TODAY IN JEWISH HISTORY:
• MAHARAM'S BODY RANSOMED (1307)
The tragic saga of the imprisonment of Rabbi Meir ben Baruch ("Maharam") of Rothenburg came to a close when his body was ransomed, 14 years after his death, by Alexander ben Shlomo (Susskind) Wimpen.
"Maharam" (1215?-1293) was the leading Torah authority in Germany, and authored thousands of Halachic responsa as well as the Tosaphot commentary of the Talmudic tractate Yoma. In 1283 he was imprisoned in the Ensisheim fortress and held for a huge ransom, but he forbade the Jewish community to pay it (based on the Talmudic ruling that exorbitant sums should not be paid to free captives, as this would encourage the taking of hostages for ransom). For many years Maharam's disciple, R. Shimon ben Tzadok, was allowed to visit him in his cell and recorded his teachings in a work called Tashbetz.
Even after the Maharam's passing in 1293, his body was not released for burial until it was ransomed by R. Alexander, who was subsequently laid to rest at his side.
Links: A brief biography
• PASSING OF R. LEIB SARAH'S (1791)
Adar 4 is the yahrtzeit (anniversary of the passing) of Rabbi Leib Sarah's (1730-1791), a disciple of Rabbi Israel Baal Shem Tov. One of the "hidden tzaddikim," Rabbi Leib spent his life wandering from place to place to raise money for the ransoming of imprisoned Jews and the support of other hidden tzaddikim.
Link: More on R. Leib Sarah's
• ROMAN GHETTO ABOLISHED (1798)
In 1555, Pope Paul IV segregated the Jews of Rome in a walled quarter surrounded by gates that were locked at night. The ghettoed Jews were then subjected to various forms of degradation as well as restrictions on their personal freedoms.
During the French Revolution, Italy was conquered by Napoleon Bonaparte. On the 4th of Adar (Tuesday, February 20, 1798) the Ghetto was legally abolished. It was reinstated, however, as soon as the Papacy regained control.
DAILY QUOTE:
The good-hearted is always festive--Proverbs 15:15
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Vayikra, 5th Portion Leviticus 4:1-4:26 with Rashi
• Chapter 4
1. And the Lord spoke to Moses, saying, א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Speak to the children of Israel, saying: If a person sins unintentionally [by committing one] of all the commandments of the Lord, which may not be committed, and he commits [part] of one of them ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֹת יְהֹוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְעָשָׂה מֵאַחַת מֵהֵנָּה:
of all the commandments of the Lord: Our Rabbis explained: A sin-offering is brought only for such a transgression whose prohibition is expressed [in the Torah] as a negative commandment, and whose willful violation incurs the penalty of excision (premature death by the hands of Heaven). The unintentional violation of such prohibitions incurs a sin-offering [upon the individual]. — [Torath Kohanim 4:196; Shab. 69a)]
מכל מצות ה': פירשו רבותינו אין חטאת באה אלא על דבר שזדונו לאו וכרת (ושגגתו חטאת):
of one of them: [The text should have read, “one of them.” Since it says, “of one of them,” it means to include the case of someone who has transgressed even] part of one of these prohibitions. For example, [if one writes a single letter on the Sabbath, he is not liable for transgressing a prohibition by law of Torah. If he writes two letters, he is liable. Therefore,] if one writes the letters שׁם from שִׁמְעוּן, [which he had intended to write, or] נח from נָחוֹר, [which he had intended to write, or] is from דן from דּנִָיּאֵל, [which he had intended to write, although he did not complete the names he intended to write, since the two-letter names are words in their own right, he is liable for writing on the Sabbath, even though he transgressed only part of the prohibition]. — [Torath Kohanim 4:197]
מאחת מהנה: ממקצת אחת מהן, כגון הכותב בשבת שם משמעון, נח מנחור, דן מדניאל:
3. If the anointed kohen sins, bringing guilt to the people, then he shall bring for his sin which he has committed, an unblemished young bull as a sin offering to the Lord. ג. אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן בָּקָר תָּמִים לַיהֹוָה לְחַטָּאת:
if the annointed kohen should sin to bring guilt to the people: Heb. אם הכהן המשיח יחטא לאשמת העםIts midrashic interpretation: He is not obliged [to bring a sin-offering] unless there is a hidden thing together with an unintentional act, as it is said, "to bring guilt on the people" "and something is hidden from the congregation and they do." And its plain meaning according to the aggadah: When the holy priest sins, it is the fault of the people, for they are dependent on him to atone for them and pray for them--- and [now] he has become impaired
אם הכהן המשיח יחטא לאשמת העם: מדרשו אינו חייב אלא בהעלם דבר עם שגגת מעשה, כמו שנאמר לאשמת העם ונעלם דבר מעיני הקהל ועשו (פסוק יג). ופשוטו לפי אגדה, כשכהן גדול חוטא, אשמת העם הוא זה, שהן תלויין בו לכפר עליהם ולהתפלל בעדם, ונעשה מקולקל:
4. And he shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lean his hand [forcefully] upon the bull's head and slaughter the bull before the Lord. ד. וְהֵבִיא אֶת הַפָּר אֶל פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְהֹוָה וְסָמַךְ אֶת יָדוֹ עַל רֹאשׁ הַפָּר וְשָׁחַט אֶת הַפָּר לִפְנֵי יְהֹוָה:
5. And the anointed kohen shall take from the bull's blood and bring it into the Tent of Meeting. ה. וְלָקַח הַכֹּהֵן הַמָּשִׁיחַ מִדַּם הַפָּר וְהֵבִיא אֹתוֹ אֶל אֹהֶל מוֹעֵד:
to the Tent of Meeting: I.e., to the Mishkan, and in the Temple, to the Heichal, [which housed the menorah, the table, and the incense altar, the equivalent of the Holy, in the Mishkan in the desert].
אל אהל מועד: למשכן, ובבית עולמים להיכל:
6. And the kohen shall dip his finger into the blood and sprinkle some of the blood seven times before the Lord, before the dividing curtain of the Sanctuary. ו. וְטָבַל הַכֹּהֵן אֶת אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהֹוָה אֶת פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ:
before the dividing curtain of the Sanctuary: Heb. פָּרֹכֶת הַקֹּדֶשׁ [i.e., the blood was to be sprinkled towards the dividing curtain,] opposite the place of its holiness, namely, directed [to the site] between the poles [which were attached to the Holy Ark]. But the blood [although sprinkled in that direction,] was not to touch the dividing curtain. However, if it did touch, it touched [and it did not matter]. — [Yoma 57a]
את פני פרכת הקדש: כנגד מקום קדושתה, מכוון כנגד בין הבדים, ולא היו נוגעים דמים בפרוכת, ואם נגעו נגעו:
7. And the kohen shall place some of the blood on the horns of the incense altar which is in the Tent of Meeting, before the Lord, and he shall pour all the blood of the bull onto the base of the altar [used] for burnt offerings, which is at the entrance of the Tent of Meeting. ז. וְנָתַן הַכֹּהֵן מִן הַדָּם עַל קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהֹוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת | כָּל דַּם הַפָּר יִשְׁפֹּךְ אֶל יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד:
all the blood: I.e., the remaining blood. — [see Zev. 25a]
ואת כל דם: שירי הדם:
8. And all the fat of the sin offering bull he shall separate from it: the fat covering the innards, and all the fat that is on the innards, ח. וְאֶת כָּל חֵלֶב פַּר הַחַטָּאת יָרִים מִמֶּנּוּ אֶת הַחֵלֶב הַמְכַסֶּה עַל הַקֶּרֶב וְאֵת כָּל הַחֵלֶב אֲשֶׁר עַל הַקֶּרֶב:
And all the fat of the […] bull: It should have said, “its fat.” What does the [seemingly superfluous] word “bull” teach us? It comes to include [another bull, namely,] the bull of Yom Kippur (Lev. 16:3) in the [laws regarding the] kidneys, the fats and the diaphragm.
ואת כל חלב פר: חלבו היה לו לומר, מה תלמוד לומר פר, לרבות פר של יום הכיפורים לכליות ולחלבים וליותרת:
the sin-offering: [Similarly, this seemingly superfluous word] comes to include [another sin-offering, namely,] goats [brought as a sin-offering to atone for unintentional] idolatry (Num. 15:24) in the [laws regarding the] kidneys, the fats and the diaphragm.
החטאת: להביא שעירי עבודה זרה לכליות ולחלבים ויותרת:
he shall separate…from it: i.e., [he shall remove the fat] while it is still attached [to the animal]; he shall not cut [the animal] into [its prescribed] pieces before the removal of its fat. — [Torath Kohanim 4:230]
ירים ממנו: מן המחובר, שלא ינתחנו קודם הסרת חלבו, [ת"כ]:
9. and the two kidneys [along] with the fat that is on them, which is on the flanks; and the diaphragm with the liver, along with the kidneys, he shall remove it, ט. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵיהֶן אֲשֶׁר עַל הַכְּסָלִים וְאֶת הַיֹּתֶרֶת עַל הַכָּבֵד עַל הַכְּלָיוֹת יְסִירֶנָּה:
10. just as was separated from the bull [sacrificed as] a peace offering, the kohen shall then cause them to [go up in] smoke on the altar [used] for burnt offerings. י. כַּאֲשֶׁר יוּרָם מִשּׁוֹר זֶבַח הַשְּׁלָמִים וְהִקְטִירָם הַכֹּהֵן עַל מִזְבַּח הָעֹלָה:
just as was separated: Like those parts specified in the case of the ox [offered as a] peace-offering. But what is specified in the case of the peace-offerings that is not specified here? [Nothing at all! So why mention the peace-offering altogether?] In order to compare it to the peace-offering, [as follows]: Just as the peace-offering had to be designated for the specific purpose of a peace-offering, so too, this sacrifice had to be designated for its specific purpose, and just as peace-offerings [bring] peace to the world, so too, this sacrifice [brings] peace to the world. — [Torath Kohanim 4:231] And in Shechitath Kodashim (Zev.), it is taught that this [seemingly superfluous phrase, “just as was separated…,”] is necessary here, in order to learn from it the rule, that we do not derive a law from another matter which is itself only derived [and not explicitly stated in Scripture], when it comes to holy sacrifices. [This is found] in chapter [five of Zev.,] Eizehu Mekoman. — [Zev. 49b] 9-11.
כאשר יורם: מאותן אימורין המפורשין בשור זבח השלמים. וכי מה פירש בזבח השלמים שלא פירש כאן, אלא להקישו לשלמים מה שלמים לשמן, אף זה לשמו. ומה שלמים שלום לעולם, אף זה שלום לעולם. ובשחטת קדשים מצריכו ללמוד הימנו, שאין למדין למד מן הלמד בקדשים, בפרק איזהו מקומן [זבחים מט]:
with the liver, along with the diaphragm: [in verse 9, and in verse 11:]
על הכבד על הכליות, על ראשו ועל כרעיו: כולן לשון תוספת הן, כמו מלבד:
along with its head and along with its legs: All these [mentions of the word עַל here, literally “upon,”] are expressions of adding, like (מִלְבַד) “apart from.” [Thus, in addition to the explanations given earlier (see Rashi verse 3:4), when verse 9 says, “And he shall remove the diaphragm with [part of] the liver, along with the kidneys,” the meaning is “he shall remove the diaphragm, besides (removing part of) the liver and the kidneys.”]
:
11. [He shall then take] the bull's skin and all of its flesh, along with its head and along with its legs, its innards and its waste matter. יא. וְאֶת עוֹר הַפָּר וְאֶת כָּל בְּשָׂרוֹ עַל רֹאשׁוֹ וְעַל כְּרָעָיו וְקִרְבּוֹ וּפִרְשׁוֹ:
12. He shall take out the entire bull to a clean place outside the camp, [namely,] to the ash depository, and he shall burn it in fire on wood. Thus, it shall be burnt in the ash depository. יב. וְהוֹצִיא אֶת כָּל הַפָּר אֶל מִחוּץ לַמַּחֲנֶה אֶל מָקוֹם טָהוֹר אֶל שֶׁפֶךְ הַדֶּשֶׁן וְשָׂרַף אֹתוֹ עַל עֵצִים בָּאֵשׁ עַל שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵף:
to a clean place: Since there was a place outside the city designated for uncleanness, [namely,] to cast plague-stricken stones [which had thereby become unclean] (Lev. 14:40), and for a cemetery, Scripture needed to qualify this instance of “outside the camp” -which [in the case of Jerusalem] was equivalent to outside the city-that the place had to be [ritually] clean.
אל מקום טהור: לפי שיש מחוץ לעיר מקום מוכן לטומאה להשליך אבנים מנוגעות ולבית הקברות, הוצרך לומר מחוץ למחנה, זה שהוא חוץ לעיר, שיהא המקום טהור:
outside the camp: Outside the three camps [of the encampment of Israel, when they were set up in the desert, namely: The camp of the Shechinah, the Levite camp, and the general Israelite camp.]. Regarding the Holy Temple in Jerusalem, however, it means outside the city, as is explained by our Rabbis in Tractate Yoma (68a), and in San. (42b).
מחוץ למחנה: חוץ לשלש מחנות, ובבית עולמים חוץ לעיר, כמו שפירשוהו רבותינו במסכת יומא (סח א) ובסנהדרין (מב ב):
to the ash depository: Heb. אֶל שֶׁפֶ הַדֶּשֶׁן, to the place where they poured out (שׁוֹפְכִין) the ashes which were removed from the altar, as it is said, “and he shall take out the ashes…outside the camp” (Lev. 6:4).
אל שפך הדשן: מקום ששופכין בו הדשן המסולק מן המזבח, כמו שנאמר (ויק' ו ד) והוציא את הדשן אל מחוץ למחנה:
Thus, it shall be burnt in the ash depository: [But the verse has just told us this!] Surely, it does not need to restate it! However, [this repetition comes] to teach [us] that [the bull shall be burnt in the ash depository,] even if there are no ashes there [at the time]. — [Torath Kohanim 4:239]
על שפך הדשן ישרף: שאין תלמוד לומר אלא ללמד, שאפילו אין שם דשן:
13. And if the entire community of Israel errs because a matter was hidden from the eyes of the congregation, and they commit one of all the commandments of the Lord, which may not be committed, incurring guilt; יג. וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל מִצְוֹת יְהֹוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְאָשֵׁמוּ:
the…community of Israel: This refers to the [Great] Sanhedrin [the Supreme Court of Israel, seated at the Holy Temple]. — [Torath Kohanim 4:241]
עדת ישראל: אלו סנהדרין:
because a matter was hidden: [This means that the Sanhedrin] issued an erroneous decision regarding any matter in the Torah that incurs the penalty of excision, by declaring that matter permissible. — [Hor. 7b]
ונעלם דבר: טעו להורות באחת מכל כריתות שבתורה שהוא מותר:
the congregation, and they and they commit: meaning that the community acted upon their instruction. — [Hor. 3a]
הקהל ועשו: שעשו צבור על פיהם:
14. When the sin which they had committed becomes known, the congregation shall bring a young bull as a sin offering. They shall bring it before the Tent of Meeting. יד. וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד:
15. The elders of the community shall lean their hands [forcefully] upon the bull's head, before the Lord, and one shall slaughter the bull before the Lord. טו. וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת יְדֵיהֶם עַל רֹאשׁ הַפָּר לִפְנֵי יְהֹוָה וְשָׁחַט אֶת הַפָּר לִפְנֵי יְהֹוָה:
16. The anointed kohen shall bring some of the bull's blood into the Tent of Meeting, טז. וְהֵבִיא הַכֹּהֵן הַמָּשִׁיחַ מִדַּם הַפָּר אֶל אֹהֶל מוֹעֵד:
17. and the kohen shall dip his finger from the blood, and sprinkle [it] seven times before the Lord, before the dividing curtain. יז. וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהֹוָה אֵת פְּנֵי הַפָּרֹכֶת:
before the dividing curtain: But above, Scripture says (verse 6),“before the dividing curtain of the Sanctuary.” [Why before was there mention of holiness, whereas now, the verse omits it?] This may be compared to a king against whom a province revolted. If only a minority rebels, his cabinet remains intact. If the entire country rebels, however, his cabinet does not remintact. Here, too. When the anointed kohen sinned (referred to in the verses leading up to verse 6), the name of holiness was still attached to the Sanctuary. When they all sin, (as verse 13 states, “If the entire community of Israel errs”), God forbid, the holiness retracts. — [Zev. 41b]
את פני הפרכת: ולמעלה הוא אומר את פני פרוכת הקדש, משל למלך שסרחה עליו מדינה, אם מיעוטה סרחה, פמליא שלו מתקיימת, ואם כולה סרחה, אין פמליא שלו מתקיימת. אף כאן כשחטא כהן משיח עדיין שם קדושת המקום על המקדש, משחטאו כולם, חס ושלום, נסתלקה הקדושה:
18. And he shall then place some of the blood on the horns of the altar that is before the Lord in the Tent of Meeting. And then he shall pour all the blood onto the base of the altar [used] for burnt offerings, which is at the entrance to the Tent of Meeting. יח. וּמִן הַדָּם יִתֵּן | עַל קַרְנֹת הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְהֹוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל הַדָּם יִשְׁפֹּךְ אֶל יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד:
the base of the altar [used] for burnt-offerings, which is at the entrance to the Tent of Meeting: This is the western base, which is [situated] opposite the entrance. — [Torath Kohanim 4:229]
יסוד מזבח העלה אשר פתח אהל מועד: זה יסוד מערבי, שהוא כנגד הפתח:
19. And he shall separate all its fat from it and cause it to [go up in] smoke on the altar. יט. וְאֵת כָּל חֶלְבּוֹ יָרִים מִמֶּנּוּ וְהִקְטִיר הַמִּזְבֵּחָה:
And he shall separate all its fat: Although Scripture here does not explicitly mention the diaphragm and the two kidneys, they are derived from (verse 20 below),“He shall do to the bull just as he did [to the bull (sacrificed) as a sin-offering].” Now why are these details not specified here? The School of Rabbi Ishmael taught: This can be compared to a king who was furious with his beloved friend, but shortened [the account of] his offense, because of the affection [he had for him]. — [Zev. 41a]
ואת כל חלבו ירים: אף על פי שלא פירש כאן יותרת ושתי כליות, למדין הם מועשה לפר כאשר עשה וגו'. ומפני מה לא נתפרשו בו, תנא דבי ר' ישמעאל (זבחים מא ב) משל למלך שזעם על אוהבו ומיעט בסרחונו מפני חיבתו:
20. He shall do to the bull just as he did to the bull of the sin offering thus he shall do to it. Thus the kohen shall make atonement for them [the community], and they will be forgiven. כ. וְעָשָׂה לַפָּר כַּאֲשֶׁר עָשָׂה לְפַר הַחַטָּאת כֵּן יַעֲשֶׂה לּוֹ וְכִפֶּר עֲלֵהֶם הַכֹּהֵן וְנִסְלַח לָהֶם:
He shall do to the bull: i.e., with this bull,
ועשה לפר: זה כאשר עשה לפר החטאת, כמו שמפורש בפר כהן משיח, להביא יותרת ושתי כליות שפירש שם מה שלא פירש כאן. ולכפול במצות העבודות, ללמד שאם חסר אחת מכל המתנות פסול, לפי שמצינו בניתנין על המזבח החיצון שנתנן במתנה אחת כפר, הוצרך לומר כאן שמתנה אחת מהן מעכבת:
just as he did to the bull [sacrificed] as a sin-offering: i.e., just as is delineated in the case of the bull of the anointed kohen. [Thus,] included [in the procedures of sacrificing this bull, is the burning of] the diaphragm and the two kidneys, which are specified there and are not specified here (Zev. 41a). [Now, since Scripture relies on the anointed kohen’s sin-offering to teach us the service of sacrificing this bull, why does it specify the procedure involving the sprinkling of the blood, which amounts to a repetition?] The repetition of [details of] the service procedures [involving the sprinkling of blood] comes to teach us that if [even] one application of blood is missing [in the service, the offering is] invalid. — [Torath Kohanim 4:252] [But surely we would know this, without Scripture having to tell us. Why should we think that one missing application of blood would still result in a valid offering?] Since we find regarding the applications [of blood] upon the outer altar, that if the kohen made [only] one application, he nevertheless effected atonement, thus, Scripture needs to tell us here, that [in the case of this bull, where the blood was sprinkled inside the Sanctuary,] that [the omission of even] one application [of blood] affects [the validity of the offering].
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21. And he shall take the bull outside the camp and burn it, just as he burned the first bull. It is a sin offering for the congregation. כא. וְהוֹצִיא אֶת הַפָּר אֶל מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא:
22. If a leader [of Israel] sins and unintentionally commits one of all the commandments of the Lord, which may not be committed, incurring guilt; כב. אֲשֶׁר נָשִׂיא יֶחֱטָא וְעָשָׂה אַחַת מִכָּל מִצְוֹת יְהֹוָה אֱלֹהָיו אֲשֶׁר לֹא תֵעָשֶׂינָה בִּשְׁגָגָה וְאָשֵׁם:
If the leader [of Israel] sins: Heb. אִשֶׁר נָשִׂיא יֶחֱטָא, [Why does Scripture not use the word אִם like in the cases of verses 3 and 13 above? The answer is that אִשֶׁר is] an expression reminiscent of [the dictum starting with the word] אַשְׁרֵי, “fortunate is…,” namely: “Fortunate is the generation whose leader [does not hold himself too high, but rather,] gives attention to bringing an atonement offering for his unintentional sins-and how much more will he experience remorse for the sins he has committed willfully!” - [Torath Kohanim 4:257]
אשר נשיא יחטא: לשון אשרי, אשרי הדור שהנשיא שלו נותן לב להביא כפרה על שגגתו, קל וחומר שמתחרט על זדונותיו:
23. if his sin that he has committed is made known to him, then he shall bring his offering: an unblemished male goat. כג. אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא בָּהּ וְהֵבִיא אֶת קָרְבָּנוֹ שְׂעִיר עִזִּים זָכָר תָּמִים:
if…is made known: Heb. אוֹ הוֹדַע [This could be literally understood as, “Or …is made known to him.” However, here, the verse] has the meaning: “If [his sin…] is made known to him.” There are many instances of [the word] אוֹ used as expressions of אִם, “if,” and [there are many instances of] אִם used instead of אוֹ. Similar [to this verse, then,] is (Exod. 21:36): אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא [which means: “If it was known that the ox was used to goring.”
או הודע: כמו אם הודע. הרבה או יש שמשמשין בלשון אם, ואם במקום או, וכן או נודע כי שור נגח הוא (שמות כא לו):
[If his sin…] is made known to him: When he committed the sin, he thought that it was permissible, but afterwards, it became known to him that it was forbidden.
