should not defile themselves through any uncleanliness, especially through contact with the dead, which is the most severe uncleanliness.  A corpse is considered a "super-category" (Avi Avot) of defilement.

G-d told Moshe to tell the Kohanim that they may not come in contact with any corpse which is not among the close relatives because this would defile them.  The Kohanim, who were the religious leaders, could not become involved in burying the dead or similar concerns. (Abarbanel; Ir Miklat)

21:2 Ki im-lish'ero hakarov elav le'imo ule'aviv velivno ulevito ule'achive
[The only] exception is his kin to whom he is closely related, for his mother and his father, for his son, his daughter and for his brother.
3 Vela'achoto habetulah hakrovah elav asher lo-hayetah le'ish lah yitama
For his virgin sister, to whom he is closely related, who has not yet been married, for her he may be defiled.
4 Lo yitama ba'al be'amav lehechalo
[However], a husband may not defile himself for his wife if she is legally unfit for him.
A Kohen may only defile himself for his sister as long as she is not married or betrothed.  However, if she is betrothed (me'ureset), or married, it is forbidden for him to defile himself to attend to her burial. (Yoreh Deah 373. See Rashi)


Laws of Priestly Defilement

A Kohen is forbidden to come into contact with anything unclean that is derived from a corpse, such as a limb, an olive-sized piece of flesh, or a bit of bone, even as small as barley.  A Kohen may not touch such articles or be in the same building with them.

It is likewise forbidden for a Kohen to touch a golel, which is a stone placed on a grave.  He may not touch the dofek, which is the structure of small stones placed around the large stone to support it. (Yoreh Deah 369; Sifra)  He is forbidden to touch these stones even if they are not directly attached to the grave. (Sheyarei Kenesset HaGedolah, Yoreh Deah 369)

It is also forbidden for a Kohen to touch a grave.

He may not touch an amputated limb of a live person.  As long as such a limb has enough flesh so that it could survive if it were attached to the body, it is forbidden.

Wherever there is a possibility that a grave may have existed, a Kohen may not enter that place. (Bet Yosef ibid.)

It is also forbidden for a Kohen to enter a house where there is a still-born child.  Therefore, if a woman miscarries, the fetus should be immediately taken out of the house and buried in a cemetery 

If a person is on his deathbed, or if he throat has been slit, severing both his esophagus and windpipe but he is still moving, a Kohen is permitted to be in the same room with him.  The same is true if someone has been stabbed many times.  As long as the person shows signs of life, the Kohen may remain in the same room until the person is obviously dead. (Yoreh Deah 370)

Nevertheless, it is forbiddden for a Kohen to enter a house where there is a person on his deathbed.  We are concerned that the person might die while the Kohen is still there. (Ibid. 371)

No matter how large the house is, if a corpse is inside, it is forbidden for a Kohen to enter it.


Permitted Relatives

There are some relatives with whom a Kohen may come into contact if they die.  It is even considered a virtuous deed for him to defile himself for them.

A Kohen may defile himself to care for his dead wife if they are completely married.  However, if he is merely betrothed he may not defile himself for his bride (arusah).

Furthermore, a Kohen may only defile himself for a wife who is permitted to him.  If he marries a woman who is not permitted to him, such as a harlot, a chalalah, or a divorcee, he is forbidden to defile himself for her sake.

It is also a virtuous deed for a Kohen to defile himself to care for the needs of his dead father, mother, son or daughter.  However, he may defile himself for his children only after they are thirty days old and it is known that they were able to survive.

The Kohen must also defile himself to care for his brother or sister.  In the case of a half brother or sister he may only do so if they have the same father.  If they only share a mother it is not permitted.

Furthermore, he may only defile himself for his sister if she is single.  If she is betrothed, and certainly if she is married, he may not.  If she was married and divorced he may again defile himself for her.

Even when a Kohen is defiling himself for the sake of his relatives, he is forbidden to defile himself for another corpse.

Therefore, if a Kohen is burying a close relative, he should make every effort to do it at the edge of the cenetery so as not to defile himself with other graves while he is involved with his relative.

If one of the above mentioned close relatives commits suicide, a Kohen may not defile himself to care for his burial.


The Mandated Corpse

If the corpse of a Jew is found in a place where there is no one else to bury it, it is considered a "mandated corpse" (met mitzvah)

Just as a Kohen must defile himself for his close relative so he must defile himself for a met mitzvah.  Even in the time of the Holy Temple, when there was a Kohen Gadol, if the Kohen Gadol came across a met mitzvah he would have an obligation to bury him.

Even if the Kohen Gadol had still other degrees of sanctity, such as if he was a Nazarite (who also may not come into contact with the dead, BaMidbar 6:6), or if he was going to slaughter his Paschal Lamb or circumcise his son, he must put aside all observances and defile himself so as to bury the met mitzvah.

A met mitzvah is a Jewish corpse that is found along the wayside or in a gentile city, where there is no other Jew to bury it. As long as there are no other Jews who could be called to bury it, a Kohen must do so.  He may not leave the corpse alone to go and call others to bury it; he himself must do so.

If the place is close enough to Jews that he can call out to them and they will come, then the corpse is not considered a met mitzvah.  In such a case, the Kohen must call them and let them come.  He is forbidden to defile himself.

21:5 Lo-yikrechu korchah berosham ufe'at zekanam lo yegalechu uvivsaram lo yisretu saratet
They shall not make baldness on their heads and the corners of their beards they shall not shave, and they shall not make gashes in their flesh.
All these practices are also forbidden to ordinary Jews.  A Jew may also not shave off patches of his hair for the dead (Devarim 14:1).  He may also not shave (19:27) or gouge his skin for the dead (19:28).  However, if a Kohen does any of these practices he is guilty of violating two commandments rather than one. (Yoreh Deah 373:7; Sifetei Kohen 373:12.  See Hagah Ibid.)

21:6 Kedoshim yihyu le-Elokeihem velo yechalelu shem Elokeihem ki et ishei HASHEM lechem Elokeihem hem makrivim vehayu kodesh
They shall be holy to their G-d and they shall not profane the Name of their G-d, for [it is] the fire-offerings of HASHEM, the bread of their G-d [that] they bring [offer], and they must [therefore] be holy.
Here the Torah is commanding the courts, telling them that G-d commanded the Kohen to be holy.  If the courts see a Kohen who wishes to defile himself for a corpse, the courts have an obligation to teach him and explain to him that he should not do so.

