At the beginning of Parashas Tzav it is stated, “Command Aharon and his sons, saying, ‘This is the law of the burnt offering, this is the burnt offering upon the fire’” (Vayikra 6:2). Rashi comments, “The word ‘command’ signifies nothing other than the urging of zeal, as Rabbi Shimon observed, ‘It is especially necessary for Scripture to urge zeal in a place where there is financial loss.’”
This comment needs explanation. Why did Rashi cite this teaching of Rabbi Shimon specifically in connection with this verse? I believe this can be understood in light of the Gemara’s teaching that the fixed prayers were established corresponding to the daily sacrifices. Thus the morning service corresponds to the morning sacrifice, the mussaf service to the additional festival offerings, the afternoon service to the afternoon sacrifice and the evening service to the burning of the limbs and fats that were not consumed during the day, having fallen from the altar. For the Torah admonishes the Kohanim to return these limbs and fats back on top of the altar, for which reason it was necessary for the fire to burn upon the altar all through the night. The concept behind this is explained in the Zohar (Parashas Terumah, 130a). There it is taught that the smoke from the main body of the sacrifices used to ascend in a straight column but that rising from the limbs and fats that had fallen from the altar did not. When these limbs were returned to the altar in the evening the column of smoke would bend towards the north, the dwelling place of the Sitra Achara. It was from this column of smoke that the forces of impurity drew their sustenance, at which time they were unable to lodge accusations against Israel.
When this column of smoke inclined to the north it would enter a certain hole there. All the bands of the Sitra Achara knew about this smoke and would gather round. One of them was appointed over all of them and they were accompanied by sixty-thousand myriad encampments of shells of impurity. All of these would gather together in the north and stand beside a certain portal called, “Happenstance [keri].” It is from that opening that all the accusers of Israel would emanate. Concerning this was it stated, “And if you walk with me by happenstance, then I will also walk with you with the wrath of happenstance” (Vayikra 26:21-28). These are the same shells of impurity that go out to fly and hover about at night, appearing to men and engaging them in levity until they have an emission of seed [keri]. The column of smoke mentioned above provides sustenance for these accusers so that they will stay in their place and not spread about the world. It was corresponding to this that the evening service was instituted. And since these bands of accusers come from an eirev rav [a “mixed multitude”], the corresponding prayer is called tefilas erev [the “Evening Prayer”], to weaken the above mentioned forces. Extreme concentration is required during the Evening Prayer in order to weaken the power of the Sitra Achara, especially during this bitter exile.
Now I must give you some additional background by way of introduction. In the work Shnei Luchos HaBris (Sha’ar HaOsiyos, Kedushas Achilah, 53a) the illustrious author Rabbi Yeshayah Horwitz, z”l, warns that a person must treat crumbs of bread with great care, by analogy with the limbs that fall from the altar. Just as the Kohanim were admonished to take care that the impure forces did not benefit from these limbs directly but only from the column of smoke inclining toward the north, so must one take care not to throw breadcrumbs on the floor. This is particularly true of the crumbs from the initial slice after the recitation of the blessing, hamotzi lechem min ha’aretz. These crumbs in particular correspond to the limbs of the sacrifices. They are called terumas ma’aser [the kohein’s portion of the tithe] and are the holiest of the holy [see what I have written I my extensive work, Ofer HaAyalim, Parashas Tzav, and you will be gratified].