הודע אליו: כשחטא היה סבור שהוא היתר, ולאחר מכאן נודע לו שאיסור היה:
24. And he shall lean his hand [forcefully] upon the goat's head and slaughter it in the place where he slaughters burnt offerings, before the Lord. It is a sin offering. כד. וְסָמַךְ יָדוֹ עַל רֹאשׁ הַשָּׂעִיר וְשָׁחַט אֹתוֹ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת הָעֹלָה לִפְנֵי יְהֹוָה חַטָּאת הוּא:
in the place where he slaughters burnt-offerings: namely, in the north [ern area of the Holy Temple courtyard], as is expressly mentioned in the case of the burnt-offering. — [Torath Kohanim 4:270]
במקום אשר ישחט את העולה: בצפון, שהוא מפורש בעולה:
It is a sin-offering: [If he slaughters it] for this purpose [i.e., for a sin-offering], it is valid, but if it is [slaughtered] not for this purpose, it is invalid. — [Torath Kohanim 271]"
חטאת הוא: לשמו כשר, שלא לשמו פסול:
25. And the kohen shall take some of the blood of the sin offering with his finger, and place [it] on the horns of the altar [used] for burnt offerings. And then he shall pour its blood onto the base of the altar [used] for burnt offerings. כה. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת דָּמוֹ יִשְׁפֹּךְ אֶל יְסוֹד מִזְבַּח הָעֹלָה:
its blood: [I.e., its] remaining blood.
ואת דמו: שירי הדם:
26. And he shall cause all its fat to [go up in] smoke on the altar, just like the fat of the peace offering. Thus the kohen shall make atonement for his sin, and he will be forgiven. כו. וְאֶת כָּל חֶלְבּוֹ יַקְטִיר הַמִּזְבֵּחָה כְּחֵלֶב זֶבַח הַשְּׁלָמִים וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ וְנִסְלַח לוֹ:
just like the fat of the peace-offering: i.e., just like the parts [of the animal burnt on the altar] specified for the goat mentioned under the category of peace-offerings.
כחלב זבח השלמים: כאותן אימורין המפורשים בעז האמור אצל שלמים:
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Tehillim: Psalms Chapters 23 - 28
• Chapter 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
1
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just deserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
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Tanya: Likutei Amarim, beginning of Chapter 35
• Lessons in Tanya
• Today's Tanya Lesson Thursday, Adar II 4, 5774 • March 6, 2014
Likutei Amarim, beginning of Chapter 35
Before beginning ch. 35, it will be worthwhile to note once again that the Tanya is based on the verse, “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.”
This verse asserts that the Torah is easily fulfilled through all of man’s three forms of expression (also called the “garments of the soul”): thought (“in your heart”), speech (“in your mouth”) and action (“that you may do it”). In a deeper sense, the phrase “in your heart” refers also to the emotions of love and fear of G d; they, too, are “very near to you,” i.e., easily attainable.
Concerning this latter statement, the Alter Rebbe points out (in ch. 17) that this claim appears contrary to our experience; in fact, it is by no means an easy matter for us to acquire the love and fear of G d.
In answer, he explains that the phrase “that you may do it” qualifies and describes the emotions intended in the words “in your heart,” thus: What sort of love and fear of G d is “very near to you... in your heart?” — The love and fear which serve to motivate one’s practical observance of the mitzvot (even though such love and fear are not experienced in the heart as fiery spiritual emotions). Intellectual contemplation of G d’s greatness will lead one to an intellectual appreciation (“love”) of G d, and an awe (“fear”) of Him, which will in turn affect the heart (since, by nature, the mind rules the heart). The heart will then be motivated and will resolve to observe all the mitzvot in the spirit of this “love” or “fear”.
The Alter Rebbe then went on to say that even he who is not suited to such intellectual contemplation may also attain a love and fear of G d by revealing the natural love hidden in the heart of every Jew. This love also contains an element of fear, the fear of separation from G dliness. Thus, it is indeed “very near” and easy to serve G d “in one’s heart,” i.e., out of both the love and fear of G d.
Yet, from the wording of the verse (“It is very near to you... in your mouth, and... heart, that you may do it”) it is evident that however necessary the love and fear of G d may be, the actual, practical observance of the mitzvot is paramount. In the following chapters the Alter Rebbe explains the superiority of the practical aspect of mitzvot over this seemingly more “spiritual” aspect.
It is also important to bear in mind the Alter Rebbe’s definition of the rank of Beinoni: The Beinoni is he who is not guilty of any sin, whether in action, in speech, or even in thought.
The inner evil of his animal soul, however, retains its native strength, and is capable of arousing forbidden desires in his heart; only by constant vigilance does the Beinoni prevent these desires from finding expression in his actions, words and (conscious) thoughts.
והנה, לתוספת ביאור תיבת לעשותו
Let us elucidate still further the term “that you may do it,” in the verse, “For the matter is very near to you in your mouth and in your heart, that you may do it,” where, as mentioned, the climax of the verse is its emphasis on action.
וגם להבין מעט מזעיר תכלית בריאת הבינונים
Let us also understand [at least] in a very small measure, the purpose in creating Beinonim — to be, and remain forever on the level of Beinonim; for as explained in ch. 14, the souls of the Beinonim are usually incapable of rising to the level of tzaddik through their own will and effort: they were created to be Beinonim;
וירידת נשמותיהם לעולם הזה, להתלבש בנפש הבהמית שמהקליפה וסטרא אחרא
also, [the purpose of] their souls‘ descent to this world, being clothed within an animal soul deriving from the kelipah and sitra achra, the very antithesis of the (divine) soul.
מאחר שלא יוכלו לשלחה כל ימיהם, ולדחותה ממקומה מחלל השמאלי שבלב
Since they will not be able to banish [the animal soul] throughout their lives, nor [even] dislodge it from its place in the left part of the heart,
שלא יעלו ממנה הרהורים אל המוח
so that no [evil] imaginings rise from it to the brain,
כי מהותה ועצמותה של נפש הבהמית שמהקליפה היא בתקפה ובגבורתה אצלם כתולדתה
inasmuch as in the Beinonim, the essence of the animal soul derived from the kelipah remains in its full strength and potency as at birth,
רק שלבושיה אינם מתלבשים בגופם כנ״ל
except that its “garments”, i.e., its forms of expression as evil thought, speech and action, do not clothe themselves in their body, as mentioned above — in ch. 12, where the Alter Rebbe explains that by means of constant battle with his animal soul, the Beinoni prevents the budding evil of this soul from expressing itself in his thought, speech and action.
However, since the Beinoni succeeds only in suppressing the “garments” of the animal soul, but can never, despite all his efforts, effect any change in the essential, evil nature of the animal soul itself, the question arises:
ואם כן, למה זה ירדו נשמותיהם לעולם הזה ליגע לריק, חס ושלום, להלחם כל ימיהם עם היצר, ולא יכלו לו
Why then did their souls descend to this world, to strive in vain, G d forbid; waging war all their lives against their evil inclination, yet never being able to vanquish it?
It was explained in the previous chapter that the ongoing battle waged by the Beinoni in preventing his evil inclination from asserting itself in thought, speech and action causes prodigious pleasure Above. How then can we complain that the battle is in vain? Yet, were this divine pleasure the sole object of the battle, there would be no reason for having the divine soul clothed within the animal soul; on the contrary, the two souls ought then be separate and distinct from each other, so that whenever the divine soul emerges victorious from a particular struggle (against the desire of the animal soul to act or speak evilly), it would then act alone, without the participation of the animal soul. Since the divine soul is clothed within the animal soul, the objective obviously lies in perfecting the animal soul itself. From this perspective, the battle of the Beinoni does indeed seem futile, since all his efforts have no effect on the evil nature of the animal soul.
ותהי זאת נחמתם לנחמם בכפליים לתושיה, ולשמח לבם בה׳ השוכן אתם בתוך תורתם ועבודתם
Let this forthcoming explanation be their solace, to comfort them in a double measure of aid, and to gladden their hearts in G d Who dwells amongst them in their Torah and [divine] service. I.e., the explanation will show them how to find comfort and joy in the G dly light that abides within them when they study the Torah and when they engage in the service of G d.
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Rambam:• Daily Mitzvah - Sefer Hamitzvos:
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 157
Recounting the Story of the Exodus
"And you shall relate to your son on that day"—Exodus 13:8.
We are commanded to recount the story of the Exodus from Egypt – each person to the best of his ability – on the eve of the fifteenth of Nissan, the first night of Passover. The more one elaborates on the story – explaining how the Egyptians tormented us, how G d severely punished them for their evil, and expressing gratitude to G d for all the kindness He bestowed upon us – the more praiseworthy is the person.
If one has no children to whom to relate the story, he should relate it to whomever is in his company, or even to himself if he is alone.
Our Sages tell us: "Even if we are all wise, all intelligent, all knowledgeable in the entirety of the Torah—we are commanded to recount the story of the Exodus from Egypt."
Recounting the Story of the Exodus
Positive Commandment 157
Translated by Berel Bell
The 157th mitzvah is that we are commanded to tell about the Exodus from Egypt on the beginning of the night of the 15th686 of Nissan — with all the eloquence at our command. Praiseworthy is the person who gives lengthy discussion and description to the subject: how the Egyptians sinned against us, and what they subjected us to; how G‑d took revenge upon them; thanking G‑d (exalted be He) for all the kindness he has bestowed upon us. This is as the Sages said,1 "Everyone who discusses the Exodus from Egypt at length is praiseworthy."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall tell your child [on that day, 'It is because of this that the L‑rd did for me when I left Egypt. ' "]
The Sages3 explain this verse: "'And you shall tell your child': One may think that [the discussion of the Exodus] must be from the first of the month. The Torah therefore says, 'on that day.' But 'on that day' could mean while it is yet daytime; the Torah therefore says, 'It is because of this.' The expression 'because of this' can only be said when matzah and maror are placed before you." This means that at the beginning of the night one is obligated to discuss [the Exodus].
The Mechilta4 says: "Since the verse5 says, 'when your son will ask you,' you might think that you are required to discuss it only when he asks, and not otherwise. Therefore the Torah tells you, 'And you shall tell your child,' even if he doesn't ask. I only know [of the obligation to discuss the Exodus] when the person has a child. How do I know [this obligation applies] when he is by himself or with others? The verse says,6 'And Moshe said to the people, "Remember this day" — that G‑d commanded us to remember the Exodus just as He commanded us,7 'Remember the Shabbos day to sanctify it. ' "
You are familiar with the expression [of the Sages8], "Even if all of us were wise, all of us understanding, all of us knowing the Torah, we would still be obligated to discuss the Exodus from Egypt."
The details of this mitzvah are discussed in the end of Pesachim.
FOOTNOTES
1.Haggadah.
2.Ex. 13:8.
3.In the Mechilta.
4.Of Rabbi Shimon Bar Yochai.
5.Ex. 13:14.
6.Ex. 13:3.
7.Ex. 20:8.
8.Haggadah.
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Text of the Haggadah
The study continues with Maimonides' "Text of the Passover Haggadah." (The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code. This is what is being studied today according to the three-chapter-a-day-schedule.)
We have not translated this order into English, because the point of it is not to provide a translation of the Haggadah (in fact, the Hebrew text often skips out passages not relevant to the structure), but to lay out the way Maimonides structured his Haggadah.
Nusach haHagaddah
Text of the Haggadah
Shofar, Sukkah, veLulav
Text of the Haggadah
A. Text of the Haggadah used in Israel during the exile, that is: start the second cup and say, urgently we left Egypt. The bread of affliction, Darrel Avatna Dnfko Barr'a Dmtzriim. All comers, I would Eichol, and all Dtzrich Passover, and I would pass. Cell Hacha, next year Barr'a Disraeli; cell Hada servants, members of a cell Datia holes.
In. What is this night different from all other nights. On all other nights we do not dip even once, and this night, two times. On all other nights we eat chametz and matzah, and on this night, all matzah. On all other nights, we eat other vegetables, and this night, clear. On all other nights, we eat on the dwell in or reclining, and on this night, we all bran.
C. We were slaves to Pharaoh in Egypt, and Iotziano, O Lord, from there with a mighty hand and an outstretched arm. While not God redeemed our fathers from Egypt, yet we and our sons and sons of our sons were enslaved to Pharaoh in Egypt. And even all wise, all wise, we all know the Torah - commands us to tell the Exodus from Egypt, and all the Egyptian port extender, the better.
Wednesday. Once Rabbi Eliezer and Rabbi Yehoshua and Rabbi Elazar ben Azariah and Rabbi Akiva and Rabbi tarpon were reclining in Bnei Brak, and had our books Exodus throughout the night, until their students came and said to them, our rabbis, it's time Shema in the morning.
The. They said Rabbi Elazar ben Azariah, I'm nearly seventy years, and I have not said and done out of Egypt at night until Ben Zoma required: it is said "To remember the day you left the land of Egypt all the days of your life" (Deuteronomy c) - "your life "Day;" all your life "nights. Sages say "your life," this world; "all the days of your life", bringing the days of the messiah.
And. Welcome place gave the Torah to Israel with him, Blessed is He. Four sons spoke against the Torah - a smart one, and one evil, and one over, and one does not know to ask.
M. Wise, what he says - "What evidence, and the laws and Justice, which ordered the Lord our God, you" (Deuteronomy, approximately). Although you tell him halakhic Passover, there Haftara portion after Passover Afyakimon.
The. Evil, what he says - "What this work, you" (Exodus, Z). "You", not him. And according removes himself from the public and the village mainly, though you blunt his teeth and tell him: "For this, God made me, when I left, of Egypt" (Exodus H) - "I", not him; while there was no was redeemed.
T.. Tam, what he said - "What do" (Exodus hand). "And you told him - a strong hand brought us out of Egypt, the house of bondage" (ibid.).
J.. And does not know to ask, the Open has - says "tell your son on that day, saying, for this the Lord made me, when I left, of Egypt" (Exodus h). "Tell your son" can advance the month - Talmud say "that day." Island that day can still day - the Talmud say "for it," I said, but at that matzah and bitter herbs in the foreground.
Ya. Begins, idolaters were our ancestors, and now, we brought the place Blessed is work, it says, "Then said Joshua to all the people, Thus saith the Lord God of Israel, before the river were your ancestors before, Terah the father of Abraham and father of Nahor, and will work, other gods., And take the Your father Abraham, across the river, and cause him to go all the land of Canaan, and locusts, the seed, and let him, Isaac., and let Isaac, the Jacob and Esau: and I will give to Esau mount Seir, to possess it, and Jacob and his sons went down Egypt "(Joshua pitcher on D).
XII. Welcome keeps his promise to Israel with him, Blessed is: Almighty calculates the end, make a few who said to Abraham between the pieces, it says, "And He said to Abram, Know for sure that your seed will land not theirs, and Abdum, and tortured them - four hundred years. And your pronunciation that will work, Dan selfish, and then go out, great property "(Genesis Tu, M - N).
M.. She stood by our forefathers, and we - not only was one of us, but in every generation they destroy us, and the Holy One, blessed be He, saves us.
Hand. Go and learn what Laban the Aramean sought to do that Jacob - wicked Pharaoh's decree but on males, and white he would take it all, says "A wandering Aramean was my father, and will come down to Egypt, and sojourned there" (Deuteronomy Z, E). Teaches not only settle down to live there, it says, "And they said to Pharaoh, came to live in Israel, that grazing animals which your servants that famine in Canaan, and just sit please thy servants, the land of Goshen" (Genesis SE, d).
Tu. Very few in number - as it says "seventy people, your ancestors went down to Egypt, and now, the name of the Lord your God, as the stars of the sky, mostly" (Deuteronomy, V).
P.. And it was the wrong name - shows that were Israel Mtzweinin there. Big and huge - as it says "And the children of Israel, Peru and abundantly, and multiplied, and bat a bleeding - very exceedingly, and would be filled with earth, them" (Ex. A, M).
Q.. Multi - as it says "ten thousand, herb of the field have I made thee, Wetherby and grow up, and come to me jewels: breasts ahead and your hair had grown, and naked" (Ezekiel P, M).
PCS. And adversely affect us Egyptians - as it says, "Let's outsmart, him, lest they multiply, and had you read War and more are on our enemies, and fight us, and rose from the earth" (Exodus I, J).
YT. And Ianono - as it says "and will lay ministers of taxes, for the answer Vsblotm, and threatening cities Haven, Pharaoh - Pithom and Rameses" (Ex. A, K).
About. And let us work hard - as it says "and he applies Egypt the children of Israel, hard" (Ex. A, M).
XXI. And we cried to the Lord God of our fathers - as it says "And those many days, the king of Egypt died, and the children of Israel will sigh from work, and cry, and channel outcry to the Lord, the work" (Exodus, W).
Hon. And Hashem heard our voice - as it says "And God heard the grunt, and God remembered his covenant, Abraham, Isaac and Jacob" (Exodus jug).
W.. He saw the interested - that celibacy through the land, as it is written, "And God saw the children of Israel, and knows God" (Exodus date).
Pitcher. And our labor - these boys, as it says "All newborn son, Lior Ditch, and daughter, Thiion" (Ex. A, V).
Far. And shook - it urgent, as it is written, "And I saw, the stress, which Egypt and shake them" (Ex. C, T).
Ko. And Iotziano God from Egypt - not by an angel, not by Resin, not by proxy, but God honor: as it is written "and moved the land of Egypt this night, and smite all the firstborn in the land of Egypt, from Adam to cattle, and all divine Egypt do judges, I am the Lord "(Exodus, L).
Deja. Strong hand - this is, as it says "Here the hand of YHWH, Bmknc that field, camels donkeys horses, cattle and sheep - nothing very heavy" (Exodus i, c).
Strength. And an outstretched arm - this sword, as was said, "and his sword drawn in his hand stretched out over Jerusalem" (I Chronicles U, P).
AC. And fearfully great - it's revelation, as it is written "or entering God, come and take him a nation from the gentile masses with signs and wonders and war and by a mighty hand and an outstretched arm, and Bmoraim large: all that he did for you in the Lord your God, Egypt - For your eyes" (Deuteronomy Led).
Of. And signs - it's down, it says, "and this staff, take your hand which you do it, the signals" (Exodus d, q).
No. And wonders - it's blood, as it says "I will, miracles, heaven, and on earth: blood and fire, and pillars of smoke" (Joel C., c).
Notice. Else: a strong hand, two, and an outstretched arm, two, and great dread, two, and medals, two, and wonders, two. These ten plagues, God brought on the Egyptians in Egypt, and these are: blood, frogs, lice, wild beasts, boils, hail, locusts, darkness, Firstborn. Rabbi Yehuda would have given them a sign, Dtz"c Adash Bah"b.
Lag. Gamaliel says, all that said these three things on Passover, not fulfilled his obligation - Pesach, Matzah and bitter herbs.
Led. Passover were our ancestors eat on when the Temple existed, the name of which - the name of the Passover where the houses of our ancestors in Egypt, as it says, "And say Passover offering is the Lord, who passed over the houses of Israel in Egypt, Venogfo the Egyptian, and homes saved, and Iicod people , and worshiped "(Exodus, deja).
Her. This matzah we eat on, in the name of what - the name that our ancestors had Btzkm miss until we find them King of Kings, the Holy One, and redeemed immediately says "And they baked the dough which they took from Egypt, cakes unleavened bread - that no chametz that: expelled from Egypt, and could not tarry, and side, they did "(Exodus, XXXIX).
To it. Bitter ones we eat on, the name of which - named embittered Egyptians the life of our ancestors in Egypt, as it says "And they made their lives through hard work, material, whitening, and all work in the field - the all work, who worked them hard" (Exodus , n).
XXXVII. And in every generation, a person must show himself like he came out of Egypt, who their ancestors only redeemed, but we redeemed - it says, "And us, pulled out - for, brought us to give us the land which He swore to our fathers" (Deuteronomy , and W).
Damp. Therefore, we must admit praise praise glorify elevate raise and compile, and win and congratulate those who made us and our ancestors all these miracles, and brought us out of slavery and bondage to redemption and sorrow to joy, and from mourning and darkness to great light, and said to him, these ya.
Lett. "Praise ye: these servants of God; these, the name of the Lord. Was there the Lord, blessed ..." (Psalm Kig, a - b) to "Halamish, springs of water" (Psalm Kidd, H).
From. Blessed are You, Lord our God, who redeemed and redeemed our fathers from Egypt, and we arrived that night to eat the matzah and bitter herbs. Yes the Lord our God and God of our fathers, Igiano dates and other habits are approaching us peace, happy and eager to building your city in your work, and eat where the sacrifices and the lame arrive blood on your altar wall of the will, and thank you to a new song on our redemption and deliverance souls. Blessed are You, redeemed Israel.
Ma. All right bless and read the Haggadah on the first night of Passover, so welcome and call the second night of Goliath; obligated night and the second four cups, and other things that made the first night.
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Positive Commandment 170
Hearing the Shofar
"It shall be a day of blowing the shofar for you"—Numbers 29:1.
We are commanded to hear the blast of the shofar (ram's horn) on the first of Tishrei, Rosh Hashanah. Women are exempt from this mitzvah.
Hearing the Shofar
Positive Commandment 170
Translated by Berel Bell
The 170th mitzvah is that we are commanded to listen to the sound of the shofar on the first1 day of Tishrei [Rosh Hashanah].
The source of this commandment is G‑d's statement2 regarding that day, "It shall be a day of sounding the horn."
The details of this mitzvah are explained in tractate Rosh Hashanah.
Women are not obligated in this mitzvah.3
FOOTNOTES
1.Outside of Israel, this mitzvah is for two days.
2.Num. 29:1.
3.Since it is a time-bound mitzvah.
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Rambam:
• 1 Chapter: Hilchot Nizkei Mamon Hilchot Nizkei Mamon - Chapter Ten
Hilchot Nizkei Mamon - Chapter Ten
1. Wherever1 an ox kills a [Jew],2 whether an adult or a child, whether a servant or a free man,3 whether the ox is tam4 or mu'ad, [the ox] must be stoned to death.5If an ox kills a gentile, it is not executed, for this is their law.
2. [Not only] an ox, but any other animal, beast or fowl that kills a human should be stoned to death.6
What is the difference then between an ox that is tam killing a person, and that act being performed by an ox that is mu'ad? [The owner of] an ox that is tam is not liable for the atonement fine, while [the owner of] an ox that is mu'ad is liable,7 when his ox is mu'ad to kill.8
3. Since every animal, beast or fowl that kills a human being should be stoned to death, how is it possible to find an animal that is mu'ad to kill, so that its owner will be liable to pay an atonement fine?9 It killed three gentiles,10 and then it killed a Jew. For an ox that is mu'ad [to kill] a gentile, is also mu'ad for a Jew.11 Alternatively, it killed three Jews who were classified as t'refot,12 and then killed a healthy person. [Other possible situations are the following:]
[On three occasions,] it killed a person and then fled, and it was captured on the fourth occasion. [We must say that it was captured, because] the owners are not obligated to pay an atonement fine unless the ox is executed.13
It mortally wounded three individuals at the same time [and they and the fourth person the ox gored all died at the time]. It killed three animals.14 In all these instances, it is deemed as mu'ad to kill, and the owner is liable to pay an atonement fine.
