Difference between revisions of "Devar/5768/Tetsaveh"
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{{heb|'''וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד''' {{hcite|p/pt/pt0227.htm#20|שמות כז:כ}} }} | {{heb|'''וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד''' {{hcite|p/pt/pt0227.htm#20|שמות כז:כ}} }} | ||
| − | {{heb|מה פירוש המילים "שמן זית זך כתית למאור"? הרמב"ם מביא להלכה: '''תשעה מינין בשמן, מפני שינוי מעשיו. כיצד: זית שגירגרו בראש הזית, וביררו אחת אחת, וכתשו, ונתנו לסל--השמן שיצא ממנו, הוא הראשון''' {{hcite|i/8407.htm#9|הל' איסורי מזבח ז:ט}} . שם הוא ממשיך למנות את כל תשעת המינים של שמן זית. ולבסוף הוא כותב: '''אין כשר למנורה--אלא ראשון ורביעי ושביעי בלבד, שנאמר "כתית--למאור" | + | {{heb|מה פירוש המילים "שמן זית זך כתית למאור"? הרמב"ם מביא להלכה: '''תשעה מינין בשמן, מפני שינוי מעשיו. כיצד: זית שגירגרו בראש הזית, וביררו אחת אחת, וכתשו, ונתנו לסל--השמן שיצא ממנו, הוא הראשון''' {{hcite|i/8407.htm#9|הל' איסורי מזבח ז:ט}} . שם הוא ממשיך למנות את כל תשעת המינים של שמן זית. ולבסוף הוא כותב: '''אין כשר למנורה--אלא ראשון ורביעי ושביעי בלבד, שנאמר "כתית--למאור" {{hcite|p/pt/pt0227.htm#20|שמות כז:כ}} {{hcite|p/pt/pt0424.htm#2|ויקרא כד:ב}} : אין כשר למנורה, אלא היוצא מן הכתוש בלבד. אבל למנחות, כולן כשרין''' {{hcite|i/8407.htm#13|שם ז:יג}}.}} |
| + | {{heb|אפשר להשתמש רק בשלושה מיני השמן --אם כן, למה נמנו כולם? הרמב"ם שואל את השאלה הזאת וגם עונה: ''' ומאחר שכולן כשרין למנחות, למה נמנו--כדי לידע יפה שאין למעלה ממנו, והשווה, והפחות: שהרוצה לזכות עצמו--יכוף יצרו הרע, וירחיב ידו, ויביא קרבנו מן היפה המשובח ביותר שבאותו המין שיביא ממנו. הרי נאמר בתורה "והבל הביא גם הוא מבכורות צאנו, ומחלביהן; ויישע ה', אל הבל ואל מנחתו" {{hcite|p/pt/pt0104.htm#4|בראשית ד:ד}} ''' {{hcite|i/8407.htm#14|שם ז:יד}}}} | ||
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| + | {{heb|''' והוא הדין, לכל דבר שהוא לשם האל הטוב--שיהיה מן הנאה הטוב: אם בנה בית תפילה, יהיה נאה מבית ישיבתו; האכיל רעב, יאכיל מן הטוב והמתוק שבשולחנו; כיסה ערום, יכסה מן היפה שבכסותו; הקדיש דבר, יקדיש מן היפה שבנכסיו. וכן הוא אומר "כל חלב לה'" {{hcite|p/pt/pt0303.htm#16|ויקרא ג:טז}} ''' {{hcite|i/8407.htm#15|שם ז:טו}}. }} | ||
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| + | {{heb|וכך צריך כל יהודי להתייחס למצוות -- לא כעול להשליך מעליו, אלא כהזדמנות להתקרב לבוראו ולהידבק בו. וכן המילה "קרבן" מעידה שתפקידו שלקרבן הוא לקרב את המקריב לאביו שבשמים. כשמבצע מצווה כלשהי באופן היפה ביותר, מתחבר הוא לבוראו בצורה הדוקה יותר ומעלה את עצמו.}} | ||
===English=== | ===English=== | ||
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'''And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually''' {{hcite|p/pt/pt0227.htm#20|Ex 27:20}} | '''And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually''' {{hcite|p/pt/pt0227.htm#20|Ex 27:20}} | ||
| + | What do the words "pure olive oil beaten for the light" mean? Rambam brings as halachah: '''There are nine kinds of (olive) oil, due to the differences in their preparation. How so? An olive from the top of the tree, which was individually picked and crushed and put in the basket -- the oil which comes from it, is called "first"''' {{hcite|i/8407.htm#9|Laws of Altar Prohibitions 7:9}}. He continues there to list the nine varieties of olive oil, and sums up: '''Only the "first", "fourth" and "seventh" varieties are kosher for the lamp (in the Temple), as the verse says, "beaten for the light" {{hcite|p/pt/pt0227.htm#20|Ex 27:20}} {{hcite|p/pt/pt0424.htm#2|ויקרא כד:ב}}: The only oil which is kosher for the lamp, is that which comes out of the crushed olives. But for the meal offerings, all the varieties are kosher. ''' {{hcite|i/8407.htm#13|ibid. 7:13}}. | ||
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| + | It is only possible to use three varieties of olive oil -- if so, why are all of them enumerated? Rambam ask this question and answers as well: '''And since all of them are kosher for meal offerings, why are they enumerated? In order to know that which is the very highest quality, and the ordinary and the lesser quality: since the one who wishes to acheive merit for himself -- will subjugate his evil inclination, and open wide his hands, and bring his offering from the very best of the particular variety he is bringing. Behold, the Torah says "And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering" {{hcite|p/pt/pt0104.htm#4|Gen 4:4}}''' {{hcite|i/8407.htm#14|ibid. 7:14}} | ||