Whoever is not careful with crumbs of bread will be set upon by Lilis. The numerical value of her name is 480, the same as the value of pas [“bread”]. She will come with 480 of her forces and settle upon that person’s house, bringing him to a state of poverty. This is what the author of the Mesorah meant by his comment on the verse, “This is the law of the burnt offering, this [היא] is the burnt offering.” He observes, “It is written הוא [“this” — masculine] but we read it היא [“this” — feminine].” On the surface this is very surprising. However, in light of what I have written it makes perfect sense and teaches an important insight. היא העולה [“this — feminine — is the burnt sacrifice”] refers to the wicked Lilis, who desires to benefit from the crumbs of bread [pas], since the acronym for the numerical value of her name is taf [תף the reverse of pas פת]. She is the one appointed over poverty and indigence. הוא העולה [“this — masculine — is the burn sacrifice”] refers to the actual limbs of the sacrifice that were offered upon the altar. Now we can understand why Rashi cited Rabbi Shimon’s dictum specifically in connection with this verse. Rashi was also puzzled why the word “this” is written in the masculine but pronounced in the feminine. He concluded that it must be for the reason explained above. That is, the masculine הוא העולה, refers to the sacrifice, while the feminine, היא העולה, refers to the crumbs of bread. Therefore he quoted Rabbi Shimon’s teaching, that one must be more careful when there is a risk of financial loss, since Lilis is the one appointed over poverty and indigence.
This is illustrated by an episode in Chullin (105b). There Abaye remarks, “To begin with I thought that people sweep up the crumbs merely for the sake of neatness. But the master [i.e., Rabbah bar Nachmani] told me that it was because leaving them on the floor opens one up to poverty.” The Gemara relates that the Prince of Poverty once trailed a certain fellow but he was unable to overcome him because he was extremely careful about his crumbs. One day the man ate bread in the middle of a field and the crumbs fell upon the grass in a way that made it impossible to gather them up. The Prince of Poverty thought to himself, “Now he will surely fall into my hands!” But after the man finished eating he took out a trowel and uprooted the entire clump of grass and threw it into the river. Afterwards he heard a voice saying, “Alas, alas! He has banished me from my home!” I believe that this is why Rashi cited Rabbi Shimon’s principle in connection with this passage about the burnt offering where there is this discrepancy between the way it is written, הוא העולה, and the way it is read, היא העולה. Since the way it is read alludes to Lilis, the one appointed over poverty, he notes that it is especially necessary for Scripture to urge zeal in a place where there is a risk of financial loss. For whoever is not careful with regard to his crumbs but merely throws them away is liable to come to poverty and indigence. Therefore Rashi cited this dictum in no context other than that of this commandment. This explanation should be easy to comprehend and is very apt, and in my humble opinion it is the true one.
Thus a person should be very careful not to cast away breadcrumbs, especially those from the initial slice after the recitation of the blessing. For these have the sanctity of the limbs of the sacrifices. It also seems to me, based on the above, that Lilis and her 480 camps are appointed over emissions of seed [keri]. Therefore a man must pray that he be spared from wasting seed. And let him flee from wicked thoughts that cause this to happen to a man.
Come and see a worthy strategy that I offer to whoever fears Hashem and trembles at his word, to be saved from the iniquity of wasting seed: I have already mentioned one strategy in the second chapter. Namely, that before a man goes to sleep he should summon up the image of his father. A second strategy is that he should fashion for himself a ring of pure silver and engrave upon it the following holy names that I have received from the saintly Rabbi Yoel Ba’al Shem of Zamusht. They are: ש-די צ-מרכד א-נקתם פ-סתם פ-ספסים ד-יונסים י-והך א-דני. After he has made the ring and engraved it, let him immerse it in a mikveh of forty seah. Then he can bear it with him and go wherever he wishes, confident that he will be spared from this iniquity. He will dwell and lie down securely upon his bed without any mishap or sin.
בְּרֵישׁ פָּרָשַׁת צַו כְּתִיב: "זֹאת תּוֹרַת הָעוֹלָה, הִיא הָעוֹלָה עַל מוֹקְדָהּ". פֵּרֵשׁ רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה: אֵין צַו אֶלָּא לְשׁוֹן זֵרוּז. אָמַר רַבִּי שִׁמְעוֹן: בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ חֶסְרוֹן כִּיס. עַד כָּאן לְשׁוֹנוֹ.
At the beginning of Parashas Tzav it is stated, “Command Aharon and his sons, saying, ‘This is the law of the burnt offering, this is the burnt offering upon the fire’” (Vayikra 6:2). Rashi comments, “The word ‘command’ signifies nothing other than the urging of zeal, as Rabbi Shimon observed, ‘It is especially necessary for Scripture to urge zeal in a place where there is financial loss.’”