There is also another instance. On three occasions [one of the oxen belonging to a person killed a human]; on each of these occasions, the witnesses recognized the owner, but did not recognize the ox. On the fourth occasion, they saw an ox that killed a person [and were able to recognize it afterwards]. They did not, however, know if this was the same ox that had killed [people] on the three previous occasions or not.
[In this instance, the owner of the ox is liable to pay an atonement fine. The rationale is that] since the owner was warned that he had an ox in his herd that had killed [people] on three occasions, he should have guarded all his oxen [more carefully]. Since he did not, he must pay the atonement fine.
4. The Oral Tradition interprets the Torah's statement [Exodus 21:29]: "And its owner shall also be put to death," as implying death by the hand of God [and not execution by a mortal court]. If [the owner] pays an atonement fine for the person killed, he is pardoned.
Although the obligation of the atonement fine is for [the owner's spiritual] pardon,15 the property of a person who is obligated to pay an atonement fine is forcefully expropriated, [even] against his will.16
5. When an ox belonging to two partners kills [a man], each of [the partners] must pay an entire atonement fine. For each requires a full measure of atonement.17
6. If an ox is owned by a person, the adjudication of the ox must be concluded in its owner's presence. If the ox does not have an owner - e.g., a wild ox, an ox that was consecrated, an ox belonging to a convert who died without leaving any heirs - it should be executed [if it kills a human], and its judgment is concluded despite the fact that it lacks an owner.
Similarly, an ox belonging to a woman, a minor,18 or a guardian19 is stoned [if it kills a human]. The guardians are not required to pay the atonement fine,20 for that fine is [as implied by its name] for the purpose of atonement. Minors, deaf mutes and mental incompetents are not men of responsibility who require atonement.21
7. When an ox that is a t'refah or an ox belonging to a person who is t'refah kills a human, the ox is not executed.22 [This is derived from Exodus 21:29:] "And its owner shall also be put to death." [This is interpreted to mean] that a parallel is established between the owner and the ox being put to death. Since the owner is [already] considered as if he is dead and need not be put to death [by God], so too, the ox is not held liable.
8. When a person sets a dog upon a colleague, and [the dog] kills him, the dog is not stoned to death. The same law applies if he sets another animal or beast upon him.23 If, however, he sets a snake upon him, even if he actually places the snake's mouth on the other person, the snake is stoned to death. [The rationale is that] the snake releases the lethal venom on its own volition. For this reason, the person who sets the snake upon a colleague is not liable to be executed by [an earthly] court.
9. An animal that kills [a person] is not stoned to death unless it had the intent to kill a person for whom it would be executed.24 If, however, an ox intended to kill an animal and instead killed a human being, it intended to kill a gentile and instead killed a Jew, or it intended to gore a stillborn child and instead killed an ordinary child, [the ox] is not executed.25 If [the ox] was mu'ad, the owners are liable to pay the atonement fine or the fine paid for killing a servant. [This applies] even [if the ox] killed unintentionally. [The owners are held responsible] because [the ox] is mu'ad [to kill].
10. [The owner of an ox is liable to pay an atonement fine in the following instances. An ox] was mu'ad to leap on people in pits. It saw a vegetable in a pit, leapt into the pit, [and fell] on a person there and killed him. It was mu'ad to rub itself against walls and knock them over onto people, and it rubbed itself against a wall for its own benefit, and caused the wall to fall on a person and kill him. [In both these instances,] the ox is not liable to be executed, because it did not intend to kill. The owners are, nevertheless, liable for the atonement fine, because the ox is mu'ad to leap into pits on people or to knock walls over onto them.26
How can we know whether any animal is rubbing itself against a wall for its own benefit? If it continues rubbing itself after it knocks the wall down and kills.
11. The owners are not liable to pay the atonement fine unless their animal kills [the person] outside their property. If, however, [their animal] kills [a person] in a domain belonging to [the owner of the animal], the owner is not liable for the atonement fine,27 although the animal is stoned to death.
What is implied? If a person enters a courtyard belonging to a person without his permission28 - even if he enters to demand payment for wages or a debt [owed to him]29 - and an ox belonging to the owner of the courtyard gores him and kills him, the ox should be stoned to death. The owner is, however, free from the atonement fine, because [the deceased] did not have permission to enter his property without his consent.
12. [The owner is not required to pay an atonement fine in the following situation. A person] stood at the entrance and called to the owner, and the latter said: "Yes." [The guest] entered and he was gored by an ox belonging to the owner. The owner is not liable. For "yes" does [not necessarily] mean [more than] "Stand where you are, until I [come] to speak to you."
13. When an animal enters a courtyard belonging to another person and kills a child by treading on it as it proceeds, the owner [of the animal] must pay an atonement fine. [The rationale is that an animal is considered to be] mu'ad to tread on things as it proceeds, and in the domain of another person [the owner of animal] is liable for the damages it causes by eating or treading, as explained.30
Thus, one can conclude: When an animal that is mu'ad kills intentionally, it should be stoned to death, and the owners must pay the atonement fine. If it killed unintentionally, it is not liable to be executed, but the owners must pay the atonement fine. When [an animal that is] tam kills unintentionally, it is not liable to be executed, nor must the owners pay the atonement fine. If it intended to kill, it should be stoned to death. The owners, however, are not liable for the atonement fine or for the fine paid for killing a servant.
14. It appears to me31 that even though [the owner of an ox that is] tam that killed a servant or a maid-servant intentionally is not liable for the fine of 30 selaim mentioned in the Torah,32 if it killed [a servant or maid-servant] unintentionally,33 [the owner] must pay half the value of the servant or the maid-servant from the body of the ox, as if [the ox] had killed another ox or donkey belonging to his colleague.34
FOOTNOTES
1. I.e., in either a private domain or the public domain.
2. This law applies only when the animal kills intentionally, as stated in Halachot 9-10 (Kessef Mishneh).
3. The universality of this law is explicitly stated in Exodus 21:29-32: If it kills a man or a woman, the ox must be stoned.... This law also applies if it gores a boy or a girl. If it gores a servant... or a maid-servant... the ox should be stoned.
4.Exodus 21:28 states that this penalty should be given to an ox that is tam, and the following verse speaks about a mu'ad.
5. See The Guide for the Perplexed, Volume III, Chapter 40, which states that this sentence is not considered punishment to the animal that killed the person, but rather punishment for its owner, so that he will know to restrain his animals. Some of the laws of this chapter (e.g., Halachot 6 and 8) indicate, however, that the intent is to kill an animal that is prone to kill.
6. The verse mentions an ox because it speaks about situations that are most probable.
7.Exodus 21:28, which speaks about an ox that is tam, states: the owner will not be punished. The following verses, which speak about a mu'ad, state that the owner will pay an atonement fine. The nature of that fine is discussed in the following chapter.
8. I.e., that the owner was warned three times that his ox killed (or came close to killing) an animal or a man, as mentioned in the following halachah.
9. I.e., the animal should seemingly have been executed after he killed one human being. How was it possible for him to kill three?
10. In which case it is not obligated to be executed, as stated in Halachah 1.
11. The Maggid Mishneh questions the Rambam's ruling, noting that although Bava Kama 41a, the source for this halachah, mentions this resolution (and the following one), according to the commonly accepted version of the Talmud, it appears that these hypotheses are rejected. The Maggid Mishneh explains that most likely the Rambam possessed a different version of this Talmudic passage.
12. The word t'refah refers to an infirmity that will cause the person (or animal) possessing it to die within a year. Since the person will die anyway, the ox is not executed for killing him (Bava Kama, loc. cit.).
13. There are exceptions to this principle, as reflected in Halachot 9 and 10.
14. In Chapter 6, Halachah 8, the Rambam states that an ox that is mu'ad with regard to a human is not mu'ad with regard to an animal. From that, we can derive that an animal that is mu'ad with regard to an animal is not mu'ad with regard to a human.This does not necessarily represent a contradiction to this halachah. For there, the Rambam is speaking about causing damage, and here we are speaking about causing death (Kessef Mishneh).
15. And it is not a monetary obligation imposed by civil law.
16. With regard to a sin offering or a guilt offering that also comes for the purpose of atonement, we do not find an obligation to expropriate the sacrifice from the person's property. Nevertheless, it is possible to explain that since the atonement fine is paid to a colleague, and not offered in the Temple, people might view its obligation more laxly. See Lechem Mishneh.
17. This is a reflection of the concept that this fine is not recompense for the person's death, but rather a means for the person who caused his death to attain atonement.
18. For whom a guardian was not appointed.
19. The intent is an ox belonging to a minor, deaf mute or mentally incompetent person that was entrusted to a guardian for safekeeping.
20. In contrast to the damages an ox in their care causes, for which they are required to reimburse the party whose property was damaged, as stated in Chapter 6, Halachah 4.
21. All of these individuals are considered to be mentally incompetent and are not held responsible for any aspect of their conduct.
22. The Ra'avad writes that if an ox kills a person in the presence of a court, it is executed. The leniency applies only when it kills in the presence of witnesses.The Ra'avad's statement is based on a comparison to a human being. When a human being who is t'refah kills another human in the presence of witnesses, he cannot be executed, because there is no way that the witnesses can be disqualified through the laws of hazamah. When, however, he kills in the presence of a court, there is no need for the testimony of witnesses, and the court is charged to obliterate the evil from your midst. (See Hilchot Rotzeach 2:9.)The Maggid Mishneh does not accept this equation, because he maintains that the obligation to obliterate evil applies with regard to a man who performs an evil act and not to an ox.
23. The rationale is that the animal is not considered to have killed as a result of its own tendency, but in response to prompting by the other person.
24. If, however, it intended to kill one Israelite, and instead it killed another, it is executed (Maggid Mishneh). There is a debate among our Sages (Bava Kama 44b) regarding both a human and an ox who kills with such an intent. With regard to a human, the Rambam rules that the killer is not liable for execution (see Hilchot Rotzeach, ch. 4), while with regard to an ox, he rules that it should be executed. See the Ra'avad and the Kessef Mishneh to Hilchot Rotzeach.
25. Our Sages (ibid.) derive this law from the parallel established between the owner and the ox being put to death mentioned in Halachah 6. Since a human being would not be executed for killing in such a manner, the animal is also not executed.
26. And the owners should therefore have watched it to prevent this from happening.
27. See Chapter 1, Halachah 7.
28. If the owner grants his consent, he is liable for the atonement fine if his ox kills the visitor.
29. The Maggid Mishneh and others note that Bava Kama 33a appears to present a difficulty to the Rambam's ruling. Several resolutions are, however, offered.
30. Chapter 1, Halachot 5,7.
31. This expression indicates a conclusion drawn by the Rambam that has no explicit source in the works of our Sages.
32.Exodus 21:32.
33. If it killed the servant intentionally, the law requires that the ox be stoned to death, and no benefit to be derived from it. Thus it is impossible to exact payment from its carcass. When, however, it kills unintentionally, it is not stoned and remains the property of its owner.
34. The Rambam's rationale can be described as follows: If an ox kills a Jewish male or female, the owner is not obligated to pay damages, because the case is considered to involve capital matters. A servant, by contrast, is considered to be his owner's property, and therefore, just as the owner of an ox that is tam must pay half the cost of any damages caused by his ox, so too, he is liable for half of these damages.
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Rambam:
• 3 Chapters: Chometz U'Matzah Chometz U'Matzah - Chapter Eight, Chometz U'Matzah Chometz U'Matzah - Text of The Haggadah, Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter One, Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter Two
Chometz U'Matzah - Chapter Eight
Halacha 1
The order of the fulfillment of these mitzvot on the night of the fifteenth [of Nisan] is as follows: In the beginning, a cup [of wine] is mixed for each individual. They recite the blessing,
בורא פרי הגפן and the kiddush of the day on it, and the blessing, shehecheyanu. Then, they drink [it].
Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands. A set table is brought, on which are maror, another vegetable, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. At present, we bring two types of meat on the table: one in commemoration of the Paschal sacrifice and one in commemoration of the festive offering.
Commentary Halacha
The order of the fulfillment of these mitzvot -- the mitzvot of eating matzah, maror, and charoset, and of relating the story of the Exodus.
on the night of the fifteenth [of Nisan] -- and in the Diaspora, on the night of the sixteenth of Nisan
is as follows: In the beginning -- It is customary to begin the Seder as soon as possible after nightfall, in order that the children will be able to remain awake and participate in the Seder.
a cup [of wine] is mixed -- with water, as stated in Halachah 7:9.
for each individual -- See Halachah 7:7.
and they recite the blessing, בורא פרי הגפן, and the kiddush of the day on it and the blessing, shehecheyanu -- which is recited whenever a person fulfills a mitzvah that is not performed frequently. Though this blessing is instituted for the fulfillment of the mitzvah of celebrating the holiday of Pesach, one should also have the intention of including the other mitzvot mentioned above.
Then they drink [it] -- while reclining, as in Halachah 7:8.
Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands -- in preparation for eating the vegetable dipped in charoset, as mentioned in the following halachah. In Hilchot Berachot 6:1, the Rambam writes that one must wash one's hands before partaking of any food dipped in a liquid. However, the present custom is not to recite a blessing before this washing. (Shulchan Aruch, Orach Chayim 473:6, Taz). See also Shulchan Aruch, Orach Chayim 158:4.
A set table is brought -- In the Rambam's commentary on the Mishnah, Pesachim 1:3, he writes that the table is brought before kiddush. This is also the custom in most homes today, where the Seder plate is brought to the table before kiddush.
on which are -- all the objects to be used during the Seder:
maror, another vegetable -- to dip in the charoset as karpas, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. -- The Paschal sacrifice should be eaten after one has been satisfied from eating other foods. Therefore, another sacrifice, a חגיגה (festive offering) was also brought to make up the main body of the festive meal. (See Hilchot Korban Pesach 10:12-14.)
At present -- when the Temple has not yet been rebuilt and we do not bring the Paschal sacrifice
we bring two types of meat on the table: one in commemoration of the Paschal sacrifice -- The Chidah mentions that it is customary that the meat designated in commemoration of the Paschal sacrifice be roasted in the way that sacrifice was roasted. Rabbenu Manoach writes that it is customary to take the front leg or shank-bone of a lamb as a reference to God's "outstretched arm."
It is forbidden to designate an animal as a sacrifice at present. Hence, since many of the common people might think that the shank-bone was actually a Paschal sacrifice, many authorities suggested using a bone from a chicken, a species which was never offered as a sacrifice. Similarly, we are warned not to eat the shank-bone.
and one in commemoration of the festive offering. -- The custom of bringing a type of meat to commemorate the festive offering is one of the opinions mentioned in Pesachim 114b. Our custom is to use an egg for that purpose. The Maggid Mishneh writes that the latter practice was commonly observed in his day as well. In contrast to the shank-bone, the egg may be eaten. Indeed, it is customary in many communities to begin the Seder meal by eating it.
Halacha 2
He begins and recites the blessing, בורא פרי האדמה, takes the vegetable, dips it in charoset, and eats a כזית. He and all those eating together with him, each and every one, do not eat less than a כזית.
Afterwards, the table is taken away from the person reciting the Haggadah alone. The second cup [of wine] is mixed. Here is where the son asks, and the one reciting [the Haggadah] says:
Why is this night different from all other nights?
On all other nights, we are not required to dip even once. On this night, we dip twice?
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat roasted, boiled, or cooked meat. On this night we eat only roasted?
On all other nights, we eat any type of vegetables. On this night, we eat maror (bitter herbs)?
On all other nights, we eat either sitting upright or reclining. On this night, we all recline?
Commentary Halacha
He -- the person leading the Seder
begins and recites the blessing,
בורא פרי האדמה -- recited before partaking of a vegetable. It is proper to have the intention to include also the maror, which is eaten later.
takes the vegetable -- Rabbenu Manoach writes that it is customary to use כרפס (parsley).
This practice is instituted in order to pique the curiosity of the children. (See Halachah 7:3.) They see us beginning to eat without continuing to do so.
dips it in charoset -- This custom is also mentioned in the Haggadot of Rav Saadia Gaon and Rav Amram Gaon. However, Rabbenu Tam and many Ashkenazic authorities object to it. Hence, it is our practice to dip the vegetable in salt water or vinegar. (See Beit Yosef, Orach Chayim 473.)
and eats a כזית -- The Rambam requires that a כזית be eaten, because the Rabbis instituted the custom of eating the vegetable. The use of the term "eating" in halachah implies a minimum of a כזית (Maggid Mishneh). Nevertheless, this opinion is not accepted. The Shulchan Aruch, Orach Chayim 473:6, states that less than a כזית should be eaten, in order that no question arise as to whether or not one is obligated to recite a blessing afterwards.
He and all those eating together with him, each and every one, do not eat less than a
כזית -- Despite the fact that a כזית is eaten, the Rambam does not require the recitation of the blessing, בורא נפשות, after eating the vegetable. This is surely true according to our custom, in which less than a כזית is eaten.
Afterwards, the table is taken away -- to arouse the children's curiosity, as explained in Halachah 7:3.
from the person reciting the Haggadah alone. -- This was customary when people sat on couches with small tables in front of them. At present, it is customary to remove the Seder plate.
The second cup [of wine] is mixed. -- This also is intended to pique the children's curiosity, for though the wine is poured, it is not drunk until later.
Here is where the son asks and the one reciting [the Haggadah] says: -- Some versions of the Mishneh Torah omit the latter phrase, which implies that the questions are not asked by the children. Others interpret the passage as follows: the children ask without necessarily phrasing the questions precisely, and then the leader recites the standard text. Perhaps this is the source for the custom followed by many, where, after the child recites the four questions, the leader of the Seder, and, at times, each of the assembled, also recites the questions.
Why is this night different from all other nights?
On all other nights, we are not required to dip even once. On this night, we dip twice? -- The first three of these four questions are recorded in the Mishnah. It must be noted that the commonly accepted text of the Haggadah follows a different order, quoting that mentioned in the Babylonian Talmud, Pesachim 116a. The order mentioned by the Rambam is found in the Jerusalem Talmud and the codifications of Rabbenu Asher and Rav Yitzchak Alfasi.
Perhaps, the reason for this order is that the first three questions follow the pattern the child sees at the Seder: first we dip (karpas,) then we eat matzah, and then we eat maror.
It must be noted that the expression "twice" represents somewhat of a question to the Rambam, who also requires the matzah and the sandwich to be dipped in charoset.
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat roasted, boiled, or cooked meat. On this night we eat only roasted? -- referring to the Paschal sacrifice, which was roasted. As mentioned in the following halachah, this question is not recited at present.
On all other nights, we eat any type of vegetables. On this
night, we eat maror (bitter herbs)? - In contrast to the question regarding matzah, we do not say only bitter herbs, for other vegetables are allowed (and even required: for use in the karpas) on Pesach.
On all other nights, we eat either sitting upright or reclining. On this night, we all recline? -- This question is not mentioned in the Mishnah. Some commentaries maintain that it was not recited in that period for it was customary for many to eat reclining throughout the year. Thus, doing so on Pesach was not a unique phenomenon. Nevertheless, this question is found in as early a Haggadah as that of Rav Amram Gaon.
Others maintain that, by including it in this halachah, the Rambam expresses his opinion that it was mentioned while the Temple was standing. Thus, at that time, five questions were recited.
Halacha 3
At present, one does not recite [the question], "on this night, only roasted," for we do not have a sacrifice.
One begins [describing our people's] base [origins] and recites until one concludes expounding on the entire passage that begins "An Aramean sought to destroy my father."
Commentary Halacha
At present -- until the sacrifices can be brought
one does not recite [the question], "on this night, only roasted," for we do not have a -- Paschal
sacrifice -- leaving us with the four questions customarily asked.
One begins [describing our people's] base [origins] -- See Halachah 7:4.
and recites until one concludes expounding on -- i.e., quoting other verses in explanation, using the text found in the Sifri.
the entire passage that begins "An Aramean sought to destroy my father." -- Deuteronomy 26:5-8. This is the main body of the Haggadah, as explained in Halachah 7:4.
Halacha 4
The table is returned before him and he says: This Paschal sacrifice which we eat [is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"
He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives."
And he lifts up the matzah in his hand and says:
This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]."
At present, he says: "This Paschal sacrifice, which our ancestors would eat when the Temple was standing, [is] because the Holy One, blessed be He, passed over the houses of our ancestors..."
Commentary Halacha
The table is returned before him -- It is our custom that the Seder plate is returned immediately after it is taken away, and we recite the entire Haggadah while it is present.
and he says: -- This and the following two passages refer to the three elements of the Passover service which Rabban Gamliel (Pesachim 116) considers essential to be mentioned at the Seder. The Rambam mentions this requirement in Halachah 7:5.
This Paschal sacrifice which we eat -- This statement would be made during the time the Temple was standing and the Paschal sacrifice was actually placed on the table. (See Halachah 8:1.) Nevertheless, in contrast to the maror and the matzah, the Paschal sacrifice was not raised. Perhaps this was because it would be difficult to raise the entire body of the animal.
[is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"
He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives." -- As mentioned in Halachah 7:5, it is questionable why the Rambam changes the order of matzah and maror from that which is mentioned in the Haggadah itself.
And he lifts up the matzah in his hand and says: This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: And they baked the dough which they took out of Egypt [as cakes of matzah]." -- The Zevach Pesach notes that although the Jews were commanded to eat matzot in Egypt before the exodus. However, he explains that this commandment was given in preparation for the miracle that would occur in the future.
At present, he says -- At present, we definitely should not lift up the shank-bone, lest it appear that it was designated as the Passover sacrifice.
This Paschal sacrifice which our ancestors would eat when the Temple was standing [is] because the Holy One, blessed be He -- it is questionable why the Rambam substitutes this appellation for God for "the Omnipresent" mentioned in the first clause.
passed over the houses of our ancestors...
Halacha 5
And he says:
Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah!
[He continues, beginning the Hallel, reciting from] "Halleluyah! Servants of God - offer praise;" until "the flintstone into a stream of water." He concludes:
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it."
At present, he adds:
So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall be sprinkled on the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
He recites the blessing, בורא פרי הגפן, and drinks the second cup.
Commentary Halacha
And he says: -- The following passage is also a quote (with some emendations) from the Mishnah, Pesachim 116b.
Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. -- It must be noted that the phraseology used by the Rambam here differs from Pesachim, ibid., and also from the text of the Haggadah which he composed himself.
