מצוות לא תעשה א – קכב (Auto Translated) – תמלול מתורגם

Mitzvos Lo Sa’aseh – Shiur on Hilchos Avodah Zarah

Introduction

The chevra have said that we need to speak more with the olam, so I’m thinking about that. But the mitzvos lo sa’aseh (negative commandments) we can discuss, because everyone is quite familiar with the mitzvos lo sa’aseh.

There’s an interesting thing to think about regarding the division. The list is going to be inside the sefer, and it’s not divided into mitzvos aseh (positive commandments) and mitzvos lo sa’aseh – it goes according to the categories of the mitzvos. But by the list, the Rambam built it on the Gemara, which divides mitzvos aseh and mitzvos lo sa’aseh. So it becomes a bit funny, because many are very connected to the previous ones.

Perhaps he places the lo sa’aseh for what is more important (chashuv). Just like the Rambam explains that love (ahavah) is more important than fear (yirah) – whether it’s positive or negative, it makes sense. There are those who say that mitzvos lo sa’aseh are more important. There’s such a dispute (machlokes).

There’s something, a Torah teaching, about why mitzvos lo sa’aseh are more important – because it’s about thought (machshavah)? There’s something like this. Such a thing that one doesn’t do, it has to do with the Torah being silent. But not doing is greater than doing. When one does, one elevates, and when one doesn’t do, it’s different.

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Mitzvah 1: The Prohibition Against Believing in Another Deity

The Rambam says: “Shelo l’ha’alos al machshavah she’yeish sham eloha zulasi Hashem” – that one should not entertain the thought that there is any deity other than the Creator, that there is another power besides the Creator.

This is the opposite of the first positive commandment. To understand what it means, we already gave it over last week.

The Significance of “L’ha’alos al Machshavah”

When he says “lo l’ha’alos al machshavah,” the word “l’ha’alos” refers to thought. This is interesting, because “l’ha’alos” is the thought that is within a person’s control.

I think it means the same thing. It might be that when one learns the halachos, the first mitzvah is explained more. We’ll try next week to understand what he means, because it’s a unique mitzvah – it’s a mitzvah in thought. It’s not a mitzvah of actions and the like; it’s a mitzvah not to believe in another god.

It even looks like less than believing – it doesn’t say “possible” here. “Lo sa’aleh al machshavah” means believing, that’s how he explains it.

Why “Machshavah” and Not “Lada’as”

The reason why it says “lo sa’aleh al machshavah” and not “lada’as” (to know) is because the Rambam holds that there’s a distinction between knowledge and thinking. Avodah zarah (idolatry) he calls “hiluch machshavah” (a process of thought) – he calls it in other places “dimyon” (imagination) or “hirhur” (contemplation).

There’s a “hiluch machshavah,” which doesn’t mean during the act of thinking.

Let me explain what it means, according to my understanding, and according to the truth as well. The Rambam has an explicit principle that one cannot think a false thing, one cannot know a false thing. One cannot tell someone, even the word “lada’as” – there is a mitzvah “to know that there is a First Existence” – one cannot say a negative commandment “not to know that there is another existence,” because that doesn’t make sense anymore. “Knowledge” is by definition a true thing.

So the way to express a false thing is to say: it can occur to you, you can think it, but it’s not true at all. Or you can think, but you cannot know, you cannot believe. One cannot know or believe in idolatry, according to the approach of the Rambam.

He says that “lo sa’aleh al machshavah” doesn’t mean not to think about it, rather it means not to make such a conclusion. He doesn’t say the language “lo sa’aleh al machshavah,” but if it had said “lada’as,” it would have already meant that this is true, because “lada’as” means knowing things as they are. “L’ha’alos al machshavah” means thinking about things that are not real. But it doesn’t mean the act of thinking itself, because the act of thinking is part of arriving at the truth – it’s through contemplating in thought. So in order to arrive at the truth, one can pass through thought. But as long as you don’t have a bad conclusion, that’s not the prohibition.

You’ll also see, the Rambam does have a prohibition of thinking – the prohibition of “lo sasuru” (do not stray), the “lo sifnu” (do not turn), which we’ll see soon. But in any case, the mitzvah here is certainly that the prohibition is not to think, but rather to believe, to mean it.

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Mitzvah 2: Making an Idol for Oneself

Mitzvah 2 is already an action – “lo sa’aseh pesel” – not making an idol, a statue, a graven image.

“Lo ya’aseh b’yado” – the prohibition is on the one who makes it, and on the one who orders someone to make it for him. “Lo ya’aseh l’acherim, shene’emar ‘lo sa’asun lachem pesel.'”

This means both if you make it for a non-Jew or for another Jew even, and both the orderer and the one you tell – both transgress.

And this is forbidden to make idolatry even for others.

Clarifying “B’yado” – For Oneself

What’s the distinction between pesel (idol) and avodah zarah (idolatry)? You said “shelo ya’aseh b’yado.”

“Ya’aseh b’yado” means for himself. I didn’t say that then. Mitzvah 2 means for oneself, and others shouldn’t make for him. That means taking some object and bringing it up on an object.

No, no, no, no, that’s simple. Mitzvah 2 is when one makes for oneself. There are two ways of making for oneself: I can make by myself, and I can make through an agent.

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Mitzvah 3: Making an Idol for Others

Mitzvah 3 is when I don’t make for myself at all – I only make for a non-Jew.

What’s the distinction between pesel and avodah zarah? That pesel means any form, and avodah zarah is when one serves it?

No, again, the distinction is about who one makes it for. What it said “to make by hand” didn’t mean for others. I explained it with the context. It means to make for oneself, whether by oneself or through others. And here it means to make for others – the act of making itself.

Not to make idolatry for others. You might be right that the language here says avodah zarah, because it’s already not there. You make for someone else, you don’t know what the other person will do. You know it’s an idol. If it’s just an idol, then maybe not. It has to be for the purpose of idolatry. I think you’re writing precisely. Not sure.

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Mitzvah 4: Making Decorative Images

Not to make forms for decoration – even if one doesn’t worship them – making forms of the creations that were made for heavenly purposes, as it says “lo sa’asun iti elohei kesef” (you shall not make with Me gods of silver).

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Mitzvah 5: The Prohibition of Bowing

Not to bow to idolatry. The prohibition is on bowing, even if the way of its worship is not through bowing. Because the next mitzvah will be doing any type of service that is accepted by that idolatry. But bowing, even if it’s not accepted by that idolatry, there’s a general prohibition on bowing to that idolatry.

Why Specifically Bowing?

You know why? Because Hashem said “lo sishtachaveh lahem” (you shall not bow to them). This is a law of exclusivity to Hashem, not a law of not doing service. Or like “lo yihyeh lecha elohim acherim al panai” (you shall have no other gods before Me) – such a type of aspect. This is not about that idol. That idol doesn’t like bowing, what’s the difference? But now you’re bowing to someone else who is not Hashem.