This is because the Kohanim are G-d's servants and bring His sacrifices.  They must therefore be holy.  This also implies that they cannot marry just any woman they may desire.

21:7 Ishah zonah vachalalah lo yikachu ve'ishah grushah me'ishah lo yikachu ki-kadosh hu le-Elokav
A harlot or a profaned woman they shall not marry.  A woman divorced from her husband they shall not marry, for he is holy to his G-d.
The Torah says that a Kohen may not marry an "immoral woman" or a "zonah," (harlot).

 A zonah is defined as any woman who is married to a man who is forbidden to her, where there is a penalty of death, karet (being spiritually cut off), or flogging (malkot) for such a union.  In general, if it is forbidden for a man to marry a woman, the woman has the status of a zonah if she is so married.

Furthermore, if a woman has intercourse with a gentile or a gentile slave (belonging to a Jew) she becomes a zonah.  She also becomes a zonah if she has intercourse with a natin. A natin is a descendant of the Gevoni who misled the Benei Yisrael in the time of Yohoshua (9:3-27)

If a woman has intercourse with a mamzer, the child of an incestuous or adulterous union, she is again a zonah.  The same is true if she has intercourse with an Ammoni or Moavi or their children, even if they have converted to Judaism. This is true whether it is a first generation proselyte form these nations or any of their descendants.  (Devarim 23:4).  The same is true if she has intercourse with an Egyptian or an Edomi who have converted to Judaism. (Devarim 23:9) or any of their descendants.

A woman also becomes a zonah if she has intercourse with someone with damaged genitals (Devarim 23:2). If a woman has intercourse with a chalal she also becomes a zonah.  A chalal is a son born to a Kohen by a woman forbidden to him.

If a woman marries any man who is forbidden to her she becomes a zonah.

It goes without saying that if a woman fornicates with a close relative or with anyone else in a case where the penalty would be karet or death she has the status of zonah.

A woman convert to Judaism also has the automatic status of a zonah and is forbidden to a Kohen.  This is true even if she became a convert to Judaism as a young child.

A Kohen may also not marry a chalalah.  A chalalah is defined as a widow who married a Kohen Gadol, who is forbidden to her (21:14).  Such a woman is forbidden to every Kohen.

Similarly, if a common Kohen marries a zonah or divorcee, and she gives birth to a daughter, both the daughter and her mother have the status of chalalah.

If a Kohen Gadol marries one of these women or a widow, and a daughter is born, both the mother and daughter have the status of a chalalah and no Kohen may marry them.

It is likewise forbidden for a Kohen to marry a divorcee.  It makes no difference whether she was actually married and divorced or merely betrothed as an arusah and divorced.

There are therefore three categories of women who are forbidden to every Kohen, whether a common kohen or a Kohen Gadol. These laws are in effect today, too. If a Kohen marries any of these three women he incurs the penalty of flogging.  The three categories are:

  1. zonah
  2. chalalah
  3. divorcee
G-d commanded that the Kohen be very careful with regard to marriage.  They have a special status with regard to marriage because in the time of the Temple they had a special status in that only they were allowed to bring sacrifice.  Therefore G-d gave them extra commandments. (Rashi; Sifetei Chachamim)

21:8 Vekidashto ki-et-lechem Elokeicha hu makriv kadosh yihyeh-lach ki kadosh ani HASHEM mekadishchem
You shall make him holy for he offers the bread of your G-d; he shall be holy unto you for I, HASHEM, am holy, Who makes you holy.

Here the community is commanded to sanctify a Kohen even against his will.  Therefore the courts have the responsibility that if a Kohen marries a woman forbidden to him, they must coerce him to divorce her. (Sifra; Rashi)

21:9 Uvat ish kohen ki techel liznot et-aviha hi mechalelet ba'esh tisaref
The daughter of a Kohen, who profanes herself by fornication - she profanes her father - she shall be burned with fire.
The Torah here is speaking of a Kohen's daughter who is married or betrothed.  The law is if she commits adultery, the death penalty she is given is burning.  This is a very harsh death.  She is given such a harsh punishment for humiliating her father's position, since people will say, "Cursed is this man who gave birth to such a daughter." (Rashi; Sifra)

Since the girl comes from a family where her father serves G-d, the law is that she be killed in a different manner than other women who have committed adultry.  Normally, the penalty for adultery is death by strangulation which is a more humane form of death. (Abarbanel)

21:10 Vehakohen hagadol me'echav asher-yutzak al-rosho shemen hamishchah umile et-yado lilbosh et-habegadim et-rosho lo yifra uvgadav lo yifromThe Kohen who is greatest among his brethren upon whose head was poured the anointing oil; whose hands were consecrated to put on the special garments; shall not let his hair grow wild and he shall not tear his garments.
Here the Torah is speaking about the Kohen Gadol whose head is anointed with the special oil and who was inaugurated by wearing the eight vestments of the Kohen Gadol (Parashat Tetzaveh).  In some respects, different laws apply to him than to other Kohanim.

The law is that no Kohen may enter the sanctuary area of the Temple (farther in than the altar) if his hair is grown.  A Kohen's hair is considered "grown" if he has gone thirty days without a haircut.  He's also forbidden to go in if any of his vestments are torn as a garment is torn for the dead.

If a Kohen enters the Mishkan during the time of the service, and he is fit for service but has not had a proper haircut, or his vestments are torn, he incurs the penalty of flogging.  If he performs the Divine Service while in such a state he is deserving of death. (Yad, Biyat HaMikdash 1)

This, however, is only true of ordinary common Kohanim.  The Kohen Gadol may not let thirty days go without a haircut in any case.  He is also forbidden to rend his garments for the dead. (Ibid.; Yad, Klei HaMikdash 5)

This is because the Kohen Gadol had to be in the Holy Temple at all times.  He actually had a special chamber where he lived.  It is proper for the Kohen Gadol to be in the Temple at all times except at night when he would go home, or for one or two hourse during the day.  Moreover, the Kohen Gadol had to live in Yerushalayim.  Since he lived in Yerushalayim he could not go more than thirty days without a haircut.