[Therefore,] let us recite before Him: Halleluyah!
[He continues, beginning the Hallel -- Psalms 113-118. The Hallel was recited while the Paschal sacrifice was being offered and while it was eaten during the Seder. Our Sages explain that the Jews recited these verses of praise as they left Egypt. The commentaries explain that since we interrupt the recitation of Hallel with the Seder meal, no blessing is recited beforehand.
reciting from] "Halleluyah! Servants of God - offer praise;" until "the flintstone into a stream of water." -- Only this portion of the Hallel is recited before eating. Pesachim 118a explains that these verses of praise refer to the miracles of the Exodus from Egypt, the splitting of the Red Sea, and the giving of the Torah. In contrast, the latter chapters of Hallel allude to the miracles that will precede the Messianic redemption.
He concludes -- The following blessing is also mentioned in the Mishnah (ibid.). It is recited while holding a raised cup of wine.
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it." -- It appears from the text of the Mishnah that while the Temple was standing, the blessing was concluded in this manner, without the final line: "Blessed are You, God, who redeemed Israel."
At present, he adds -- a prayer for redemption from the present exile and the rebuilding of the Temple. The text is quoted by the Mishnah in the name of Rabbi Akiva.
So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city -- Jerusalem
and rejoicing in Your service -- in the Temple.
Then, we shall eat of the sacrifices -- the festive offering which is eaten before the Paschal sacrifice, as explained in Halachah 8:7.
and of the Paschal offerings whose blood shall be sprinkled on the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
He recites the blessing, בורא פרי הגפן -- Even though he has not diverted his attention from drinking wine after making kiddush, he recites a new blessing. As mentioned in Halachah 7:10, each of the four cups of wine is given a unique importance of its own.
Halacha 6
Afterwards, he recites the blessing, al netilat yadayim, and washes his hands a second time, for he diverted his attention [from his hands] during the time he was reciting the Haggadah.
He takes two cakes [of matzah], divides one of them, places the broken half inside the whole [cake] and recites the blessing, hamotzi lechem min ha'aretz.
Why does he not recite a blessing on two loaves, as on other festivals? because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used.
Afterwards, he wraps matzah and maror together as one, dips it in charoset and recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs
and eats them. If he eats matzah separately and maror separately, he recites a blessing for the former in its own right and the latter in its own right.
Commentary Halacha
Afterwards, he recites the blessing, al netilat yadayim -- Thus, according to the Rambam, this blessing is recited twice at the Seder.
and washes his hands a second time -- as is necessary before partaking of bread. Even though the hands were washed before partaking of the vegetable, a second washing is required
for he diverted his attention [from his hands] during the time he was reciting the Haggadah -- and accidentally touched an unclean portion of his body (Rashi, Pesachim 115b). In general, the Sages postulate הידים עסקניות, "a person's hands are constantly busy," and imply that a person is not necessarily conscious of what he touches. Hence, the possibility exists that, in their activity, the hands touched a portion of the body or another substance which requires one to wash.
He takes two cakes [of matzah] -- On Pesach, as on all Sabbaths and festivals, it is customary to have lechem mishneh, two loaves (Hilchot Shabbat 30:9).
divides one of them -- for the reason to be explained.
places the broken half inside with the whole [cake] -- for their matzot, like many Sephardic matzot today could be folded,
and recites the blessing, hamotzi lechem min ha'aretz -- but does not eat from the matzah until after reciting the second blessing.
Why does he not recite a blessing on two -- whole
loaves as on other festivals? -- See Hilchot Shabbat, ibid.
because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used. -- Our custom is to use three loaves. One is broken for this purpose early in the Seder (yachatz), and the other two are kept for lechem mishneh.
There is an advantage to our practice; Pesachim 115b plays on the relationship between the words ענה (poverty) and עונה (answer), and describes matzah as the bread on which many answers are given. To emphasize this point, the broken matzah is exposed throughout most of the Seder.
Afterwards -- See Halachah 8:8 for the present custom.
he wraps matzah and maror together as one -- This halachah refers to a seder as it was conducted while the Temple was standing. Hence, the matzah and the bitter herbs are eaten together, as implied by Exodus 12:8: "eat it (the Paschal sacrifice) together with matzot and bitter herbs."
The above follows the opinion of the Sage, Hillel. Pesachim 115a mentions other opinions which did not require the matzah and maror to be wrapped together, but merely to be eaten at the same sitting. However, since the latter opinion also accepts Hillel's practice, when partaking of the Paschal sacrifice, it is preferable to eat them wrapped together.
dips it in charoset -- Pesachim 116a quotes an opinion which explains that dipping the maror in charoset was intended to kill any insects that might be present on it. However, as mentioned in Halachot 7:11 and 8:8, the Rambam considers the charoset a mitzvah in its own right; and, therefore, requires that it be included when the Paschal sacrifice or other foods associated with the mitzvot of the night are eaten.
and recites the blessing: "Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs," and eats them. If he eats matzah separately and maror separately -- as permitted by the Sages who differ with Hillel
he recites a blessing for the former -- the matzah
in its own right and the latter -- the maror
in its own right. -- The mention of a separate blessing for maror is slightly problematic in view of Halachah 7:11 (and in particular, in the light of Rav Chayim Soloveitchik's commentary mentioned there). If eating maror is not a mitzvah, why is a blessing recited for it?
Halacha 7
Afterwards, he recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice
and first, partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan].
[Then,] he recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice
and eats from the body of the Paschal sacrifice. The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing for] the [Chaggigah] offering. [Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice.
Commentary Halacha
Afterwards, he recites the blessing -- because partaking of the Chaggigah offering is a mitzvah and requires a blessing.
"Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice" -- It must be noted that in his commentary on the Mishnah, Pesachim 10:9, the Rambam suggests a different text for this blessing: "who has... commanded us to eat the sacrifice."
and first -- The Chaggigah offering is eaten before the Paschal sacrifice, in order that the Paschal sacrifice be eaten when one is already satisfied.
partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan] -- See Hilchot Korban Pesach, Chapter 8, for the details of this offering.
[Then,] he recites the blessing: "Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice" -- In this instance as well, in his commentary on the Mishnah (ibid.), the Rambam offers a different version for this blessing: "who has... commanded us to eat the Paschal sacrifice."
and eats -- In contrast to Rashi (Pesachim 116a) and, similarly, in contrast to our text of the Haggadah, the Rambam does not explicitly state that the Paschal sacrifice was eaten as a sandwich with the matzah and the bitter herbs.
from the body of the Paschal sacrifice -- The Rambam uses the expression, "the body of the Paschal sacrifice" in contrast to the "meat of the Chaggigah" because, as stated in Halachah 8:1, the entire Paschal sacrifice is brought to the Seder table.
The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing -- The commentaries question the need for this halachah, because the Chaggigah offering is eaten before the Paschal sacrifice. The Emek HaSh'eylah explains that if one forgot to recite a blessing over the Chaggigah, one might think that the blessing recited over the Paschal sacrifice would suffice for the previous mitzvah as well. Hence, this opinion must be negated.
for] the [Chaggigah] offering -- This follows the opinion of Rabbi Akiva. Nevertheless, Pesachim 121a quotes Rabbi Yishmael, who offers an alternate opinion.
Pesachim (ibid.) explains these Sages' difference of opinion as follows: The blood of the Paschal sacrifice is to be poured out against the base of the Temple altar. In contrast, the blood of the Chaggigah should be sprinkled on the two opposite corners of the altar.
Rabbi Yishmael maintains that בדיעבד (after the fact), were a person to pour the blood of the Chaggigah offering on the base of the altar, he would be considered to have fulfilled his obligation. Hence, the blessing for the Pesach offering can apply to the Chaggigah as well.
In contrast, Rabbi Akiva maintains that even "after the fact," the Chaggigah offering is not acceptable if its blood is not sprinkled on the altar as prescribed. Accordingly, the blessing for the Pesach offering has no connection to the Chaggigah at all.
The Lechem Mishneh questions the Rambam's decision. In Hilchot P'sulei HaMukdashim 2:2, the Rambam writes: "Whenever [blood] is prescribed to be presented [on the altar] by sprinkling, and it was presented by pouring, one has fulfilled his obligation," accepting the opinion of Rabbi Yishmael. If so, his acceptance of Rabbi Akiva's opinion here appears to present a contradiction.
Rav Yechezkel Landau (Tz'lach, Pesachim ibid.) attempts to resolve the issue, explaining that the Rambam follows the interpretation of Rav Chayim HaCohen (Tosefot, Pesachim ibid.), who favored a different text of the Talmud and, accordingly, an alternate interpretation of the difference in opinion between the two Sages.
Rav Chayim maintains that Rabbi Yishmael considers the Chaggigah offering as secondary to the Paschal sacrifice. (See also Jerusalem Talmud, Pesachim 10:7.) Hence, reciting a blessing over the Paschal sacrifice, the essential element (עיקר) of the evening, also fulfills the requirement for the secondary element (טפל), the Chaggigah. Indeed, regarding the blessings recited over food, the Rambam writes (Hilchot Berachot 3:5) that whenever there are two foods, one essential and one secondary, it is only necessary to recite a blessing over the essential food. A blessing is not required for the secondary item.
This interpretation itself presents a question: Since the Chaggigah offering was instituted only for the sake of the Paschal sacrifice and is not an obligation in its own right, it can be considered as "secondary" to the Pesach sacrifice. If so, what is the rationale for Rabbi Akiva's opinion?
It can be explained that Rabbi Akiva never considers one mitzvah as secondary to another. We may use the labels "primary" and "secondary" in regard to matters dependent on our will, but not in regard to mitzvot which we fulfill in obedience to God's desires. Therefore, though the Chaggigah offering was instituted because of the Paschal sacrifice, once it has been instituted, it must be considered as a mitzvah in its own right, with its own importance. Hence, it requires a unique blessing of its own (R. Menachem Mendel Schneerson, the Lubavitch Haggadah).
[Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice. -- Both Rabbi Akiva and Rabbi Yishmael agree with this decision.
This law can also be explained within the context of the discussion of "primary" and "secondary" mentioned above. Since the Paschal sacrifice follows the Chagigah offering, for the Paschal sacrifice should be eaten when satisfied, one might presume that it is considered as "secondary" to the Chagigah. Hence, the Sages must negate this presumption.
Halacha 8
At present, when there is no [Paschal] sacrifice, after one recites the blessing, hamotzi lechem, one then recites the blessing, al achilat matzah, dips the matzah in charoset, and eats it.
Afterwards, one recites the blessing, al achilat maror, dips the maror in charoset and eats it. One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their taste be negated, since [eating the maror] is a mitzvah ordained by the Sages.
Afterwards, one should wrap matzah and maror together, dip them in the charoset, and eat them without reciting a blessing, to recall the Temple.
Commentary Halacha
At present, when there is no [Paschal] sacrifice, -- Note the opinions mentioned on p. 34 of the Moznaim edition of Hilchot Beit HaBechirah, which question whether the Paschal sacrifice can be offered on the Temple Mount even before the Temple is rebuilt.
after one recites the blessing, hamotzi lechem -- holding a complete matzah and the broken half, as explained in Halachah 6. According to our custom, this blessing is recited while holding three matzot: two complete ones, and the broken half.
then, -- According to our present custom, the lowest matzah is returned to the Seder plate at this point, so that the following blessing is recited when holding only one complete matzah and the broken half.
one recites the blessing, al achilat matzah, dips the matzah in charoset -- The Rambam's statements have aroused much question, because generally, the charoset is associated only with the maror. Though the Ra'avad curtly dismisses these words as "emptiness," the Tur and the Maggid Mishneh quote previous authorities, Rav Amram Gaon and Rav Yitzchak ibn Giat, who also require dipping the matzah in charoset.
The Tzafnat Paneach explains the difference between the Rambam and the Ra'avad as follows: As mentioned in Halachah 7:11, charoset is a mitzvah commemorating the mortar used by our ancestors. Hence, the Rambam maintains that it should be eaten together with both the matzah and the maror.
The Ra'avad maintains that matzah commemorates two different qualities: the "bread of poverty" eaten in Egypt and the matzot our ancestors carried out from Egypt after being redeemed. In contrast, maror and charoset are both symbols of slavery.
While the Temple was standing, the Ra'avad did not object to the matzah being dipped in charoset, because, as above, it also commemorates our ancestors' slavery. However, after the Temple's destruction and the negation of the mitzvah of maror, we may assume that the other symbols of the enslavement are also negated. Hence, the only mitzvah is the commemoration of the redemption associated with the matzah. Accordingly, it should not be mixed with charoset, which recalls the slavery.
and eats it. -- at least a כזית, while leaning on the left side, as prescribed above.
Afterwards -- All opinions agree that at present, the matzah is not to be eaten together with the maror. While the Temple was standing, they could be eaten together - since they were both mitzvot, partaking of one mitzvah could not negate another. However, even at present, matzah is a Torah command, while maror, in the present age, is only of Rabbinic origin. Hence, eating the maror will negate the taste of the matzah (Pesachim 115a).
one recites the blessing, al achilat maror, dips the maror in charoset and eats it -- without reclining.
One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their -- bitter
taste be negated, since [eating the maror] is a mitzvah ordained by the Sages. -- For this reason, it is customary in many communities to shake the charoset off the maror after dipping.
Afterwards, one should wrap matzah and maror together -- as was the custom of Hillel,
dip them in the charoset, and eat them without reciting a blessing, to recall the Temple. -- We follow this practice by eating the korech at the Seder.
Halacha 9
Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink. At its conclusion, one eats from the Paschal sacrifice, even [as small a portion as] a כזית, and does not taste anything afterwards.
At present, one eats a כזית of matzah and does not taste anything afterwards, so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth, for eating them is the mitzvah.
Commentary Halacha
Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink -- The Seder meal should be festive, with the finest foods being served.
At its conclusion, one eats from the Paschal sacrifice, -- a second time
even [as small a portion as] a
כזית -- However, a כזית is required as in all requirements concerning eating. The Shulchan Aruch (Orach Chayim 477:3) states that if possible, it is desirable to eat two portions of that size, one commemorating the Chagigah and one, the Paschal sacrifice.
and does not taste anything afterwards. -- It was customary to eat dessert (afikoman in Greek) after a meal. The Mishnah prohibits eating such dessert after eating from the Pesach sacrifice a second time (Pesachim 119b).
At present, one eats a
כזית of matzah -- which we refer to as the afikoman. Shemurah matzah, matzah watched with the intention that it be eaten to fulfill the mitzvah, should be used. (See Halachah 8:13.) The afikoman must be eaten while leaning on the left side.
and does not taste anything -- with the exception of the remaining two cups of wine and water, as mentioned in the following halachah. Rabbenu Asher also allows nonalcoholic beverages to be consumed. When there is a great necessity, his opinion may be relied upon (Shulchan Aruch HaRav 478:1).
afterwards - so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth -- See also Halachah 6:11.
Halacha 10
Afterwards, he washes his hands and recites the grace after meals over a third cup [of wine] and drinks it.
Afterwards, he pours out a fourth cup and completes the Hallel over it, reciting upon it the blessing of song--i.e., "May all Your works praise You, God..." - recites the blessing, borey pri hagefen, [and drinks the wine]. Afterwards, he does not taste anything, with the exception of water, throughout the entire night.
It is permissible to mix a fifth cup and recite upon it "the great Hallel" - i.e., from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups.
One may complete the Hallel wherever one desires, even though it is not the place where one ate.
Commentary Halacha
Afterwards, he washes his hands -- After eating a meal, we are required to wash with water, mayim achronim, before reciting grace (Hilchot Berachot 6:1).
and recites the grace after meals over a third cup [of wine] -- as is customary for grace, Hilchot Berachot 7:14.
and drinks it -- after reciting the blessing, borey pri hagefen, as mentioned in Halachah 7:10. The cup is drunk while reclining on the left side.
Afterwards, he pours out a fourth cup and completes the Hallel -- begun before the meal
over it -- as our Sages commented: "Song is recited only over wine."
reciting upon it -- at the conclusion
the blessing of song i.e., "May all Your works praise You, God..." -- The Mishnah, Pesachim 10:7, quotes a difference of opinion on this matter. However, the Rambam chooses the blessing which is customarily recited after Hallel.
This represents a change from the Rambam's statements in his commentary on the Mishnah, where he writes:
"the blessing of song" - this is "Nishmat kol chay" until its conclusion. "May all Your works praise You, God..." until its conclusion is also called the blessing of song. If one joins the two together, it is praiseworthy.
At present, we follow the custom of joining both blessings together.
recites the blessing, borey pri hagefen, [and drinks the wine] -- reclining on the left side.
Afterwards, he does not taste anything -- neither food or drink. Note commentary on the previous halachah
with the exception of water -- for the water will not wash away the taste of the matzah or the wine.
throughout the entire night.
It is permissible to mix a fifth cup -- Rabbenu Yitzchak Alfasi quotes a version of Pesachim 118a, which states: "Rav Tarfon declares: 'On the fifth cup, he recites the great Hallel.'" (The accepted text of the Talmud states: "On the fourth cup...")
and recite upon it "the great Hallel" -- From this statement, Rabbenu Manoach derives that otherwise drinking additional cups of wine is forbidden.
i.e., -- Psalm 136, beginning
from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups. -- Rabbenu Nissim writes that drinking a fifth cup fulfills the mitzvah in the most complete manner. However, the Ma'aseh Rokeach quotes the Rambam's son, Rav Avraham, as relating that his father would always recite Psalm 136 after the Hallel prayers, and then conclude with the blessing without drinking a fifth cup. Accordingly, the Ma'aseh Rokeach concludes that although it is permissible to drink a fifth cup, it is not proper to do so.
Likkutei Sichot, Vol. XXVII, suggests a different interpretation of this halachah, noting that the Rambam does not mention that the fifth cup is drunk. A fifth cup is mixed and placed on the table, and the "great Hallel" is recited over it. However, that cup should not be drunk. Thus, the fifth cup is not included as one of the four. Rather, it is a separate and independent obligation.
The Vilna Gaon (see Ta'amei HaMinhagim 551) associates the fifth cup with the cup of Elijah. The Talmud concludes the discussion of many unresolved questions with the statement: תיקו. Literally, the term is a shortened form of the word תיקום, "let it remain". However, it is also interpreted as an acrostic for the expression תשבי יתרץ קושיות ואביעות - "The Tishbite (Elijah) will answer all questions and difficulties."
Since the requirement of the fifth cup remains an unresolved question, the fifth cup is left for Elijah in the hope that he will come soon and resolve this question as well.
The homiletic aspects of this comment notwithstanding, from a halachic perspective a differentiation must be made between the two. The fifth cup is of Talmudic origin and may be poured for each individual. In contrast, Elijah's cup is an Ashkenazic custom of later origin, and a single cup is used for the whole family. Indeed, they are mentioned by halachists in different chapters of the Shulchan Aruch: the fifth cup by the Ramah in Chapter 481 and Elijah's cup by the Chok Ya'akov in Chapter 480.
One may complete the Hallel wherever one desires, even though it is not the place where one ate. -- A number of different halachic questions would arise should a person decide to leave the home in which he is holding the Seder from the kiddush until the conclusion of the grace after meals. However, once grace is concluded, no such problems exist.
The Ra'avad does not accept this opinion and maintains that all four cups should be drunk in the same place. Hence, he does not allow a person to leave the home in which he begins the Seder until its conclusion. Nevertheless, the Ramah quotes the Rambam's view as halachah in Orach Chayim 481:1.
Halacha 11
In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat], one should not eat it, lest it be said: "this is the meat of the Paschal sacrifice."
In all places, it is forbidden to eat a whole sheep that has been roasted in its entirety on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them]. If it has been cut in pieces, is lacking a limb, or one of the limbs attached to it has been boiled, it is permitted in a place where [roasted meat] is customarily [eaten].
Commentary Halacha
In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat] -- The Shulchan Aruch HaRav, Orach Chayim 476:1 states that the accepted Ashkenazi custom is not to eat roasted meat on Pesach night.
one should not eat it -- The Shulchan Aruch, Orach Chayim 476:2 states that this prohibition refers even to the meat of calves or fowl, "any creature that requires slaughter."
lest it be said: "this is the meat of the Paschal sacrifice." -- for the meat resembles the Paschal sacrifice which had to be roasted. As mentioned above, for this reason the Zeroa is not lifted up while the passage concerning the Paschal sacrifice is recited, and, in some communities, certain restrictions are made concerning its preparation.
In all places -- whether the custom of eating other roasted meat is accepted or not
it is forbidden to eat a whole sheep -- the animal used for the Paschal sacrifice
that has been roasted in its entirety -- as was the Paschal sacrifice, see Halachah 8:1.
on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them] -- The Paschal sacrifice must be slaughtered in the Temple and eaten within Jerusalem.
If it has been cut in pieces, is lacking a limb -- for the Pesach sacrifice was served all as one
or one of the limbs attached to it has been boiled -- it is forbidden to eat any portion of the Paschal sacrifice prepared in this fashion, see Hilchot Korban Pesach 8:4.
it is permitted in a place where [roasted meat] is customarily [eaten].
Halacha 12
A person who does not have any wine on the nights of Pesach recites the kiddush on bread, as he would do on the Sabbath. [Afterwards,] he carries out all the [above] matters according to this order.
A person who has no other vegetable besides bitter herbs: At the outset, he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror, and partakes of them. When he concludes the Haggadah, he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs without reciting a blessing.
Commentary Halacha
A person who does not have any wine -- However, if he has only one cup, he should use it for kiddush (Magen Avraham 483:1).
on the nights -- the plural usage of this term could be employed to include the second seder, held outside Eretz Yisrael.
of Pesach recites the kiddush on bread -- i.e., matzah
as he would do on the Sabbath. -- Rav Yitzchak Alfasi and the Shulchan Aruch, Orach Chayim 483:1 state that one must recite the al achilat matzah blessing before partaking of the matzah.
The Ramah (and the other Ashkenazic authorities) suggest that in such an eventuality, one should use mead or other highly regarded beverages (חמר מדינה) for kiddush and the other three cups.
[Afterwards,] he carries out all the [above] matters according to this order. -- Thus, matzah is eaten a second time. However, a blessing is not recited for it. The hands need not be washed for Urchatz. The commentators question whether the hands are washed a second time before partaking of the matzah again.
A person who has no other vegetable besides bitter herbs: At the outset -- for Karpas. See Shulchan Aruch, Orach Chayim 475:2.
he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror" -- Though this is not the place to eat maror, one must recite the blessing and eat the maror with the intention of fulfilling the mitzvah. There is no way one could eat a full portion of maror now and recite the blessing afterward.
and partakes of them -- after dipping them in vinegar or salt water, as mentioned in Halachah 8:2.
