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ב"ה

Rambam - 1 Chapter a Day

Klei Hamikdash - Chapter 10

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Klei Hamikdash - Chapter 10

1

What is the order in which the priestly garments should be put on? [The priest] should put on the leggings first,1 tying them above his navel, over his loins. Afterwards, he puts on the tunic and then puts on the sash at elbow height. He should wind it fold after fold2 until it ends and then tie it.

א

כֵּיצַד סֵדֶר לְבִישַׁת הַבְּגָדִים. לוֹבֵשׁ הַמִּכְנָסַיִם תְּחִלָּה וְחוֹגֵר אֶת הַמִּכְנָסַיִם לְמַעְלָה מִטִּבּוּרוֹ מֵעַל מָתְנָיו. וְאַחַר כָּךְ לוֹבֵשׁ הַכֻּתֹּנֶת. וְאַחַר כָּךְ חוֹגֵר אֶת הָאַבְנֵט כְּנֶגֶד אַצִּילֵי יָדָיו וּמַקִּיפוֹ כֶּרֶךְ עַל כֶּרֶךְ עַד שֶׁגּוֹמֵר וְקוֹשֵׁר:

2

With regard to the sash, [where it should be placed can be understood from] the received tradition. [Ezekiel 44:18] states: "They shall not gird themselves bayeza, [interpreted3 to mean] "in a place where one perspires."4 Yonason, the son of Uziel,5 received the same tradition from the prophets6 and translated the phrase: "They will gird themselves over the heart."7

Afterwards, he should arrange the headpiece as a hat.8

ב

וְעַל הָאַבְנֵט מְפֹרָשׁ בַּקַּבָּלָה (יחזקאל מד יח) "וְלֹא יַחְגְּרוּ בַּיָּזַע" בְּמָקוֹם שֶׁמְּזִיעִין. וְכָךְ קִבֵּל יוֹנָתָן בֶּן עוּזִיאֵל מִפִּי הַנְּבִיאִים וְתִרְגֵּם עַל לְבָבֵיהוֹן יֵסְרוּן. וְאַחַר כָּךְ צוֹנֵף בַּמִּצְנֶפֶת כְּמִין כּוֹבַע:

3

After the High Priest girds himself with the sash,9 he puts on the cloak, and on the cloak, the ephod and the breastplate. He girds himself with the belt of the ephod over the cloak, below the breastplate. Therefore [the cloak] is called "the cloak of the ephod,"10 the cloak that is girded closed with the ephod.

Afterwards, he winds the headgear like a turban. He ties the forehead plate [behind his head,] above the turban.11 His hair was visible between the forehead plate and the turban and it is in that place that he would wear his tefillin between the forehead plate and the turban.12

ג

כֹּהֵן גָּדוֹל אַחַר שֶׁחוֹגֵר בְּאַבְנֵט לוֹבֵשׁ הַמְּעִיל. וְעַל הַמְּעִיל הָאֵפוֹד וְהַחשֶׁן וְחוֹגֵר בְּחֵשֶׁב הָאֵפוֹד עַל הַמְּעִיל מִתַּחַת הַחשֶׁן וּלְפִיכָךְ נִקְרָא (שמות כח לא) (שמות כט ה) (שמות לט כב) "מְעִיל הָאֵפוֹד" שֶׁחוֹגְרוֹ בָּאֵפוֹד. וְאַחַר כָּךְ צוֹנֵף בַּמִּצְנֶפֶת וְקוֹשֵׁר הַצִּיץ לְמַעְלָה מִן הַמִּצְנֶפֶת וּשְׂעָרוֹ הָיָה נִרְאָה בֵּין צִיץ לַמִּצְנֶפֶת וְשָׁם הָיָה מֵנִיחַ תְּפִלִּין בֵּין צִיץ לַמִּצְנֶפֶת:

4

It is a positive commandment to make these garments and for the priests to serve in them,13 as [Exodus 28:2] states: "And you shall make holy garments,"14 and [ibid. 29:8] states: "And drew near his sons and dress them in tunics."15

