Today's Laws & Customs:
Today in Jewish History:
Purim Hebron
On this day, Abraham, Isaac, and Jacob came to the rescue of the Jewish community of Hebron, after an evil Pasha imprisoned its leaders and threatened to sell the entire Jewish population into slavery.
The Sephardic community of Hebron would celebrate this day to mark the great miracle which occurred.
For the full story, see Purim Hebron.
DAILY QUOTE:
"Give me [the city of] Yabneh and its sages"[Rabban Yochanan ben Zakkai to Vespasian, when the Roman general promised to grant him his request before the destruction of Jerusalem]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Purim Hebron
On this day, Abraham, Isaac, and Jacob came to the rescue of the Jewish community of Hebron, after an evil Pasha imprisoned its leaders and threatened to sell the entire Jewish population into slavery.
The Sephardic community of Hebron would celebrate this day to mark the great miracle which occurred.
For the full story, see Purim Hebron.
DAILY QUOTE:
"Give me [the city of] Yabneh and its sages"[Rabban Yochanan ben Zakkai to Vespasian, when the Roman general promised to grant him his request before the destruction of Jerusalem]
DAILY STUDY:
Chumash: Shemot, 2nd Portion Exodus 1:18-2:10 with Rashi
• Chapter 1
18. So the king of Egypt summoned the midwives and said to them, "Why have you done this thing, that you have enabled the boys to live?" יח. וַיִּקְרָא מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת הַיְלָדִים:
19. And the midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women, for they are skilled as midwives; when the midwife has not yet come to them, they have [already] given birth." יט. וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ:
for they are skilled as midwives: Heb. חָיוֹת, as skillful as midwives. The Targum מְיַלְּדֹת is חַייָתָא Our Rabbis (Sotah 11b), however, interpreted it to mean that they [the Israelite women] are compared to beasts (חַיּוֹת) of the field, which do not require midwives. Now where are they compared to beasts? A cub [and] a grown lion (Gen. 49:9), a wolf, he will prey (Gen. 49:27), His firstborn bull (Deut. 33:17), a swift gazelle (Gen. 49:21). Whoever [was not compared to a beast as above] was included by Scriptures in [the expression] and blessed them (Gen. 49:18). Scripture states further: How was your mother a lioness? (Ezek. 19:2). [From Sotah 11b]
כי חיות הנה: בקיאות כמילדות. תרגום מילדות חיתא. ורבותינו דרשו הרי הן משולות לחיות השדה שאינן צריכות מילדות. והיכן משולות לחיות, גור אריה (בראשית מט ט), זאב יטרף (שם כז), בכור שורו (דברים לג יז), אילה שלוחה (בראשית מט כא), ומי שלא נכתב בו הרי הכתוב כללן (בראשית מט כח) ויברך אותם, ועוד כתיב (יחזקאל יט ב) מה אמך לביא:
20. God benefited the midwives, and the people multiplied and became very strong. כ. וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד:
God benefited: Heb. וַיֵּיטֶב, bestowed goodness upon them. This is the difference in a word whose root is two letters and is prefixed by “vav yud” : When it is used in the causative sense, the “yud” is vowelized with a “tzeirei,” which is a “kamatz katan” (or with a “segol,” which is a “pattach katan” ), e.g., God benefited (וַיֵּיטֶב) the midwives ; and He increased (וַיֶרֶב) in the daughter of Judah (Lam. 2:5), He increased pain; And he exiled (וַַיֶּגֶל) the survivors (II Chron. 36:20), referring to Nebuzaradan, he exiled the survivors; and turned (וַיֶּפֶן) tail to tail (Jud. 15:4), he turned the tails one to another. All these are the causative conjugation [lit., causing others to do]. When it is used in the simple, kal conjugation, however, the “yud” is vowelized with a “chirik,” e.g., and it was pleasing (וַיִּיטַב) in his eyes (Lev. 10:20), an expression meaning that it was good; and similarly, and the people multiplied (וַיִּרֶב) (Exod. 1:20), the people increased; And Judah went into exile (וַיִּגֶל) (II Kings 25:21), Judah was exiled; He turned (וַיִּפֶן) this way and that way (Exod. 2:12), he turned here and there. Do not refute me from וַיֵּלֶ, וַיֵּשֶׁב, וַיֵּרֶד, and וַיֵּצֵא, because these are not of the grammatical form of those, for the “yud” is the third radical in them, יָלֹך, יָשׁב, יָרֹד, and יָצֹא, in which the “yud” is the third letter.
וייטב: הטיב להם. וזה חלוק בתיבה שיסודה שתי אותיות ונתן לה וי"ו יו"ד בראשה, כשהיא באה לדבר בלשון ויפעיל הוא נקוד היו"ד בציר"י שהוא קמ"ץ קטן, כגון וייטב א-להים למילדות, וירב בבת יהודה (איכה ב ה), הרבה תאניה, וכן ויגל השארית (דברי הימים ב' לו כ), דנבוזראדן הגלה את השארית, ויפן זנב אל זנב (שופטים טו ד), הפנה הזנבות זו לזו, כל אלו לשון הפעיל את אחרים. וכשהוא מדבר בלשון ויפעל, הוא נקוד היו"ד בחיר"ק, כגון (ויקרא י כ) וייטב בעיניו, לשון הוטב, וכן וירב העם (פסוק כ), נתרבה העם, ויגל יהודה (מלכים ב' כה כא) הגלה יהודה, ויפן כה וכה (ב יב), פנה לכאן ולכאן. ואל תשיבני וילך, וישב, וירד, ויצא, לפי שאינן מגזרתן של אלו, שהרי היו"ד יסוד בהן, ירד, יצא, ישב, ילך, היו"ד אות שלישית בו:
God benefited the midwives: What was this benefit?