When he concludes the Haggadah -- The Rambam defines the Haggadah as the text beginning with Hah lachmah anya and ending with the blessing, asher ge'alanu.
he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs -- dipping them in charoset
without reciting a -- second
blessing -- to fulfill the mitzvah of maror. The Mishnah Berurah (475:28) mentions other opinions which suggest reversing the order and first dipping the maror in charoset, and the second time in salt water. The Shulchan Aruch HaRav states that there is much controversy over this matter. Hence, one should try hard to find other vegetables to use for karpas and thus, avoid the issue.
Halacha 13
A person who has only a single כזית of shemurah matzah: When he concludes [eating] his meal from matzah which was not watched, he recites the blessing, al achilat matzah, eats that כזית and does not taste anything afterward.
Commentary Halacha
A person who has only a single כזית -- the minimum measure necessary to fulfill the mitzvah. See Halachah 6:1.
of shemurah -- matzah that has been watched to ensure it has not become chametz and has been prepared for the purpose of being used to fulfill the mitzvah. See Halachot 5:8 and 6:5.
matzah -- should begin his meal by reciting hamotzi over matzah that has not been watched. The Shulchan Aruch, Orach Chayim 482:1, states that after the meal is begun, the maror should be eaten.
When he concludes [eating] his meal from matzah which was not watched, -- Rabbenu Manoach emphasizes that one should not overeat in order that eating the shemurah matzah will not be גסה אכילה, undignified eating.
he recites the blessing, al achilat matzah, eats that כזית -- as the afikoman
and does not taste anything afterward -- in order that the taste of matzah, a food that is a mitzvah, will remain in his mouth, as stated in Halachah 8:9. This reason is important enough to take prominence over the importance of eating the matzah designated for the mitzvah at the beginning of the meal.
Halacha 14
A person who slept in the midst of the meal and then woke up, does not begin to eat again. [However,] if some members of a company slept in the middle of a meal, they may eat again. If they all fell into a sound slumber and then awoke, they should not eat. If they all [merely] dozed, they may eat.
Commentary Halacha
A person -- holding a Seder alone
who slept in the midst of the meal and then woke up, does not begin to eat again. -- This law is derived as follows: The Paschal sacrifice must be eaten together with a company of people (חבורה), organized before the sacrifice was slaughtered. It is forbidden to take the meat outside of this company. A person who eats the Paschal sacrifice alone is considered as the sole member of his company. Should he fall asleep in the midst of eating, it is considered as if he has changed from one company to another and he is forbidden to eat again.
Since the afikoman was instituted as a commemoration of the Paschal sacrifice, similar laws apply to it. Accordingly, Pesachim 120b records a discussion between Abaye and Rabbah concerning this law.
The Shulchan Aruch, Orach Chayim 478:2 quotes the Rambam's statements verbatim. The Ramah states that since the law is derived from the laws of the Paschal sacrifice, it applies only with regard to the consumption of the afikoman. However, if a person fell asleep in the midst of the meal beforehand, he may resume eating. This opinion is accepted by the later Ashkenazic authorities.
[However,] if some members of a company slept in the middle of the meal -- Since the other members of the company remained awake,
they may eat again -- They need not recite new blessings over the food, as explained in the Shulchan Aruch, Chapter 178.
If they all fell into a sound slumber -- and hence the eating of the entire company has been interrupted.
and then awoke, they should not eat -- for the reasons explained above.
If they all [merely] dozed -- i.e., though drowsy, they would be able to respond to questions, the eating of the company is not considered to have been interrupted, and
they may eat.
Chometz U'Matzah - Text of The Haggadah
Halacha 1
The Text of the Haggadah
customarily recited by the Jews in the time of exile.
One begins, [pouring out] the second cup and recites:
In haste, we left Egypt.
This is the bread of affliction eaten by our ancestors in the land of Egypt. Whoever is hungry, let him come and eat. Whoever is needy, let him come and join in the observance of Passover. This year we are here. Next year, may we be in Eretz Yisrael. Now we are slaves. Next year, may we be free men.
Why is this night different from all other nights?
On all other nights, we are not required to dip even once. On this night, we dip twice?
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat any type of vegetables. On this night, we eat maror (bitter herbs)?
On all other nights, we eat either sitting upright or reclining. On this night, we all recline?
We were slaves to Pharaoh in Egypt,1 but God, our Lord, brought us out from there with a strong hand and an outstretched arm. If the Holy One, blessed be He, had not taken our ancestors out of Egypt, then we, our children, and our grandchildren, would still be enslaved to Pharaoh in Egypt.
[Therefore,] even if we were all wise, all men of understanding, all elders, all well-versed in Torah, we would still be commanded to tell about the Exodus from Egypt, for whoever tells about it at length, behold, he is worthy of praise.
Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon dined together [at the Seder] in Bnei Brak. They discussed the Exodus from Egypt throughout the entire night until their students came and told them: "Teachers, the time for reciting the Shemah in the morning has arrived."
Rabbi Elazar ben Azariah said to them:2 I am like a seventy-year-old man. Nevertheless, I did not merit [to understand the reason for the obligation] to recall the Exodus from Egypt at night until ben Zoma interpreted the verse:3 "In order that you remember the day you left Egypt all the days of your life."
[The phrase] "the days of your life" refers to the days; [adding the word] "all" includes the nights.
The Sages interpreted [the verse]: "the days of your life" refers to the present world; "all the days of your life" indicates the Messianic era.
Blessed be the Omnipresent, who has given the Torah to Israel; blessed be He.
The Torah speaks of four sons:4 one wise, one wicked, one simple, and one who does not know how to ask.
The wise son, what does he say? "What are the testimonies, statutes, and laws that God, our Lord, has commanded you?"5
You should thus reply to him, [teaching him] the laws of Pesach [until the final concept]: one may not eat any dessert after the Paschal sacrifice.6
The wicked son, what does he say? "What is this service to you?"7 [By saying,] "to you," [he implies]: "but not to himself." Since he has excluded himself from the people at large, he denies the foundation of our faith.
Therefore, you should blunt his teeth and tell him: "It is because of this, what God did for me when I went out of Egypt."8 [By saying] "for me," [you imply]: "but not him." Had he been there, he would not have been redeemed.
The simple son, what does he say? "What is this?"
You should tell him: "With a strong hand, God brought us out from Egypt, from the house of bondage."9
The son who does not know how to ask, you must open him up, as the verse states: "You shall tell your son on that day: 'It is because of this, what God did for me when I went out of Egypt.'"10
"You shall tell your son on that day." Does [the obligation11 to relate the narrative of Pesach begin] on the first of the month? The Torah teaches [ibid.]: "[You shall tell your son] on that day," [-i.e., on the day of the Exodus].
From the phrase "on that day," one might infer "while it is still day." [Hence,] the Torah adds "it is because of this." Thus, [the obligation begins only] when matzah and maror are placed before you.
In the beginning, our ancestors were worshipers of other gods,12 but now the Omnipresent has drawn us close to His service, as it is stated:13 "So God, the Lord of Israel, says: 'Your ancestors had always lived beyond the [Euphrates] River, Terach, the father of Abraham and Nachor, and they served other gods.'"
"'And I took your Patriarch, Abraham, from beyond the river and led him through the land of Canaan. I multiplied his descendants and I gave him Isaac.'"
"'To Isaac I gave Jacob and Esau. To Esau, I gave Mount Seir to inherit, but Jacob and his children went down to Egypt.'"
Blessed be He Who keeps His promise to Israel, blessed be He, for the Holy One, blessed be He, calculated the end of [our bondage] in order to fulfill His pledge to Abraham [made] in the covenant bayn habetarim, as it is stated:14
"And He said to Abram: 'Know with certainty that your descendants will be strangers in a land that is not their own. [The natives] will enslave them and oppress them for 400 years. But, ultimately, I will execute judgement upon the nation they shall serve and, afterwards, they shall leave with great wealth.'"
It is this that has stood by our ancestors and us. It is not only one that has risen up against us to destroy us. Rather, in every generation, they rise against us to annihilate us. However, the Holy One, blessed be He, saves us from their hand.
Go and learn what Laban attempted to do to our Patriarch, Jacob. Pharaoh decreed only against the males, but Laban attempted to uproot everything, as it is stated:15
"An Aramean sought to destroy my father; he descended to Egypt and sojourned there16 - This teaches that our Patriarch, Jacob, did not go down to Egypt with the intention of settling there, but merely to sojourn there, as it is stated:17
"And they told Pharaoh: We have come to sojourn in this land, for there is no pasture for the flocks of your servants, since there is a severe famine in the land of Canaan. Now, please let your servants dwell in the land of Goshen."
with a small number of people--as it is stated:18 "Your ancestors went down to Egypt with seventy persons. Now, God has made you as numerous as the stars of the heaven."
There, he became a nation--This teaches that Israel were distinct there.
great, powerful,-- as it is stated:19 "and the children of Israel were fruitful, became prolific, multiplied, and became very, very powerful. The land became full with them."
and populous-- as it is stated:20 "I made you as numerous as the plants of the field. You grew and developed, becoming very attractive, your breasts firm and your hair grown long; but you were naked and bare."
And the Egyptians were cruel to us.21--as it is stated:22 "Come, let us deal cleverly with them, lest they multiply. Then, if there were a war, they might join our enemies and drive [us] out of the land."
They made us suffer-- as it is stated:23 "They placed task masters over them to oppress them with hard labor. And they built Pitom and Ra'amses as supply centers for Pharaoh."
and imposed harsh slavery upon us-- as it is stated:24 "And the Egyptians made the children of Israel do backbreaking labor."
We cried out to God, the Lord of our fathers25-- as it is stated:26 "After those many days, the king of Egypt died. The children of Israel groaned because of the work. When they cried out over their slavery, their pleas rose up before God."
God heard our voice.-- as it is stated:27 "God heard our cries and God remembered His covenant with Abraham, Isaac, and Jacob."
He saw our suffering,-- This refers to the disruption of family life, as it is stated:28 "God saw the children of Israel and God took note."
our difficult labor,-- This refers to the children, as it is stated:29 "Every boy who is born must be cast into the river, but every girl shall be allowed to live."
and our distress-- this refers to the pressure [applied by the Egyptians], as it is stated:30 "I have also seen the oppression which the Egyptians are applying to them."
God brought us out of Egypt31-- not by the medium of an angel, not by the medium of a seraph, nor by the medium of any agent. Rather, [it was] the Holy One, blessed be He; He, Himself, in His glory, as it is stated:32
"I will pass through the land of Egypt on that night and I will slay every firstborn in the land of Egypt, from man to beast. I will execute judgements against all the gods of Egypt. I, God."
with a mighty hand-- This refers to the epidemic, as it is stated:33 "Behold, the hand of God will be directed against your cattle in the field, against the horses, the asses and camels, the oxen and the sheep, with a very severe epidemic."
with an outstretched arm-- This refers to the sword, as it is stated:34 "His unsheathed sword is in his hand, stretched out over Jerusalem."
with great visions-- This refers to the revelation of the Divine Presence, as it is stated:35 "Has God ever performed miracles, coming to take one nation out of the midst of another nation with miracles, signs, wonders, war, a mighty hand and an outstretched arm, and with terrifying phenomena, as God did for you in Egypt before your very eyes?"
signs-- This refers to the staff, as it is stated:36 "Take this staff in your hand, with which you shall perform the signs."
and wonders-- This refers to the blood, as it is stated:37 "I will reveal wonders in heaven and earth: Blood, fire, and columns of smoke."
Another interpretation: [of the above verse: Each phrase is associated with two plagues:]
with a mighty hand: two;
and with an outstretched arm: two;
and with great visions: two;
and with signs: two;
and with wonders: 3two.
These are the ten plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt: They are:
Blood, frogs, lice, wild beasts, epidemic,
boils, hail, locusts, darkness, slaying of the firstborn.
Rabbi Yehudah coined an abbreviation for them:
detzach, adash, b'achav
Rabban Gamliel would say:38 Whoever does not discuss the following three things on Pesach has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.
The Paschal sacrifice that our ancestors would eat during the time the Temple was standing--what is its reason?
Because the Holy One, blessed be He, passed over the houses of our ancestors in Egypt, as it is stated:39 "You shall say, 'It is a Pesach sacrifice for God, because He passed over the houses of the children of Israel in Egypt, striking the Egyptians and saving our homes.' The people bowed down and prostrated themselves."
This matzah we eat--what is its reason?
Because the dough of our ancestors did not have time to become leavened before the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them, as it is stated:40 "They baked matzah cakes from the dough that they had brought out of Egypt, because it had not risen; for they had been driven out of Egypt and could not delay; nor had they prepared any [other] provisions for themselves."
This maror we eat--what is its reason?
Because the Egyptians embittered the lives of our ancestors in Egypt, as it is stated:41 They made the Jews' lives bitter with hard service, with mortar and with bricks, and with all manner of service in the field; their entire service at which they made them slave vigorously.
In every generation42, a person is obligated to regard himself as if he had left Egypt. It was not only our ancestors whom the Holy One, blessed be He, redeemed from Egypt; rather, He redeemed us, as it is stated:43 "He brought us out from there, so that He might bring us to the land He promised our fathers, and give it to us."
Therefore, we are obliged44 to thank, praise, laud, glorify, exalt, magnify, adore, and give eternal honor to the One who did all these miracles for us and for our ancestors. He took us out from slavery to freedom, from servitude to redemption, from sorrow to joy, from mourning to festivity, and from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah!
Halleluyah! Servants of God--offer praise;45 praise the name of God. May God's name be blessed...
[one continues reciting the Psalms] until
the flint-stone into a stream of water.46
Blessed are You, God, our Lord, King of the Universe47 who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and maror upon it. So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall reach the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
According to the order with which one recites the blessings and the Haggadah on the first night of Pesach, one recites the blessings and the Haggadah on the second night, which was [instituted because of] the exile. Similarly, on the second night, we are obligated in the four cups [of wine] and the other practices of the first night.
With the help of heaven, this concludes the text of the Haggadah and concludes the halachot of the Pesach Seder and the laws pertaining to chametz and matzah.
Commentary Halacha
The text -- As mentioned in the introduction, the Rambam composed the Mishneh Torah with the intention of providing our people with clear directives concerning the performance of all the mitzvot. Hence, he also includes in this work the text of all necessary prayers and legal documents.
the Haggadah -- The main body of the Haggadah was composed early in our nation's history. Some authorities attribute it to the Anshei Knesset HaGedolah, who composed it together with the other prayers and blessings they authored. Large portions of the Haggadah are found verbatim in the Mishnah, Pesachim, Chapter Ten, and reference is made there to other sections that are not explicitly quoted.
However, as obvious from the discussion in that chapter, the precise text of the Haggadah was a matter of debate and question throughout the Talmudic period. A few centuries after the completion of the Talmud, Rav Amram Gaon composed a text of the Haggadah that was accepted internationally, throughout all Jewish communities. Approximately sixty years later, his successor, Rav Saadia Gaon, composed a Haggadah with some changes and emendations. These two texts served as the basis for the Rambam's Haggadah and for the subsequent texts published by other Sages. Only minor differences exist between the Haggadah we use today and that composed by Rav Amram Gaon.
customarily recited...in the time of exile -- as stated in Halachot 8:3-5, there are certain differences between the text we recite and that recited when the Paschal sacrifice may be offered.
One begins, [pouring out] the second cup -- After reciting kiddush, washing one's hands, and partaking of the karpas, as mentioned in Halachah 8:1-2.
It must be noted that the Rambam prescribes that yachatz, the breaking of the afikoman, be performed directly before eating the matzah and not before beginning the recitation of the Haggadah, as is our custom.
In haste, we left Egypt -- This statement, half in Hebrew and half in Aramaic, refers to Deuteronomy 16:3. This line is not included in the Haggadot of Rav Amram or Rav Saadia Gaon, nor is it found in most subsequent Haggadot.
This is the bread of affliction -- This passage is not explicitly mentioned in the Talmud. However, Ta'anit 20b records that before the Seder, Rav Huna would open his door and announce: "Whoever is needy, let him come and eat."
In contrast to the rest of the Haggadah, this passage is recited in Aramaic. Among the explanations for this practice are:
a) This enabled the passage to be understood by all participants, since Aramaic was the common language of the time (Tosefot Rid, Manhig). Accordingly, the Ramah (Orach Chayim 473:6) relates that he would translate the passage into Yiddish at his Seder.
b) The angels do not understand Aramaic, and hence they will not accuse us of being unworthy of redemption (Ritbah).
c) The demons do not understand Aramaic, and thus they will not accept our invitation to the Seder (Rashi, HaPardes). This reason is questioned, because Pesach is a ליל שימורים (a protected night), on which the demons have no power to harm a Jew.
This year -- Our Haggadot (and that of Rav Amram Gaon) state השתא, "now." However, Rav Saadia Gaon's Haggadah also uses the Hebrew הא שתא, "this year." However, unlike the Rambam, he employs that expression for both clauses.
Why is this night different from all other nights? -- The practice of asking the four questions is explicitly mentioned in the Mishnah, Pesachim 116a.
On all other nights, we are not required to dip even once -- Note the commentary on Halachah 8:2 regarding the order of the questions.
On all other nights, we eat either sitting upright or reclining -- As explained in the commentary on Halachah 2, this question is not mentioned in the Talmud. Hence, some commentaries maintain that it was added in later generations. Nevertheless, the fact that the Rambam includes it together with the question concerning roasted meat appears to indicate that he maintains that this question had been asked during the time the Temple was standing.
We were slaves to Pharaoh in Egypt -- Pesachim 115a mentions the beginning of this passage within the context of the discussion of the requirement to begin the description of the Exodus by telling of our people's roots. See also the commentary on Halachah 7:4.
elders -- This expression is not included in the text of the Haggadah quoted by many authorities, including the Shibolei HaLeket and the Avudraham. Some manuscripts of the Mishneh Torah also omit it. Similarly, in Sefer HaMitzvot, Mitzvah 157, the Rambam makes statements similar to those of this passage without mentioning this expression.
Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon -- There is no explicit mention of this passage in the Talmud, although a somewhat parallel story is related in the Tosefta, Pesachim, Chapter 10.
Rabbi Elazar ben Azariah -- Berachot 12b quotes these statements without any reference to the gathering in Bnei Brak.
said to them -- This phrase is not mentioned in our text of the Haggadah. Its inclusion answers a question frequently raised: Why does the Haggadah mention this concept, which deals with the mitzvah to recall the Exodus from Egypt each day, on the Seder night? The recollection of the Exodus at the Seder is of a different nature entirely.
However, this addition clarifies the issue: This was one of the subjects discussed by the Sages in Bnei Brak.
Blessed be the Omnipresent -- The use of the word מקום as a name for God is based on Bereshit Rabbah 68:9: "He is the place of the world and the world is not His place."
who has given the Torah to Israel; blessed be He -- Our text of the Haggadah employs a slightly different version, mentioning four expressions of blessing to parallel the four sons.
The Torah speaks of four sons -- This passage is found with certain emendations in the Jerusalem Talmud and in the Mechiltah.
that God, our Lord, has commanded you -- Both the aforementioned sources state "has commanded us," preventing comparison between the wise and wicked sons. Nevertheless, the Rambam (as well as Rav Amram Gaon and Rav Saadia Gaon) found it more appropriate to quote the verse from the Torah verbatim.
reply to him, [teaching him] the laws of Pesach... -- Our text of the Jerusalem Talmud includes this as the answer to the simple son. Other commentaries (See P'nei David, Simchat HaRegel) give this as the answer to the wicked son.
dessert -- The literal meaning of the Greek word afikoman--see the Rambam's commentary on the Mishnah, Pesachim 10:8.
you should blunt his teeth and tell him...- Exodus 12:27 states that the question asked by the wicked son should be answered differently: "It is the Passover service to God..." The Zevach Pesach explains that the Haggadah implies, in addition to the reply given in the Torah, that he be reprimanded strongly, "blunt his teeth..."
The simple son -- the Jerusalem Talmud uses the expression: "the foolish son."
"You shall tell your son on that day." -- This verse, both the answer to the son who does not know how to ask and the source for the mitzvah to relate the story of the Exodus, serves as a transition between the passage of the four sons and the narrative of our redemption. (See also Halachah 7:1.)
"it is because of this." -- The word זה (this) is always used to refer to a clearly visible entity, as Menachot 29a comments on Exodus 12:2. Similarly, in this context, "this" refers to a situation where symbols of the Exodus, the matzah and the maror, are visibly present before us.
In the beginning, our ancestors were worshipers of other gods -- Pesachim 115a quotes this passage as reflecting the principle that the narrative of the Exodus must begin by relating our people's roots. (See Halachah 7:4.) It must be noted that the Rambam chooses slightly different phraseology from that employed in other Haggadot.
Blessed be He Who keeps His promise to Israel -- This passage is found in the Haggadot of Rav Amram Gaon and Rav Saadia Gaon. However, its origins are unknown.
the Holy One, blessed be He, calculated the end of [our bondage] -- i.e. counting the 400 years of oppression from the birth of Isaac, for during that entire time, the Jews were "strangers in a land that is not their own." The Egyptian exile itself lasted only 210 years. See Rashi, Exodus 12:40.
"An Aramean sought to destroy my father..." -- This and the verses that follow are part of the וידוי ביכורים recited when the Jews would bring their first fruits to Jerusalem. Pesachim 116a requires the person reciting the Haggadah to "expound from 'An Aramean sought to destroy my father' until he completes the entire passage." This implies that the exegesis of the verses found in the Haggadah was already extant at that time.
The commentaries quote the Sifri as the source for these interpretations though our text of the Sifri contains only portions of this passage. [The passage is found in the Mechiltah d'Rashbi in its entirety. However, some authorities maintain that it was a later addition.] Nevertheless, other early collections of Midrashim, such as Lekach Tov, Midrash HaGadol, and the Yalkut Shimoni, include the complete text.
"I made you as numerous as the plants of the field..." -- Though the verse has no explicit connection to the Exodus, the commentaries explain that it describes the situation of the Jews in Egypt in metaphoric terms.
Many texts of the Haggadah also include the previous verse from Ezekiel: "And when I passed by you, I saw you weltering in your blood..." Rav Ya'akov Emden relates that he and his father, the Chacham Tzvi, would recite this verse even though he did not find it in other texts. (His statement is slightly questionable. There are some earlier texts of the Haggadah, such as Siddur HaAri zal, which do include it.)
"I will pass through... and I will slay... I will execute... I, God." -- Our text of the Haggadah contains a further elaboration of this verse, showing how each use of the word "I" is intended to exclude God's use of an intermediary to execute judgement.
Rabbi Yehudah coined abbreviations for them: detzach, adash, b'achav. -- This concludes the exegesis of the verses of the וידוי ביכורים in the Sifri.