Interesting why only bowing. Hashem didn’t say the same thing about prayer or sacrifices. No, bowing alone. There is, I know. We need to look perhaps in the mitzvos. Good question, I don’t know. We need to look perhaps in the mitzvos. We’re going to see, we’re holding by learning the laws of idolatry.

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Mitzvah 6: Serving in Its Accepted Manner

Not to serve idolatry in the ways that it is customarily served. Whatever the idolatry’s custom is that one serves that idolatry, it’s forbidden even if it’s not the manner of holy service, as it says “lo sa’avdem” (you shall not serve them).

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Mitzvah 7: Passing Children to Molech

Not to pass to Molech. One shouldn’t do the prohibition of passing one’s children to Molech, whatever that meant – this is also part of the laws of idolatry. As it says “u’mizaracha lo sitein l’ha’avir l’Molech” (and from your seed you shall not give to pass to Molech).

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Mitzvah 8: The Practice of Ov

Not to practice ov. This is a type of service of idolatry that has to do with sorcery. This is also a matter of idolatry. The Rambam puts here the matters of idolatry.

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Mitzvah 9: The Practice of Yidoni

Not to practice yidoni is another type of idolatry.

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Mitzvah 10: Turning After Avodah Zarah

Not to turn after idolatry. What this “turning” is, if I remember correctly, means learning the books of the idolatry, or contemplating the idolatry.

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Mitzvah 11: Erecting a Matzevah

Not to erect a matzevah (pillar). One shouldn’t erect a pillar, even if one doesn’t erect it for idolatry. But because the manner of service is an idolatry that one erects pillars, one shouldn’t erect it even if one means it for heavenly purposes, it seems. As it says a verse, “v’lo sakim lecha matzevah” (and you shall not erect for yourself a pillar).

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Mitzvah 12: Placing a Stone for Bowing

Not to place a figured stone. As it says in the verse “v’even maskis lo sitnu b’artzechem” (and a figured stone you shall not place in your land). I think the prohibition is to bow – one shouldn’t bow on a stone, even if it’s not for idolatry.

You’re saying differently than what the Rambam said. It could be that you’re right halachically, but I’m saying what the Rambam said – that one may not make. “To place” means to make, to give, to place. Well, we’ll learn inside, we’ll see.

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Mitzvah 13: Planting Trees in the Mikdash

Not to plant a tree in the Temple. As it says “lo sita lecha asheirah kol eitz” (you shall not plant for yourself an asheirah, any tree). One may not plant any trees in the place of the Temple. A tree and altar to Hashem your God.

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Mitzvah 14: Swearing by Avodah Zarah

Not to swear by idolatry to its worshippers. When one wants to swear to an idol worshipper, one shouldn’t swear in the name of idolatry. And not to make them swear, as it says “v’shem elohim acherim lo sazkiru” (and the name of other gods you shall not mention).

The Dual Prohibition

“Make them swear” – this means both that you shouldn’t swear to that non-Jew by his idol, or you shouldn’t make him swear. That means, a person has a dispute with a non-Jew, and the non-Jew… You know the trustworthiness of non-Jews is only if he swears by the name of idolatry – the Jew may not swear by the name of idolatry, or tell the non-Jew to swear by the name of idolatry.

What does one do then if one wants to… The Rambam says one should make acquisitions with a non-Jew, because there’s no way out.

I learned earlier that one lends him with interest. What happens if he doesn’t want to pay and questions about oaths begin? No, a non-Jew one cannot trust with an oath. One could trust him perhaps if he would swear by his god, but one may not let him swear by his god. So, it’s stuck. I don’t understand, one shouldn’t let him. One may not make him swear – you may not demand from him an oath. We’ll see when we learn the laws.

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Mitzvah 15: Inciting the Masses

Not to incite the children of Israel after idolatry. Not to persuade, to incite, as it says “v’lo yasimcha pach v’zos avodah zarah l’hadiach” (and he shall not place upon you a snare, and this is idolatry to incite).

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Mitzvah 16: Inciting an Individual

The next one, not to incite a person from Israel after idolatry. As it says “meisis lo sosif v’lo sechaseh alav” (the inciter – do not add and do not cover for him).

What’s the distinction between an inciter (meisis) and one who leads astray (madiach)? I don’t know. We’ll see when we learn the laws of idolatry.

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Mitzvos 17-19: The Special Laws Regarding a Meisis

Mitzvah 17: Not to Love the Meisis

Not to love the inciter. One shouldn’t love the inciter. This is regarding idolatry, it seems. To love. “Lo soveh lo” (do not desire him). There are four prohibitions on an inciter.

Mitzvah 18: Not to Abandon Hatred

Not to abandon the hatred for the inciter. One shouldn’t let up. So, mitzvah 17 means that every Jew there’s a mitzvah to love, an inciter there’s a mitzvah, a prohibition to love. And not only is there a prohibition not to love him, there’s even a prohibition to hate him a little bit. Not to abandon the hatred for the inciter – not to let up from the hatred of the inciter, as it says “v’lo sishma eilav” (and do not listen to him).

So, “do not listen to him” comes into the scene. We’ll see when we learn the laws of idolatry. So I remember the midrash that the Rambam brings. And do not hold back your anger against him with all your heart – that means, this is a way how I consider it: one has a Jew, everyone has to love him, and I don’t love him, and everyone may not hate him, and I specifically don’t… Yes, it’s laws, it’s not letting up from the hatred.

So sometimes one catches himself with a thought – maybe I should love this Jew? No, it shouldn’t be.

Mitzvah 19: Standing by His Blood

Furthermore, you shall not extend salvation to him in action, rather stand by his blood – that one should have him judged, as it comes to him, already. But at least, I love him, in general as one sees.

Mitzvos 20-21: Laws Regarding the Meisis (One Who Incites to Idolatry)

Another thing: Not to abandon hatred for the inciter – one shouldn’t let up on the hatred for the inciter, as it says “do not listen to him.” There is this teaching “do not listen to him” regarding an inciter.

And one sees how one learns love of fellow Jews, and just as the midrash that the Ramban brings “a person must love his fellow as himself” – what does this mean? Every Jew one must love, and every Jew one may not hate. Yes, there are laws about not letting up on hatred. But an inciter gets caught up here – perhaps one should love the inciter? No, one shouldn’t.

Not to save the inciter, rather stand by his blood – one should have him judged as he deserves, as it says “and your eye shall not pity him.”

The person whom the inciter wanted to incite to idolatry should not advocate for the inciter, as it says “and you shall not have compassion.”