When a High Priest serves with less than these eight garments or an ordinary priest serves with less than these four garments, he is called lacking garments. His service is invalid and he is liable for death at the hand of Heaven, like a non-priest who serves. [This is indicated by ibid.:9 which states:] "And you shall gird them with a sash... and their priesthood shall be for them...." [Implied is that] when their garments are upon them, their priesthood is upon them. [Conversely,] if their garments are not upon them, they are like non-priests, concerning whom [Numbers 1:51] states: "A non-priest who draws close [to the service of the Sanctuary] shall die."16

ד

מִצְוַת עֲשֵׂה לַעֲשׂוֹת בְּגָדִים אֵלּוּ וְלִהְיוֹת הַכֹּהֵן עוֹבֵד בָּהֶן שֶׁנֶּאֱמַר (שמות כח ב) "וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ". (שמות כט ח) "וְאֶת בָּנָיו תַּקְרִיב וְהִלְבַּשְׁתָּם כֻּתֳּנֹת". וְכֹהֵן גָּדוֹל שֶׁשִּׁמֵּשׁ בְּפָחוֹת מִשְּׁמוֹנָה בְּגָדִים אֵלּוּ אוֹ כֹּהֵן הֶדְיוֹט שֶׁשִּׁמֵּשׁ בְּפָחוֹת מֵאַרְבָּעָה בְּגָדִים אֵלּוּ הוּא הַנִּקְרָא מְחֻסַּר בְּגָדִים וַעֲבוֹדָתוֹ פְּסוּלָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּזָר שֶׁשִּׁמֵּשׁ שֶׁנֶּאֱמַר (שמות כט ט) "וְחָגַרְתָּ אֹתָם אַבְנֵט" (שמות כט ט) "וְהָיְתָה לָהֶם כְּהֻנָּה". בִּזְמַן שֶׁבִּגְדֵיהֶם עֲלֵיהֶן כְּהֻנָּתָן עֲלֵיהֶן. אֵין בִּגְדֵיהֶן עֲלֵיהֶן אֵין כְּהֻנָּתָם עֲלֵיהֶן אֶלָּא הֲרֵי הֵם כְּזָרִים וְנֶאֱמַר (במדבר א נא) (במדבר ג י) (במדבר ג לח) (במדבר יח ז) "וְהַזָּר הַקָּרֵב יוּמָת":

5

Just like a priest who is lacking garments is liable to die and invalidates the service he performs, so too, one who wears extra garments17 - e.g., he wears two tunics, two sashes, or an ordinary priest who wears the garments of the High Priest and performs service - profanes his service and is liable for death at the hand of Heaven.18

ה

כְּשֵׁם שֶׁהַמְּחֻסַּר בְּגָדִים חַיָּב מִיתָה וּפוֹסֵל הָעֲבוֹדָה. כָּךְ הַיָּתֵר בְּגָדִים כְּגוֹן שֶׁלָּבַשׁ שְׁתֵּי כֻּתֳּנוֹת אוֹ שְׁנֵי אַבְנֵטִים אוֹ כֹּהֵן הֶדְיוֹט שֶׁלָּבַשׁ בִּגְדֵי כֹּהֵן גָּדוֹל וְעָבַד הֲרֵי זֶה מְחַלֵּל הָעֲבוֹדָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם:

6

It is said with regard to the priestly garments:19 "on his flesh and he shall wear them." [Implied is that] nothing should intervene between his flesh and the garments. Even if there is one thread, earth, or a dead louse between his flesh and the [priestly] garment, it is considered an intervening substance and his service is invalid. Therefore a priest cannot serve [in the Temple wearing] his arm tefillin, because they intervene. The head tefillin, by contrast, do not intervene20 and if he desires to wear them at the time of his Temple service, he may.21

ו

נֶאֱמַר בְּבִגְדֵי כְּהֻנָּה (ויקרא טז ד) "עַל בְּשָׂרוֹ" (ויקרא טז ד) "וּלְבֵשָׁם". מְלַמֵּד שֶׁלֹּא יִהְיֶה דָּבָר חוֹצֵץ בֵּין בְּשָׂרוֹ לַבְּגָדִים. אֲפִלּוּ נִימָא אַחַת אוֹ עָפָר אוֹ כִּנָּה מֵתָה אִם הָיְתָה בֵּין בָּשָׂר לַבֶּגֶד הֲרֵי זוֹ חֲצִיצָה וַעֲבוֹדָתוֹ פְּסוּלָה. לְפִיכָךְ אֵין הַכֹּהֵן יָכוֹל לַעֲבֹד בִּתְפִלִּין שֶׁל יָד שֶׁהֲרֵי חוֹצֶצֶת. אֲבָל שֶׁל רֹאשׁ אֵינָהּ חוֹצֶצֶת. וְאִם רָצָה לַהֲנִיחָם בִּשְׁעַת הָעֲבוֹדָה מֵנִיחַ:

7

[A priest] must be careful at the time that he puts on [the priestly garments] that there be no dust, nor a louse - even if it is alive - between his flesh and the garment. Nor should air enter between his flesh and his garment during the time of service so that the garment will become distant from his flesh. He should not place his hand in his bosom under his tunic. He should not remove his hair from the garment, nor should there be a strand hanging loose from the garment. [Although] one these factors occurs, his service is acceptable.22

ז

וְצָרִיךְ לְהִזָּהֵר בְּשָׁעָה שֶׁלּוֹבֵשׁ שֶׁלֹּא יִהְיֶה אָבָק בֵּין בִּגְדוֹ לִבְשָׂרוֹ וְלֹא כִּנָּה אַף עַל פִּי שֶׁהִיא בַּחַיִּים. וְשֶׁלֹּא תִּכָּנֵס הָרוּחַ בִּשְׁעַת הָעֲבוֹדָה בֵּין בְּשָׂרוֹ לְבִגְדוֹ עַד שֶׁיִּתְרַחֵק הַבֶּגֶד מֵעָלָיו. וְלֹא יַכְנִיס יָדוֹ תַּחַת חֲלוּקוֹ לַחֵיק. וְלֹא יֵצֵא שְׂעָרוֹ מִן הַבֶּגֶד. וְלֹא יִהְיֶה בַּבֶּגֶד נִימָא מְדֻלְדֶּלֶת. וְאִם הָיָה שָׁם אֶחָד מִכָּל אֵלּוּ עֲבוֹדָתוֹ כְּשֵׁרָה:

8

[The following rules apply if a priest] wrapped a cloth on his flesh in a place [untouched by the priestly] garments, e.g., he wrapped it on his finger or on his heel. If it is three fingerbreadths by three fingerbreadths,23 it is considered as an intervening substance and it invalidates [the service]. If it is smaller than that, it is not considered as an intervening substance.24

A small belt, since it is considered as an independent garment, invalidates [one's service] even if it is not three fingerbreadths by three fingerbreadths in area.

ח

כָּרַךְ עַל בְּשָׂרוֹ בֶּגֶד שֶׁלֹּא בִּמְקוֹם בְּגָדִים כְּגוֹן שֶׁכְּרָכוֹ עַל אֶצְבָּעוֹ אוֹ עַל עֲקֵבוֹ אִם הָיָה בּוֹ שָׁלֹשׁ אֶצְבָּעוֹת עַל שָׁלֹשׁ אֶצְבָּעוֹת הֲרֵי זֶה חוֹצֵץ וּפוֹסֵל. פָּחוֹת מִכָּאן אֵינוֹ חוֹצֵץ. וְאִם הָיָה צִלְצוּל קָטָן הוֹאִיל וְהוּא חָשׁוּב בֶּגֶד בִּפְנֵי עַצְמוֹ הֲרֵי זֶה פּוֹסֵל וְאַף עַל פִּי שֶׁאֵין בּוֹ שָׁלֹשׁ עַל שָׁלֹשׁ:

9

When the finger of a priest is wounded, he is permitted to tie a reed or a cloth that is not three fingerbreadths by three fingerbreadths around it on the Sabbath and perform his service.25 If he intends to release blood, it is forbidden.26 [Leniency is granted,] provided the reed or the cloth does not intervene between his flesh and a sacred utensil27 at the time of service.28

ט

כֹּהֵן שֶׁלָּקָה בְּאֶצְבָּעוֹ מֻתָּר לִכְרֹךְ עָלֶיהָ גֶּמִי בְּשַׁבָּת אוֹ בֶּגֶד שֶׁאֵין בּוֹ שָׁלֹשׁ עַל שָׁלֹשׁ וְעוֹבֵד. וְאִם נִתְכַּוֵּן לְהוֹצִיא דָּם אָסוּר. וְהוּא שֶׁלֹּא יָחֹץ הַגֶּמִי אוֹ הַבֶּגֶד בֵּין בְּשָׂרוֹ לַכְּלִי בִּשְׁעַת עֲבוֹדָה:

10

In the Second Temple,29 they made the Urim and the Tumim30 to complete the eight garments [of the High Priest]31 even though inquiry was not made of them. Why was inquiry not made of them? Because the Holy Spirit32 was not vested there.33 And whenever a priest does not speak with the Holy Spirit and the Divine Presence does not rest there, inquiry is not made.