Normally, the Kohen Gadol would have his hair cut every Friday afternoon.

The Kohen Gadol's haircut was made in a special, beautiful manner. (Nedarim, p. 51)  It was done so that the tip of one hair would touch the root of the hair next to it.  Each hair was cut to exactly the same length.

The Talmud tells that Elasha, the son-in-law of Rabbi Yehudah HaNasi, who was extremely wealthy, spent all his money trying to learn how to get a haircut like the Kohen Gadol's. (Rad ad loc.  Commentary of Rosh ad loc.)

21:11 Ve'al kol-nafshot met lo yavo le'aviv ule'imo lo yitama
And adjacent to any dead body he shall not enter.  For his father and mother he shall not become [ritually] impure.
12 Umin-hamikdash lo yetze velo yechalel et mikdash Elokav ki nezer shemen mishchat Elokav alav ani HASHEM
He shall not depart from the Sanctuary and he shall not profane his G-d's Sanctuary, for the crown of his G-d's anointing oil is upon him, I am HASHEM.
Among the additional prohibitions incumbent upon a Kohen Gadol is that he not defile himself for any dead person, even for his father and mother.  Although a common Kohen may defile himself for close relatives, the Kohen Gadol may not.  The only case in which a Kohen Gadol may defile himself is if he comes across a met mitzvah, as discussed earlier.

21:13 Vehu ishah vivetuleiha yikach
He shall marry [only] a virgin.
14 Almanah ugrushah vachalalah zonah et-eleh lo yikach ki im-betulah me'amav yikach ishah
A widow, divorcee, profaned woman or harlot; he may not marry [any] of these. But only a virgin from his own people may he marry.
15 Velo-yechalel zar'o be'amav ki ani HASHEM mekadesho
He shall not profane his offspring among his people, for I am HASHEM, who makes him holy."
Besides the three women mentioned earlier, the immoral woman, the divorcee and the chalalah, who are forbidden to the common Kohen, the Kohen Gadol is also forbidden to marry a widow.  If a Kohen Gadol has intercourse with a widow he incurs a double penalty of flogging.

A Kohen Gadol may only marry a virgin.

The Kohen Gadol must be greater and better than the other Kohanim in five respects:
  1. stature
  2. strength
  3. wealth
  4. intelligence
  5. appearance
All of these are qualities that a leader of Yisrael should have.  

The Kohen Gadol should be tall so that he can draw people to him.  They will listen to his advice and his admonishment.  We thus find that King Sha'ul is praised as it is written, "He was head and shoulders taller than all the people" (1Shmu'el 9:2)

It is also fitting that the Kohen Gadol be wealthy.  If he is wealthy, he does not have to depend on anyone else and has no fear of them.  People will then listen to his corrections.  However, if he depends on others for  his support, people will not listen to him just as we see today.  If a Torah scholar needs help from others, people who are not G-d-fearing do not listen to him and are disrespectful.

A leader must also have physical strength so he can lead and judge people.  The Kohen Gadol would also have to be physically strong to bring the sacrifices.  We thus find that Aharon physically lifted up all the Levi'im one by one with his two hands.  He lifted them up and waved them in all four directions just as we wave a lulav.  This was done at G-d's command (Parashat BeHa'alotecha - BaMidbar 8:11).  One can imagine how strong Aharon must have been to wave twenty-two thousand men in single day.

The Kohen Gadol also would have to be intelligent so that he could lead the people.

He would also have to have charisma so that people would want to listen to him.

Regarding all this the Torah speaks of the Kohen Gadol as "the great Kohen among his brothers."  He must be greater than his fellow Kohanim in every positive quality.

If the Kohen Gadol has four of the qualities but does not have wealth  the other Kohanim must make him wealthy, each one giving a certain amount according to his ability so that the Kohen Gadol will be wealthier than the others.  The Torah literally speaks of him as "the great Kohen from his brothers."  This means that if he does not have the fifth quality, wealth, his greatness, which his his wealth, must come from his brothers.

It is told that Pinchas, the stonecutter, was once chosen by lot to be Kohen Gadol.  He was very poor and people saw him cutting stones on the mountain to earn a living.  The Kohanim filled up a huge basket of golden coins and made him wealthy. (Tanchuma; Sifra; Yalkut Shimoni; Korban Aaron)

21:16 Vayedaber HASHEM el-Moshe lemor
HASHEM spoke to Moshe, saying,
17 Daber el-Aharon lemor ish mizar'acha ledorotam asher yihyeh vo mum lo yikrav lehakriv lechem Elokav
"Speak to Aharon saying, Anyone of your offspring, through [all] their generations who will have a blemish, shall not approach to offer the bread of his G-d.
The Torah here tells the Kohen that any one of them who has any the designated blemishes is not fit to the enter the Temple to bring a sacrifice or to perform any other service.  Since he is blemished, it is not proper that he should bring an offering to G-d.

21:18 Ki chol-ish asher-bo mum lo yikrav ish iver o fise'ach o charum o sarua
For any man who has a blemish shall not approach; a blind man or a lame man, or a man with a sunken nose, or a man who has disproportionate limbs,
 The Torah enumerates the blemishes that render a Kohen invalid to do service, including blindness or any lameness.

Another deformity is a "misshapen nose" (charum).  Specifically, this is a blemish where the bride of one's nose is very depressed.  In fact, if he were to stroke eye shadow on the lids, he would be able to pass the applicator across from one to the other, without the bride of the nose intervening.

The Torah also specifies a Kohen with a misshapen limb (saru'a).  This specifically refers to a person who has an enlarged limb.  This includes a person who has one ear larger than the other or one leg larger than the other.

21:19 O ish asher-yihyeh vo shever ragel o shever yad
or a man who has broken [crippled] foot, or a broken [crippled] hand,
20 O-giben o-dak o tevalul be'eino o garav o yalefet o mero'ach ashech
or one with overhanging eyebrows, or with a cataract, or a disarrangement [in the eye], or one with scurf or scabs, or one with crushed testicles.
The Torah specifies anyone who has a broken arm or leg, as well as a hunchback (gibben).  Some say this denotes someone who has very long eyelashes; they are so long that they fall on his face.

In Hebrew a "dwarf" is a "dak."  Some say this denotes one who has a membrane of film over the eye.