The one who was incited should not hold back from teaching guilt if he knows a way to establish guilt, as it says “and you shall not cover for him.”

We have here five mitzvos that mean one thing: to go with the full severity of the law against the inciter. And not only with the full severity of the law, but also the public should know that there is always the matter of love of fellow Jews and all these matters – every Jew, even when he is being judged, even in capital cases, one seeks merit for him, etc. But an inciter, no. One just needs to know the law regarding all these Jews who are inciters to all kinds of idolatries, that this is the law regarding them.

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Prohibitions Related to Idolatry and Its Property

Mitzvah 22: Benefiting from Ornaments of Idolatry

Not to benefit from the ornaments of idolatry – if one has an idolatry that is served, and one has placed beautiful ornaments on it, one may not use the benefit, as it says “and you shall not covet the silver and gold upon them.” “Upon them” means what lies upon the idolatry.

In the book Chovos HaLevavos we learned on Shabbos that there is there in the midrash that “you shall not covet” means only with the heart, not to desire. But you mean that desiring means only with the heart – the continuation of the verse is “and take for yourself.” Just as they learned that “you shall not covet” means only if you do an action and you obtain it.

Mitzvah 23: Rebuilding an Ir HaNidachas

Not to rebuild an ir hanidachas (a city led astray) to the way it was – one destroys an ir hanidachas, one shouldn’t rebuild it in the same way as it was before, as it says “and it shall not be built again.” There should remain a memorial.

One goes to the Land of Israel, one finds it – it should remain destroyed. There are many tels (mounds). What is a tel? Some of them are ir hanidachas. It should remain like Jericho – there remained a memorial so that one should know. “An eternal mound, it shall not be built again” – this is the language of the verse. And it says “and it shall be an eternal mound, it shall not be built again” regarding an ir hanidachas.

Mitzvah 24: Benefiting from Property of Ir HaNidachas

Not to benefit from the property of an ir hanidachas – all the money of an ir hanidachas is banned, one must destroy it. One may not have benefit from any money of an ir hanidachas, as it says “and nothing of the banned property shall cling to your hand.”

Mitzvah 25: Benefiting from Idolatry Itself

Not to benefit from idolatry itself and from all its accessories and from its sacrifices – not to have benefit from the essence of idolatry, or from the accessories of idolatry. What does accessories mean? It doesn’t mean the people, it means simply the garments of its use, or its offerings – people would offer things to it, or bring food for it, or wine that was poured to it, or wine that was libated to it, as it says “and you shall not bring an abomination into your house.”

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False Prophecy

Mitzvah 26: Prophesying in the Name of Idolatry

One should not prophesy in its name – a person should not say things in the name of idolatry, that the idolatry told him, as it says “and whoever speaks in the name of other gods.” We’re talking basically besides the prohibition of religion, because he is not essentially a prophet. Or besides – one should also not be a person of imagination, and if he did have such an imagination, he should not say it.

Mitzvah 27: False Prophecy in Hashem’s Name

Not to prophesy falsely – not to prophesy falsely, this means to say in the name of Hashem something that the Almighty did not tell him, as it says “who presumes to speak a word in My name that I did not command him.”

Mitzvah 28: Listening to a False Prophet

And the next mitzvah is not only that the person who says things in the name of avodah zarah (idolatry) is forbidden, but no one may listen to one who prophesies in the name of avodah zarah, as it says “v’lo sishma el divrei hanavi” (and you shall not listen to the words of the prophet). It doesn’t mean simply not hearing, it means not following – going in his ways.

Mitzvah 29: Not Fearing the False Prophet

Lo nimna mei’harigas navi hasheker v’lo nira mimenu – such a false prophet must be killed, and one should not hold back from killing him, and one should not fear him, as it says “lo sagur mimenu.”

The Rambam says that because people will think a lot, perhaps he actually knows what he’s talking about.

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Practices Connected to Idolatrous Customs

Mitzvah 30: Following Idolatrous Customs

Shelo laleches b’chukos avodah zarah v’lo b’minhagosam – one should not conduct oneself according to the statutes and customs of avodah zarah, as it says “lo seilchu b’chukos hagoy.” This is very important – avodah zarah, and even ordinary customs one should not follow with the avodah zarah belt.

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Sorcery and Divination

Mitzvah 31: Kosem (Divination)

Shelo liksom – one should not perform any type of sorcery called kesem, as it says “lo yimatzei v’cha… kosem kesamim.”

Mitzvah 32: Me’onen (Auspicious Times)

Shelo l’onen – not to perform the type of sorcery that tells when to do certain things, which time is good or bad for what, as it says “lo s’onenu.”

Mitzvah 33: Menachesh (Omens)

Shelo l’nachesh – this is also another type of sorcery involving signs, doing things according to signs, as it says “lo s’nachashu.”

Mitzvah 34: General Sorcery

Shelo l’chashef – a general prohibition on sorcery, as it says “lo yimatzei v’cha… m’chashef.”

Mitzvah 35: Chover Chaver

Shelo lachvor chaver – another type of sorcery. All these things are seen in the Laws of Avodah Zarah, as it says “v’chover chaver.”

Mitzvah 36: Consulting an Ov

Shelo lish’ol b’ov – asking questions through a certain type of sorcery, as it says “v’sho’el ov.”

There is a prohibition to make an ov – now one can see that besides the prohibition of performing the ov, the act of ov, there is a prohibition to ask questions through an ov.

Mitzvah 37: Yidoni

Shelo la’asos ma’aseh yidoni. It’s interesting why he separates ov and yidoni from the other sorceries. But the distinction between asking and performing is clear – performing is the act, and one may not ask the ba’al ov and ba’al yidoni.

Mitzvah 38: Inquiring of the Dead

Shelo lish’ol b’chalomos hameisim – one may not ask questions in dreams from the dead, as it says “v’doresh el hameisim.” This is an interesting prohibition.

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Cross-Dressing and Idolatrous Practices

Mitzvos 39-40: Lo Yilbash

Shelo se’edeh ishah adei ish – a woman should not wear men’s clothing, as it says “v’lo yilbash gever simlas ishah.” And the next one is the opposite – a man should not wear women’s adornments, as it says “lo yihyeh kli gever al ishah.”

And the Rambam immediately explains: how does this fit in the middle of discussing sorcery and avodah zarah? “Because this is the custom of idol worshippers,” and he brings explicitly “from the books of their worship.”

It’s interesting that here there’s a quote from “the books of their worship” – there are many holy books, but already right away in the negative commandments, at the beginning of the Rambam, a book of avodah zarah is quoted. He means “the books of their worship” – he means the books of the idol worshippers.

The point is, the Rambam says further, this was the custom of avodah zarah, and the prohibition is regarding avodah zarah.