וְהִנֵּה פֵּרוּשׁ רַשִּׁ"י צָרִיךְ לְבֵאוּר, מַה כַּוָּנַת רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה, לִדְרשׁ דְּרוּשׁ זֶה דַּוְקָא בְּפָרָשָׁה זוֹ, וְלֹא בִּשְׁאָר פָּרְשִׁיּוֹת שֶׁבַּתּוֹרָה? וְהַנִּרְאֶה לְפָרֵשׁ עַל פִּי הַגְּמָרָא דְּאַמְרִינָן: תְּפִלָּה — כְּנֶגֶד קָרְבָּנוֹת תִּקְּנוּם. תְּפִלַּת שַׁחֲרִית — נֶגֶד תָּמִיד שֶׁל שַׁחֲרִית, מוּסָפִים — נֶגֶד קָרְבַּן מוּסָף. תְּפִלַּת מִנְחָה — נֶגֶד תָּמִיד שֶׁבֵּין הָעַרְבַּיִם, תְּפִלַּת עַרְבִית — כְּנֶגֶד אֵבָרִים וּפְדָרִים שֶׁלֹּא נִתְעַכְּלוּ עַל גַּבֵּי הַמִּזְבֵּחַ, וְנִתְפַּקְּעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, שֶׁהִזְהִירָה הַתּוֹרָה לְהַכֹּהֲנִים לְהַחֲזִיר הָאֵבָרִים וּפְדָרִים עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָכֵן הָיָה הָאֵשׁ שֶׁל הַמִּזְבֵּחַ יוֹקֵד כָּל הַלַּיְלָה. וְהָעִנְיָן הוּא מְבֹאָר בַּזֹּהַר פָּרָשַׁת תְּרוּמָה, כִּי הֶעָשָׁן שֶׁל כָּל הַקָּרְבָּנוֹת הָיָה עוֹלֶה בְּמִישׁוֹר, מַה שֶּׁאֵין כֵּן הֶעָשָׁן שֶׁל אֵבָרִים וּפְדָרִים, שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ. וּכְשֶׁחוֹזְרִין וּמַעֲלִין אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ מִבָּעֵרֶב, הָיָה הֶעָשָׁן מִתְעַקֵּם וְהוֹלֵךְ לְצַד צָפוֹן, אֲשֶׁר שָׁם דִּירַת הַסִּטְרָא אָחֳרָא, וּמִן הֶעָשָׁן הַהוּא הֵם יוֹנְקִים. וְלֹא יוּכְלוּ לְקַטְרֵג עַל יִשְׂרָאֵל.
This comment needs explanation. Why did Rashi cite this teaching of Rabbi Shimon specifically in connection with this verse? I believe this can be understood in light of the Gemara’s teaching that the fixed prayers were established corresponding to the daily sacrifices. Thus the morning service corresponds to the morning sacrifice, the mussaf service to the additional festival offerings, the afternoon service to the afternoon sacrifice and the evening service to the burning of the limbs and fats that were not consumed during the day, having fallen from the altar. For the Torah admonishes the Kohanim to return these limbs and fats back on top of the altar, for which reason it was necessary for the fire to burn upon the altar all through the night. The concept behind this is explained in the Zohar (Parashas Terumah, 130a). There it is taught that the smoke from the main body of the sacrifices used to ascend in a straight column but that rising from the limbs and fats that had fallen from the altar did not. When these limbs were returned to the altar in the evening the column of smoke would bend towards the north, the dwelling place of the Sitra Achara. It was from this column of smoke that the forces of impurity drew their sustenance, at which time they were unable to lodge accusations against Israel.