וייטב א-להים למילדת: מהו הטובה:
21. Now it took place when the midwives feared God, that He made houses for them. כא. וַיְהִי כִּי יָרְאוּ הַמְיַלְּדֹת אֶת הָאֱלֹהִים וַיַּעַשׂ לָהֶם בָּתִּים:
He made houses for them: The houses of the priesthood, the Levitic family, and the royal family, which are called houses, as it is written: And he built the house of the Lord and the house of the king, (I Kings 9:1) [sic] 5, the priesthood and the Levitic family from Jochebed and the royal family from Miriam, as is stated in tractate Sotah (11b).
ויעש להם בתים: - בתי כהונה ולויה ומלכות שקרויין בתים. (ויבן) [הבתים] את בית ה' ואת בית המלך (מלכים א' ט א) (לקוטי שיחות חלק כ"א, ע' 2 הערה 29). כהונה ולויה מיוכבד, ומלכות ממרים, כדאיתא במסכת סוטה (סוטה יא ב):
22. And Pharaoh commanded all his people, saying, "Every son who is born you shall cast into the Nile, and every daughter you shall allow to live." כב. וַיְצַו פַּרְעֹה לְכָל עַמּוֹ לֵאמֹר כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל הַבַּת תְּחַיּוּן:
all his people: He issued this decree upon them as well. On the day Moses was born, his astrologers told him [Pharaoh], Today the one who will save them has been born, but we do not know whether from the Egyptians or from the Israelites, but we see that he will ultimately be smitten through water. Therefore, on that day he issued a decree also upon the Egyptians, as it is said: Every son who is born, and it does not say: who is born to the Hebrews. They did not know, however, that he [Moses] would ultimately suffer because of the water of Meribah (Num. 20:7-13) [i.e., that he would not be permitted to enter the Holy Land]. [From Sotah 12a, Exod. Rabbah 1:18, Sanh. 101b]
לכל עמו: אף עליהם גזר. יום שנולד משה אמרו לו אצטגניניו היום נולד מושיען, ואין אנו יודעין אם ממצרים אם מישראל, ורואין אנו שסופו ללקות במים, לפיכך גזר אותו היום אף על המצרים, שנאמר כל הבן הילוד, ולא נאמר הילוד לעברים, והם לא היו יודעים שסופו ללקות על מי מריבה:
Chapter 2
1. A man of the house of Levi went and married a daughter of Levi. א. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת בַּת לֵוִי:
and married a daughter of Levi: He was separated from her because of Pharaoh’s decree (and he remarried her. This is the meaning of went, that he followed [lit., he went after] his daughter’s advice that she said to him, Your decree is harsher than פַּרְעֹה. Whereas Pharaoh issued a decree [only] against the males, you [issued a decree] against the females as well [for none will be born]. This [comment] is found in an old Rashi ), and he took her back and married her a second time. She too was transformed to become like a young woman [physically], but she was [actually] 130 years old. For she was born when they came to Egypt between the חוֹמוֹת and they stayed there 210 years. When they left, Moses was 80 years old. If so, when she conceived him, she was 130 years old, yet [Scripture] calls her a daughter of Levi. [From Sotah 12a, Exod. Rabbah 1:19] [
ויקח את בת לוי: פרוש היה ממנה מפני גזירת פרעה (וחזר ולקחה. וזהו וילך, שהלך בעצת בתו שאמרה לו גזרתך קשה משל פרעה, אם פרעה גזר על הזכרים, ואתה ג"כ על הנקבות). והחזירה ועשה בה לקוחין שניים. ואף היא נהפכה להיות נערה. ובת מאה שלושים שנה היתה שנולדה בבואה למצרים בין החומות, ומאתים ועשר שנה נשתהו שם, וכשיצאו היה משה בן שמונים שנה. אם כן כשנתעברה ממנו היתה בת מאה שלושים וקורא אותה בת לוי:
2. The woman conceived and bore a son, and [when] she saw him that he was good, she hid him for three months. ב. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלשָׁה יְרָחִים:
that he was good: When he was born, the entire house was filled with light. [From Sotah 12a, Exod. Rabbah 1:20]
כי טוב הוא: כשנולד נתמלא הבית כולו אורה:
3. [When] she could no longer hide him, she took [for] him a reed basket, smeared it with clay and pitch, placed the child into it, and put [it] into the marsh at the Nile's edge. ג. וְלֹא יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַח לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל שְׂפַת הַיְאֹר:
[When] she could no longer hide him: because the Egyptians counted her [pregnancy] from the day that he [Amram] took her back. She bore him after [only] six months and one day (Sotah 12a), for a woman who gives birth to a seven-month child may give birth after incomplete [months] (Niddah 38b, R.H. 11a). And they searched after her at the end of nine [months].