The Torah then speaks of one who has a blemish known as a tevalul in his eye. This specifically denotes a streak of white entering into the iris of the eye.

Eczema in Hebrew is "garav."  This is a dry skin infection, in general.

Also mentioned is a ringworm (yalefet).  This is a running skin infection.

Finally, the Torah designates one who has a hernia (meroach ashech).  This can also denote crushed testicles.

If a person has any of these blemishes or other blemishes that come under the above categories, he is unfit for Divine Service.  Nevertheless, as the Torah continues, he may eat of the sacrifices.

21:21 Kol-ish asher-bo mum mizera Aharon hakohen lo yigash lehakriv et-ishei HASHEM mum bo et lechem Elokav lo yigash lehakriv
Any man who has a blemish, who is a descendant of Aharon the Kohen, shall not approach to offer the fire-offerings of HASHEM.  He has a blemish; the bread of his G-d he may not approach to offer.
22 Lechem Elokav mikodeshei hakodashim umin-hakodashim yochel
The bread of his G-d which is the most holy, and from the holy [offerings] he may eat.
23 Ach el-haparochet lo yavo ve'el-hamizbe'ach lo yigash ki-mum bo velo yechalel et-mikdashai ki ani HASHEM mekadesham
However, he may not enter beyond the Curtain and he shall not approach the Altar for he has a blemish and he shall not profane My holy things, for I am HASHEM, Who sanctifies them."
24 Vayedaber Moshe el-Aharon ve'el-banav ve'el-kol-benei Yisra'el
Moshe spoke [these words] to Aharon, and to his sons and to all of the Children of Yisrael.
Even if a Kohen is blemished he may eat any sacrifices, including those considered "holy of holies" (kadshei ha-kadashim) or those of lesser sanctity (kadashim kalim).

Nevertheless, it is forbidden for a blemished priest to go farther into the sanctuary than the Altar.  If he even walks in that far he incurs the penalty of flogging. (Yad, Biyat HaMikdash 10)

22:1 Vayedaber HASHEM el-Moshe lemor
HASHEM spoke to Moshe, saying,
2 Daber el-Aharon ve'el-banav veyinazeru mikodeshei venei-Yisra'el velo yechalelu et-shem kodeshi asher hem makdishim li ani HASHEM
"Speak to Aharon and to his sons and let them keep away from the holy offerings of the Children of Yisrael and they shall not profane My holy name which they sanctify for Me, I am HASHEM.
3 Emor alehem ledoroteichem kol-ish asher-yikrav mikol-zar'achem el-hakodashim asher yakdishu venei-Yisra'el l'HASHEM vetum'ato alav venichretah hanefesh hahi milfanai ani HASHEM
Say to them, Throughout your generations, any person of your offspring who will draw near to the holy things which the Children of Yisrael will sanctify to HASHEM [while] his impurity is on him that soul shall be cut off from My Presence, I am HASHEM.
Here the Torah warns the Kohanim that they should be extremely careful regarding the sacred offerings brought by the Benei Yisrael.  They must be very careful not to eat any sacrifices while ritually unclean.  They must similarly be careful not to eat the agricultural terumah offering while unclean.  If they do so, they incur a penalty of death by the Hand of G-d.

22:4 Ish ish mizera Aharon vehu tzarua o zav bakodashim lo yochal ad asher yithar vehanogea bechol-tme-nefesh o ish asher tetze mimenu shichvat-zara
Any man of Aharon's offspring, who has tzara'at or an impure flow, may not eat of the sacred things until he has purified himself.  [The same is true] of anyone who touches anything defiled by the dead, or anyone who has had a seminal emission,
5 O-ish asher yiga bechol-sheretz asher yitma-lo o ve'adam asher yitma-lo lechol tum'ato
or anyone who touches any creeping creature that causes impurity to him, or any person which causes impurity to him, [with] whatever impurity he has.
Here the Torah specifies the types of ritual uncleanliness that render a Kohen unfit to eat the terumah offering.  If any Kohen has a leprous mark (13:1-44) or a male discharge (15:1-15) he may not eat the terumah offering until he has purified himself. (Yad, Terumot 7)

Similary, if  Kohen touches another person who is defiled by the dead, he may not eat the terumah offering.  If a Kohen has a seminal emission, whether through intercourse or otherwise, he is likewise unclean (15:16-18). The same is true if he touches an unclean small animal (sheretz) which renders him unclean (11:29, 30).  In all these cases he may not eat the terumah offering until he has purified himself in the manner discussed below. (Rashi)

22: 6 Nefesh asher tiga-bo vetam'ah ad-ha'arev velo yochal min-hakodashim ki im-rachatz besaro bamayim
Anyone touching [that person] will be impure until the evening.  He shall not eat of the holy things unless he has washed his body in water.
7 Uva hashemesh vetaher ve'achar yochal min-hakodashim ki lachmo hu
When the sun sets, he is pure, and afterwards, he may eat of the holy things, for it is his bread.
The Torah now tells us that if a Kohen has come in contact with anything unclean, he must purify himself by immersing in a mikvah.  Even then, however, he may not eat his terumah offering until sunset.  At sunset he becomes ritually pure insofar as he may then eat his terumah offering.

22:8 Nevelah utrefah lo yochal letome'ah-vah ani HASHEM
An animal which has died on its own, or an animal that was fatally maimed, he must not eat to defile himself with it, I am HASHEM.
Just like any other person, a Kohen may not eat a nevelah, which is a creature that died on its own or which has otherwise not been properly slaughtered ritually.  He may also not eat an animal which as a fatal lesion (terefah).

He must also avoid eating a kosher bird which has not been ritually slaughtered.  This renders one unclean (17:15). (Yad, Terumot 6; Sifra)

22:9 Veshameru et-mishmarti velo-yis'u alav chet umetu vo ki yechaleluhu ani HASHEM mekadesham
They shall keep My charge lest they bear [the burden] of sin and die because of it for having profaned [it].  I am HASHEM Who makes them holy.
The Torah now teaches that the penalty for eating terumah while unclean is death by the Hands of G-d.