Mitzvah 41: Shaatnez

Also shaatnez, says the Rambam, shaatnez is also connected to avodah zarah: “Shelo lilbosh shaatnez, k’mo sheloshim kumrei avodah zarah” – not to wear shaatnez, as the priests of avodah zarah wear, as it says “lo silbash shaatnez.”

Mitzvah 42: Hakafas HaRosh

Shelo l’hakif pe’as rosh – also shaving the pe’os of the head is also a prohibition, and it’s also connected to avodah zarah, one should not act like the practices of avodah zarah, as it says “lo sakifu pe’as roshechem.”

One should not make such a pe’ah, not make a ring pe’ah – this is a custom of idol worshippers, “priests of avodah zarah.” There are priests, there are worshippers – these are different groups.

Mitzvah 43: Hashchasas HaZakan

Shelo l’hashchis kol hazakan k’ovdei avodah zarah – not to destroy the entire beard like idol worshippers, as it says “v’lo sashchis es pe’as zekanecha.”

All the worshippers destroy their beards, but the hakafas pe’ah is done only by the priests, the komarim.

Mitzvah 44: Hisgodedus

Shelo l’hisgoded k’ovdei avodah zarah – not to cut oneself like idol worshippers, as it says “v’lo sisgodedu.”

What is this? The Rambam says, “gedidah” is “one scratch” – this means destroying the flesh as part of mourning.

Mitzvah 45: Settling in Egypt

Shelo lishkon b’eretz Mitzrayim l’olam – the mitzvah that one should not settle and dwell permanently in Egypt, as it says “lo sosifu.”

Why? Because Egypt is judged for avodah zarah. So says the Rambam, he places it right next to avodah zarah. It doesn’t say explicitly about avodah zarah, but that’s how it appears here.

Shelo lasur acharei machshavos halev u’r’iyas ha’einayim.

The mitzvah is that one should not settle and dwell permanently in Mitzrayim, as it says “lo sosifu lashuv baderech hazeh od.”

Why does the Rambam place Mitzrayim next to avodah zarah? He positions it right next to avodah zarah. It’s not obvious that it’s about avodah zarah, but he sees it that way – “l’ma’an l’harchik mi’ma’aseihem hara’im,” to distance from their evil practices.

Following the Heart and Eyes

Mitzvah 47: Not to follow after the thoughts of the heart and the sight of the eyes. The Rambam places this after avodah zarah because he learns that “acharei l’vavchem” means minus – heresy. As the Rambam also says, “shelo lasur acharei machshavos halev u’r’iyas ha’einayim,” as it says “v’lo sasuru acharei l’vavchem v’acharei eineichem” – this means not following thoughts of avodah zarah or thoughts of znus (immorality). It’s similar to avodah zarah – “acharei eineichem.”

Laws Regarding the Seven Nations

Mitzvah 48: Not to make a covenant with the seven nations. Earlier we had the mitzvas aseh to wage war against the shiva amamin (seven nations), and here the prohibition is not to make a bris (covenant) with them, as it says “lo sichros lahem bris.”

Mitzvah 49: Not to allow anyone from the seven nations to live, as it says “lo s’chayeh kol neshamah.” This is again for the purpose of eradicating avodah zarah, basically.

Similarly, the next one is related. Mitzvah 50: Not to show mercy – not to have rachmanus (compassion) on an oved avodah zarah (idol worshipper), as it says “v’lo s’chanem.”

Mitzvah 51: Not to allow an oved avodah zarah to dwell in our land – not to let an oved avodah zarah live in Eretz Yisrael, as it says “lo yeishvu b’artzecha.”

Mitzvah 52: Not to intermarry with an oved avodah zarah – not to make shidduchim (marriage matches) with them, as it says “v’lo sischatein bam.”

Ammon and Moav

Mitzvah 53: An Amoni and Moavi may never enter the congregation of Israel. An Amoni and Moavi should not marry a bas Yisrael (daughter of Israel), as it says “lo yavo Amoni u’Moavi b’kahal Hashem.”

It doesn’t say avodah zarah here – it says they have bad middos (character traits). Perhaps it’s also because they have bad middos, not doing lifnim mishuras hadin (beyond the letter of the law), I don’t know.

Look where we are now. Yes. It’s not really avodah zarah – it’s more the hilchos milchamah (laws of war) regarding the nations.

Regarding Amoni and Moavi – where does it actually say this in the Torah? Is it simply as a form of revenge because they mistreated the Jews? One needs to know.

No, it can’t be revenge. It could be that one shouldn’t have people with such bad genes, who are such shkatzim (lowly people) who aren’t makdim b’lechem u’v’mayim – who don’t offer bread and water.

Laws of Edomite and Egyptian Converts

Mitzvah 54: The halachah is not to distance the offspring of Eisav from the congregation except until three generations. For Amonim we said it’s forever, but zera Eisav (seed of Esau) is the opposite – it’s a lav (prohibition) that one should not… once three generations have passed, one should not be marchik (distance) them, as it says “lo s’sa’ev Adomi.” If an Adomi after a few generations wants to convert, one should accept him. It’s a lav against holding back from accepting him.

Mitzvah 55: Not to distance a Mitzri (Egyptian) from entering the congregation except until three generations, as it says “lo s’sa’ev Mitzri.” Same thing – a Mitzri also… it’s an issur (prohibition) to be marchik him.

This is interesting, because every ger (convert), everyone who comes to convert, we are marchik. Not to be marchik more than this. Marchik here means “lavo b’kahal Hashem” – regarding marriage.

It’s also interesting – this is after he has already become a kosher ger.

Yes, yes, wait. That’s how the halachah is.

But it’s essentially not accepting a ger from them?

One is mekabel geirim (accepts converts).

If one is mekabel geirim, he’s not a ger? One may not marry him?

That’s how the halachah states. It comes out that if someone proposes a shidduch to a Jew saying his great-grandfather was a Mitzri, if he says no, he’s a rasha (wicked person) because he’s saying no.

The rules and the ways of how one learns, how one paskens (rules), to forbid him – what’s the problem? No one is paskening on him. L’ma’aseh (in practice) no one marries him anyway.

It’s not a mitzvah that everyone should marry an Adomi, nu.

Yes, is it a mitzvah? Nu, nu.

What is he? Nu, what is he?

Laws of Warfare

Mitzvah 56: Not to offer peace to Ammon and Moav first at the time of war like other nations. Again, earlier we learned that when it’s a milchemes reshus (optional war) one must begin with peace, but when waging war with Ammon and Moav one should not begin with peace, as it says “lo sidrosh shlomam v’tovasam.”