ולא יכלה עוד הצפינו: שמנו לה המצריים מיום שהחזירה, והיא ילדתו לששה חדשים ויום אחד, שהיולדת לשבעה יולדת למקוטעין, והם בדקו אחריה לסוף תשעה:
reed: Heb. גֹּמֶא, גִמִי in the language of the Mishnah, and in French jonc, reed grass. This is a pliable substance, which withstands both soft [things] and hard [things]. [From Sotah 12a]
גמא: גמי בלשון משנה ובלעז יונ"ק [גומא]. ודבר רך הוא, ועומד בפני רך ובפני קשה:
with clay and pitch: Pitch on the outside and clay on the inside so that the righteous person [Moses] should not smell the foul odor of pitch. [From Sotah 12a]
בחמר ובזפת: זפת מבחוץ וטיט מבפנים, כדי שלא יריח אותו צדיק ריח רע של זפת:
and put [it] into the marsh: Heb. וַתָּשֶׂם בָּסוּף. This is an expression meaning a marsh, rosei(y)l, in Old French [roseau in modern French], reed. Similar to it is reeds and rushes (קָנֶה וָסוּף) shall be cut off (Isa. 19:6). [From Sotah 12b]
ותשם בסוף: הוא לשון אגם רושי"ל בלעז [סוף], ודומה לו (ישעיה יט ו) קנה וסוף קמלו:
4. His sister stood from afar, to know what would be done to him. ד. וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה יֵּעָשֶׂה לוֹ:
5. Pharaoh's daughter went down to bathe, to the Nile, and her maidens were walking along the Nile, and she saw the basket in the midst of the marsh, and she sent her maidservant, and she took it. ה. וַתֵּרֶד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל יַד הַיְאֹר וַתֵּרֶא אֶת הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ:
to bathe, to the Nile: Heb. עַל הַיְאֹר. Transpose the verse and explain it: Pharaoh’s daughter went down to the Nile to bathe in it.
לרחץ על היאר: סרס המקרא ופרשהו ותרד בת פרעה על היאור לרחוץ בו:
along the Nile: Heb. עַל יַד הַיְאֹר, next to the Nile, similar to: See, Joab’s field is near mine (רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי) (II Sam. 14:30). יָדִי is a literal expression for hand, because a person s hand is near himself. [Thus, the word יָד denotes proximity.] Our Sages said (Sotah 12b): הֹלְכֹת is an expression of death, similar to: Behold, I am going (הוֹלֵ) to die (Gen. 25:32). They [her maidens] were going to die because they protested against her [when she wanted to take the basket]. The text supports them [the Sages], because [otherwise] why was it necessary to write: and her maidens were walking?
על יד היאר: אצל היאור, כמו (שמואל ב יד ל) ראו חלקת יואב על ידי, והוא לשון יד ממש, שיד האדם סמוכה לו. ורבותינו דרשו הולכות לשון מיתה, כמו (בראשית כה לב) הנה אנכי הולך למות, הולכות למות לפי שמיחו בה. והכתוב מסייען, כי למה לנו לכתוב ונערותיה הולכות:
her maidservant: Heb. אֲמָתָהּ, her maidservant. Our Sages (Sotah 12b), however, interpreted it as an expression meaning a hand. [The joint from the elbow to the tip of the middle finger is known as אַמָּה, hence the cubit measure bearing the name, אַמָּה, which is the length of the arm from the elbow to the tip of the middle finger.] Following [the rules of] Hebrew grammar, however, it should have been vowelized אַמָּתָהּ, with a dagesh in the mem. They, however, interpreted אֶתאֲמָתָהּ to mean her hand, [that she stretched out her hand,] and her arm grew many cubits (אַמוֹת) [so that she could reach the basket]. [From Sotah 12b, Exod. Rabbah 1:23]
את אמתה: את שפחתה. ורבותינו דרשו לשון יד. אבל לפי דקדוק לשון הקודש היה לו להנקד אמתה מ"ם דגושה. והם דרשו את אמתה את ידה, שנשתרבבה אמתה אמות הרבה:
6. She opened [it], and she saw him the child, and behold, he was a weeping lad, and she had compassion on him, and she said, "This is [one] of the children of the Hebrews." ו. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד וְהִנֵּה נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה:
She opened [it], and she saw him: Whom did she see? The child. Its midrashic interpretation is that she saw the Shechinah with him. [From Sotah 12b, Exod. Rabbah 1:23]
ותפתח ותראהו: את מי ראתה, את הילד, זהו פשוטו. ומדרשו שראתה עמו שכינה:
and behold, he was a weeping lad: [Even though he was an infant] his voice was like that of a lad. [From Sotah 12b]
והנה נער בכה: קולו כנער:
7. His sister said to Pharaoh's daughter, "Shall I go and call for you a wet nurse from the Hebrew women, so that she shall nurse the child for you?" ז. וַתֹּאמֶר אֲחֹתוֹ אֶל בַּת פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת הַיָּלֶד:
from the Hebrew women: This teaches [us] that she had taken him around to many Egyptian women to nurse, but he did not nurse because he was destined to speak with the Shechinah. [From Sotah 12b, Exod. Rabbah 1:25].