22:10 Vechol-zar lo-yochal kodesh toshav kohen vesachir lo-yochal kodesh
No stranger [non-Kohen] may eat holy things.  One indentured to a Kohen and one hired [by a Kohen] may not eat sacred-offerings.
Here the Torah teaches us that no person who is not a Kohen may eat the terumah (Terumah is the special agricultural offering that is given to the Kohanim).

As far terumah is concerned, even a Levi is considered unauthorized and may not eat of it.

If a non-Kohen inadvertently eats terumah, he must pay its value plus an additional 20 percent (22:14).  If he does so purposely, he incurs the penalty of death by the Hand of G-d as well as the penalty of flogging by the courts (22:16).

22:12 Uvat-kohen ki tihyeh le'ish zar hi bitrumat hakodashim lo tochel
When a Kohen's daughter marries a non-Kohen, the sacred terumah portions may not be eaten by her.
13 Uvat-kohen ki tihyeh almanah ugrushah vezera ein lah veshavah el-beit aviha kine'ureiha milechem aviha tochel vechol-zar lo-yochal bo
If a Kohen's daughter is either widowed or divorced, and she has no children, and she returns to her father's home as in her youth, she may eat of her father's bread.  No non-Kohen may eat of it.
Here the Torah tells us that a Kohen's daughter who marries a non-Kohen, that is, a Levi or common Yisraeli, may not longer eat anything taken from the sacrifices.  Thus, she may not eat the chest or leg taken from peace offerings and given to the Kohanim (7:34).   The Torah specifically states that a Kohen's daughter who has married a Levi or common Yisraeli may not eat this.

Even if her husband dies or divorces her she may not eat these portions for the rest of her life.

Furthermore, a Kohen's daughter may not eat terumah as long as she is married to her husband.  If she has offspring she may not eat terumah as long as her offspring are alive.  However, if she has no offspring, or they died, she may then return to her father's house and eat terumah.

If a Kohen's daughter marries someone who is forbidden to her, she becomes a chalalah and she may not longer eat terumah as long as she lives.  If she eats terumah she incurs the penalty of death by the Hand of G-d and she is also flogged.



22:17 Vayedaber HASHEM el-Moshe lemor
HASHEM spoke to Moshe, saying,
18 Daber el-Aharon ve'el-banav ve'el kol-benei Yisra'el ve'amarta alehem ish ish mibeit Yisra'el umin-hager beYisra'el asher yakriv korbano lechol-nidreihem ulechol-nidvotam asher-yakrivu l'HASHEM le'olah
"Speak to Aharon and to his sons and to all of the Children of Yisrael and say to them, Any man of the House of Yisrael, and from the proselytes of Yisrael who will bring his offering for any of their vows or for any of their free-will offerings that they will bring to HASHEM, for a burnt-offering.
19 Liretzonchem tamim zachar babakar baksavim uva'izim
To gain acceptance [it must be] an unblemished male of cattle, sheep or goats.
20 Kol asher-bo mum lo takrivu ki-lo leratzon yihyeh lachem
Anything that has a blemish on it you shall not bring, for it will not be accepted favorably for you.
21 Ve'ish ki-yakriv zevach-shlamim l'HASHEM lefale-neder o lindavah babakar o vatzon tamim yihyeh leratzon kol-mum lo yihyeh-bo
If a man will bring a peace-offering to HASHEM, to fulfill an articulated vow or free-will offering of cattle or of sheep, it shall be unblemished, that it be favorably accepted.  No blemish shall be in it.
 Here the Torah is speaking of any of the sacrifices which have been discussed earlier in Parashat VaYikra, whether the sacrifices is taken from cattle or smaller animals.  In any case the animal must be perfect without any blemish on it.

22:22 Averet o shavur o-charutz o-yabelet o garav o yalefet lo-takrivu eleh l'HASHEM ve'isheh lo-titnu mehem al-hamizbe'ach l'HASHEM
A blind, broken-limbed, cracked or wart[ed animal]; or [an animal] with scurf or scabs you shall not bring these to HASHEM; and as a fire-offering you shall not place of them on the Altar of HASHEM.
The Torah forbids a blind animal.  Similarly, the Torah prohibits an animal that is "broken-limbed" (shavur).  This is an animal that has any limb that is broken. (Sifra; Rashi)

The Torah also forbids an animal that is gashed (charutz).  This specifically denotes an animal which has a split or damaged eyelid.  The Torah also forbids an animal that has a wart (yabelet).  Also forbidden are animals with such skin infections as mange (garav) or yalefet (see 21:20).

22:23 Veshor vaseh sarua vekalut nedavah ta'aseh oto uleneder lo yeratzeh
An ox or lamb with one limb larger [or smaller] than the other or with uncleft hooves, you shall make [offer] it as a free-will offering [but] for a vow it will not be favorably accepted.
The Torah here is speaking of an animal that has an extra limb (saru'a).  Some say that this refers to an animal which has one limb larger than another.

Also mentioned here is an animal that is missing a limb (kalut).  Some say this denotes an animal which has an un-split hoof like a horse or donkey.  Although kosher animals normally have split hooves, sometimes a freak will have an un-split hoof. (Korban Aharon; Sifetei Chachamim)

If an animal has any of these blemishes it is forbidden to consecrate it as a sacrifice.  It is also forbidden to slaughter it or sprinkle its blood on the Altar.  However, it is permissible to consecrate it as a gift for the sanctuary's upkeep (bedek ha-bayit).  This means that the value of the animal is consecrated to the sanctuary. The animal is then sold and an unblemished animals can be bought and sacrificed on the Altar.

The Torah therefore says, "It can be offered as a gift.  But it shall not be acceptable as a pledge."  This means that its value may be consecrated but it may not be offered as a sacrifice. (Sifra; Rashi)

22:24 Uma'uch vechatut venatuk vecharut lo takrivu l'HASHEM uve'artzechem lo ta'asu
[An animal that has its testicles] crushed, mangled, torn or cut off you shall not bring to HASHEM and in your land you shall not inflict these injuries.
The Torah speaks of two prohibitions here.  First, the Torah says that an animal whose testicles have been damaged may not be offered as a sacrifice.  This refers to an animal whose testicles have been crushed, whether by hand or with an instrument.  It also includes an animal whose testicles have been pulled loose while still in their sac or have been severed.