וּכְשֶׁהָיָה הֶעָשָׁן הַהוּא הַנִּזְכָּר מִתְעַקֵּם לְאוֹתוֹ צַד צָפוֹן וְעָאל לְחַד נוּקְבָא דִּבְצַד צָפוֹן, וְכָל הַחֲבוּרוֹת שֶׁל הַסִּטְרָא אָחֳרָא הָיוּ יוֹדְעִים מֵהֶעָשָׁן וְהָיוּ מִתְאַסְּפִים כֻּלָּם לְשָׁם, וְרֹאשׁ אֶחָד מְמֻנֶּה עַל כֻּלָּם. שִׁשִּׁים אֶלֶף רִבּוֹא מַחֲנוֹת שֶׁל קְלִפּוֹת עִמָּהֶם, וְכֻלָּם הֵם מִתְאַסְּפִים יַחַד לִסְטַר צָפוֹן, וְקַיָּמִים עַל פִּתְחָא חֲדָא דְּאִקְרִי 'קֶרִי', כִּי מֵהַהוּא פִּתְחָא דְּאִקְרִי 'קֶרִי' נָפְקִין כָּל מְקַטְרְגִים עַל יִשְׂרָאֵל. וְעַל זֶה כְּתִיב: וְאִם תֵּלְכוּ עִמִּי קֶרִי, וְהָלַכְתִּי אַף אֲנִי עִמְּכֶם בַּחֲמַת קֶרִי. וְהֵן הֵן הַקְּלִפּוֹת אֲשֶׁר מִשָּׁם נָפְקִין וּפַרְחִין וְשָׁאטִין בַּלַּיְלָה, וּמִתְחֲזִיָן לִבְנֵי הָאָדָם בַּלַּיְלָה וְשׂוֹחֲקִין עִמָּהֶם, עַד שֶׁמּוֹצִיאִין קֶרִי. וְהִנֵּה עָשָׁן הַנִּזְכָּר לְעֵיל הוּא מָזוֹן לְאוֹתָן הַמְקַטְרְגִים שֶׁיִּשָּׁאֲרוּ בַּמָּקוֹם, וְלֹא יִתְפַּשְּׁטוּ עַל הָעוֹלָם. וּכְנֶגֶד זֶה תִּקְּנוּ תְּפִלַּת עַרְבִית, בַּאֲשֶׁר כִּתּוֹת הַנִּזְכָּרִים יוֹצְאִים מֵעֵרֶב רַב, וְעַל כֵּן נִקְרֵאת 'תְּפִלַּת עֶרֶב' לְהַתִּישׁ כֹּחַ הַנִּזְכָּרִים. וְצָרִיךְ הָאָדָם לְכַוֵּן הֵיטֵב בִּתְפִלַּת עַרְבִית, כְּדֵי לְהַתִּישׁ כֹּחַ הַסִּטְרָא אָחֳרָא הַנִּזְכָּר לְעֵיל, וּבְיוֹתֵר בִּפְרָט בַּגָּלוּת הַמַּר הַזֶּה.
When this column of smoke inclined to the north it would enter a certain hole there. All the bands of the Sitra Achara knew about this smoke and would gather round. One of them was appointed over all of them and they were accompanied by sixty-thousand myriad encampments of shells of impurity. All of these would gather together in the north and stand beside a certain portal called, “Happenstance [keri].” It is from that opening that all the accusers of Israel would emanate. Concerning this was it stated, “And if you walk with me by happenstance, then I will also walk with you with the wrath of happenstance” (Vayikra 26:21-28). These are the same shells of impurity that go out to fly and hover about at night, appearing to men and engaging them in levity until they have an emission of seed [keri]. The column of smoke mentioned above provides sustenance for these accusers so that they will stay in their place and not spread about the world. It was corresponding to this that the evening service was instituted. And since these bands of accusers come from an eirev rav [a “mixed multitude”], the corresponding prayer is called tefilas erev [the “Evening Prayer”], to weaken the above mentioned forces. Extreme concentration is required during the Evening Prayer in order to weaken the power of the Sitra Achara, especially during this bitter exile.
