alt=""/> The thanksgiving-offering and the ram of a Nazirite were offerings of lesser holiness. They could be slaughtered anywhere in the Temple court, and their blood required two sprinklings (at opposite corners of the altar), making four in all. The meat of these offerings, prepared in any manner, was eaten anywhere within the city (Jerusalem), by anyone during that day and the following night until midnight. This also applied to the portion of these sacrifices (given to the priests), except that the priests’ portion was only to be eaten by the priests, their wives, children and servants.
7. Peace-offerings were (also) of lesser holiness. They could be slaughtered anywhere in the Temple court, and their blood required two sprinklings (at opposite corners of the altar), making four in all. The meat of these offerings, prepared in any manner, was eaten anywhere within the city (Jerusalem), by anyone, for two days and one night. This also applied to the portion of these sacrifices (given to the priests), except that the priests’ portion was only to be eaten by the priests, their wives, children and servants.
8. The firstborn and tithe of cattle and the Passover lamb were sacrifices of lesser holiness. They could be slaughtered anywhere in the Temple court, and their blood required only one sprinkling, which had to be done at the base of the altar. They differed in their consumption: the firstborn was eaten only by priests, while the tithe could be eaten by anyone. Both could be eaten anywhere within the city, prepared in any manner, during two days and one night. The Passover lamb had to be eaten that night until midnight. It could only be eaten by those who had been numbered for it, and eaten only roasted.
THE INTERPRETIVE PRINCIPLES OF RABBI ISHMAEL
Rabbi Ishmael says: The Torah is expounded by thirteen principles: 1. An inference from a lenient law to a strict one, and vice versa. 2. An inference drawn from identical words in two passages. 3. A general principle derived from one text or two related texts. 4. A general law followed by specific examples (where the law applies exclusively to those examples). 5. A specific example followed by a general law (where the law applies to everything implied in the general statement). 6. A general law followed by specific examples and concluding with a general law: here you may infer only cases similar to the examples. 7. When a general statement requires clarification by a specific example, or a specific example requires clarification by a general statement (then rules 4 and 5 do not apply). 8. When a particular case, already included in the general statement, is expressly mentioned to teach something new, that special provision applies to all other cases included in the general statement. 9. When a particular case, though included in the general statement, is expressly mentioned with a provision similar to the general law, such a case is singled out to lessen the severity of the law, not to increase it. 10. When a particular case, though included in the general statement, is explicitly mentioned with a provision differing from the general law, it is singled out to lessen in some respects, and in others to increase, the severity of the law. 11. When a particular case, though included in the general statement, is explicitly mentioned with a new provision, the terms of the general statement no longer apply to it, unless Scripture indicates explicitly that they do apply. 12. A matter elucidated from its context, or from the following passage. 13. Also, when two passages (seem to) contradict each other, (they are to be elucidated by) a third passage that reconciles them.
May it be Your will, LORD our GOD and GOD of our ancestors, that the Temple be speedily rebuilt in our days, and grant us our share in Your Torah. And may we serve You there in reverence, as in the days of old and as in former years.
THE RABBIS’ KADDISH
The transliteration can be found at the end of the Siddur.
Mourner:
Magnified and sanctified may His great name be, in the world He created by His will. May He establish His kingdom in your lifetime and in your days, and in the lifetime of all the House of Israel, swiftly and soon – and say: Amen.
All:
May His great name be blessed for ever and all time.
Mourner:
Blessed and praised, glorified and exalted, raised and honoured, uplifted and lauded be the name of the Holy One, blessed be He, beyond any blessing, song, praise and consolation uttered in the world – and say: Amen.
To Israel, to the teachers, their disciples and their disciples’ disciples, and to all who engage in the study of Torah, here or elsewhere, may there come to them and you great peace, grace, kindness and compassion, long life, ample sustenance and deliverance from their Father in Heaven – and say: Amen.
May there be great peace from heaven, and good life for us and all Israel – and say: Amen.
Bow, take three steps back, then bow, first left, then right, then centre, while saying:
May He who makes peace in His high places, in His compassion make peace for us and all Israel – and say: Amen.
On Shabbat, Festivals and Hoshana Rabba, continue on page 323.
A PSALM BEFORE VERSES OF PRAISE
PSALM 30
A psalm of David. A song for the dedication of the House. I will exalt You, LORD, for You have lifted me up, and not let my enemies rejoice over me. LORD, my GOD, I cried to You for help and You healed me. LORD, You lifted my soul from the grave; You spared me from going down to the pit. Sing to the LORD, you His devoted ones, and give thanks to His holy name. For His anger is for a moment, but His favour for a lifetime. At night there may be weeping, but in the morning there is joy. When I felt secure, I said, “I shall never be shaken” LORD, when You favoured me, You made me stand firm as a mountain, but when You hid Your face, I was terrified. To You, LORD, I called; I pleaded with my LORD: “What gain would there be if I died and went down to the grave? Can dust thank You? Can it declare Your truth? Hear, LORD, and be gracious to me; LORD, be my help.” You have turned my sorrow into dancing. You have removed my sackcloth and clothed me with joy, so that my soul may sing to You and not be silent. LORD my GOD, for ever will I thank You.
MOURNER’S KADDISH
The transliteration can be found at the end of the Siddur.
Mourner:
Magnified and sanctified may His great name be, in the world He created by His will. May He establish His kingdom in your lifetime and in your days, and in the lifetime of all the House of Israel, swiftly and soon – and say: Amen.
All:
May His great name be blessed for ever and all time.
Mourner:
Blessed and praised, glorified and exalted, raised and honoured, uplifted and lauded be the name of the Holy One, blessed be He, beyond any blessing, song, praise and consolation uttered in the world – and say: Amen.
May there be great peace from heaven, and life for us and all Israel - and say: Amen.
Bow, take three steps back, then bow, first