Bal Tashchis – Not Destroying Fruit Trees

Mitzvah 57: Not to destroy fruit trees. Also, once we’re already discussing milchamah (war), the last few are matters related to war. But in war one should not be mashchis (destructive). This goes into a long continuation. Because in war it says one may surround the city, or one may do what needs to be done, kill the people, but the trees one may not destroy.

And kal v’chomer (all the more so) is the reasoning – kal v’chomer means it’s not specifically in war, rather one may not destroy good things, as it says “lo sashchis es eitzah.”

Correct, this is another one of the halachos. It’s not that there was a hava amina (initial assumption) one wouldn’t have known this. There was a hava amina to destroy the trees of the goyim (non-Jews) – here we learn the mitzvah of bal tashchis (not destroying), that even this one may not do.

Not Fearing in Battle

Nu, what is the mitzvah called? “Shelo yir’u anshei milchamah v’yifchadu mei’oyveihem b’sha’as milchamah” – that soldiers should not fear and be afraid of their enemies at the time of war, as it says “lo sa’arotz mipneihem v’lo sira’um.”

This is interesting – it doesn’t say that a thought of fear shouldn’t pass through one’s mind. Rather, one shouldn’t give in to the fear, not “give in to the pachad (fear),” not follow the fear and let the fear rule over you. The mefarshim (commentators) discuss this. But in general, the night is easy – one may not be afraid. When you go to war, chevra (friends), you’re going to go to war, it’s a mitzvah to go to war when necessary, one may not be afraid. If one is afraid, he’s over (transgresses) a lav. It doesn’t say here that perhaps he doesn’t count it – I don’t understand.

Remembering Amalek

Mitzvah 59: “Shelo yasur mi’libeinu ma’aseh Amalek harasha asher asah lanu.” We had earlier the similar mitzvas aseh – that the deed of Amalek the wicked that he did should never leave our hearts, as it says “lo tishkach.”

Sanctity of Hashem’s Name

The sixtieth mitzvas lo sa’aseh (negative commandment) is “she’anu muzharin mi’birkas Hashem” – we are warned against blessing [euphemism for cursing] Hashem. One may not curse the Name. The Rambam brings the pasuk (verse) “Elokim lo s’kalel.” One may not even say… “shloi l’…” “shloi l’kalel”? Yes, he already says “she’anu muzharin.” Ah, it’s a nice lashon (expression).

And regarding the punishment it says “v’nokeiv shem Hashem mos yumas.” The Rambam says, but where does it say… What is the rule the Rambam has? Let’s see. What is the rule? “Kol she’onsho kareis o misas beis din harei zu mitzvas lo sa’aseh, chutz mi’milah u’Pesach.” Milah (circumcision) and Pesach are different – even though it’s not a lav, there’s kareis (spiritual excision) even just on a mitzvas aseh (positive commandment). But here, if there’s a lav, why does it say here “Elokim lo s’kalel”? Why does one need this specific limud (teaching)? This is not just a simple matter.

Oaths

Mitzvah 61: Not to violate an oath – shelo l’hafeir shevuas bitui, as it says “lo sishav’u bishmi lasheker.” When someone swears in Hashem’s name falsely – he knew it was false. Later when he breaks it, then he will be mechalel (desecrate) Hashem’s name that he said earlier. Yes, true. That’s the whole point of swearing – that Hashem should be involved. Yes, yes.

Mitzvah 62: Not to swear in vain, l’chinam (for nothing). This means a shevuah (oath) that is obviously foolish or false, as it says “lo sisa es shem Hashem Elokecha lashav.”

What you’re saying – here we have shevuas bitui which means I say I swear that I’m going to do something. Shevuas shav means I swear that something happened, or about a reality that isn’t so. I swear that a worm is an elephant. That’s the main distinction.

Chilul Hashem

Mitzvah 63: Not to desecrate the Holy Name, blessed be He, as it says “v’lo s’chalelu es shem kodshi.” This means, besides the mitzvos we already had earlier regarding… that he says “es shem kodshi.” Kiddush Hashem (sanctification of God’s name), chilul Hashem (desecration of God’s name), yes. Earlier we had the mitzvah of “v’nikdashti” – every person should be moser nefesh (give up their life), and every person should be mekadesh shem Shamayim (sanctify Heaven’s name). And here is the issur lav of not being mechalel shem Shamayim (desecrating Heaven’s name).

Does this mean not being moser nefesh when one needs to be moser nefesh? Somewhere the Rambam has a whole list of things it means. Okay. In Yesodei HaTorah, I think I remember. Could be. It includes also the topic of what’s called chilul Hashem – that talmidei Torah (Torah scholars), people shouldn’t say “chaval al she’shimshu Shamayim va’aretz” – what a shame that heaven and earth served such a person. Yes.

Not Testing Hashem

Mitzvah 64: Not to test the word of Hashem. Testing. This means that if a navi (prophet) promised something, one should not test him. There shouldn’t in fact be such a nevuah (prophecy) and then see the signs.

This is after one has already checked him?

No, I mean there are rules for how one checks. Once one has already checked, perhaps one cannot test him afterward.

It’s nevertheless a middah (character trait).

This is a bit after the yes-checking, that he shouldn’t pack any… [unclear]

No, checking according to the rules, yes.

Temple-Related Prohibitions

Not Destroying Holy Places

Mitzvah 65: Also a type of way of not being mechalel shem Shamayim. It says “shelo l’abeid Beis HaMikdash, o batei kenesios, o batei midrashos” – not to destroy the Beis HaMikdash (Temple), or synagogues, or study halls. This is included in the issur of erasing sacred names – names that became sanctified through writing b’kedushah (in holiness), meaning Hashem’s names, kisvei hakodesh (holy writings). As it says in the pasuk “v’ibadtem es shmam” – one may destroy, one must destroy avodah zarah, but “lo sa’asun kein l’Hashem Elokeichem” – for Hashem one should not do so. You have another example of… it’s written in the Shulchan Aruch.

Okay, this is more a bit like… it’s written out more clearly, but yes.

Not Leaving a Body Overnight

Mitzvah 66: Another mitzvah we already had – Mitzvah 66 is “shelo l’hashbis shemirah saviv la’Mikdash”… [correction] that when one has killed someone, or hanged him, given the punishment of t’liyah (hanging)…

Not the death penalty. One gave him the punishment of… all those executed by beis din (rabbinical court) are hanged, yes.

Not all, but certain ones that are hanged. And one should not leave him overnight on the tree, as it says “lo salin nivlaso al ha’eitz.”