מן העברית: מלמד שהחזירתו על מצריות הרבה לינק ולא ינק, לפי שהיה עתיד לדבר עם השכינה:
8. Pharaoh's daughter said to her, "Go!" So the girl went and called the child's mother. ח. וַתֹּאמֶר לָהּ בַּת פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת אֵם הַיָּלֶד:
So the girl went: Heb. הָעַלְמָה. She went with alacrity and vigor like a youth. [From Sotah 12b]
ותלך העלמה: הלכה בזריזות ועלמות כעלם:
9. Pharaoh's daughter said to her, "Take this child and nurse him for me, and I will give [you] your wages." So the woman took the child and nursed him. ט. וַתֹּאמֶר לָהּ בַּת פַּרְעֹה הֵילִיכִי אֶת הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ:
Take: Heb. הֵילִיכִי. She prophesied but did not know what she prophesied. [She said,] This one is yours. [From Sotah 12b, Exod. Rabbah 1:25]
היליכי: נתנבאה ולא ידעה מה נתנבאה הי שליכי:
10. The child grew up, and she brought him to Pharaoh's daughter, and he became like her son. She named him Moses, and she said, "For I drew him from the water." י. וַיִּגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת פַּרְעֹה וַיְהִי לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ משֶׁה וַתֹּאמֶר כִּי מִן הַמַּיִם מְשִׁיתִהוּ:
For I drew him from the water: Heb. מְשִׁיתִהוּ. The Targum renders: שְׁחַלְךְתֵּי, which is an Aramaic expression of drawing out, similar to [the expression] שֵׂינֵיתָא מֵחִלָבָא ְמַשְׁחֵל, like one who draws a hair out of milk (Ber. 8a). And in Hebrew, מְשִׁיתִהוּ is an expression meaning I have removed (משׁ), like shall not move away (לֹא יָמוּשׁ) (Josh. 1:8), did not move away (לֹא מָשׁוּ) (Num. 14:44). Menachem classified in this way [i.e., under the root משׁ in Machbereth Menachem, p. 120]. I say, however, that it (מְשִׁיתִהוּ) does not belong in the classification of מָשׁ and לֹא יָמוּשׁ, but [it is derived] from the root מָשֹׁה, and it means taking out and similarly, He drew me out (יַמְשֵׁנִי) of many waters (II Sam. 22:17). For if it were of the classification of [the word] מָשׁ, it would be inappropriate to say מְשִׁיתִהוּ, but הֲמִישׁוֹתִיהוּ, as one says from קָם (to rise), הֲקִימוֹתִי (I set up), and from שָׁב (to return), הֲשִׁיבוֹתִי (I brought back), and from בָּא (to come), הֲבִיאוֹתִי (I brought). Or מַשְׁךְתִּיהוּ, like and I will remove וּמַשְׁךְתִּי ) the iniquity of that land (Zech. 3:9). But מָשִׁיתִי is only from the root of a word whose verb form is formed with a “hey” at the end of the word, like מָשָׁה, to take out בָּנָה, to build; עָשָׂה, to do; צִוָּה, to command; פָּנָה, to turn. When one comes to say in any of these [verbs] פָּעַלְךְתִּי, I did, [i.e., first person past-tense], a “yud” replaces the “hey” : עָשִׂיתִי, I did; בָּנִיתִי, I built; פָּנִיתִי, I turned; צִוִּיתִי, I commanded.
משיתהו: שחילתה והוא לשון הוצאה בלשון ארמי, כמשחל ביניתא מחלבא. ובלשון עברי משיתהו לשון הסירותיו, כמו (יהושע א ח) לא ימוש, לא משו (במדבר יד מד), כך חברו מנחם. ואני אומר שאינו ממחברת מש, וימוש, אלא מגזרת משה ולשון הוצאה הוא, וכן (שמואל ב כב יז) ימשני ממים רבים, שאילו היה ממחברת מש, לא יתכן לומר משיתהו, אלא המישותיהו, כאשר יאמר מן קם הקימותי, ומן שב השיבותי, ומן בא הביאותי, או משתיהו, כמו (זכריה ג ט) ומשתי את עון הארץ, אבל משיתי אינו אלא מגזרת תיבה שפעל שלה מיוסד בה"א בסוף התיבה. כגון משה, בנה, עשה, צוה, פנה, כשיבא לומר בהם פעלתי, תבא היו"ד במקום ה"א, כמו עשיתי, בניתי, פניתי, צויתי:
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Daily Tehillim: Psalms Chapters 72 - 76
• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
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Tanya: Likutei Amarim, beginning of Chapter 12
• Lessons in Tanya
• Today's Tanya Lesson
Monday, 14 Tevet 5775 • 5 January 2015
Likutei Amarim, beginning of Chapter 12
In the previous chapters, the Alter Rebbe defined the terms tzaddik and rasha. The tzaddik, he explained, is one in whom the good qualities of his divine soul vanquish the evil qualities of his animal soul, to the extent of completely eradicating them. A rasha, conversely, is one in whom the evil qualities of his animal soul overcome the good of his divine soul, causing him to sin in thought, speech or action.
In this, the twelfth chapter, the term Beinoni — the “intermediate man” who is neither tzaddik nor rasha — will be defined. The Beinoni, the Alter Rebbe explains, is one whose practical conduct in thought, speech and action is dictated solely by the divine soul; it has the upper hand over the animal soul. The Beinoni accomplishes this by not allowing himself to be dominated in any way by the animal soul, even for the shortest duration, never thinking, speaking and surely not acting in a sinful manner. The garments of the divine soul alone — namely thought, speech and action in Torah and mitzvot — are those used by the Beinoni.
Nevertheless, with respect to the essence of the divine and animal souls, i.e., their respective faculties of intellect and emotion, the divine soul does not dominate the animal soul, and the latter remains powerful enough to arouse desires for physical matters. However, through constant vigilance the Beinoni keeps these desires in check, never permitting them any practical manifestation.