The Torah also teaches that it is forbidden to castrate any creature.  It is forbidden to castrate a human being, a mammal, or a bird.  The Torah therefore says, "This is something that you must never do no matter where you live."  This teaches that one may not castrate or sterilize any animal.

22:25 Umiyad ben-nechar lo takrivu et-lechem Elokeichem mikol-eleh ki moshchatam bahem mum bam lo yeratzu lachem
And from a stranger's [gentile's] hand you shall not bring [offer] the bread of your G-d from any of these for they have inflicted wounds in them; they will not be favorably accepted for you."
In general, if a gentile wishes to bring a sacrifice to the Altar it is accepted.  However, if the gentile brings an animal with any of the above mentioned blemishes on it, it may not be sacrificed.  If a gentile wishes to preset an offering to G-d or any Altar (bamah) that he builds, he may offer any animal even if it has blemish.  The only time he may not offer in animal as if it is missing a limb.

However, if a gentile wants to bring a sacrifice to the Holy Temple, the animal must be unblemished.  It must fulfill the same criteria of the physical perfection as an animal offered by an Yisraeli.

22:26 Vayedaber HASHEM el-Moshe lemor
HASHEM spoke to Moshe, saying,
27 Shor o-chesev o-ez ki yivaled vehayah shiv'at yamim tachat imo umiyom hashmini vahal'ah yeratzeh lekorban isheh l'HASHEM
"An ox, lamb or goat, when it is born, shall be with its mother for seven days.  From the eighth day and thereafter it may be favorably accepted as a sacrifice as a fire-offering to HASHEM.
This portion is read in the synagogue on the first day of Sukkot.  This is because it mentions the commandments of the sukkah and lulav (23:40, 42).

Another reason is that we learn an important lesson from this.  The Torah says, "If an ox, sheep, or goat is born..." this is somewhat difficult to understand.  When an ox is born, it is not called an ox (shor), but a calf (egel).  It is only called an ox (shor), when it grows up.  Why does the Torah say, "An ox, sheep, or goat, when they are born"? The Torah should have said, "When a calf... is born."

However, the Torah teaches us that all creatures essentially reach perfection when they are born.  Once they are born they cannot hope to reach any higher status.  An animal remains the same from the day it is born until it dies.

This is not true of a human being.  When he is born he is nothing.  Every day he can reach a higher status and greatness.  He can also grow spiritually through the observance of commandments and good deeds.

We therefore read this portion on the first day of Sukkot, which is the first day that we must think about our sins.  When Yom Kippur is over, all our sins are atoned for.  Now our hearts must be aroused to do good deeds and keep the commandments and gain further spiritual status.  We should not be like animals who are no different when they die than when they are born. (Chemdat Yamim, p. 265)

23:7 Bayom harishon mikra-kodesh yihyeh lachem kol-melechet avodah lo ta'asu
On the first day [there] shall be a day of holy assembly for you; you shall not do any work of labor.
8 Vehikravtem isheh l'HASHEM shiv'at yamim bayom hashvi'i mikra-kodesh kol-melechet avodah lo ta'asu
You shall bring a fire-offering to HASHEM [on each of] seven days.  On the seventh day it is [a day] of holy assembly; you shall not do any work of labor."
On the Shabbat the Torah forbids all types of work.  On festivals, however, the Torah only forbids "mundane work" or "servile work," (melechet avodah).

The Torah is saying that even if one will suffer great monetary loss he still may not work on the festivals.

However, earlier the Torah said, "You may not do any work on these days except what is to be eaten by every individual; that alone you may do" (Shemot 12:16).  The Torah speaks of "mundane work" excluding work that is necessary to prepare food for the festival.  This is not considered "mundane work." (Rashi)


Work on Festivals

All work forbidden on the Shabbat is also forbidden on Yom Tov with the exception of work necessary to prepare food.

However, these are the types of work that our sages forbade even through they are necessary to prepare food.  These include harvesting, grinding, harvesting grapes, pressing grapes, and trapping.

These categories are as follows:
  1. Harvesting (ketzirah).  This includes the cutting of any grain or other crops.
  2. Grinding (techinah).  This includes all grinding and milling of grain.
  3. Plucking (betzirah).  This includes plucking grapes or any grapes.
  4. Squeezing (sechitah).  This includes pressing bunches of grapes.
  5. Trapping (tzedah).  This includes capturing any fish or birds.
All these types of work are forbidden on Yom Tov. (Orach Chayim 495)

Any work that a Jew is forbidden to do, he may not request of a Karaite (who does not maintain that such categories of work are forbidden).  If one asks a Karaite (or any other non-religious Jew) to do such work, he is in violation of the commandment  "Do not place a stumbling block before the blind" (19:14). (Kenesset  HaGedolah, notes on Tur, ibid.)


The Permissible Area

On the Shabbat or a festival it is forbidden to walk more than two thousand cubits (about 3,000 - 4,000 feet) outside of a city or other populated area.  The area in which it is permitted to walk is known as the "permitted area," (techum).


Slaughtering

As mentioned earlier, anything which is not necessary for holiday food may not be done. Therefore, if one slaughters an animal to eat it on Yom Tov he should not examine it to see if it is kosher or teferah until he has skinned it  If he examines it before skinning it and finds it is terefah, he is forbidden to skin it since it is no longer fit for food. (Orach Chayim 497)

If a person wishes to slaughter on Yom Tov he may do so.  However, he must sharpen the knife before Yom Tov and examine it to make sure it has no nick.  On Yom Tov he is forbidden to examine the knife. (Orach Chayim 498 in Hagah)

Therefore it is good for every slaughterer (shochet) to prepare two or three knives before Yom Tov, to sharpen them and examine them. If one gets ruined he can then use others.  This is the custom today. (Sheyarei Kenesset HaGedolah ibid.)

It is forbidden to slaughter any animal on Yom Tov unless one must eat it that day.  Thus, it is forbidden to slaughter an animal on the first day of Yom Tov for that night or for the second day of Yom Tov.  it is obviously forbidden to slaughter on Yom Tov for weekday needs.


Fire

It is permissible to kindle one fire from another on Yom Kippur.  However, it is forbidden to make a new fire on Yom Tov. (Orach Chayim 502)   One may not make a new fire with flint, burning glass or anything else.