“Talin” is an interesting lashon, because “talin” means “crucified,” but there’s a question whether… it could be simply t’liyah, no difference. Okay, one needs to think about this. Who knows. “Talin” is like “tzluv,” it means…

I mean that t’liyah, when it says in the Torah t’liyah, as I remember, it doesn’t mean hanging. When the Jews were in Mitzrayim, it doesn’t mean…

Not that this is the way he was killed, rather this is the way of publicizing his…

And also, one hung him by his neck, that he gets choked, he doesn’t get choked. One gives him a weaker death, not like a cross, one just places him there. Toleh – one isn’t hanged, not like that? Not necessarily that it means…

Guarding the Temple

Mitzvah 67: “Shelo l’hashbis shemirah saviv la’Mikdash” – not to cease guarding around the Mikdash. We must have shemirah (guarding) around the Beis HaMikdash. And the lav is that one should never stop this, as it says “u’shmartem es mishmeres hakodesh.” And the rule is that shemirah is an aseh (positive commandment), yes?

Kohen Entering the Heichal

Ah, mitzvos of the Mikdash – that a Kohen should not enter the Heichal (Sanctuary) at any time, as it says “v’al yavo b’chol eis el hakodesh.” One may only enter the Kodesh Hakodashim (Holy of Holies) when permitted – it already says, Yom Kippur or…

Guarding the Mikdash and Entry Restrictions

Mitzvah 67: Shelo l’hashbis shemirah saviv la’Mikdash – one must maintain a guard around the Beis HaMikdash, and the lav is that one should not cancel and stop this, as it says “u’shmartem es mishmeres hakodesh.” The principle is that the shomrim (guards) are there constantly.

Mitzvah 68: That a Kohen may not enter the Heichal at any time – a Kohen may not enter the Heichal at any time, as it says “and he shall not come at any time into the holy place.” One may only enter the Kodesh HaKodashim when permitted – that is only on Yom Kippur, or when necessary to check something, as we learned earlier in the introduction, when one needs to verify how things stand in the thirteen Sifrei Torah.

I want to point out something clear here: I see that more or less the order of positive commandments (mitzvos aseh) and negative commandments (mitzvos lo sa’aseh) follows the same pattern. First it begins with the existence of Hashem and the prohibition of idol worship (avodah zarah), and it appears that the topic of desecration of God’s name (chillul Hashem) is connected, because you see indeed in the order of the Torah it stands there. And the next thing is the Beis HaMikdash – by both this is the clear order. The Temple and its vessels. This is different from the Mishneh Torah, where the Temple appears much later.

Restrictions on Baalei Mum

Mitzvah 69: A baal mum (one with a physical blemish) – that a baal mum may not go from the Altar inward to the Heichal – a baal mum may not go into the inner part of the Heichal, as it says “he shall not come to the holy place, nor approach the Altar.” He may go into the Azarah (Temple courtyard), but not into the camp of the Divine Presence (machaneh Shechinah), or however it’s called, into the place of the Temple.

Mitzvah 70: That a baal mum should not perform the service – a Kohen who is a baal mum should not perform the avodah (Temple service), as it says “whoever has a blemish shall not approach.” This refers to a permanent mum. And in one version it states that even a temporary blemish (mum over) – even a mum that will go away – as long as one has the mum, one should not perform the avodah, as it says “any man who has a blemish shall not approach.”

Division of Service Between Kohanim and Levi’im

Mitzvah 72: That the Levi’im should not engage in the service of the Kohanim – that each one should be in his domain. The Kohanim should do what the Kohanim have to do, and the Levi’im what they have to do, and the Kohanim should not do the service of the Levi’im, as it says “they shall not come near the holy place or the Altar, lest they die, both they and you.”

Perhaps this also means when two people learn a shiur (lesson) together, that each one should keep to what he needs to learn. What is this? The Kohen shouldn’t go into the Levi’s role, the Levi into the Kohen’s. What is being said? One shouldn’t make such a general rule (klal). The rule of rules – but once one makes the rules, it is that one should not engage in another’s domain. Perhaps one shouldn’t make any general rules, then the fear will be that they shouldn’t become a prohibition, and one should hold oneself accordingly.

Prohibition Against Serving While Intoxicated

Mitzvah 73: That one should not enter the Temple – and here the Rambam adds “to render halachic decisions” – one should not enter the Beis HaMikdash, or one should not pasken shailos (answer halachic questions) when one is intoxicated from wine, when one is intoxicated, as it says “Do not drink wine or strong drink, you and your sons with you, when you come into the Tent of Meeting, and to teach the children of Israel.”

When one is paskening, one should be sober when one is intoxicated from wine. This is a very important halachah for you on Purim. There was a custom of great Purim feasting. I heard that the Viznitzer Rebbe said that the Rav drinks after the other one. Because the Rav drinks after the other one. This time the Rav leads drinking after the home second. Children of drunkards is also such a thing.

Additional Entry and Service Restrictions

Mitzvah 74: That a non-Kohen (zar) should not perform service in the Temple – a zar, a non-Kohen, should not perform the avodah, as it says “and a stranger shall not come near to you.”

Mitzvah 75: That a tamei (ritually impure) Kohen should not perform the service – a Kohen who is tamei may not perform the avodah, as it says “that they separate themselves from the holy things of the children of Israel” – Chazal (our Sages) derived this from there. There is a language of a positive commandment, and this is also a language of separation, like guarding – that you should guard yourself from these things.

Mitzvah 76: That a Kohen who immersed that day (tevul yom) should not perform service – even if he is no longer actually tamei, because he has already gone through the days of tumah (impurity) and has already immersed, but since there is a mitzvah that he must wait until sunset (ha’arev shemesh), he also may not perform the avodah until there has been sunset, until it has become night, as it says “and he shall not eat of the holy things until he has washed his flesh in water” – from which Chazal derive what tevul yom means.

Mitzvah 77: That a tamei person may not enter the Azarah – a tamei person may not enter the Azarah. Not a Kohen, but a regular Jew – normally a Yisrael may enter the Azarah, but not a tamei, as it says “that they not defile their camps” – and this refers to the camp of the Divine Presence (machaneh Shechinah), which is the Azarah.

Mitzvah 78: That a tamei person may not enter the camp of the Levi’im – not only the camp of the Divine Presence, also into the camp of the Levi’im he may not enter, as it was stated for all generations. What is the halachah? That a tamei should not enter the Temple Mount (Har HaBayis), as it says “and they shall not come into the midst of the camp” – and this refers to the camp of the Levi’im.

This tells us there are two extra levels. When one enters the Azarah, one automatically enters the camp of the Levi’im. If one wants to know through learning halachos – there are extra reasons that belong to this one and belong to that one, and so forth.

Laws of the Mizbeach

Mitzvah 79 – the mitzvah we learned this week at the end of Parshas Yisro: That one should not build the Altar with hewn stones – one should not make the Mizbeach (Altar) with hewn stones, as it says “you shall not build them of hewn stone.”