Our Haggadot (and similarly, those of Rav Amram Gaon and Rav Saadia Gaon) continue with a number of other passages:
a) Statements by Rabbi Yossi HaG'lili, Rabbi Eliezer, and Rabbi Akiva concerning the number of plagues with which the Egyptians were punished;
b) Passages recounting the extent of God's generosity to the Jewish people.
The first group of statements have their source in the Mechiltah. Rav Avraham, the Rambam's son, relates that his father did not include them in his text of the Haggadah because they were not popularly known. Nevertheless, it was his custom to recite them at the Seder.
The source for the second grouping of passages is less clear. They are not explicitly found in any Midrash.
Rabban Gamliel would say -- This passage and the remaining passages until the blessing, asher ge'alanu, are explicitly mentioned in the Mishnah, Pesachim 116a,b. (See also Halachot 7:5, 8:4 and the commentary, which mentions the change in the order there.)
has not fulfilled his obligation -- to relate the story of the Exodus. See Halachah 7:5.
In every generation -- This passage is found in Pesachim 116b. However, in contrast to the Talmud and our text of the Haggadah, the Rambam's text omits quoting Exodus 13:8: "And you shall tell your son..." Apparently, the Rambam had a different text of the Mishnah, which omitted this verse. This difference in texts is also the source for the Rambam's statements, Halachah 7:6: "In every generation, a person is obligated to present himself..." See the commentary on that halachah.
He brought us out from there -- Ravvah, Pesachim, ibid., requires reciting this verse.
Therefore, we are obliged to thank, praise, laud, glorify, exalt, magnify, adore, and give eternal praise -- With slight textual differences, this entire passage is found in Pesachim 116b. (See also Halachah 8:5).
Halleluyah! Servants of God,... [one continues reciting the Psalms] until... the flintstone into a stream of water -- The Hallel was recited both while slaughtering the Paschal sacrifice and while eating it. To commemorate the latter recitation, we recite the Hallel at the Seder.
We divide the Hallel into two portions (see Pesachim, ibid. and Halachah 8:5):
the first, containing Psalms referring to the Exodus from Egypt, we recite before the meal;
the second, containing Psalms referring to the Messianic redemption (see Pesachim 118a), is recited after the meal.
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors... -- This blessing is quoted from Pesachim 116b. The first portion was also recited while the Temple was standing.
So too, God, our Lord and Lord of our fathers, enable us to reach --This portion of the blessing, composed by Rabbi Akiva, represents a prayer for our redemption and the rebuilding of the Temple. (See Pesachim, ibid., Halachah 8:5.)
other festivals -- The word "other" can also imply "of a different nature"--i.e., we pray for the Messianic redemption, when our festivals will be of an entirely different nature.
we shall eat of the sacrifices -- the Chaggigah offering
and of the Paschal offerings -- The Chaggigah offering was not sacrificed when Pesach began on Saturday night. Accordingly, it is our custom to reverse the order of these sacrifices on such an occasion. However, the Rambam does not mention such a practice.
Then, we shall sing a new song for our redemption -- The Mechiltah (see also Tosefot, Pesachim, ibid.) notes that the Bible mentions nine songs sang by the Jewish people as a collective entity. In each case, the Hebrew for song, שירה, is used in the feminine gender, for our redemption was not complete. In contrast, the song to be sung to greet Mashiach will be a
שיר חדש, a new song. The masculine gender is used because the Messianic redemption will represent the complete and ultimate liberation of our people. May it come speedily in our days.
FOOTNOTES
1.ibid.
2.Berachot 12b.
3.Deuteronomy 16:3.
4.Jerusalem Talmud, Pesachim 10:4 Mechiltah.
5.Deuteronomy 6:20.
6.Pesachim 119b.
7.Exodus 12:26.
8.Exodus 13:8.
9.Exodus 13:14.
10.Exodus 13:8.
11.Mechiltah.
12.Pesachim 16a.
13.Joshua 24:2-4.
14.Genesis 15:13-14.
15.Deuteronomy 26:5.
16.Sifri, Mechiltah d'Rashbi.
17.Genesis 47:4.
18.Deuteronomy 10:22.
19.Exodus 1:7.
20.Ezekiel 16:7.
21.Deuteronomy 26:6.
22.Exodus 1:10.
23.Exodus 1:11.
24.Exodus 1:13.
25.Deuteronomy 26:7.
26.Exodus 2:23.
27.Exodus 2:24.
28.Exodus 2:25.
29.Exodus 1:7.
30.Exodus 3:9.
31.Deuteronomy 26:8.
32.Exodus 12:12.
33.Exodus 9:3.
34.I Chronicles 21:16.
35.Deuteronomy 4:34.
36.Exodus 4:17.
37.Joel 3:3.
38.Pesachim 116a,b.
39.Exodus 12:27.
40.Exodus 12:39.
41.Exodus 1:14.
42.Pesachim 116b.
43.Deuteronomy 6:23.
44.Pesachim 116b.
45.Psalm 113.
46.Psalm 114.
47.Pesachim 116b.
Shofar, Sukkah, vLulav - Chapter One
Halacha 1
It is a positive commandment from the Torah to hear the sounding of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It shall be a day of sounding [the ram's horn] for you."
The shofar, which is sounded both on Rosh HaShanah and for the yovel, is a bent ram's horn. All shofarot other than that of a ram are unacceptable.
Even though the sounding of the shofar on Rosh HaShanah is not explicitly mentioned in the Torah [it was derived by our Sages in the following manner]. Concerning the yovel, [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar... you shall proclaim with the shofar." The oral tradition explains that just as the "sounding" required by the Torah in the yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar.
Commentary Halacha
It is a positive commandment from the Torah - Sefer Hamitzvot (Positive Commandment 170) and Sefer Hachinuch (Mitzvah 405) count this mitzvah as one of the 613 mitzvot of the Torah.
to hear the sounding of the shofar - The mitzvah is not the blowing of the shofar, as might be inferred from the verse, but rather listening to the blowing. The blessing recited before the fulfillment of this mitzvah, praising God for commanding us "to listen to the sounding of the shofar (Chapter 3, Halachah 10)," emphasizes this principle.
Accordingly, the Rambam writes (Chapter 1, Halachah 8) that a person who blows a shofar without hearing it does not fulfill the mitzvah. Conversely, he writes (Responsum 78) that if the mitzvah were the blowing of the shofar, a person who heard it being blown, but did not blow it himself, would not fulfill his obligation.
It must be noted that the published text of the siddur of Rav Amram Gaon states that the mitzvah is "to sound the shofar." Also, concerning the blowing of the shofar in the yovel, the Rambam himself writes that: "it is a positive mitzvah to blow the shofar on the tenth of Tishre... (Hilchot Shemitah V'Yovel 10:10)."
on Rosh HaShanah, as [Numbers 29:1] states: "It shall be a day of sounding [the ram's horn] for you." - Though the ram's horn is not explicitly mentioned in the verse, our Sages derived the requirement as the Rambam explains.
The shofar, which is sounded both on Rosh HaShanah and for the yovel - to announce the freeing of the slaves and the return of property, as explained in Leviticus 25:9-13.
is a bent -Rams' horns are always bent. This, too, has homiletic significance, referring to the bending over of our proud hearts. (See Rosh HaShanah 26b.)
ram's horn. - Rosh HaShanah 16a states that a ram's horn is used to recall the akedah (binding) of Isaac.
All shofarot other than that of a ram are unacceptable. - The Rambam's opinion is based on the statement of Rav Levi (Rosh Hashanah 26b), who declares: "The mitzvah of Rosh Hashanah is to be performed with bent [shofarot]," implying the use of a sheep's or ram's horn for that is their natural shape.
The Ra'avad, Rabbenu Asher, and many other Rishonim maintain that Rav Levi desired to designate the type of shofar which is most preferable to use, but did not intend to disqualify the horns of other animals. Their view is accepted by the Shulchan Aruch (Orach Chayim 586:1), which states that it is desirable to use the horn of a ram. However, if that is not possible, the horn of any animal may be used. The only exceptions are the horns of a cow and some wild animals whose horns are single, solid entities (Ramban).
Even though the sounding of the shofar on Rosh HaShanah - The above verse merely mentions יום תרועה - "a day of sounding" - without stating what must be sounded.
is not explicitly mentioned in the Torah [it was derived by our Sages in the following manner]. Concerning the yovel, [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar...you shall proclaim with the shofar." The oral tradition - Rosh Hashanah 33b
explains that just as the "sounding" required by the Torah in the yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar. - An analogy (גזרה שוה) is drawn between the two verses, to teach that the same type of "sounding" is required on both occasions. Thus, since the Torah specifies states that the "sounding" of the yovel is carried out with a shofar, that same instrument is used on Rosh HaShanah.
Halacha 2
In the Temple, on Rosh HaShanah, they would blow [the shofar in the following manner]: There was one shofar and two trumpets, [one on either] side. The sounding of the shofar was extended, while that of the trumpets was shortened, because the mitzvah of the day is performed with the shofar.
Why were the trumpets sounded together with it? Because [Psalms 98:6] states: "You shall sound trumpets and the voice of the shofar before God, the King." However, in other places on Rosh Hashanah, only the shofar is blown.
Commentary Halacha
In the Temple - As will be explained in the commentary to Chapter 2, Halachah 8, and Chapter 7, Halachah 13, in certain contexts the Rambam interprets the expression במקדש - literally, "in the holy place" - as referring to the entire city of Jerusalem. (See also the Rambam's commentary to the mishnah, Rosh HaShanah 4:1.) However, in the present context, it refers to the Temple alone. Thus, Rosh HaShanah 27a states that the shofar was sounded in this manner only "on the Temple Mount and at the eastern gate."
on Rosh HaShanah, they would blow [the shofar in the following manner]: There was one shofar and two trumpets, [one on either] side. - The verse from Psalms mentions "the voice of the shofar," using the singular. In contrast, it refers to "trumpets."
The sounding of the shofar was extended - for greater emphasis
while that of the trumpets was shortened, because the mitzvah of the day is performed with the shofar. - Rosh HaShanah 26b contrasts the sounding of the shofar and trumpets on Rosh HaShanah with their being blown on a fast day declared because of unfavorable conditions. On the latter occasion, the sounding of the trumpets was emphasized in keeping with the instructions of Numbers 10:9.
Why were the trumpets sounded together with it? Because [Psalms 98:6] states: "You shall sound trumpets and the voice of the shofar before God, the King." - Rosh Hashanah 27a states that the expression "before God" implies: in the Temple.
However, in other places - even within Jerusalem
on Rosh Hashanah, only the shofar is blown.
Halacha 3
At the outset, we should not blow a shofar of idol worship. However, if one sounded it, one has fulfilled his obligation. [In contrast,] should one sound a shofar belonging to an apostate city, one has not fulfilled one's obligation.
Concerning a stolen shofar: one who blows it fulfills his obligation, because the mitzvah is only to listen to the sound, even though the listener does not touch [the shofar] or lift it up. The laws of theft do not apply to sound alone.
Similarly, a shofar from an olah offering should not be sounded, but if one sounds it, he fulfills his obligation, because the laws of מעילה do not apply with regard to sound alone. If you ask: "Behold, he has derived benefit from hearing [the shofar's] sound?" - mitzvot were not given for our benefit.
Based on this concept, a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah.
Commentary Halacha
At the outset, we should not blow a shofar of idol worship. - For it is not appropriate to use such a shofar for a mitzvah.
However, if one sounded it, one has fulfilled his obligation. - The Maggid Mishneh explains that this refers to a shofar belonging to a gentile that was used in the worship of idols, or a shofar which was itself worshiped as an idol. However, as will be explained, if the shofar of idol worship belonged to a Jew or if it was made from the horn of an animal that was sacrificed to an idol, even after the fact, its use is not acceptable.
[In contrast,] should one sound a shofar belonging to an apostate city, - עיר הנדחת. Deuteronomy 13:13-19 describes the laws governing a city in which the majority of the inhabitants have turned to idol worship. All the idolaters must be slain and all the homes and property burned. No benefit may be derived from them. (See also Hilchot Avodat Kochavim, Chapter 4.)
one has not fulfilled one's obligation. - Rosh Hashanah 28a explains that the difference between a shofar of idol worship and one of an apostate city is that all the property within the latter must be destroyed. Since ultimately this shofar must be burnt, even before it is actually destroyed it is no longer considered to be an existent entity. Thus, we may not use it on Rosh HaShanah, because a shofar used for the mitzvah must be of a specific size - slightly larger than one's hand, as mentioned in Halachah 5 - and a nonexistent entity has no size at all.
A shofar of idol worship must also be destroyed. However, should the gentile negate its connection to idol worship before it is acquired by a Jew, it need not be destroyed, as stated in Hilchot Avodat Kochavim 8:8. Since there is a possibility that it will not have to be destroyed, it is considered to be an existent entity and may be used for the mitzvah.
This principle applies only to aspects of idol worship belonging to a gentile. It is impossible to negate the connection between an idol worshiped by a Jew and its forbidden nature. (See Hilchot Avodat Kochavim 8:9.) Hence, a Jew's shofar of idol worship may not be used. Similarly, if a Jew has acquired a shofar of idol worship that belonged to a gentile before the latter negated its connection to idol worship, the Jew is no longer capable of negating this connection. Therefore, such a shofar may not be used on Rosh HaShanah.
Also, once an animal has been sacrificed to an idol, there is no possibility of negating its connection to idol worship. Hence, its horn may not be used as a shofar.
The Shulchan Aruch (Orach Chayim 586:3-4) quotes all the above laws as halachah. The Ramah relates that certain authorities recommend not using even a gentile's shofar of idol worship unless we know that he negated its connection with idol worship before Rosh HaShanah begins.
Concerning a stolen shofar - one who blows it fulfills his obligation - Though in general, a mitzvah performed with a stolen article is not acceptable (see Chapter 8, Halachah 1; Hilchot Chametz U'Matzah 6:7), this case is an exception...
because the mitzvah is only to listen to the sound - Hence, a person who listens to the shofar being blown fulfills his obligation
even though the listener does not touch [the shofar] - Based on this statement, the commentaries propose that, according to the Rambam, a person who blows a shofar without putting his lips to it fulfills his obligation. The Ramban (see Maggid Mishneh 1:6) does not accept this view.
or lift it up. - Accordingly, after the fact, by hearing such a shofar, one has fulfilled one's obligation, because
The laws of theft do not apply to sound alone - for sound is not a physical entity that can be possessed. Rabbenu Manoach and the Kessef Mishneh cite other examples from Nedarim 13b-15a, where the Sages differentiate between sound and material entities.
The Jerusalem Talmud (Sukkah 3:1) derives this law as follows:
Everyone agrees that a stolen lulav is unacceptable. What is the difference between a shofar and a lulav?
Rabbi Yosse responded: "Concerning a lulav, [Leviticus 23:40] states: 'You shall take for yourself,' implying that only 'your own' is acceptable. In contrast, [Numbers 29:1] states: 'It shall be a day of blowing for you,' implying that regardless [of the nature of the shofar used, the blowing shall be 'for you']".
Rabbi Eliezer explained: "There, [concerning the lulav,] one must perform the mitzvah with the lulav itself. Here, [concerning the shofar,] one performs the mitzvah with its sound."
Nevertheless, because a sin is associated with this mitzvah, Ashkenazic custom is that no blessing should be recited before blowing such a shofar (Magen Avraham 586:4).
Similarly, a shofar from an - animal consecrated as an...
olah offering should not be sounded, - Once an animal is consecrated as an olah offering, no part of its body may be used any other purpose. Therefore, we should not use such a shofar from such an animal for any purpose whatsoever.
This halachah applies before the blood from the sacrifice has been offered on the altar. Afterwards, the skin and horns of the animal become the property of the priests and may be used for mundane purposes (Rashi, Rosh Hashanah 28a).
but if one sounds it, he fulfills his obligation, because the laws of מעילה - The prohibitions forbidding use of consecrated articles for mundane purposes...
do not apply concerning sound alone. - In Hilchot Me'ilah 5:16, the Rambam writes:
Concerning the sound, sight, and smell of consecrated objects: We should not derive benefit from them. However, all the implications of the prohibition against using them for mundane purposes do not apply.
If you ask: "Behold, he has derived benefit from hearing [the shofar's] sound?" - Though the laws of מעילה do not apply to sound, there is still a Rabbinic prohibition against benefiting from the sound of consecrated articles. Therefore, one might think that we would be unable to fulfill the mitzvah with such a shofar (Lechem Mishneh). Accordingly, the Rambam explains:
Mitzvot were not given for our benefit - Rashi (Rosh Hashanah, ibid.) states: "the mitzvot were not given to the Jewish people for their enjoyment, but rather as a yoke."
This concept has relevance in the ethical, as well as the halachic sphere. In the tenth chapter of Hilchot Teshuvah, the Rambam writes:
One who serves [God] out of love occupies himself with the Torah and the mitzvot...for no ulterior motive, not because of fear that evil will occur, nor in order to acquire benefit...
The great Sages would command the more understanding and brilliant among their students in private: "Do not be like servants who serve their master for the sake of receiving a gift. Rather, since he is the Master, it is fitting to serve Him"; i.e., serve [Him] out of love.
The above is not intended to imply that a person should not feel happy and fulfilled in the service of God. Quite the contrary; indeed, the Rambam concludes these halachot (Chapter 8, Halachah 15) with a description of the importance of happiness in the service of God. However, the intent is that the happiness should be a byproduct and not the goal of the service. We should be totally committed to fulfilling God's will, and the expression of that commitment should generate satisfaction and joy.
Based on this concept - that mitzvot were not given for our benefit;
a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah. - Doing so is not considered a violation of his vow.
The Shulchan Aruch (Orach Chayim 586:5) advises that the person who took the vow should not blow the shofar himself [because many consider that to be a pleasurable experience (Taz)]. Rather, he should hear the teki'ot from a colleague.
Also, the Shulchan Aruch (ibid.) notes that if a person specifically states that he vows not to listen to a colleague's teki'ot, he may not hear that person blow the shofar on Rosh HaShanah, because a vow (neder) can also negate a mitzvah. (See Hilchot Nedarim 3:6-8.)
Halacha 4
Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies even when the forbidden practice is in the category of sh'vut.
How is the above exemplified? If there is a shofar in a treetop or across a river - and that is the only shofar available - one may not climb the tree or swim across the water to bring it. Needless to say, we may not cut the shofar [from the animal's head] or perform a forbidden labor [to prepare a shofar so that we may blow it].
[The rationale for the above is:] Blowing the shofar fulfills a positive commandment, while [the observance of] the festivals fulfills both a positive and a negative commandment. The observance of a positive commandment does not negate the observance of both a positive and negative commandment.
It is permitted to rinse a shofar with water, wine, or vinegar in order to improve its tone. However, as an expression of deference, one should never use urine [for that purpose], lest one view the mitzvot in a deprecating manner.
Commentary Halacha
Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies - not only when obtaining the shofar requires the violation of a melachah (forbidden labor) prohibited by the Torah, but
even when the forbidden practice is in the category of sh'vut. - In Hilchot Shabbat 21:1, the Rambam defines sh'vut as a prohibition instituted by the Sages because a particular activity resembles one forbidden as a melachah by Torah law, or because performing it may cause one to perform a melachah.
Though these prohibitions are of Rabbinic origin, the Sages reinforced the power of their decrees and equated them with Torah law. Hence, just as one may not violate a melachah forbidden by the Torah to obtain a shofar, so, too, it is forbidden to violate a sh'vut forbidden by Rabbinic law (Kessef Mishneh). [Nevertheless, note the clarification of this principle in Chapter 2, Halachah 6.]
How is the above exemplified? If there is a shofar in a treetop or across a river - and that is the only shofar available - one may not climb the tree - lest one accidentally cut off a branch (ibid., 6)
or swim across the water to bring it - lest one prepare a swimming aid (ibid., 23:5). The Mishnah (Rosh Hashanah 32b) mentions other examples of forbidden activities.
Needless to say, we may not cut the shofar [from the animal's head] - In his commentary on the mishnah, the Rambam explains that this refers to cutting the horn off with a household knife. Since a craftsman's knife is not being used, cutting the shofar off is not forbidden by Torah law. Nevertheless, the Rambam uses the expression "needless to say," because such an activity bears a closer resemblance to one forbidden by Torah law than those mentioned previously.
or perform a forbidden labor - cutting off the horn with a craftsman's knife
[to prepare a shofar so that we may blow it].
[The rationale for the above is:] Blowing the shofar fulfills a positive commandment - as stated in Halachah 1.
while [the observance of] the festivals fulfills both a positive and a negative commandment. - In Hilchot Sh'vitat Yom Tov 1:2, the Rambam writes:
Whoever rests from a melachah categorized as "work" on one of [these days] fulfills a positive commandment, because the Torah describes them as "days of rest"... if one performs a melachah that is not intended to prepare food,... one negates the performance of a positive commandment and transgresses a negative commandment, as [Leviticus 23:8] states: "You shall not perform any servile work."
The observance of a positive commandment does not negate the observance of both a positive and negative commandment. - Though the performance of a positive commandment overrides a negative commandment (Yevamot 3b), that applies only when the negative commandment is not reinforced by a positive commandment, as in the case at hand.
It is permitted to rinse a shofar with water, wine, or vinegar in order to improve its tone. - It is forbidden to prepare a utensil for use on a festival. (See Hilchot Sh'vitat Yom Tov 4:8.) However, this activity is not placed in that category (Rabbenu Manoach).
However, as an expression of deference, one should never - i.e., even before Rosh HaShanah
use urine [for that purpose], lest one view the mitzvot in a deprecating manner. - The Rambam concludes Hilchot Shechitah (14:16):
...lest one view the mitzvot in a deprecating manner, because the deference is not to be granted to the mitzvot in and of themselves, but to the One who commanded us to fulfill them, blessed be He.
Halacha 5
The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding] on either side.
Should a shofar be cracked lengthwise, it is unacceptable. Should it be cracked along its width - if a measure equivalent to the minimum size of a shofar remains, it is kosher. It is considered as if it were cut off at the place of the crack.
[Regarding a shofar with] a hole: If it was plugged with another substance, it is unacceptable. If it was plugged with its own kind, it is kosher [under the following conditions]:
the majority of the shofar remained whole;
the plugging of the holes did not alter its sound.
If one [merely] perforated the insides of the horn, [but did not remove them,] it is kosher, because a substance of the same kind is not considered an intervening entity. Should one stick together fragments of shofarot until one has constructed a shofar, it is unacceptable.