It is even forbidden to make a new fire if one needs it to prepare food for the festival, because it was possible to make the fire the day before Yom Tov in such a manner that it would not be extinguished.  Fire can be covered with a vessel or surrounded by earth so it will burn until the next day.


Pirkei Avot

It is an ancient custom to study Pirkei Avot, and the book of Mishlei (Proverbs) during the days of the Omer.  These books contain many teachings that move a person's heart repentance during these days.  One purifies himself of sin just as the Benei Yisrael were purified of idolatry during the fifty days between the Exodus from Egypt and the receiving of the Torah on Shavu'ot.

These days are also holy days, just like Elul, the month before the High Holy Days. It is a period of judgment, during which the students of famed Rabbi Akiva died.  A person must tremble with awe during these days, just as he does on Rosh HaShanah.  It is a time when a person should be contrite.  When he studies an ethical work such as Pirkei Avot during this period it will have a greater effect on him. 

There is also another reason why we study Pirkei Avot during the days of the omer.  These are the days of spring, when a person is tempted to neglect his studies and go strolling in the gardens and fields.  With the weather only too conducive to such pastimes, and with the trees beginning to blossom, it is very easy for a person to yield to this temptation.

It is for this reason we study Pirkei Avot.  Such study prevents a person from succumbing to his desires and motivates him to keep the commandments and do good deeds so that he will have a place in Olam HaBah (the World to Come).   He will not lose this eternal good by pursuing the vices of this world, which are only passing fancies of which nothing is left in the end.

We also study Pirkei Avot during these weeks in spring because it is a time when people begin to look after the health of their bodies.  Just as a person must be concerned with the health of his body, so must he be concerned with the health of his soul.  The medicine for the soul consists of good deeds and the observance of the commandments; this keeps it healthy for its function in Olam HaBah.  G-d created many remedies in the world and all of them are alluded to in the Torah.  G-d thus told Moshe, "If you obey the Voice of HaShem your G-d, behave uprightly in His Eyes, head His commandments and keep all His decrees, then all the diseases that I have placed in Egypt I will not place among you, for I am G-d your Healer" (Shemot 15:26).

G-d taught Moshe the curative powers of every herb and root and how each one can be used to heal specific diseases.  But then G-d said, "Although I have taught you the curative powers of all the herbs, do not consider this an important teaching.  The main thing is the Torah and everything outlined in it. If you obey the Torah and keep G-d's commandments, you will have no need for remedies and cures.  Since I, Myself, will then be your Physician, you will not suffer any of the diseases you had in Egypt.


Counting the Omer

One the second night of the Pesach, 16 Nissan, after the evening service, we begin to count the Omer. (Orach Chayim 489)

One must count the Omer after stars become visible (tzet ha-kochavim).  If one makes a mistake on a cloudy day and counts too early, he must repeat the count when it is actually dark.

If one forgets and does not count at the beginning of the night, he may count the Omer anytime during that night.

If one forgets and did not count that night at all, he may count during the day without reciting a blessing.  On ensuing nights, he may then count with a blessing since he counted that day.

However, if one forgets both by night and by day, he may no longer count with a blessing.  On subsequent nights, therefore, he must count without a blessing. (Orach Chayim 489:6)

It is a commandment for each individual to count.  

When one counts the Omer he must stand.  A mnemonic for this is the verse, "The counsel of G-d is what shall stand (Tehillim 33:11).  The Hebrew word for "counsel of" is atzat.  However, ATzaT can be seen as an abbreviation for Amer, Tzitzit, Tekiot.  This refers to the counting of the Omer, putting on one's tallit with tzitzit and sounding the shofar, indicating that these three precepts must be done while standing.

However, if one has already counted the Omer while sitting, he has fulfilled his obligation.

Before counting the Omer, one recites the blessing:
Blessed are You, O HaShem our G-d, King of the Universe, Who sanctified us with His commandments and commanded us regarding counting the Omer.
One must count both days and weeks.  

The Sefardic custom is to say la-omer.  However, the Ashkenazic custom is to say ba-omer.

After counting each night, one says:
The Compassionate One!  May He return for us the service of the Temple to its place, speedily in our days, Amein, Selah!
 After that one then recites the sixty-seventh Psalm:
For the Conductor, upon Neginot, a psalm, a song.  May G-d favor us and bless us, may He illuminate His countenance with us, Selah.  To make known Your way on earth, among all the nations Your salvation.  The peoples will acknowledge You, O G-d, the peoples will acknowledge You, all of them.  Nations will be glad and sing for joy, because You will judge the peoples fairly and gide the nations on earth, Selah.  Then peoples will acknowledge You, O G-d, the peoples will acknowledge You, all of them.  The earth has yielded its produce, may G-d, our own G-d, bless us.  May G-d bless us and may all the ends of the earth fear Him.
This Psalm is usually placed in the form of a Menorah and recited.

The sacred texts say that whoever recites this pslam in the form of a Menorah on all the days of the Omer, as well as after the priestly blessing, which the Kohen says in the morning, will not experience any harm during that year.  He will also have great success in all his deeds.

King David wrote this psalm on his shield and used it when he went out to war.  With it he would defeat his foes.

If a person does not understand Hebrew, he may count the omer in any language he understands.  If he does not understand Hebrew at all, he should not count the Omer in Hebrew.  If he does count it in Hebrew, he has not fulfilled his obligation because he does not understand what he is saying. (Magen Avraham; Orach Chayim; Ibid.)

23:17 Mimoshvoteichem tavi'u lechem tnufah shtayim shnei esronim solet tihyeinah chametz te'afeinah bikurim l'HASHEM
From the land of your dwelling places you shall bring two bread wave-offerings, of two tenths of flour they shall be.  You shall bake them leavened, as first fruit-offering to HASHEM.
 The Torah say that these loaves should be made of fine meal, "solet" in Hebrew.  This indicates that they must be sifted with twelve sieves.

This meal is made into loaves of bread, each loaf consisting of one-tenth efah of wheat (two quarts), which is the amount of dough that requires a separation of challah (Disccused in Parashat BeShalach).  These are the "two loaves" which are offered on Shavuot.

23:18 Vehikravtem al-halechem shiv'at kvasim tmimim bnei shanah ufar ben-bakar echad ve'eilim shnayim yihyu olah l'HASHEM uminchatam veniskeihem isheh re'ach-nichoach l'HASHEM
You shall bring, along with the bread, seven unblemished yearling lambs, one young bullock and two rams; they shall be a burnt-offering to HASHEM with their meal-offerings and wine-offerings, a fire-offering of pleasing fragrance to HASHEM.
19 Va'asitem se'ir-izim echad lechatat ushnei chvasim benei shanah lezevach shlamim
You shall prepare one he-goat as a sin-offering and two yearling lambs as peace-offerings.
20 Vehenif hakohen otam al lechem habikurim tnufah lifnei HASHEM al-shnei kevasim kodesh yihyu l'HASHEM lakohen
The Kohen shall wave them along with the bread of the first fruit-offering as a wave-offering before HASHEM with the two lambs; they shall be holy for HASHEM, for the Kohen.
The sheep are waved while they are still alive.  Then they are slaughtered and skinned, and the Kohen takes the chest of each sheep and places it on the two breads.  He places two hands under it and waves it again.  In previous sections, this waving "tenufah" performed is discussed.

The Kohen would then burn the prescribed parts of the sheep.  The rest of the meat was eaten by the Kohanim.

24:5 Velakachta solet ve'afita otah shteim esreh chalot shnei esronim yihyeh hachalah ha'echat
You shall take fine flour and bake twelve loaves, each individual loaf shall be two tenths [of an efah].
6 Vesamta otam shtayim ma'arachot shesh hama'arachet al hashulchan hatahor lifnei HASHEM
You shall place them in two sacks, six in each stack on the pure Table, before Hashem.
7 Venatata al-hama'arechet levonah zakah vehayetah lalechem le'azkarah isheh l'HASHEM
You shall put pure frankincense on [each] stack and it shall be as a memorial portion for the bread, as a fire-offering to HASHEM.
8 Beyom haShabbat beyom haShabbat ya'archenu lifnei HASHEM tamid me'et benei-Yisra'el berit olam
On each and every Shabbat he shall arrange them before HASHEM, continually, from the Children of Yisrael as an eternal covenant.
9 Vehayetah le-Aharon ulevanav va'achaluhu bemakom kadosh ki kodesh kodashim hu lo me'ishei HASHEM chok-olam
It shall belong to Aharon and to his sons and they shall eat it in a sacred place, for it is most holy for him from among the fire-offerings of HASHEM, as an everlasting statute.
The Torah here is speaking about the showbread, lechem ha-panim in Hebrew.

The Showbread was made in the following manner:

The Kohen would take 24 seah (about 50 gallons) of wheat fit for minchah offerings.  Each seah was 6 okiot (around 2 quarts).  They would beat this wheat and rub it to remove the husks and then they would grind it and sieve it with eleven sieves.  This would produce 24 tenths of an efah of fine meal.  This is the amount of dough from which the challah offering must be separated.  It is around 520 drams.

Out of these 24 tenths of an efah of meal they would make 12 loaves, each one containing two-tenths of an efah.

Each loaf was 10 handbreadths (30-40 inches) long and 5 handbreadths (15-20 inches) wide.  It was 7 fingers (5 1/4 inches) high.

Each loaf was made like an open box, with two portions covering it, as on windows.  After they kneaded the dough, they would make the bread like a box, half covered on one side and half covered the other side.  They would take the two parts and join them together on top.  The challah would look as if it had a face on all sides.  Therefore, it was called lechem haPanim, which literally means bread of the face.  This is because it appeared to have two faces, one to the right and one to the left.

In order to make this bread, they needed two vessels, one made out of iron and one made out of gold.  These were molds having the same shape as the bread.  They would place the bread in the iron forms while it was still dough.  Then each of the twelve loaves would be placed in the oven in its own vessel.  When the loaves were removed from the oven they would place each one in a mold made out of pure gold, also having the shape of the bread.  The Torah refers to these vessels as ke'arot.  This indicates that they would support (kaar) the bread.  The loaves would be left in these molds until the Shabbat.  This was because the loaves were left on the table from Shabbat to Shabbat, as it is written "On the Shabbat day they shall be arranged before G-d." (24:8).

G-d commanded that these twelve loaves be arranged into stacks, with the six loaves in one stack to the north of the table, and other six to the south.  Upon each of these stacks, frankincense (levonah) was placed to be scooped up.

Each Shabbat the bread was removed and given to the Kohanim.  They would take the frankincense and burn it in the Temple.  This pleasing fragrance is a sign that G-d loves the Benei Yisrael when they behave properly and do His Will.  This presents a "pleasing fragrance" to G-d.

On the table there were two dishes, each one holding a handful of frankincense.

There were hollow, golden half tubes with were placed  between the loaves so that they would not become spoiled, since one loaf was placed on another.

There were 28 golden half tubes, 14 for one stack and 14 for the other stack.

A miracle occurred that when the breads were removed they were just as warm as when they were put in place.

It took eight Kohanim to remove the showbread and to arrange the new.  Four Kohanim would walk ahead and stand prepared by the table on the southern side facing the north.  Then another four Kohanim would come, two of them holding the 12 breads, each one carrying six.  The other Kohanim would carry the four trays  holding frankincense and each one would have two spoons.  These Kohanim would stand to the north of the table facing south.

While all eight Kohanim were standing by the table, they would all try to stretch out their hands on the table at once.  The first four Kohanim would stretch out their hands to remove the bread of the previous week, and before they lifted their hands the other four would put down the new bread.  Thus, before the old bread was removed, new bread was there.

This was because G-d commanded in the Torah, "You shall place on the table, bread before Me at all times" (24:8).  Since the Torah says at all times (tamid), it teaches that bread must be constantly on the table.

G-d created the world ex nihilo.  After G-d created the world He no longer wishes to do any miracles.  Since creation, the world exists "something from something."  Therefore, G-d's blessing cannot rest on something empty.

G-d gave us this commandment so that the Divine influx would rest on the showbread.

The showbread was eaten by the Kohanim.  Each one would get a piece as big as a bean, but with the smal amount that they ate they were as satisfied as if they had eaten a complete meal.  This was because the showbread was the source of the blessing and influx that descended from on high. (Recanti; Ramban; Bachya; Toledot Yitzchak, Terumah)

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MeAm Lo'ez; Bachya; Ramban; Rashi

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