The next mitzvah: That one should not take steps on the Altar, as it says “and you shall not go up by steps onto My Altar.” We know that it means one shouldn’t skip steps, according to Aggadah.

If someone feels that he has skipped steps, should he go back? Or should he make this his new level? No, one can make an establishment (kevius), so that one shouldn’t be transgressing. Just as one has jumped a level, one should make sure that this is now the new level and there you stay. Those who were before didn’t jump.

Mitzvah 81: That one should not extinguish the fire of the Altar, as it says “a perpetual fire shall burn on the Altar, it shall not be extinguished.” Just as the holy Tzanzer Rav used to say that one shouldn’t extinguish the fire of the Jewish heart. It’s a segulah (spiritual remedy) – if someone has a foreign thought, he should say this verse.

Mitzvah 82: That one should not burn incense or offer sacrifices on the Golden Altar, as it says “you shall not offer strange incense upon it.” In general, anything to be offered – the Golden Altar (Mizbeach HaZahav) was made only for a certain ketores (incense). All other ketores or offerings one may not place on the Golden Altar, only where it belongs.

Laws of the Shemen HaMishchah and Ketores

Mitzvah 83: That one should not make according to the formula of the anointing oil – the anointing oil (shemen hamishchah), from which one uses to anoint the Kohen or the one anointed for war (Mashiach Milchamah) and so forth, one should not make like it for mundane things, as it says “according to its formula you shall not make.”

Mitzvah 84 – the opposite: one should not use the holy anointing oil for a non-Kohen – that one should not anoint a non-Kohen with the anointing oil, as it says “upon the flesh of man it shall not be poured.”

Mitzvah 85: that one should not make according to the formula of the ketores – the same formula of ketores for mundane use, as it says “according to its formula you shall not make for yourselves.”

Laws of the Aron and Bigdei Kehunah

Mitzvah 86: The Ark (Aron) has poles (badim) that were made to carry the Ark, and it says “they shall not be removed from it” – they must always remain there.

Mitzvah 87: That the Choshen (breastplate) should not be loosened from the Ephod – the Choshen and the Ephod must be connected with something, and they must remain connected. If he tears it apart, the precious name that he carries – “its responsibility is upon me, he shall not tear it.”

All three prohibitions – apparently the way until the depths is that one makes it well so that it shouldn’t tear, but it shouldn’t come out and so forth. The prohibition is also if just someone does it intentionally (b’meizid), and we believe that when it tore by itself he is not transgressing the prohibition, because the prohibition is only that one should make it in a good way so that it shouldn’t be able to tear.

Laws of Korbanos

Now we will see various mitzvos about korbanos (sacrifices). We have until now learned about korbanos – until now it was more like, you can call it, the sanctity of the Temple (kedushas haMikdash), and so the laws of the sanctity of the Temple, to which belong various matters of the sanctity of the Temple. But now we will speak about the korbanos themselves.

Offering Kodshim Outside the Mikdash

Mitzvah 89: That one should not offer up kodshim (holy items) outside – that one should not offer kodshim outside, outside of the Beis HaMikdash, as it says “and you shall bring there your burnt offerings and your sacrifices.”

Outside – not only bringing up on an Altar, but also to slaughter kodshim outside, as it says “whoever slaughters an ox or a lamb or a goat in the camp, or whoever slaughters outside the camp, and has not brought it to the entrance of the Tent of Meeting, etc., and he shall be cut off” – and the Rambam states that here kareis (spiritual excision) is a prohibition.

I want to say a comment here: The Rambam – when we read here with the verses, I think that the Rambam was written for people who have learned the entire Chumash (Five Books of Moses), and they learn afterward also a Rambam. When the Rambam says “as it says,” he expects that you have already learned the verse, you still know which verse I’m talking about. And someone who hasn’t learned it – it’s a shame, he needs to go learn. So everyone should come to the Tanach shiur every day.

Prohibitions Regarding Baalei Mum Animals

Mitzvah 91: That one should not consecrate a baal mum for the Altar – an animal that has a mum. It already stood earlier that a Kohen who has a mum may not offer. Here it says that one should not consecrate an animal that has a mum for the Altar, as it says “whatever has a blemish you shall not offer” – and “you shall not offer” doesn’t mean the one who offers, rather it means the one who consecrates.

Mitzvah 92: If someone did make it hekdesh (consecrated), one should not slaughter it as a korban, as it says “you shall not offer these to Hashem.”

Mitzvah 93: The animal that has a mum – one should not sprinkle its blood on the Altar, as it says “a baal mum you shall not offer these to Hashem” – and this is the prohibition of sprinkling its blood.

Mitzvah 94: That one should not burn the fats (eimurim) of a baal mum. Yes, he counts here all the order of offering. A korban comes, one consecrates the animal, one slaughters it, then one sprinkles the blood on the Altar, then one burns the fats. And all of these – if it is a baal mum, one may not do any of these things. Each one of them is another prohibition.

Mitzvah 95: Even if the mum is not a permanent mum, but a temporary mum, there is also the prohibition that one should not offer a baal mum with a temporary blemish, as it says “you shall not offer these to Hashem, for their corruption is in them, there is a blemish in them.”

Mitzvah 96: That one should not offer a baal mum from the hand of non-Jews, as it says “from the hand of a foreigner you shall not offer.” And on this the Bar Kamtza that stands there – one is strict on this regarding Zecharyah ben Avkulas, that on this he was very strongly strict, he did all kinds of strategies that one should indeed not offer a baal mum from the hand of non-Jews.

Mitzvah 97: That one may not make a blemish in kodshim – that one may not make a mum in kodshim, as it says “no blemish shall be in it” – read as “you shall not put a blemish in it.”

Additional Korban Restrictions

Mitzvah 98 is a mitzvah that we mention every day during davening (prayer): That one should not offer leaven or honey, as it says “for any leaven and any honey you shall not burn.”

Baruch Hashem (thank God), most of the prohibitions we fulfill. Those who like the derashah (homiletical interpretation) that one says at the sheva brachos (wedding blessings), which doesn’t make any sense, because there are more prohibitions here – it doesn’t make more motzi (bread blessing) if they are worthy prohibitions. Baruch Hashem, I feel so good, I’m going… Have you ever made a blemish in hekdesh? No. Mitzvah 97 – one never had an opportunity to keep this mitzvah. Aha, this has to do with deceiving people (goneiv da’as habriyos), the red heifer (parah adumah), with God’s help with this mitzvah we fulfilled that it won’t be.

Mitzvah 99: That one should not offer something bland (tafel) – one should not offer an animal tafel without salt. On every mitzvah – there was also a positive commandment from this, I don’t remember – one should put salt, but this is a prohibition with a positive commandment that one shouldn’t ruin it. The Master of the Universe made with us a covenant that one should put salt.