Commentary Halacha
The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding] - The protrusions are necessary lest one say that a person is producing the sounds by blowing into his hands without a shofar.
on either side. - Niddah 26a defines this measure as "an expanded handbreadth." The Beit Yosef notes that, in this context, a handbreadth is defined as four thumbbreadths. Thus, the difference between the width of a thumb and the other fingers accounts for the "expansion." In modern measure, a handbreadth is considered between 8 (Shiurei Torah) and 9.6 (Chazon Ish) centimeters.
Should a shofar be cracked lengthwise - i.e., from its mouth to its end;
it is unacceptable. - This is a quote from Rosh Hashanah 27b. The Rabbis have noted that, in contrast to a crack along the shofar's width, in this context no minimum figure is mentioned with regard to the portion of the shofar remaining uncracked. Two contrasting interpretations are offered to explain the difference.
Some maintain that as long as the entire length (or the majority of the length) of the shofar is not cracked, the shofar is not disqualified. Others maintain that even the slightest crack along the length of the shofar disqualifies it, because the pressure of the blowing will cause the crack to grow until, ultimately, the entire shofar will be cracked (Rabbenu Asher; Shulchan Aruch, Orach Chayim 586:8).
Concerning halachah l'ma'aseh, both the Shulchan Aruch HaRav (586:8) and the Mishnah Berurah (586:43) write that when no other shofar is available, one may rely on the first opinion. Nevertheless, even the latter opinion does not disqualify a shofar that is cracked lengthwise if it is tied firmly so that the crack will not expand, or if the shofar is heated and the crack closed. Some opinions also allow such a shofar to be used if the crack is plugged closed with other substances.
Should it be cracked along its width - with the crack extending along the majority of the shofar's circumference (Shulchan Aruch, Orach Chayim ibid., 9),
if a measure equivalent to the minimum size of a shofar remains - Most authorities require a handbreadth to remain from the crack to the shofar's mouth (Kessef Mishneh). However, the Ba'al Ha'itur maintains that a shofar is acceptable even if the minimum measure remains only from the crack to the end of the shofar.
it is kosher. - This applies even if the sound of the shofar is changed because of the crack (Shulchan Aruch, ibid.).
It is considered as if it were cut off at the place of the crack. - Hence, the crack does not disqualify it.
[Regarding a shofar with] a hole: If it was plugged - In his commentary on the Mishnah (Rosh Hashanah 3:5), the Rambam writes that the hole must be plugged. This point is not accepted by the Shulchan Aruch (ibid., 7), which emphasizes that if the hole is not plugged, the shofar is kosher even though its sound has changed. Nevertheless, the Ramah states that if another shofar is available, a shofar with a hole should not be used.
with another substance, - i.e., any substance other than a ram's horn;
it is unacceptable - because the sound produced does not come from the shofar alone, but rather from the shofar and the other substance.
If;
a) it was plugged with its own kind,
it is kosher [under the following conditions]:
b) the majority of the shofar remained whole;
c) the plugging of the holes did not alter its sound. - These three conditions are dependent on the Rambam's interpretation of Rosh Hashanah 27b. Rabbenu Asher interprets the passage differently. The Shulchan Aruch (ibid.) favors the Rambam's interpretation, but states that under difficult circumstances, when no other shofar is available, one may rely on Rabbenu Asher's interpretation.
If one [merely] perforated the insides of the horn, - the bonelike tissue inside the horn
[but did not remove them,] it is kosher, because a substance of the same kind is not considered an intervening entity. - The presence of a foreign substance inside the shofar would cause it to be disqualified, as stated in the following halachah. However, since this tissue is considered to be part of the horn itself, the shofar is acceptable.
The Shulchan Aruch (ibid., 586:15) quotes this law, but also adds that if one removed this tissue from the horn and then hollowed it out, the tissue would be unacceptable for use as a shofar.
Should one stick together fragments of shofarot until one has constructed a shofar, it is unacceptable. - Tosafot, Rosh Hashanah 27a explains that this construction is not called a shofar. The Shulchan Aruch (ibid., 10) states that this law applies even if the fragment of the shofar closest to one's mouth is of sufficient size to be considered a kosher shofar itself.
Halacha 6
If one made any addition to a shofar - whether of its kind or from another substance - it is unacceptable.
Should one coat it with gold from the inside or at the mouthpiece, it is unacceptable. Should one coat it on the outside: If its sound is changed from what it was originally, it is not acceptable. If its sound did not change, it is kosher.
Should one place one shofar within another: If one hears the sound of the inner shofar, one has fulfilled one's obligation. If one hears the outer shofar, one has not fulfilled one's obligation.
Should one widen the narrow portion of the shofar and narrow its wider end, the shofar is unacceptable.
Commentary Halacha
If one made any addition to a shofar - whether from the mouthpiece or from the wider end (Shulchan Aruch HaRav 586:11).
whether of its kind - using a fragment of a ram's horn
or from another substance - it is unacceptable. - On the surface, this law appears to be an extension of the principle mentioned in the last clause of the previous halachah. If so, one might question why the Rambam mentions them in two separate halachot.
Should one coat it with gold - or any other foreign substance
from the inside or at the mouthpiece, it is unacceptable - for the sound must come from the shofar itself. Though Rosh Hashanah 26b mentions that the mouth of the shofar used in the Temple was coated with gold, the place where the person blowing would put his mouth was not covered.
Should one coat it - with gold or any other substance
on the outside: If its sound is changed from what it was originally, it is not acceptable - for then, the sound we hear is a product of both the shofar and the coating, and not the shofar alone.
Based on this law, the Ramban advises against making designs in the shofar and coating them with paint or metal, for this may alter the shofar's sound and prevent the teki'ot from being acceptable.
If its sound did not change, it is kosher - All these laws are quoted by the Shulchan Aruch (Orach Chayim 586:16).
Should one place one shofar within another: If one hears the sound of the inner shofar, - i.e., with the further end of the inner shofar protruding beyond that of the outer shofar
one has fulfilled one's obligation - for the outer shofar had no effect on the sound we hear. The Shulchan Aruch (Orach Chayim 586:20) emphasizes that one may fulfill one's obligation under such circumstances only if the sound of the inner shofar remains totally unchanged. The teki'ot are unacceptable if its sound is altered.
If one hears the outer shofar - i.e., its edge protrudes beyond that of the inner shofar
one has not fulfilled one's obligation - for then, one is hearing the sound of two shofarot. The Torah commanded us to hear one shofar and not two (Tosafot, Rosh Hashanah 27b).
Should one widen the narrow portion of the shofar and narrow its wider end, the shofar is unacceptable. - Rosh Hashanah 27b explains the derivation of this law as follows: The terminology which Leviticus 25:9 uses when commanding us to blow the shofar, שופר והעברת, has an additional implication. That expression is also related to the word עבר, meaning "to pass." The manner in which we use the shofar must parallel the manner in which the ram passes by with it on its head.
Based on the same principle, our Sages (ibid.) explain that a shofar is unacceptable if it was heated to the point that the horn became soft, and then turned inside out.
Halacha 7
If a shofar was long and one shortened it, it is kosher. If one scraped away the horn - either from the inside or from the outside - even if one did so to the extent that all that remained was the thin external shell, it is kosher.
Regardless of whether [the shofar's] sound is heavy, thin, or raspy, it is kosher, because all the sounds produced by the shofar are kosher.
Commentary Halacha
If a shofar was long and one shortened it - It makes no difference whether the portion is cut away from the shofar's mouthpiece or from its wider portion (Mishnah Berurah 586:63).
it is kosher. - Tosafot, Rosh Hashanah 27b explains that the necessity of mentioning this law arises from the last clause of the previous halachah. Since we find that the Torah requires us to use the shofar in the same manner as which it was carried by the ram, a special teaching is necessary to inform us that a shofar is acceptable even if it was shortened.
The Kessef Mishneh explains that such a shofar is acceptable even it was shortened because of a disqualifying factor which it possessed on the portion which was cut off.
If one scraped away the horn - either from the inside - widening the hollow of the shofar
or from the outside - scraping away its outer shell
even if one did so to the extent that all that remained was the thin external shell, - even if the sound of the shofar changes (Shulchan Aruch HaRav 586:13; Mishnah Berurah 586:65).
it is kosher - since no change is made in its fundamental shape.
Regardless of whether [the shofar's] sound is heavy, thin, or raspy, - Rabbenu Manoach and the Kessef Mishneh translate צרור as "dry," explaining that blowing a shofar causes it to dry out and produce a raspy tone. Hence, it was customary to rinse it with water or wine, as mentioned in Halachah 4.
it is kosher, because all the sounds produced by the shofar are kosher. - In his commentary on this clause, Rabbenu Manoach injects a spiritual concept emphasizing how the musical quality of the shofar's tones are not significant, but rather the stirring and rousing nature of the shofar's call which motivates the people to Teshuvah.
Halacha 8
When a person sounds a shofar within a pit or within a cave, those standing within the pit or cave fulfill their obligation. Concerning those standing outside: If they hear the sound of the shofar, they fulfill their obligation. If they hear the sound of an echo, they do not fulfill their obligation.
Similar principles apply regarding one who blows into a giant barrel. If he hears the sound of a shofar, he fulfills his obligation. If he hears an echo, he does not fulfill his obligation.
Commentary Halacha
When a person sounds a shofar within a pit or within a cave - Rav Hai Gaon writes that these laws were not merely questions of abstract theory. Rather, they carried practical relevance in the Talmudic period, when the Jews frequently had to perform mitzvot clandestinely, to avoid being observed by the Roman authorities.
those standing within the pit or cave fulfill their obligation. - for they hear the shofar's sound alone. Needless to say, both they and the person blowing the shofar must fulfill the conditions outlined in Chapter 2 regarding a person's fulfillment of the mitzvah when hearing the shofar blown by a colleague.
Concerning those standing outside: If - all
they hear - is
the sound of the shofar, they fulfill their obligation. - However,
if they hear the sound of an echo - even if they hear the sound of the shofar together with it,
they do not fulfill their obligation - because another sound is mixed together with the desired sound.
Similar principles apply regarding one who blows into a giant barrel. If he hears - The Kessef Mishneh explains that the Rambam does not mention people standing within a barrel, because that is a very unlikely eventuality.
the sound of a shofar - alone,
he fulfills his obligation. If he hears an echo - together with the shofar,
he does not fulfill his obligation. - The Taz 587:1 explains that this concept is also relevant for synagogues with poor acoustics. If the people hear echoes together with the shofar's sound, they do not fulfill their obligation.
At present, there is a more common application of this principle. A person who hears the shofar through a microphone does not fulfill the mitzvah. In addition to the difficulties involved with the use of the microphone on a festival, there is a more essential problem. The listeners are not hearing the sound of the shofar, but rather a second sound, produced by a different mechanism. The microphone converts the sound waves of the shofar to electronic signals; these are then amplified and converted to a different set of sound waves. Hence, by hearing such a sound, we cannot fulfill the mitzvah obligating us to hear a shofar's call.
Shofar, Sukkah, vLulav - Chapter Two
Halacha 1
Everyone is obligated to hear the sounding of the shofar: priests, levites, Israelites, converts, and freed slaves. However, women, slaves, and minors are free of the obligation.
A person who is half slave and half free, a tumtum, and an androgynous are obligated [to hear shofar].
Commentary Halacha
Everyone is obligated to hear - Though the Rambam's statements are based on Rosh Hashanah 29a, he makes a slight emendation, adding the expression "to hear," in order to emphasize that the mitzvah is hearing, not blowing, the shofar.
the sounding of the shofar: priests, levites, Israelites, converts - Hilchot Issurei Bi'ah 12:17 states:
All the gentiles - when they convert and accept all the mitzvot of the Torah - ...are considered as Jews in every regard.
and freed slaves. - Hilchot Issurei Bi'ah 14:19 states: "Freed slaves are the same as converts."
However, women, - Women are freed from the obligation to perform mitzvot that are linked to a specific time. Nevertheless, based on Rosh Hashanah 33a, the Shulchan Aruch, Orach Chayim 589:6 states that we are allowed to blow the shofar for them.
The Shulchan Aruch continues that the women should not recite a blessing before hearing the shofar. Those statements are based on the Rambam, Hilchot Tzitzit 3:9 and Chapter 6, Halachah 13 below. The rationale is that the blessing recited before a commandment praises God "for commanding us to..." There is no commandment, either from the Torah or the Sages, requiring women to hear the blowing of the shofar. Hence, they should not recite this blessing.
The Ashkenazic concept differs. The Ramah (based on Tosafot, Rosh Hashanah, ibid.) maintains that women may recite a blessing. Since our Sages explained that the women are granted reward for fulfilling these mitzvot, it is obvious that the commandment is relevant to them and they may say "who commanded us."
slaves - i.e., gentile slaves (עבדים כנעניים), who are required to fulfill only the mitzvot for which women are obligated. (See Hilchot Issurei Bi'ah 12:11, 14:9.) A Jew sold as a slave (עבד עברי) is required to fulfill all the mitzvot.
and minors are free of obligation - Until a person reaches majority, he is not obligated to perform any of the mitzvot. Nevertheless, when a child reaches an age when he can appreciate the mitzvah, his father is obligated to train him to hear shofar as part of his education. (See Hilchot Nachalot 11:9.)
A person who is half slave and half free - In Hilchot Avadim 7:4, the Rambam explains that a slave can reach this status in one of three ways:
a) his owner took money with the intent of freeing half of the slave;
b) his master freed half the slave and sold or gave the other half to a colleague;
c) a slave belonged to two masters; one freed him and one did not.
Such a slave is considered as having two different natures included in the same person. Thus, the aspect of him which is a free man is obligated to hear the shofar, and the aspect which is a slave is not. See also Halachah 3.
a tumtum - an expression meaning "closed one" in Hebrew. It refers to a person whose genitalia are covered by a layer of skin. Hence, this person's gender cannot be determined without this skin's removal. Thus, there is a doubt whether this person is male or female. However, should this layer of skin be removed and the person's gender be discovered, there is no difference between him and an ordinary person of the same gender. (See Hilchot Ishut 2:25.)
and an androgynous - a term borrowed from the Greek, in which andro means "man," and gynous "woman." It refers to person who has both male and female sexual organs. The Sages were unsure whether to consider such a person a male or a female. (See Hilchot Ishut 2:24 and also the commentary on the following halachah.)
are obligated [to hear shofar] - In the latter two cases, the obligation results from the doubt which exists whether these individuals are male (and hence obligated to hear shofar) or not.
Halacha 2
Whoever is not [himself] obligated regarding this matter cannot facilitate the performance of the mitzvah for one who is obligated. Thus, if a woman or a minor blows the shofar, one who hears does not fulfill his obligation.
An androgynous can facilitate the performance of the mitzvah for one of his kind, but not for one who is not of his kind. A tumtum cannot facilitate the performance of the mitzvah [for anyone], whether of his kind or not of his kind, for if [the layer of skin covering] the tumtum's [genitalia] is cut open, it is possible that it will be discovered that the tumtum is a male, but it is possible that it will be discovered that the tumtum is a female.
Commentary Halacha
Whoever is not [himself] obligated regarding this matter - i.e., those mentioned in the previous halachah, a שוטה (a mentally unstable individual) and a חרש (a deaf person). In contrast, a blind person is obligated to hear the shofar.
cannot facilitate the performance of the mitzvah - by blowing the shofar
for one who is obligated. - However, a male who has already fulfilled his obligation to hear the shofar can blow the shofar for a colleague (Rabbenu Manoach).
Thus, if a woman or a minor blows the shofar, one who hears does not fulfill his obligation - Nevertheless, they are allowed to blow the shofar for themselves. (See Halachah 7 and Shulchan Aruch, Orach Chayim 589:6.)
An androgynous can facilitate the performance of the mitzvah for one of his kind, - i.e., another androgynous
but not for one who is not of his kind - a normal adult male or a tumtum.
The Ra'avad objects to the Rambam's statement, noting that there is a difference of opinion among the Sages (Yevamot 83a) whether an androgynous is considered as half male and half female, or as a unique entity in his own right. The latter opinion is compatible with the Rambam's decision. However, according to the former opinion, it appears that an androgynous would resemble a person who is half slave and half free. As the following halachah states, such a person cannot blow the shofar even for himself, let alone for others.
The Maggid Mishneh defends the Rambam's decision, explaining that the Rambam does not consider the difference of opinion in Yevamot as unresolved. Rather, he, as does Rav Yitzchak Alfasi (the Rif), maintains that the halachah follows the latter opinion.
Furthermore, the Maggid Mishneh explains that even according to the former opinion, it is possible to differentiate between an androgynous and one who is half slave and half free, the former condition being brought about by God; the latter, by man.
A tumtum cannot facilitate the performance of the mitzvah [for anyone], whether of his kind or not of his kind, for - in his case, the doubt is not about the general category, but an individual question about the particular tumtum's nature
if [the layer of skin covering] the tumtum's [genitalia] is cut open, it is possible that it will be discovered that the tumtum is a male - and the teki'ot he blows are acceptable.
but it is possible that it will be discovered that the tumtum is a female - and hence, unable to blow the shofar for a male.
Halacha 3
A person who is half slave and half free cannot even facilitate the performance of the mitzvah for himself, because the aspect of himself which is a slave cannot facilitate the performance of the mitzvah for the aspect of himself which is free.
How should he fulfill his obligation? He should hear a free man blow the shofar.
Commentary Halacha
A person who is half slave and half free cannot even facilitate the performance of the mitzvah - by blowing the shofar
for himself - let alone for others,
because the aspect of himself which is a slave cannot facilitate the performance of the mitzvah for the aspect of himself which is free. - Every activity performed by such an individual is considered as a combined effort carried out by both aspects of his being. The aspect of his being which is a free man is obligated to hear shofar blown by one who is obligated to perform the mitzvah. Hence, the teki'ot he blows himself include the influence of his slave side, and are not sufficient to facilitate his performance of the mitzvah (Rosh Hashanah 29a).
How should he fulfill his obligation? He should hear a free man blow the shofar. - One might ask: Since his hearing the shofar also involves his slave side, how is that hearing sufficient to allow him to fulfill his obligation?
The Tzaphnat Paneach explains that there is a difference between hearing the shofar and blowing it. Hearing the shofar is a complete act in and of itself. Hence, since the free side of the person has heard the shofar, he is considered to have performed the mitzvah. In contrast, the blowing of the shofar is merely the preparation for the fulfillment of the mitzvah. Hence, the free side of the person cannot fulfill his obligation by hearing tekiot which were produced by a person whose entire being was not obligated to perform the mitzvah.
Based on this explanation, we can understand how such a person fulfills the mitzvah of lulav, for there as well, the act of taking the lulav constitutes rather than prepares for, the fulfilment of the mitzvah.
Halacha 4
A person who occupies himself with blowing the shofar in order to learn does not fulfill his obligation. Similarly, one who hears the shofar from a person who blows it casually does not fulfill his obligation.
If the person hearing had the intention of fulfilling his obligation, but the person blowing did not have the intention of facilitating the latter's performance of the mitzvah, or the person blowing had the intention of facilitating his colleague's performance of the mitzvah, but the person hearing did not have the intention of fulfilling his obligation, [the person hearing] did not fulfill his obligation. Rather, both the person hearing and the one allowing him to hear must have the [proper] intention.
Commentary Halacha
A person who occupies himself with blowing the shofar in order to learn - without the intention of fulfilling the mitzvah of hearing the shofar
does not fulfill his obligation. Similarly, one who hears the shofar - even though he desires to fulfill the mitzvah
from a person who blows it casually - without the intention of facilitating his colleague's performance of the mitzvah
does not fulfill his obligation. - for he has heard an unacceptable shofar blast (Shulchan Aruch HaRav 589:5).
These laws relate to a question of a much larger scope: Must a person who performs a mitzvah have the intention of doing so or not? Rosh Hashanah 32b, which is the source for these decisions, maintains that such intention is necessary. However, other Talmudic sources imply that there is no need for such intention. Whenever a person performs the deed of a mitzvah, he fulfills his obligation, regardless of his intention.
On the surface, the Rambam's own decisions regarding this question appear paradoxical. Hilchot Chametz U'matzah 6:3 states:
A person who eats matzah without the intention [of fulfilling the mitzvah] - e.g., if gentiles or thieves force him to eat - fulfills his obligation.
There, it appears that the Rambam does not require a person to have the intention to fulfill a mitzvah, for in this instance the only reason the person ate the matzah was the coercion of the gentiles.
The commentaries attempt to resolve the issue. The Maggid Mishneh states that to fulfill his obligation, the person being forced to eat the matzah must know that today is Pesach, that he is obligated to eat matzah, and that it is matzah which he is eating. Rabbenu Nissim, the Kessef Mishneh, and Rabbenu Manoach follow a different line of reasoning. They differentiate between eating matzah and hearing a shofar. In the former case, a person's body benefits from the activity regardless of his intention. To support this thesis, they draw a parallel to the following passage.
Generally, the Torah frees a person from liability if he commits a transgression while being only מתעסק (performing a deed without any thought). However, a person who eats forbidden foods or engages in forbidden sexual relations in this manner is liable, because he derived pleasure from his activities (Keritot 19b).
Similarly, since the person derived physical satisfaction from eating the matzah, even though he was forced to do so, the action is attributed to him. In contrast, since his body did not benefit from hearing the shofar, he does not fulfill his obligation until he hears the shofar blown in the proper manner.
As regards halachah l'ma'aseh, in Orach Chayim 589:8, the Shulchan Aruch quotes the Rambam's decision concerning blowing the shofar, stating that a מתעסק does not fulfill the mitzvah. Similar decisions are rendered concerning Kri'at Shema (Orach Chayim 60) and lulav and etrog (Orach Chayim 651).
Concerning matzah, the Shulchan Aruch, Orach Chayim 475:4 quotes the Maggid Mishneh's opinion, and the Shulchan Aruch HaRav adds the explanation mentioned in the name of the Kessef Mishneh. (Even so, the Pri Chadash and other commentaries do not accept this decision.)
If the person hearing had the intention of fulfilling his obligation, but the person blowing did not have the intention of facilitating the latter's performance of the mitzvah - Rosh Hashanah 28b quotes Rabbi Zeira as instructing Shamaya: "Have me in mind and blow for me."
or the person blowing had the intention of facilitating his colleague's performance of the mitzvah, but the person hearing did not have the intention of fulfilling his obligation, [the person hearing] did not fulfill his obligation. - The Magen Avraham (189:4) states that if a person comes to the synagogue on Rosh Hashanah with the intention to fulfill his obligation to hear the shofar, that intention is sufficient. Even if he has no specific intention while the shofar is being blown, he fulfills his obligation.
Rather, both the person hearing and the one allowing him to hear - i.e., the person blowing the shofar
must have the [proper] intention.
Halacha 5
If a person blew the shofar with the intention of enabling all those hearing his blowing to perform the mitzvah, and a listener heard while having the intention to fulfill his obligation - even though the person blowing did not have a specific intention that this individual would hear his blowing, nor did he know about him - the listener has fulfilled his obligation, because the blower had in mind all those who heard him.