וְהִנֵּה צָרִיךְ אֲנִי עוֹד לְהַקְדִּים לְךָ הַקְדָּמָה אַחַת, מַה שֶּׁמָּצָאתִי בַּסֵּפֶר שְׁלָ"ה, דְּהִזְהִיר הַגָּאוֹן מוֹרֵנוּ יְשַׁעְיָה הוֹרְוִיץ, זִכְרוֹנוֹ לִבְרָכָה, שֶׁצָּרִיךְ כָּל אָדָם לִזָּהֵר מְאֹד בְּפֵרוּר שֶׁל פַּת כְּדִמְיוֹן אֵבָרֵי עוֹלָה, שֶׁנִּתְפַּקְּעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, כְּדֵי שֶׁלֹּא יִהְיֶה שְׁלִיטַת הַחִיצוֹנִים נֶהֱנִין מִן אוֹתָן אֵבָרִים וּפְדָרִים, רַק יְנִיקָתָן הִיא מִן הֶעָשָׁן הַמִּתְעַקֵּם וְנוֹטֶה לְצַד צָפוֹן, כָּךְ הַפֵּרוּרֵי פַּת צָרִיךְ הָאָדָם לְהִזָּהֵר בָּהֶם שֶׁלֹּא יַשְׁלִיכֵם לָאָרֶץ, וּבִפְרָט מִפֵּרוּרֵי שִׁיּוּרֵי הַמּוֹצִיא, שֶׁהֵן דֻּגְמַת אֵבָרִים שֶׁל עוֹלָה וְנִקְרָאִים תְּרוּמַת מַעֲשֵׂר, שֶׁהוּא קֹדֶשׁ הַקֳּדָשִׁים (עַיֵּן מַה שֶּׁכָּתַבְתִּי בְּחִבּוּרִי הַגָּדוֹל, הַנִּקְרָא "עֹפֶר הָאַיָּלִים", בְּפָרָשַׁת צַו, וְתִמְצָא נַחַת. עַיֵּן שָׁם).
Now I must give you some additional background by way of introduction. In the work Shnei Luchos HaBris (Sha’ar HaOsiyos, Kedushas Achilah, 53a) the illustrious author Rabbi Yeshayah Horwitz, z”l, warns that a person must treat crumbs of bread with great care, by analogy with the limbs that fall from the altar. Just as the Kohanim were admonished to take care that the impure forces did not benefit from these limbs directly but only from the column of smoke inclining toward the north, so must one take care not to throw breadcrumbs on the floor. This is particularly true of the crumbs from the initial slice after the recitation of the blessing, hamotzi lechem min ha’aretz. These crumbs in particular correspond to the limbs of the sacrifices. They are called terumas ma’aser [the kohein’s portion of the tithe] and are the holiest of the holy [see what I have written I my extensive work, Ofer HaAyalim, Parashas Tzav, and you will be gratified].
מִי שֶׁאֵינוֹ נִזְהָר בְּפֵרוּרֵי פַּת, אֲזַי בָּאָה לִילִית שֶׁהִיא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים, שֶׁהִיא בְּהִפּוּךְ אַתְוָן פַּת עִם ת"פ כֹּחוֹת שֶׁלָּהּ, וְשׁוֹרָה בְּבֵית הָאִישׁ הַהוּא, עַד שֶׁמְּבִיאָה אוֹתוֹ לִידֵי עֲנִיּוּת. וְלָכֵן נִרְאֶה לִי דְּזֶה כַּוָּנַת הַמְּסוֹרָה: זֹאת תּוֹרַת הָעוֹלָה הִיא הָעוֹלָה. כְּתִיב: הוּא הָעוֹלָה. וְלִכְאוֹרָה הוּא תָּמוּהַּ. וּלְפִי מַה שֶּׁכָּתַבְתִּי אָתֵי שַׁפִּיר דְּהוּא סוֹד גָּדוֹל: הִוא הָעוֹלָה — קָאֵי עַל לִילִית הָרְשָׁעָה, שֶׁרוֹצָה לֵהָנוֹת מִן פֵּרוּרֵי פַּת שֶׁהִיא גִּימַטְרִיָּא ת"פ, שֶׁהוּא מְמֻנֶּה עַל הָעֲנִיּוּת וְדַלּוּת, וְהוּא הָעוֹלָה — קָאֵי אַאֵיבָרֵי עוֹלָה, שֶׁנִּתְקָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָכֵן נִרְאֶה לִי פֵּרוּשׁ רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה: דְּרוּשׁ זֶה שֶׁל רַבִּי שִׁמְעוֹן: בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בִּמְקוֹם