י

עָשׂוּ בְּבַיִת שֵׁנִי אוּרִים וְתֻמִּים כְּדֵי לְהַשְׁלִים שְׁמוֹנָה בְּגָדִים וְאַף עַל פִּי שֶׁלֹּא הָיוּ נִשְׁאָלִין בָּהֶן. וּמִפְּנֵי מָה לֹא הָיוּ שׁוֹאֲלִין בָּהֶן מִפְּנֵי שֶׁלֹּא הָיְתָה שָׁם רוּחַ הַקֹּדֶשׁ וְכָל כֹּהֵן שֶׁאֵינוֹ מְדַבֵּר בְּרוּחַ הַקֹּדֶשׁ וְאֵין שְׁכִינָה שׁוֹרָה עָלָיו אֵין נִשְׁאָלִין בּוֹ:

11

How was inquiry made?34 The [High] priest would stand facing the Ark. The person making inquiry was behind him, facing the [High] Priest's back. The inquirer would ask: "Should I go up [to war] or not?" He would not ask in a loud voice, nor would he merely think about the matter in his heart. Instead, [he would speak] in a low voice, like someone praying to himself.35 Immediately, the Holy Spirit will enclothe the [High] Priest. He will look at the breastplate and with the spirit of prophecy see "Go up" or "Do not go up" written in letters emerging from the breastplate toward his face. The [High] Priest would then answer [the inquirer], telling him: "Go up" or "Do not go up."

יא

וְכֵיצַד שׁוֹאֲלִין. עוֹמֵד הַכֹּהֵן וּפָנָיו לִפְנֵי הָאָרוֹן וְהַשּׁוֹאֵל מֵאַחֲרָיו. פָּנָיו לְאַחֲרֵי הַכֹּהֵן. וְאוֹמֵר הַשּׁוֹאֵל אֶעֱלֶה אוֹ לֹא אֶעֱלֶה. וְאֵינוֹ שׁוֹאֵל בְּקוֹל רָם וְלֹא מְהַרְהֵר בְּלִבּוֹ אֶלָּא בְּקוֹל נָמוּךְ כְּמִי שֶׁמִּתְפַּלֵּל בֵּינוֹ לְבֵין עַצְמוֹ. וּמִיָּד רוּחַ הַקֹּדֶשׁ לוֹבֵשׁ אֶת הַכֹּהֵן וּמַבִּיט בַּחשֶׁן וְרוֹאֶה בּוֹ בְּמַרְאֵה הַנְּבוּאָה עֲלֵה אוֹ לֹא תַּעֲלֶה בָּאוֹתִיּוֹת שֶׁבּוֹלְטוֹת מִן הַחשֶׁן כְּנֶגֶד פָּנָיו. וְהַכֹּהֵן מְשִׁיבוֹ וְאוֹמֵר לוֹ עֲלֵה אוֹ לֹא תַּעֲלֶה:

12

Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king;36 "all the children of Israel" to the priest anointed to lead the people in war,37 or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.

יב

ואֵין שׁוֹאֲלִין עַל שְׁנֵי דְּבָרִים כְּאֶחָד. וְאִם שָׁאַל מְשִׁיבִין עַל הָרִאשׁוֹן בִּלְבַד. וְאֵין נִשְׁאָלִין בָּהֶן לְהֶדְיוֹט אֶלָּא אוֹ לְמֶלֶךְ אוֹ לְבֵית דִּין אוֹ לְמִי שֶׁצֹּרֶךְ הַצִּבּוּר בּוֹ שֶׁנֶּאֱמַר (במדבר כז כא) "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְגוֹ'. "הוּא" זֶה הַמֶּלֶךְ. "וְכָל בְּנֵי יִשְׂרָאֵל" זֶה הוּא מְשׁוּחַ מִלְחָמָה אוֹ מִי שֶׁצֹּרֶךְ הַצִּבּוּר בִּשְׁאֵלָתוֹ. "וְכָל הָעֵדָה" אֵלּוּ בֵּית דִּין הַגָּדוֹל:

13

The statements found in the words of the prophets38 that the priests would wear an ephod of linen does not mean that they were High Priests. For the High Priest's ephod was not of linen [alone].39 For the Levites would also wear such a garment, for the prophet Samuel was a Levite, and [I Samuel 2:18] describes him as "a youth, girded with a linen ephod." Instead, this ephod was worn by the students of the prophets40 and those who were fit to have the Holy Spirit rest upon them to make it known that such a person reached a rung equivalent to that of the High Priest who speaks with the Holy Spirit via the medium of the ephod and the breastplate.

Blessed be the Merciful One Who grants assistance.

יג

זֶה שֶׁאַתָּה מוֹצֵא בְּדִבְרֵי נְבִיאִים שֶׁהַכֹּהֲנִים הָיוּ חוֹגְרִין אֵפוֹד בַּד לֹא הָיוּ כֹּהֲנִים גְּדוֹלִים. שֶׁאֵין הָאֵפוֹד שֶׁל כֹּהֵן גָּדוֹל אֵפוֹד בַּד. וְאַף הַלְוִיִּם הָיוּ חוֹגְרִין אוֹתוֹ שֶׁהֲרֵי שְׁמוּאֵל הַנָּבִיא לֵוִי הָיָה וְנֶאֱמַר בּוֹ (שמואל א ב יח) "נַעַר חָגוּר אֵפוֹד בָּד". אֶלָּא אֵפוֹד זֶה הָיוּ חוֹגְרִים אוֹתוֹ בְּנֵי הַנְּבִיאִים וּמִי שֶׁהוּא רָאוּי שֶׁתִּשְׁרֶה עָלָיו רוּחַ הַקֹּדֶשׁ לְהוֹדִיעַ כִּי הִגִּיעַ זֶה לְמַעֲלַת כֹּהֵן גָּדוֹל שֶׁמְּדַבֵּר עַל פִּי הָאֵפוֹד וְהַחשֶׁן בְּרוּחַ הַקֹּדֶשׁ:

Test Yourself on This Chapter

Footnotes
1.

From Leviticus 6:2, one might presume that the tunic is put on first, because it states: "And the priest shall put his fitted [tunic] and he shall put on linen leggings." Nevertheless, through the process of Biblical exegesis, Yoma 23b derives that nothing should be put on before the leggings.

2.

The sash was 32 cubits long, so that it will obviously be wound around him several times.

3.

By Zevachim 18b.

4.

I.e., a place like the armpits or loins where flesh covers flesh leading to perspiration.

5.

A renowned student of the Sage Hillel, who translated the Tanach into Aramaic.

6.

See Megilah 3a which ascribes this translation to the prophets Chaggai, Zechariah, and Malachi who accompanied the Jews back from the Babylonian exile to Jerusalem.

7.

At elbow height.

8.

See Chapter 8, Halachah 2. The order in which the ordinary priests put on the priestly garments is taken from Leviticus 8:13.

9.

I.e., he puts on the first three garments in the same manner as an ordinary priest does.

11.

The bracketed inclusion is necessary, because in front of his head, the turban was above the forehead plate, as the Rambam proceeds to state. The order in which the High Priest put on his priestly garments is taken from Leviticus 8:7-9.

12.

See Halachah 6.

13.

Sefer HaMitzvot (positive commandment 33) and Sefer HaChinuch (mitzvah 99) includes this commandment among the 613 mitzvot of the Torah. The wording in Sefer Hamitzvot implies that the fundamental mitzvah is for the priests to wear these garments for their Temple service. Making the garments is merely a preparatory phase that enables that mitzvah to be fulfilled.

14.

This refers to the garments of the High Priest.

15.

This refers to the clothes of an ordinary priest.

16.

See Hilchot Bi'at HaMikdash 9:1.

17.