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| + | '''And that is the rule, for every matter which is for the good God -- that it should be from the good and beautiful: if one builds a synagogue, it should be more beautiful than his house; if he fed a hungry person, he should feed him the best and sweetest from his table; if he clothed the naked, he should clothe him from the most beautiful of his clothes; if he sanctified an item (to the Temple), he should sanctify the most beautiful of his possessions. And indeed it says, "all the fat is the LORD'S" {{hcite|p/pt/pt0303.htm#16|Lev 3:16}}''' {{hcite|i/8407.htm#14|ibid. 7:15}} | ||
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| + | And so each Jew needs to approach the commandments -- not as a burden to be thrown off, but rather as an opportunity to become close to his Creator and to cleave to Him. Indeed the word "korban" (offering) witnesses that the purpose of the "korban" is to bring close ("mekarev") the offerer to his Father in heaven. When he performs any commandment in the best manner possible, he connects to his Creator in the tightest manner, and elevates himself. | ||
| − | {{nav|Devar|Devar|Devar/5768/Terumah|Terumah||}} | + | {{nav|Devar|Devar|Devar/5768/Terumah|Terumah|Devar/5768/Ki Tisa|Ki Tisa}} |
{{devar}} | {{devar}} | ||
Latest revision as of 07:30, 22 February 2008
עברית
English
And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually (Ex 27:20)
What do the words "pure olive oil beaten for the light" mean? Rambam brings as halachah: There are nine kinds of (olive) oil, due to the differences in their preparation. How so? An olive from the top of the tree, which was individually picked and crushed and put in the basket -- the oil which comes from it, is called "first" (Laws of Altar Prohibitions 7:9). He continues there to list the nine varieties of olive oil, and sums up: Only the "first", "fourth" and "seventh" varieties are kosher for the lamp (in the Temple), as the verse says, "beaten for the light" (Ex 27:20) (ויקרא כד:ב): The only oil which is kosher for the lamp, is that which comes out of the crushed olives. But for the meal offerings, all the varieties are kosher. (ibid. 7:13).
It is only possible to use three varieties of olive oil -- if so, why are all of them enumerated? Rambam ask this question and answers as well: And since all of them are kosher for meal offerings, why are they enumerated? In order to know that which is the very highest quality, and the ordinary and the lesser quality: since the one who wishes to acheive merit for himself -- will subjugate his evil inclination, and open wide his hands, and bring his offering from the very best of the particular variety he is bringing. Behold, the Torah says "And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering" (Gen 4:4) (ibid. 7:14)
And that is the rule, for every matter which is for the good God -- that it should be from the good and beautiful: if one builds a synagogue, it should be more beautiful than his house; if he fed a hungry person, he should feed him the best and sweetest from his table; if he clothed the naked, he should clothe him from the most beautiful of his clothes; if he sanctified an item (to the Temple), he should sanctify the most beautiful of his possessions. And indeed it says, "all the fat is the LORD'S" (Lev 3:16) (ibid. 7:15)
And so each Jew needs to approach the commandments -- not as a burden to be thrown off, but rather as an opportunity to become close to his Creator and to cleave to Him. Indeed the word "korban" (offering) witnesses that the purpose of the "korban" is to bring close ("mekarev") the offerer to his Father in heaven. When he performs any commandment in the best manner possible, he connects to his Creator in the tightest manner, and elevates himself.
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