Accordingly, if a person was traveling on a journey or was sitting in his home and heard the teki'ot from the person leading the congregation, he has fulfilled his obligation if he had that intention, since the leader of the congregation had the intention of enabling the many to fulfill their obligation.
Commentary Halacha
If a person blew the shofar with the intention of enabling all those hearing his blowing to perform the mitzvah - The blower need not have each individual in mind. However, as the previous halachah states, he must have the intention that his blowing enable people to fulfill their obligation to hear shofar. If he blows without that intention, their listening is of no consequence.
and a listener heard while having the intention to fulfill his obligation - However, as stated in the previous halachah, if the listener lacks that intention, he does not fulfill his obligation.
even though the person blowing did not have a specific intention that this individual would hear his blowing, nor did he know about him - the listener has fulfilled his obligation, because the blower had in mind all those who heard him. - Rosh Hashanah 29a derives this principle by contrasting the law mentioned in the previous halachah with the law mentioned in this halachah's latter clause.
Accordingly, if a person was traveling on a journey - The Magen Avraham (589:5) explains that a person who continues traveling must be sure that he has the intention of fulfilling his obligation. However, if he stops to hear the shofar, that itself is sufficient proof that he desires to fulfill the mitzvah.
or was sitting in his home and heard the teki'ot from the person leading the congregation, he has fulfilled his obligation if he had that intention, since the leader of the congregation had the intention of enabling the many to fulfill their obligation. - In his commentary on the Mishnah (Rosh Hashanah 3:5), the Rambam writes: "the [function of] leader of the congregation was instituted in that capacity only in order to enable the many to fulfill their obligation."
Halacha 6
If the festival of Rosh Hashanah falls on the Sabbath, the shofar is not sounded in every place. [This law was enacted] even though blowing [the shofar] was forbidden only as sh'vut.
It would be appropriate for [the shofar] to be sounded, for a positive commandment of the Torah should supersede sh'vut instituted by the Sages. If so, why is the shofar not sounded?
Because of a decree [of the Sages] lest a person take it in his hands and carry it to a colleague so that the latter can blow for him, and [in the process,] carry it four cubits in the public domain or transfer it from one domain to another, and thus violate a prohibition punishable by being stoned to death. [This is necessary because] all are obligated in the mitzvah of blowing the shofar, but not all are skilled in it.
Commentary Halacha
If the festival of Rosh Hashanah falls on the Sabbath - According to the fixed calendar we use, Rosh Hashanah never falls on Sunday, Wednesday, or Friday (Hilchot Kiddush Hachodesh 7:1). Thus, the second day of Rosh Hashanah will never fall on the Sabbath. However, it is not at all infrequent for the first day of Rosh Hashanah to fall on the Sabbath.
the shofar is not sounded in every place. - However, it is sounded in certain places, as explained in Halachot 8 and 9. There is an allusion to this in the Torah itself. Though Numbers 10:10 describes Rosh Hashanah as a day of "the sounding of the shofar," Leviticus 23:24 refers to it as a day of "the remembrance of the sounding [of the shofar" - i.e., this refers to Rosh Hashanah which falls on the Sabbath, when the shofar is not actually sounded (Rashi, Rosh Hashanah 32a).
[This law was enacted] even though blowing [the shofar] was forbidden only as sh'vut. - See the commentary on Chapter 1, Halachah 4 for a definition of the term sh'vut. Rosh Hashanah 29b equates the blowing of the shofar with removing bread from the oven. It appears from Shabbat 117b that the removal of bread from the oven was forbidden only because it is "a weekday act," not in the spirit of the Sabbath. (See Shulchan Aruch HaRav 588:4.)
It would be appropriate for [the shofar] to be sounded, for a positive commandment of the Torah should supersede sh'vut instituted by the Sages. - A question can be raised, based on the Rambam's statements in Chapter 1, Halachah 4:
Regarding a shofar to be used on Rosh Hashanah: It is forbidden to violate the festival's laws to obtain it. This applies even when the forbidden practice is in the category of sh'vut.
The Lechem Mishneh offers a number of resolutions to this difficulty. Among them:
a) Had the proper attention been paid to the matter before Rosh Hashanah, the sh'vut mentioned in Chapter 1, Halachah 4 with regard to obtaining the shofar would not exist. In contrast, the sh'vut involved in blowing the shofar cannot be avoided.
b) The sh'vut mentioned in Chapter 1, Halachah 4 must be violated before the mitzvah is performed. Hence, there is no way the prohibition can be relaxed in the mere expectation that a mitzvah will be performed. In contrast, in this instance, the performance of the mitzvah and the sh'vut occur concurrently.
However, the order of the halachot here suggests a different explanation. As the Rambam states in the following halachah, certain leniencies are taken regarding the sh'vut of sounding the shofar on Rosh Hashanah (since, as mentioned above, it is forbidden only because it is a "weekday act"). In contrast, the activities mentioned in Chapter 1, Halachah 4 are of a more severe nature, and hence no leniency may be taken in their regard.
If so, why is the shofar not sounded? Because of a decree [of the Sages] lest a person take it in his hands and carry it to a colleague so that the latter can blow for him - The Rambam alters the expression used by Rosh Hashanah 29b, which states: "perhaps he will take it to a skilled person so that the latter will teach him." Perhaps, the emendation was made because it is more likely that a person would desire that his colleague blow for him than begin to teach him on Rosh Hashanah itself.
and [in the process,] carry it four cubits in the public domain or transfer it from one domain to another - Hilchot Shabbat 12:8 equates the two and explains the nature of this melachah. It must be noted that the phrase "transfer it from one domain..." is the Rambam's addition and does not appear in Rosh Hashanah, ibid. (Indeed, Tosafot, Megillah 4b explains that there is no suspicion that the latter prohibition will be violated.)
and thus violate a prohibition punishable by being stoned to death - as is the commission of all Shabbat melachot (Hilchot Shabbat 1:1-2.)
[This is necessary because] all are obligated in the mitzvah of blowing the shofar, but not all are skilled in it. - A similar expression is also found in Hilchot Megillah 1:13, explaining why the Megillah is never read on the Sabbath. It must be noted that while the Temple was standing, a similar decree was not enacted on the first day of Sukkot which fell on the Sabbath, even though it is possible that a person would carry his lulav in a forbidden manner. Note our commentary on Chapter 7, Halachot 13 and 14, which explains the difference between the two festivals.
The fact that a Rabbinic decree can cause a mitzvah to be nullified - particularly as significant a mitzvah as the blowing of the shofar - has been the subject of much discussion by the Rabbis. In his commentary on the tractate of Sukkah, Rabbenu Nissim states that this decree was instituted only because in most Jewish communities, the people were not aware of the date the Rabbis had established for Rosh Hashanah. Hence, since the people could not be sure that they were in fact performing a mitzvah, the Rabbinic decree had the power to negate its performance. Even in the places where they were conscious of the proper date, they would not blow the shofar in such a year, so that great divisions in Torah practice would not be created among the Jewish people.
In Likkutei Torah, Rav Shneur Zalman of Liadi explains the matter from a mystical perspective. He writes that the Sabbath itself generates spiritual influences which resemble those produced by the blowing of the shofar. Thus, there is no necessity to blow the shofar, and the Sages were therefore willing to allow such a decree to negate its observance.
Halacha 7
Children who have not reached an age at which they can be educated: We need not prevent them from blowing [the shofar] on a Sabbath which is not the festival of Rosh Hashanah, so that they will learn [to blow].
An adult is permitted to be involved in the instruction [of children in the blowing of shofar] on the festival. [This applies] concerning both children who have reached an age at which they can be educated and those who have not reached that age, for blowing [the shofar] is prohibited only as sh'vut.
Commentary Halacha
Children who have not reached an age at which they can be educated - Rabbenu Manoach explains that this refers to children of six or seven.
We need not prevent them from blowing [the shofar] on a Sabbath - even though blowing the shofar on the Sabbath is prohibited for an adult
which is not the festival of Rosh Hashanah, so that they will learn [to blow]. - This halachah is not directly related to the laws of Rosh Hashanah, but rather to the laws of the Sabbath. If a child has not reached the age where he can be educated concerning the mitzvot, his parents are not required to prevent him from violating any of the mitzvot (Yevamot 114a).
The law stated here represents a reversal of the Rambam's understanding of Rosh Hashanah 33a from that in his commentary on the Mishnah. Indeed, his change in interpretation caused the Ra'avad to object to this halachah. It is interesting to note that the Jerusalem Talmud (Rosh Hashanah 4:9) and the primary interpretation mentioned in the Halachot of Rav Yitzchak Alfasi (the Rif) - sources which the Rambam relies upon heavily - follow the Rambam's initial approach.
An adult is permitted to be involved in the instruction [of children - He may tell them to blow the shofar and teach them how to blow (Maggid Mishneh).
in the blowing of shofar] on the festival. - even though the blowing of the shofar is prohibited on the Sabbath.
[This applies] concerning both children who have reached an age at which they can be educated and those who have not reached that age, for blowing [the shofar] is prohibited only as sh'vut. - Since the prohibition against blowing the shofar is not severe, a number of leniencies are taken in this regard. The shofar is sounded for women (Shulchan Aruch, Orach Chayim 589:6), and similarly, additional blasts are sounded to "upset Satan" (Ramah, Shulchan Aruch, Orach Chayim, 596:1). However, it is forbidden for an adult to sound the shofar on Rosh Hashanah unnecessarily. Nevertheless, even a child who has reached the age when he is educated concerning the mitzvot need not follow this stringency (Ramah, ibid.).
Halacha 8
When [the Sages] decreed not to sound [the shofar] on the Sabbath, they applied that decree only to places which lacked a court. However, while the Temple was standing and the Supreme Court was seated in Jerusalem, everyone would sound the shofar in Jerusalem throughout the entire period the court held its sessions there.
[This did not apply] to the people of Jerusalem alone. Rather, every city that was within the outer limits of Jerusalem and [whose inhabitants] could:
see Jerusalem - i.e., excluding those within a wadi;
hear the shofar blown in Jerusalem - i.e., excluding those on the mountaintops; and
travel to Jerusalem - i.e., excluding those separated by a wadi from the city
the people of these cities would blow the shofar on the Sabbath as in Jerusalem. However, in the other cities of Israel, they would not sound [the shofar on the Sabbath].
Commentary Halacha
When [the Sages] decreed not to sound [the shofar] on the Sabbath, they applied that decree only to places which lacked a court. - The Sages forbade sounding the shofar on the Sabbath lest someone carry it in a forbidden manner, as explained in the previous halachah. However, that decree was not applied to places where the Sanhedrin, Israel's supreme court, held its sessions. The influence of the court would be felt throughout the entire city and its surroundings. Hence, the people would be more scrupulous in their observance of the mitzvot. (See the Rambam's commentary on the Mishnah Rosh Hashanah 4:1 and the following halachah.)
However, while the Temple was standing and the Supreme Court was seated in Jerusalem - After the Temple was constructed, the Sanhedrin held its sessions in the Chamber of Hewn Stone in the Temple. Forty years before the destruction of the Second Temple, the Sanhedrin was forced to move from that place to other locations in Jerusalem. (See Hilchot Sanhedrin 14:12-13.)
everyone - i.e., not only was the shofar sounded at the seat of the Sanhedrin and on the Temple mount, but throughout the city; even private individuals were allowed to blow the shofar (Rosh Hashanah 30a).
would sound the shofar in Jerusalem throughout the entire period the court held its sessions there. - The Ra'avad objects to the Rambam's statements. He disagrees with the Rambam on two points:
a) while the Temple was standing, the Rambam maintains that the shofar was sounded throughout Jerusalem, while the Ra'avad maintains that it was sounded in the Temple alone.
b) after the Temple's destruction, the Rambam maintains that the shofar was not sounded in Jerusalem, while the Ra'avad argues that it was.
The difference between the two depends on the Rambam's interpretation of the Mishnah (Rosh Hashanah 4:1):
When the festival of Rosh Hashanah fell on the Sabbath, they would sound the shofar in the Mikdash, but not in the country at large.
In his commentary on that Mishnah, the Rambam writes: "We have already explained to you several times (see Ma'aser Sheni 2:4, Shekalim 1:3, Sukkah 3:10) that the term mikdash refers to the entire city of Jerusalem." Thus, he maintains that if Rosh Hashanah fell on the Sabbath while the Temple was standing, the shofar would be sounded throughout the city. After the destruction of the Temple, this practice was discontinued.
[This did not apply] to the people of Jerusalem alone. - The influence of the Sanhedrin could be felt even on the outskirts of the city.
Rather, every city that was within the outer limits - This refers to the תחום שבת - 2000 cubits from the outermost house from each point on the city's circumference. (See Hilchot Shabbat, Chapters 27 and 28.)
of Jerusalem - There were a number of smaller villages surrounding Jerusalem which met all the requirements specified below.
and [whose inhabitants] could see Jerusalem - i.e., excluding those within a wadi - below the mountains, who could not see Jerusalem.
hear the shofar blown in Jerusalem - i.e., excluding those on the mountaintops - Since they were situated on the mountaintops, they could see the city even from afar. However, the sound would not carry that far.
and travel to Jerusalem - i.e., excluding those separated by a wadi - which they would be unable to cross
from the city - The exclusions mentioned by the Rambam are quoted from Rosh Hashanah, ibid., based on the text of the Mishnah. The Jerusalem Talmud (Rosh Hashanah 4:1) interprets the Mishnah slightly differently.
the people of these cities would blow the shofar on the Sabbath as in Jerusalem. However, in the other cities of Israel - even where the courts held session
they would not sound [the shofar on the Sabbath].
Halacha 9
At present, while the Temple is destroyed, wherever a court whose judges received semichah in Eretz Yisrael permanently holds sessions, the shofar is sounded on the Sabbath. Furthermore, the shofar is sounded on the Sabbath only in a court that has sanctified the new moon. However, the shofar will not be sounded in other courts, even though their judges have received semichah. Also, the shofar is sounded only in the presence of a high court.
It may be sounded during the entire time they are in session. Even after they have begun preparing to rise - as long as they have not risen - the shofar may be sounded before them. However, outside the court, the shofar may not be sounded.
Why is the shofar allowed to be sounded in the court? Because the court is scrupulous [in the observance of the mitzvot] and, in its presence, those who blow the shofar will not carry the shofar in the public domain, for the court will warn the people and inform them.
Commentary Halacha
At present, while the Temple is destroyed, wherever a court whose judges received semichah - Semichah is the term used to refer to the permission granted to a judge to act in that capacity. Only a judge who himself possesses semichah can convey this distinction to a colleague. Moses gave Joshua and the seventy elders semichah, and they began a chain that stretched over many generations, ending several hundred years after the destruction of the Temple. (See Hilchot Sanhedrin 4:1-2.)
in Eretz Yisrael - semichah could be conveyed only in Eretz Yisrael (ibid.:6).
permanently holds sessions - i.e., if, on Rosh Hashanah, the court held special sessions in a city where it was not normally located, the shofar would not be sounded. (See the Rambam's commentary on the Mishnah, Rosh Hashanah 4:1.)
the shofar is sounded on the Sabbath. - The Mishnah (Rosh Hashanah 29b) states:
When the Temple was destroyed, Rabbi Yochanan ben Zakkai ordained that the shofar be sounded in every place where a court holds sessions.
The Talmud elaborates:
[After the destruction of the Temple,] Rosh Hashanah once fell on the Sabbath, and all the cities gathered together [in Yavneh]. Rabbi Yochanan ben Zakkai asked the family of Beteira: "Shall we blow?"
"Let us consider the matter," they replied to him.
"Let us blow, and then consider the matter after having blown," he answered them.
"Let us consider the matter," they replied again.
He told them, "The sounding of a horn has already been heard in Yavneh. Once a deed has been performed, no further discussion is entertained."
Furthermore, the shofar is sounded on the Sabbath only in a court that has sanctified the new moon. - Originally, the months were sanctified by the courts after hearing the testimony of witnesses who saw the new moon. (See Hilchot Kiddush Hachodesh, Chapters 1 and 2.)
However, the shofar will not be sounded in other courts, even though their judges have received semichah. - The Rambam's statements represent a middle road in a difference of opinion between the Rabbinical giants upon whom our understanding of the Talmud is based. Rashi (Rosh Hashanah 29a) states that the shofar was sounded on the Sabbath only in the presence of the Supreme Sanhedrin. Thus, this law applied only in Yavneh and in the few other cities where the Sanhedrin subsequently held its session.
Rav Yitzchak Alfasi (the Rif) quotes this law in his Halachot even though he quotes only those laws which are applicable in his age. From this it appears that he maintains that the shofar may be sounded in the presence of any court of stature on the Sabbath, even if its judges do not possess semichah. Indeed, the Ramban and Rabbenu Nissim write that Rav Yitzchak Alfasi would have the shofar sounded in his own court when Rosh Hashanah fell on the Sabbath. Similarly, the text Haezer records that the author saw a Sage from Damascus who stated that he saw the shofar blown on Rosh Hashanah which fell on a Sabbath.
(The Rambam's Commentary on the Mishnah, ibid., does not mention the need for the judges to possess semichah. Thus, it is possible that he also originally subscribed to this view.)
In the Mishneh Torah, the Rambam's position lies in between these views. On one hand, unlike Rav Yitzchak Alfasi, he requires that the judges possess semichah and be of sufficient stature to have sanctified the new moon (thus, excluding any contemporary courts). Nevertheless, unlike Rashi, he allows the shofar to be sounded in the presence of any court that has those qualifications, and not the Supreme Sanhedrin alone.
Also, the shofar is sounded only in the presence of a high court - Our translation of בית דין גדול is based on the Kessef Mishneh, who explains that in this context the term refers to an established court of judges with semichah, and not the Supreme Sanhedrin, as is sometimes the case. Indeed, authoritative manuscripts of the Mishneh Torah from Yemen omit the word גדול from the above expression.
It may be sounded during the entire time they are in session. - but only while they are in session. If they have risen, the shofar can no longer be sounded. However...
Even after they - the judges
have begun preparing to rise - as long as they have not risen - the shofar may be sounded before them - Though the Sages (Rosh Hashanah 30a) raised a question on this matter and left it unanswered, the Rambam allows the shofar to be sounded under such circumstances. Since the question concerns a Rabbinic decree, the more lenient approach is taken (Maggid Mishneh).
However, outside the court, the shofar may not be sounded. - In this aspect, there was a difference between the sounding of the shofar on the Sabbath between Jerusalem and Yavneh. In Jerusalem, the influence of the Temple and the court was felt so strongly that even outside the presence of the court, the shofar could be sounded. In contrast, in Yavneh and other cities where courts were located, the shofar was sounded only in the presence of a court (Rosh Hashanah, ibid.).
Why is the shofar allowed to be sounded in the court? Because the court is scrupulous [in the observance of the mitzvot] and, in its presence, those who blow the shofar will not carry the shofar in the public domain, for the court will warn the people and inform them. - The S'dei Chemed derives a general principle from this law. Hilchot Shabbat 21:27 states that all Sabbath and festival prohibitions that were categorized as sh'vut were suspended in the Temple, because the priests were scrupulous in their observance of the mitzvot and there was no danger that any infringement of Torah law would occur. Similarly, the above text continues, all decrees of this nature may be suspended in the presence of a high court, because the court will ensure that the Torah's laws will be kept.
This logic runs contrary to a statement of Rabbenu Nissim, who writes that although Rabbi Yochanan ben Zakkai instituted the blowing of the shofar on the Sabbath in the presence of a court, he was not that lenient regarding the taking of the lulav and etrog. Thus, we see that the leniency mentioned here applies to the shofar alone and not to other cases.
Halacha 10
In the present age, when we celebrate Rosh Hashanah in the exile for two days, the shofar is sounded on the second day just as it is sounded on the first.
If the first day falls on the Sabbath, those who were not in the presence of a court fit to blow the shofar on the Sabbath may blow the shofar on the second day alone.
Commentary Halacha
In the present age, when we celebrate Rosh Hashanah in the exile for two days - There is a slight imprecision with the Rambam's statements. Rosh Hashanah was celebrated for two days throughout almost the totality of Eretz Yisrael even while the Temple was standing. It was impossible to notify the people in most of the land (for the messengers were not allowed to travel more than two thousand cubits beyond Jerusalem) whether or not the court had substantiated the testimony of the witnesses on the day when Rosh Hashanah was expected to fall. (See Beitzah 4b-5a; Hilchot Kiddush Hachodesh 5:7-8.)
the shofar is sounded on the second day just as it is sounded on the first. - This refers to the actual sounding of the shofar. According to Sephardic custom, there is a difference concerning the recitation of the blessing shehecheyanu (Shulchan Aruch, Orach Chayim 499:3).
If the first day - As mentioned above, according to the fixed calendar which we employ at present, it is impossible for the second day of Rosh Hashanah to fall on the Sabbath.
falls on the Sabbath, those who were not in the presence of a court fit to blow the shofar on the Sabbath - The Kessef Mishneh notes that there is some difficulty correlating this statement with that of the previous halachah, which implies that, at present, no courts are of sufficient stature to blow the shofar on the Sabbath. Among the possible resolutions to this difficulty are:
a) as the Rambam writes in Hilchot Kiddush Hachodesh 5:3, until the age of Abbaye and Ravvah, there were courts of judges who sanctified the new month based on the testimony of witnesses. Thus, the Rambam could be referring to such a court.
b) In Hilchot Sanhedrin 4:11, the Rambam discusses the possibility of the renewal of the practice of semichah. He could be referring to such an eventuality in the present instance.
may blow the shofar on the second day alone. - This is our practice at present.
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Hayom Yom:
• "Today's Day" Thursday, Adar II 4, 5774 • 06 March 2014
Thursday, Adar Sheini 4 5703
Torah lessons: Chumash: P'kudei, Chamishi with Rashi.
Tehillim: 23-28.
Tanya: Ch. 35. Let us (p. 155)...Torah and (Divine) service. (p.157).
When the Mitteler Rebbe would say Chassidus, there was a perfect hush. Still he would intersperse the Chassidus with, "Sha, sha!"
My father explained that this was to still the gushing of his intellect. With this he explained the expression in Zohar:1 The venerable sage whose mind is concealed, for it is still and tranquil.
FOOTNOTES
1. Zohar 3, 128b. See Likutei Sichot Vol. 1, p. 117.
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Daily Thought:
Joyful Emptiness The beginning of all paths and the starting point of every climb is to open yourself to receive from Above. How do you receive from Above? By being empty. For a vessel that is full cannot receive anything. A person that is full of self-concern, of “what will become of me?” of “where life is taking me?”—such a person leaves no room for life to enter. But a simple, open spirit is filled with joy from Above.
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