והבינוני הוא שלעולם אין הרע גובר כל כך לכבוש את העיר קטנה
The Beinoni (“intermediate man”) is he in whom the evil of the animal soul never attains enough power to conquer the “small city” (i.e., the body, which is likened to a small city which the divine and animal soul both wish to dominate),
להתלבש בגוף להחטיאו
so as to clothe itself in the body and make it sin.
דהיינו ששלשת לבושי נפש הבהמית, שהם מחשבה דבור ומעשה שמצד הקליפה
That is to say, the three “garments” of the animal soul — namely thought, speech and action originating in the kelipah — (i.e., forbidden thought, speech and action, which derive their vitality from kelipah, as explained in previous chapters) are, in the Beinoni, so subdued that they
אין גוברים בו על נפש האלקית להתלבש בגוף
do not prevail within him over the divine soul to the extent of clothing themselves in the body
במוח ובפה ובשאר רמ״ח אברים, להחטיאם ולטמאם חס ושלום
— (neither) in the brain (so that the brain think forbidden thoughts with the animal soul’s garment of thought) nor in the mouth (to speak forbidden words — the garment of speech) nor in any of the other 248 organs (to act in a forbidden manner — the garment of action) — in none of these do the garments of the animal soul clothe themselves to cause them to sin and to defile them, G‑d forbid, (in which case he would be a rasha, not a Beinoni).
רק שלשה לבושי נפש האלקית הם לבדם מתלבשים בגוף, שהם מחשבה דבור ומעשה של תרי״ג מצות התורה
Only the three garments of the divine soul, they alone manifest themselves in the body, these being the thought, speech and action related to the 613 commandments of the Torah.
ולא עבר עבירה מימיו ולא יעבור לעולם
The Beinoni has never committed any transgression, nor will he ever transgress;
ולא נקרא עליו שם רשע אפילו שעה אחת ורגע אחד כל ימיו
the name “rasha” has never been applied to him, however temporarily, not even for a moment, throughout his life.
The Rebbe notes: “The question is well known.”; i.e., with regard to the statement that the Beinoni is one who has never transgressed, the following question is commonly raised:
Is it not possible, through repentance and subsequent divine service, that one attain the rank of Beinoni despite his previous sins? After repenting one can rise even to the level of tzaddik; surely, then, the rank of Beinoni is not beyond his reach!
The Rebbe answers this question in the following manner:
When the Alter Rebbe states that the Beinoni has never transgressed, he does not mean that the Beinoni never sinned in his life as a human being, but that in his life as a Beinoni he has no history of sin. The Beinoni’s present spiritual state is such that sin — in the past as well as in the future — has no place in his life. He would not sin even if he were subject to the same temptations and trials which led him to sin in the past. It is therefore true to state that from the perspective of his present state he has never sinned.
Likewise, the Alter Rebbe’s statement that the Beinoni “will never sin” is to be understood in the same vein. The intention is not that it is impossible for him to sin; he does not, after all, lose his freedom of choice. Rather, as explained above, his present state is such that it precludes his sinning in the future, despite the trials that the future may bring.
To be classified as a true Beinoni, one must fulfill these conditions. For if one’s spiritual state precludes his sinning only under present conditions, but he would succumb to sin were he subject to the temptations of the past or those the future may bring, then he is, in potentia, a rasha; he could and would sin, except that the prevailing circumstances are not sufficiently conducive for him to do so.
In the same vein, the Alter Rebbe concludes, “The name ‘rasha’ (referring to one who sins in thought, speech or action) has never (again, in his state of Beinoni) been applied to him, however temporarily…” For the Beinoni has reached a state where sin is precluded under any circumstances, whether of the past or future.
It remains to be understood, however, why such a lofty person is considered merely a Beinoni, not a tzaddik. This matter is now clarified.
אך מהות ועצמות נפש האלקית, שהן עשר בחינותיה
However, the essence and being of the divine soul, which are its ten faculties,
(The three soul-powers of intellect and the seven emotional faculties are referred to as the “essence” of the divine soul, in contrast with the soul’s “garments” (thought, speech and action), which serve merely as outlets and means of expression for the soul’s essential faculties.)
לא להן לבדן המלוכה והממשלה בעיר קטנה
do not hold undisputed sovereignty and sway over the “small city” — the body.
For, as shall be explained later, the faculties of the animal soul, too, exercise some degree of control over the body, through awakening in one’s heart desires for worldly pleasures, which in turn cause forbidden thoughts to enter his mind.
כי אם בעתים מזומנים כמו בשעת קריאת שמע ותפלה
Only at specific times do the faculties of the divine soul hold undisputed sovereignty over the Beinoni with the animal soul having no effect whatever on him, such as during the recital of the Shema or the Amidah.
שהיא שעת מוחין דגדלות למעלה
At this time [of prayer], the Supernal Intellect above is in a sublime state — it is a time of great spiritual illumination in the higher spiritual worlds;
וגם למטה היא שעת הכושר לכל אדם
likewise below — in this physical world — the time [of prayer] is propitious for every man to ascend to a higher spiritual level.
שאז מקשר חב״ד שלו לה׳
Then, during the recital of Shema or during prayer, [the Beinoni] binds his CHaBaD — his intellectual faculties, consisting of Chochmah, Binah and Daat — to G‑d,
להעמיק דעתו בגדולת אין סוף ברוך הוא
meditating deeply on the greatness of the blessed Ein Sof,
ולעורר את האהבה כרשפי אש בחלל הימני שבלבו
and arousing through this meditation a burning love [of G‑d] in the right part of his heart; for, as explained in previous chapters, meditation on G‑d’s greatness arouses the love of Him within one’s heart.