חֶסְרוֹן כִּיס דַּוְקָא בְּפָרָשָׁה זוֹ, דְּקָשֶׁה לְרַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה, הַקְּרִי הוּא 'הִיא הָעוֹלָה', וְהַכְּתִיב הוּא 'הוּא הָעוֹלָה', אֶלָּא עַל כָּרְחֲךָ צָרִיךְ לוֹמַר כִּדְפֵרַשְׁתִּי לְעֵיל, דְּ'הוּא הָעוֹלָה' קָאֵי אַקָרְבָּנוֹת. וְ'הִיא הָעוֹלָה' קָאֵי אַפֵּרוּרֵי פַּת. וְלָכֵן בָּא רַבִּי שִׁמְעוֹן לוֹמַר: בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְהַזְהִיר, בְּמָקוֹם שֶׁיֵּשׁ חֶסְרוֹן כִּיס, לְפִי דְּלִילִית הִיא מְמֻנָּה עַל הָעֲנִיּוּת וְדַלּוּת.
Whoever is not careful with crumbs of bread will be set upon by Lilis. The numerical value of her name is 480, the same as the value of pas [“bread”]. She will come with 480 of her forces and settle upon that person’s house, bringing him to a state of poverty. This is what the author of the Mesorah meant by his comment on the verse, “This is the law of the burnt offering, this [היא] is the burnt offering.” He observes, “It is written הוא [“this” — masculine] but we read it היא [“this” — feminine].” On the surface this is very surprising. However, in light of what I have written it makes perfect sense and teaches an important insight. היא העולה [“this — feminine — is the burnt sacrifice”] refers to the wicked Lilis, who desires to benefit from the crumbs of bread [pas], since the acronym for the numerical value of her name is taf [תף the reverse of pas פת]. She is the one appointed over poverty and indigence. הוא העולה [“this — masculine — is the burn sacrifice”] refers to the actual limbs of the sacrifice that were offered upon the altar. Now we can understand why Rashi cited Rabbi Shimon’s dictum specifically in connection with this verse. Rashi was also puzzled why the word “this” is written in the masculine but pronounced in the feminine. He concluded that it must be for the reason explained above. That is, the masculine הוא העולה, refers to the sacrifice, while the feminine, היא העולה, refers to the crumbs of bread. Therefore he quoted Rabbi Shimon’s teaching, that one must be more careful when there is a risk of financial loss, since Lilis is the one appointed over poverty and indigence.
בַּמַּעֲשֶׂה דְּהוּבָא בְּחֻלִּין: אָמַר אֲבַּיֵּי, מֵרֵישׁ הֲוֵי אֲמִינָא הַאי דְּכַנְשֵׁי נַשְׁוְרָא מִשּׁוּם נְקִיּוּת הוּא. (רָצָה לוֹמַר: דְּכַנְשֵׁי נַשְׁוְרָא, שֶׁמְּכַבְּדִין פֵּרוּרֵי הַפַּת, כָּךְ פֵּרֵשׁ רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה). אָמַר לֵיהּ מַר: מִשּׁוּם דְּקָשֶׁה לַעֲנִיּוּת. הַאי גַּבְרָא, דַּהֲוֵי מְהַדֵּר עָלֵיהּ שַׁד דַּעֲנִיּוּתָא, וְלֹא הֲוֵי יָכוֹל לֵיהּ דְּקָא זָהִיר אַנַּשְׁוְרָא. (רָצָה לוֹמַר, שֶׁהָיָה הַבַּעַל הַבַּיִת נִזְהָר מְאֹד בְּפֵרוּרֵי הַפַּת). יוֹמָא חַד כָּרַךְ רִפְתָּא עַל פְּנֵי הַשָּׂדֶה, וְנָפְלוּ פֵּרוּרִים שֶׁל הַפַּת עַל גַּבֵּי עֲשָׂבִים, וְאִי אֶפְשָׁר הָיָה לוֹ לִלְקֹט כָּל הַפֵּרוּרִים. אָמַר הַשֵּׁד דַּעֲנִיּוּתָא: הַשְׁתָּא וַדַּאי נָפַל בְּיָדִי. בָּתַר דְּאָכִיל, אַיְתָא מָרָא עַקְרִינְהוּ לְכֹלָּא וְשָׁדָא לְנַהֲרָא. (פֵּרֵשׁ רַשִּׁ"י, שָׁקַל מָרָא, שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז שאוב"ל, וְלָקַח הַקַּרְקַע עִם הָעֲשָׂבִים וְעִם הַפֵּרוּרִים וְזָרַק לְמַיָּא). שָׁמַע קָלָא, דַּהֲווּ אַמְרֵי: וַי, וַי, דְּאַפְקֵי לְהַאי גַּבְרָא מִבֵּיתִי! וְלָכֵן נִרְאֶה לִי, דְּזֶהוּ כַּוָּנַת רַשִּׁ"י שֶׁדָּרַשׁ דְּרוּשׁ זֶה דַּוְקָא בְּמִצְוָה זוֹ בְּפָרָשַׁת הָעוֹלָה, שֶׁהִיא קְרִי וּכְתִיב: 'הוּא הָעוֹלָה', 'הִיא הָעוֹלָה'. כֵּיוָן דְּרַמְזִי נָמֵי אַלִילִית, שֶׁהִיא מְמֻנָּה אַעֲנִיּוּת. וְלָכֵן אָמַר: בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ חֶסְרוֹן כִּיס, שֶׁהַפֵּרוּרֵי פַּת כָּל מִי שֶׁלֹּא נִזְהָר בָּהֶן וְזוֹרְקָן לַחוּץ, מֵבִיא לִידֵי עֲנִיּוּת וְדַלּוּת. וְלָכֵן לֹא פֵּרֵשׁ רַשִּׁ"י דְּרוּשׁ זֶה, כִּי אִם דַּוְקָא בְּמִצְוָה זוֹ. וְקַל לְהָבִין וְנָכוֹן הוּא. וּלְפִי עֲנִיּוּת דַּעְתִּי הִיא כַּוָּנָה אֲמִתִּית.
This is illustrated by an episode in Chullin (105b). There Abaye remarks, “To begin with I thought that people sweep up the crumbs merely for the sake of neatness. But the master [i.e., Rabbah bar Nachmani] told me that it was because leaving them on the floor opens one up to poverty.” The Gemara relates that the Prince of Poverty once trailed a certain fellow but he was unable to overcome him because he was extremely careful about his crumbs. One day the man ate bread in the middle of a field and the crumbs fell upon the grass in a way that made it impossible to gather them up. The Prince of Poverty thought to himself, “Now he will surely fall into my hands!” But after the man finished eating he took out a trowel and uprooted the entire clump of grass and threw it into the river. Afterwards he heard a voice saying, “Alas, alas! He has banished me from my home!” I believe that this is why Rashi cited Rabbi Shimon’s principle in connection with this passage about the burnt offering where there is this discrepancy between the way it is written, הוא העולה, and the way it is read, היא העולה. Since the way it is read alludes to Lilis, the one appointed over poverty, he notes that it is especially necessary for Scripture to urge zeal in a place where there is a risk of financial loss. For whoever is not careful with regard to his crumbs but merely throws them away is liable to come to poverty and indigence. Therefore Rashi cited this dictum in no context other than that of this commandment. This explanation should be easy to comprehend and is very apt, and in my humble opinion it is the true one.