Question: Is this perhaps part of the general covenant of following mitzvos? Or is this a specific covenant?

Answer: No, no, one needs to read the verse “you shall not cease the salt of the covenant of your God” – something like that.

Question: But what kind of covenant is this? A covenant to follow all the mitzvos from the Master of the Universe – one of the mitzvos is that one should put salt on a korban.

Answer: On the contrary, you’re saying a good reasoning (sevara), but it’s not clear on the verse.

Mitzvah 100: That one should not offer the payment of harlotry (esnan) or the price of a dog (mechir) – if a person has an esnan, which is the payment for promiscuity, or the price of selling a dog, one may not offer this, as it says “you shall not bring the payment of a harlot or the price of a dog.”

So the holy Rambam brings it – he didn’t even put in the words that should have come to be with the exchange of his holy book, he writes “esnan and mechir.” The holy Moshe Rabbeinu put it in this way, “you shall not bring the payment of a harlot or the price of a dog.” Yes, one needs to be brief. He says it’s the language of the Mishnah telling over, that it’s the language of the Mishnah, it’s an exchange.

Mitzvah 101: “It and its offspring you shall not slaughter on one day” – that when a person has slaughtered an animal, he may not slaughter also afterward its offspring.

Prohibitions Regarding Meal Offerings

Mitzvah 107 – That one should not put olive oil in the meal offering of a sinner. One may not put olive oil. “Olive” – as it says in the verse “olive.” Says the holy tzaddik: “But our Rabbis wrote here in our lengthy language that ‘olive’ means oil.”

A meal offering of a sinner one may not put any oil, as it says “he shall not pour oil upon it,” and also not put any frankincense (levonah), “and he shall not put frankincense upon it.” This is different from every other korban. Different from every korban where one must put oil and frankincense, a meal offering of a sinner one does not put oil and frankincense.

And the same thing with the meal offering of a sotah (suspected adulteress) – that one should not put olive oil in the meal offering of a sotah, as it says “he shall not pour oil upon it,” and the same thing not to put frankincense, as it says “and he shall not put frankincense upon it.”

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Prohibitions Against Altering Kodshim

Mitzvah 102 – One should not make a substitution (temurah) on kodshim, as it says “he shall not exchange it nor substitute it.” I remember that we learned a positive commandment that both remain holy. The positive commandment is “and it shall be that it and its substitute shall be holy,” the negative commandment is “he shall not exchange it.”

Mitzvah 107 – That one should not change kodshim from one korban to another. If someone has consecrated an animal for a korban, he cannot afterward exchange it for a different korban, as it says “a firstborn no man shall consecrate it,” meaning he shall not consecrate it for another korban. Once one has designated an animal for a certain hekdesh, one cannot exchange it.

Mitzvah 108 – That one should not redeem a firstborn of a pure animal, as it says “but the firstborn of an ox you shall not redeem.”

Mitzvah 109 – That one should not sell the animal tithe. One should not sell any animal tithe, as it says “it shall not be redeemed.”

Mitzvah 110 – That one should not sell a field that is cherem (devoted). If one has consecrated a field that it should become cherem to hekdesh, one may not sell it, as it says “any devoted thing that shall be devoted shall not be sold.”

Just as we have seen “he shall not substitute,” these are very similar types of mitzvos – that what one has consecrated one should offer as it is, and one should not play around too much and not make any transactions with it.

Mitzvah 110a – That one should not sell a field that is cherem, not sell it, and one should also not exchange it, redeem it for something else, as it says “it shall not be redeemed.”

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Laws of Chatas Ha’of

Mitzvah 110b – When one brings a sin offering of a bird (chatas ha’of), normally one slaughters a bird, but when one brings a chatas ha’of one does a different type of slaughter of pinching (melikah), and one should not separate – not separate the head from the body of the bird entirely, rather melikah and one should not separate.

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Prohibitions on Working with and Shearing Kodshim

Mitzvah 110c – That one should not work with kodshim, one may not do any labor with kodshim, as it says “you shall not work with the firstborn of your ox.”

Mitzvah 110d – Similarly, that one should not shear the kodshim, one may not shear the wool from kodshim, as it says “you shall not shear the firstborn of your flock.”

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Laws of Korban Pesach

Mitzvah 110e – Is a mitzvah regarding the Korban Pesach (Passover offering): That one should not slaughter the Pesach while there is still chametz (leaven), “you shall not slaughter the blood of My sacrifice with chametz.”

Mitzvah 110f – That one should not leave the fats (eimurim) of the Pesach until they become disqualified through remaining overnight (linah), one should not leave over the fats of the Korban Pesach long enough that it should become disqualified through remaining overnight, as it says “and the fat of My feast shall not remain overnight until morning” – meaning until the second day of Pesach.

Mitzvah 110g – That one should not leave over from the meat of the Pesach, one should not let it become disqualified as nosar (leftover), as it says “and you shall not leave any of it over until morning.”

Mitzvah 110h – Just as there is a Korban Pesach, there is also a chagigah (festival offering) that one brings together with the Korban Pesach, and also from that one should not leave any nosar. That one should not leave over from the meat of the chagigah of the fourteenth on the third day, as it says “none of the meat which you sacrifice on the first day shall remain overnight until morning.” The verse speaks of the meat of the chagigah of the fourteenth.

You see already that “not until morning” doesn’t mean the next morning of the fifteenth, rather “not until morning” of the second day of Pesach, which is the third day from the slaughtering.

What is a chagigah? A chagigah is a shelamim (peace offering), it has the law of a normal shelamim which is eaten.

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Nosar Prohibitions for Other Korbanos

Commandment 129 – Not to leave over from the meat of Pesach Sheni until morning. Pesach Sheni also has the same law that one should not leave it over until morning, as it states “lo yashiru mimenu ad boker” (they shall not leave any of it until morning).

Commandment 130 – Not to leave over from the meat of the thanksgiving offering (korban todah). When a person brings a thanksgiving offering, there is also such a law that one should not let it become notar (leftover) until morning, as it states “lo yotir mimenu ad boker” (he shall not leave any of it until morning). And similarly for other sacred offerings, one should not let them become notar after their time of eating – that the meat of sacred offerings must be used within the time of eating.

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Breaking Bones of Korban Pesach

Commandment 131 – Not to break a bone of the Pesach offering. One should not break a bone of the Korban Pesach, as it states “v’etzem lo tishberu vo” (and you shall not break a bone of it).

Commandment 132 – And the same thing, one should not break a bone of the Pesach Sheni offering, as it states “v’etzem lo yishberu vo” (and they shall not break a bone of it).

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We have learned the first one hundred and thirty-two negative commandments (mitzvot lo ta’aseh), and tomorrow we will learn the remaining negative commandments.