לדבקה בו בקיום התורה ומצותיה מאהבה
This love, in turn, leads the Beinoni to desire to cleave to Him by means of fulfilling the Torah and its commandments out of love.
The realization that only the fulfillment of Torah and mitzvot will fulfill his desire to become one with G‑d channels the Beinoni’s love into a desire to observe Torah and mitzvot.
שזהו ענין המבואר בקריאת שמע דאורייתא
This arousal of love for G‑d, and its accompanying resolve to adhere to Torah and mitzvot and thereby to cleave to Him, is the essential subject of the Shema, which Biblical (deoraysa) commandment enjoins us to recite;
וברכותיה שלפניה ולאחריה שהן מדרבנן הן הכנה לקיום הקריאת שמע, כמו שכתוב במקום אחר
likewise, the Rabbinically ordained (derabbanan) blessings preceding and following [the Shema] are a preparation enabling us to fulfill [that which we recite in] the Shema, as explained elsewhere.1
ואז הרע שבחלל השמאלי כפוף ובטל לטוב המתפשט בחלל הימני מחב״ד שבמוח המקושרים בגדולת אין סוף ברוך הוא
At such time, during the Shema or prayer, when the love of G‑d burns in the heart of the Beinoni, the evil in the left part of his heart (the animal soul’s principal area of manifestation) is subjected to and is nullified before the goodness (i.e.,the love of G‑d) that spreads into the right part of the heart, where the divine soul is manifest, from the CHaBaD faculties in the brain which are bound [in meditation] to the greatness of the blessed Ein Sof.
Contemplating G‑d’s greatness with the three intellectual faculties — Wisdom, Understanding and Knowledge (CHaBaD) — arouses and diffuses a love of G‑d in (the right part of) the heart. This arousal of love causes the evil of the animal soul to be nullified in the good of the divine soul now pervading the heart. During the time of prayer, therefore, when the Beinoni arouses his love of G‑d through meditation, his animal soul is inactive, and he feels no inclination for physical pleasures. Thus, during prayer the Beinoni’s divine soul is his “undisputed sovereign,” as the Alter Rebbe stated above.
אבל אחר התפלה, בהסתלקות המוחין דגדלות אין סוף ברוך הוא, הרי הרע חוזר וניעור בחלל השמאלי, ומתאוה תאוה לתאות עולם הזה ותענוגיו
But this state of affairs lasts only for the duration of the spiritually-charged time of prayer. After prayer, however, when the intellect of the blessed Ein Sof is no longer in a state of sublimity, i.e., when the spiritual illumination engendered by prayer ceases, the evil of the animal soul in the left part of the heart reawakens, and he (the Beinoni) [once again] feels a desire for the lusts of this world and its delights, since the evil of the Beinoni’s animal soul remains undiminished even after prayer (as the Alter Rebbe will explain shortly).
FOOTNOTES
1. Generally speaking, the blessings recited over the performance of a mitzvah are a Rabbinic contribution to the Biblical mitzvah. This contribution may be understood as follows.
Every mitzvah is a channel drawing down holiness upon the soul of the Jew performing it. In order that one be a fitting vessel for this sanctity, the Sages ordained that he recite a blessing before performing the mitzvah. The connection between the blessing and the mitzvah is always clear: The blessing actually mentions the particular commandment to be performed and thanks G‑d for sanctifying us by commanding us to perform it. For example, the blessing over the tefillin concludes with the words, “...and He commanded us to don the tefillin.” In the case of the blessings said before reciting the Shema, however, it is not clear what the blessings accomplish. They do not mention the mitzvah of reciting these passages, nor have they any apparent connection with their contents. Why were they ordained to be said at this particular juncture?
In ch. 49, the Alter Rebbe gives the following explanation.
The intention behind the reading of the Shema is that one should come to “love G‑d your L‑rd with all your heart, soul and might” (as the Alter Rebbe states in our text). To achieve this, one must prepare himself by contemplating those matters which evoke the love of G‑d.
To this end, the Sages instituted two blessings. The first describes aspects of the greatness of G‑d — how the loftiest angels are utterly nullified before Him, how He is far removed from them, and so forth. The second berachah speaks of His great love for the Jewish People, how He draws them close to Him, and so on. After meditating on the ideas expressed in these blessings one is indeed ready to fulfill the precept of Shema — to fill his heart with the love of G‑d.
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Rambam:
Daily Mitzvah P5 Sefer Hamitzvot
Today's Mitzvah
Monday, 14 Tevet, 5775 • 5 January 2015
Daily Mitzvah P5 Sefer Hamitzvot
Today's Mitzvah
Monday, 14 Tevet, 5775 • 5 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 5 (Digest)
Prayer
"And you shall serve the L-rd, your G-d"—Exodus 23:25.
We are commanded numerous times throughout the Torah to serve G-d. Although this is a general commandment, it does contain a very specific application: prayer, service of the heart as expressed through the mouth.
The 5th mitzvah is that we are commanded to serve G‑d (blessed be He). This commandment is repeated many times: And you shall serve G‑d, your L‑rd";1 "And you shall serve Him";2 "And to serve Him."3
Although this commandment is of a general nature,4 as explained in the Fourth Principle,5 [and apparently should not be included in the count of the 613 mitzvos,] nevertheless it has a specific quality, since it is the commandment to pray.