וְלָכֵן צָרִיךְ הָאָדָם לְהִזָּהֵר שֶׁלֹּא יַשְׁלִיךְ פֵּרוּרֵי הַפַּת, וְכָל שֶׁכֵּן פֵּרוּרִין שֶׁל 'הַמּוֹצִיא' שֶׁיֵּשׁ בָּהֶן קְדֻשַּׁת אֵבָרֵי הָעוֹלָה. וְלָכֵן נִרְאֶה לִי דְּלִילִית עִם אַרְבַּע מֵאוֹת וּשְׁמוֹנִים מַחֲנוֹת שֶׁלָּהּ הִיא מְמֻנָּה עַל הַקֶּרִי. עַל כֵּן צָרִיךְ הָאָדָם לְהִתְפַּלֵּל, שֶׁלֹּא יָבוֹא לִידֵי קֶרִי, וְיִתְרַחֵק מֵהִרְהוּרִים רָעִים הַמְּבִיאִים אֶת הָאָדָם לִידֵי קֶרִי.
Thus a person should be very careful not to cast away breadcrumbs, especially those from the initial slice after the recitation of the blessing. For these have the sanctity of the limbs of the sacrifices. It also seems to me, based on the above, that Lilis and her 480 camps are appointed over emissions of seed [keri]. Therefore a man must pray that he be spared from wasting seed. And let him flee from wicked thoughts that cause this to happen to a man.
וּבוֹא וּרְאֵה עֵצָה הֲגוּנָה, שֶׁאֶתֵּן לְכָל מִי שֶׁיָּרֵא וְחָרֵד לִדְבַר ה' שֶׁיּנָּצֵל מֵעֲווֹן קֶרִי: עִנְיָן רִאשׁוֹן כְּבָר כָּתַבְתִּי בְּפֶרֶק ב, שֶׁיְּצַיֵּר הָאָדָם קֹדֶם שֶׁיִּישַׁן בִּדְיוֹקְנוֹ שֶׁל אָבִיו. עַיֵּן שָׁם. וּסְגֻלָּה שֵׁנִית הִיא, שֶׁיַּעֲשֶׂה טַבַּעַת מִכֶּסֶף טָהוֹר וְיַחְקֹק עָלָיו אֵלּוּ הַשֵּׁמוֹת שֶׁקִּבַּלְתִּי מֵהָאִישׁ הַקָּדוֹשׁ, מוֹרֵנוּ יוֹאֵל בַּשׁ, זִכְרוֹנוֹ לִבְרָכָה, מִקְּהִלַּת קֹדֶשׁ זַאמוּטְשׁ, וְאֵלּוּ הֵן: שדי, צמדכר, אנקתם, פסתם, פִּסְפָּסִים, דיונסים, יוהך, אדני. וְאַחַר עֲשִׂיָּה וְהַחֲקִיקָה שֶׁל הַטַּבַּעַת כֶּסֶף יַטְבִּיל הַטַּבַּעַת בְּמִקְוֶה אַרְבָּעִים סְאָה, וְאַחַר כָּךְ יוּכַל לָשֵׂאת עַל יָדוֹ וְיוּכַל לֵילֵךְ בְּכָל הַמְּקוֹמוֹת, וְיִהְיֶה לִבּוֹ בָּטוּחַ שֶׁיִּנָּצֵל מֵעָווֹן זֶה, וְיִשְׁכֹּן וְיִשְׁכַּב לַבֶּטַח עַל מִשְׁכַּבְתּוֹ, בְּלִי שׁוּם מִכְשׁוֹל וְעָווֹן.
Come and see a worthy strategy that I offer to whoever fears Hashem and trembles at his word, to be saved from the iniquity of wasting seed: I have already mentioned one strategy in the second chapter. Namely, that before a man goes to sleep he should summon up the image of his father. A second strategy is that he should fashion for himself a ring of pure silver and engrave upon it the following holy names that I have received from the saintly Rabbi Yoel Ba’al Shem of Zamusht. They are: ש-די צ-מרכד א-נקתם פ-סתם פ-ספסים ד-יונסים י-והך א-דני. After he has made the ring and engraved it, let him immerse it in a mikveh of forty seah. Then he can bear it with him and go wherever he wishes, confident that he will be spared from this iniquity. He will dwell and lie down securely upon his bed without any mishap or sin.