From the Rambam's Commentary to the Mishnah (Zevachim 2:1), it appears that wearing any extra garment, not only an extra priestly garment, causes one to be liable.

18.

We see this concept in several other contexts. When there is an extra entity, it is as if it and the entity that is required to be present is lacking. See Hilchot Shechitah 6:2.

19.

The Rambam is not quoting a verse exactly. Similar phrase exist in Leviticus 6:3 and 16:4.

20.

See Halachah 3.

21.

One can infer that he is not obligated to wear tefillin. We apply the principle: One who is occupied in the observance of a mitzvah - the priestly service - is exempt from another mitzvah, wearing tefillin.

The tefillin are not considered as an extra garment, because tefillin are not considered a garment (Kessef Mishneh).

22.

Zevachim 19a questions whether these situations are acceptable and does not arrive at a conclusion. Accordingly, the Rambam rules that as an initial preference, one should be concerned with these matters, but the difficulty is not great enough to disqualify the service. For unless the Torah or our Sages explicitly ruled that a sacrifice is unacceptable, one cannot bring another one in its place for it is possible that one will be committing the transgression of slaughtering an ordinary animal in the Temple Courtyard (see Hilchot Shechitah 2:3). The slaughter of the animal might be placed in that category, because one is bringing it as a sacrifice under the conception that he is obligated to do so, when in fact that might not be so.

The Kessef Mishneh states that one may not bring a sacrifice and make a conditional stipulation: "If the previous sacrifice was unacceptable, may this be considered as my obligation and if the previous sacrifice was acceptable, this is a freewill offering." There are some sacrifices - e.g., sin offerings, guilt offerings, and communal offerings - where such a stipulation cannot be made. Hence, our Sages enforced uniformity and prevented conditional offerings in these instances.

23.

The minimum size of a garment (see Hilchot Keilim 22:12; 23:7; et al).

24.

It is too small to be considered as entity of consequence.

25.

Since he is not tying a permanent not, there is no prohibition against tying. Nor is there a prohibition against performing an act of healing on the Sabbath (as is prohibited in certain instances), because such prohibitions were not applied in the Temple.

26.

For this is a transgression of the Sabbath laws and it does not aid the Temple service (Rashi, Eruvin 103b).

27.

See Hilchot Bi'at HaMikdash 5:17.

28.

For in this instance, even if the article is not significant, an interposition invalidates the service. The Ra'avad objects to the Rambam's ruling, claiming that it is a contradiction to his ruling in the previous halachah. The Kessef Mishneh justifies the Rambam's position, explaining that in the previous halachah, the garment was not considered a garment because of its size. Nevertheless, that does not mean that it is not considered an interposition. As long as it intervenes, it disqualifies service regardless of its size.

29.

Kiddushin 31a relates that the Sages sought to purchase the stones for the High Priest's breastplate in the era of the Second Temple.

30.

As mentioned in the notes to Hilchot Beit HaBechirah 4:1, the Kessef Mishneh explains that the Rambam considers the term Urim and Tumim as referring to the stones of the High Priest's breastplate. See also the Rambam's Commentary to the Mishnah (Sotah 9:20. The Ra'avad and others differ and interpret it as referring to the script of mystic names of God that were placed in the folds of breastplate.

31.

For the stones were an integral part of the structure of the breastplate.

32.

The spirit of prophecy.

33.

Yoma 21b explains that this is one of the five differences between the holiness of the First Temple and that of the Second Temple.

34.

I.e., in the era of the First Temple.

35.

As in the classic example of Chanah's prayer (I Samuel 1:13), which is accepted as the paradigm for our Shemoneh Esreh prayers.

36.

For the verse is referring to Joshua whose position was that of a king.

37.

I.e., a person upon whom the future of the entire Jewish people depended.

39.

Instead, it also contained sky-blue wool, scarlet wool, red wool, as related in Chapter 9, Halachah 9.

40.

See Hilchot Yesodei HaTorah 7:4-5 with regard to the preparations a person would make for the spirit of prophecy to rest upon him.

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The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work that details all of Jewish observance, including those laws which are only applicable when the Holy Temple is in place. Participating in one of the annual study cycles of these laws (3 chapters/day, 1 chapter/day, or Sefer Hamitzvot) is a way we can play a small but essential part in rebuilding the final Temple.
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