[We see that "service" is not just a general command from the following statements:] The Sifri6 says, "The verse, 'And to serve Him' means prayer." The Sages also said, "The verse, 'And to serve Him' means Torah study.
In the Mishnah of Rabbi Eliezer, the son of Rabbi Yosi HaG'lili,7 the Sages said, "What is the biblical source to include prayer among the mitzvos? From the verse, 'You shall fear G‑d, your L‑rd, and you shall serve Him.' "8
They also said,9 "Serve Him through His Torah; serve Him in His Temple." This [statement, 'serve Him in His Temple,'] means that one's goal should be to pray in the Temple or in the direction of the Temple, as King Solomon explained.10
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 23:25.
2.Deut. 13:5. Some versions of Sefer Hamitzvos include here Deut. 6:13, "And you shall serve Him."
3.Deut. 11:13.
4.I.e. "serving" G‑d includes performance of all the mitzvos, rather than a specific act.
5.In the Introductory section of Sefer Hamitzvos. This Principle states that a mitzvah must be of a specific nature in order to be counted among the 613 mitzvos.
6.Deut 11:13.
7.Also quoted in Migdal Oz, beginning of Hilchos Tefilah.
8.Deut. 10:20.
9.Sifri Medrash Tenaim.
10.Kings I, 8:23,35. Chronicles II, 6:32.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
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The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 5 (Digest)
Prayer
"And you shall serve the L-rd, your G-d"—Exodus 23:25.
We are commanded numerous times throughout the Torah to serve G-d. Although this is a general commandment, it does contain a very specific application: prayer, service of the heart as expressed through the mouth.
The 5th mitzvah is that we are commanded to serve G‑d (blessed be He). This commandment is repeated many times: And you shall serve G‑d, your L‑rd";1 "And you shall serve Him";2 "And to serve Him."3
Although this commandment is of a general nature,4 as explained in the Fourth Principle,5 [and apparently should not be included in the count of the 613 mitzvos,] nevertheless it has a specific quality, since it is the commandment to pray.
[We see that "service" is not just a general command from the following statements:] The Sifri6 says, "The verse, 'And to serve Him' means prayer." The Sages also said, "The verse, 'And to serve Him' means Torah study.
In the Mishnah of Rabbi Eliezer, the son of Rabbi Yosi HaG'lili,7 the Sages said, "What is the biblical source to include prayer among the mitzvos? From the verse, 'You shall fear G‑d, your L‑rd, and you shall serve Him.' "8
They also said,9 "Serve Him through His Torah; serve Him in His Temple." This [statement, 'serve Him in His Temple,'] means that one's goal should be to pray in the Temple or in the direction of the Temple, as King Solomon explained.10
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 23:25.
2.Deut. 13:5. Some versions of Sefer Hamitzvos include here Deut. 6:13, "And you shall serve Him."
3.Deut. 11:13.
4.I.e. "serving" G‑d includes performance of all the mitzvos, rather than a specific act.
5.In the Introductory section of Sefer Hamitzvos. This Principle states that a mitzvah must be of a specific nature in order to be counted among the 613 mitzvos.
6.Deut 11:13.
7.Also quoted in Migdal Oz, beginning of Hilchos Tefilah.
8.Deut. 10:20.
9.Sifri Medrash Tenaim.
10.Kings I, 8:23,35. Chronicles II, 6:32.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
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Rambam:
• 1 Chapter a Day: Yesodei haTorah Yesodei haTorah - Chapter TenYesodei haTorah - Chapter Ten
Halacha 1
Any prophet who arises and tells us that God has sent him does not have to [prove himself by] performing wonders like those performed by Moses, our teacher, or like the wonders of Elijah or Elisha, which altered the natural order.
Rather, the sign of [the truth of his prophecy] will be the fulfillment of his prediction of future events, as [implied by Deuteronomy 18:21]: "How shall we recognize that a prophecy was not spoken by God?..."
Therefore, if a person whose [progress] in the service of God makes him worthy of prophecy arises [and claims to be a prophet] - if he does not intend to add [to] or diminish [the Torah], but rather to serve God through the mitzvot of the Torah - we do not tell him: "Split the sea for us, revive the dead, or the like, and then we will believe in you." Instead, we tell him, "If you are a prophet, tell us what will happen in the future." He makes his statements, and we wait to see whether [his "prophecy"] comes to fruition or not.
Should even a minute particular of his "prophecy" not materialize, he is surely a false prophet. If his entire prophecy materializes, we should consider him a true [prophet].
Halacha 2
We should test him many times. If all of his statements prove true, he should be considered to be a true prophet, as [I Samuel 3:20] states concerning Samuel, "And all of Israel, from Dan to Beersheba, knew that Samuel had been proven to be a prophet unto God."
Halacha 3
Behold, the diviners and sorcerers also predict the future. What differentiates between them and a prophet?
[Though] some of the prophecies made by diviners, sorcerers, and the like materialize, some do not [as implied by Isaiah 47:13]: "Let the stargazers, the astrologers, and the diviners of what will happen in the months, come and save you from what will come upon you." [Our Sages note that the verse states] "from what" rather than "from all that."
Also, it is possible that none of their predictions will come true and they will err completely, as [Isaiah 44:25] states: "He frustrates the omens of imposters and drives diviners mad."
In contrast, all the words of a prophet come true, as [II Kings 10:10] states: "God's word will not fall to the ground." Similarly, [Jeremiah 23:28] states: "'The prophet who has a dream may relate his dream, but he who [receives] My word shall speak words of truth. What is the chaff to the grain?' declares God." This implies that the words of sorcerers and dreamers are like chaff that has been mixed with some grain, while the word of God is like grain without any chaff at all.
Concerning this, the Torah promises that a prophet will relate the truth about those matters for which the soothsayers and diviners give false- predictions to the gentiles, so that [the Jews] will not need a sorcerer, a diviner, or the like, as [Deuteronomy 18:10, 14-15] states: "Among you, there shall not be found anyone who passes his son through fire, [a sorcerer, a diviner...] For these nations... [listen to diviners and sorcerers, God has not given you this lot. God will] set up a prophet from your midst."
We see from this that a prophet will arise for the sole purpose of telling us the future events which will transpire in the world, whether there will be plenty or famine, war or peace, and the like. He even will inform a particular individual regarding his needs. Hence, when Saul lost an object, he went to the prophet to discover where it was. These are the types of things that a prophet will say. He will not come to found a new faith or add or withdraw a mitzvah.
Halacha 4
[The above principles do not apply to] prophecies of retribution which a prophet will utter - e.g., "So and so will die," "This or that year will be a year of famine or a year of war," and the like. If his words do not come true, this does not nullify the validity of his prophecy, nor do we say [in condemnation of him]: "Behold, he spoke and his words were not fulfilled."
[This is because] the Holy One, Blessed be He, is slow to anger, abundant in kindness, and forgiving of evil. Thus, it is possible that they will repent and [their sin] will be forgiven, as in the case of the people of Nineveh, or that [retribution] will be held in abeyance, as in the case of Hezekiah.
[This does not apply regarding prophecies for the good.] If [a prophet] promised that good would come and such and such will occur, and the good about which he prophesied did not materialize, he is surely a false prophet. Any good which God decrees - even if [the decree] is provisional - will never be nullified. {We find [God] nullifying a positive prophecy only during the destruction of the first Temple. He had promised the righteous that they would not die together with the wicked; however, He nullified this prophecy, as explained in the tractate of Shabbat.}
We can conclude from this that a prophet should be tested on the basis of his positive prophecies. This was what Jeremiah meant by his reply to Chananiah ben Azur, when he was prophesying doom and Chananiah was promising a [glorious future]. He told Chananiah: "If my words are not fulfilled, this will not lead to the conclusion that I am a false prophet. If your promises are not fulfilled, however, it will be proven that you are a false prophet," as implied by [Jeremiah 28:7,9]: "Hear, now, this word... As for the prophet who prophesies for peace, when the word of the prophet shall come to pass, it will be known that God has truly sent this prophet."
Halacha 5
When a prophet proclaims that another individual is [also] a prophet, we accept the latter as a prophet without requiring [any further] investigation. Thus, after Moses, our teacher, proclaimed that Joshua [was a prophet], all the Jews believed in him before he performed any wonders. The same holds true for subsequent generations.
Once a prophet has made known his prophecy, and his words have proven true time after time, or another prophet has proclaimed him a prophet, if he continues in the path of prophecy, it is forbidden to doubt him or to question the truth of his prophecy.
[When establishing the authenticity of a prophet,] it is forbidden to test him more than necessary. We may not continue to test him forever, as [Deuteronomy 6:15] states: "Do not test God, your Lord, as you tested him in Marah," when [the Jews] said [Exodus 17:7]: "Is God in our midst or not?" Rather, once an individual is established as a prophet, we should believe in him and know that God is in our midst. We should not doubt or question him, as implied by [Ezekiel 2:5]: "They shall know that a prophet was in their midst."
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Rambam:
• 3 Chapters a Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Two, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Three, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Four
Tefilah and Birkat Kohanim - Chapter Two
Halacha 1
In the days of Rabban Gamliel, the numbers of heretics among the Jews increased. They would oppress the Jews and entice them to turn away from God.
Since he saw this as the greatest need of the people, he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all. Consequently, there are nineteen blessings in the Shemoneh Esreh.
Halacha 2
In each Shemoneh Esreh, every day, a person should recite these nineteen blessings in the proper order.
When does the above apply? When his concentration is not disturbed and he is able to read fluently. However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings], one blessing that summarizes all the intermediate ones, and the last three [blessings], and [thereby] fulfill his obligation.
Halacha 3
This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:
Give us knowledge, O God, our Lord, to know Your ways, and circumcise our hearts to fear You. Forgive us so that we will be redeemed. Distance us from pain. Cause us to prosper and to dwell in the pastures of Your land.
Gather the scattered from the four [corners of the earth]. Judge those led astray in accordance with Your knowledge. Raise Your hand over the wicked, and let the righteous rejoice in the building of Your city and the reestablishment of Your sanctuary, in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.
Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking I heed," for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.
Halacha 4
When does the above apply? In the summer. However, in the winter, one should not recite "Give us knowledge...," since he must mention "the petition" in the blessing for material wealth.
Similarly, on Saturday nights and the nights after a holiday, one should not recite "Give us knowledge...," since one must say Havdalah in [the blessing of] the One who bestows knowledge.
Halacha 5
On Sabbaths and holidays, one recites seven blessings in each of the four [Amidah] prayers of that particular day: the first three, the last three, and one in the middle, appropriate to that particular day.
On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath." On the festivals, he concludes with "who sanctifies Israel and the appointed times." When the Sabbath and a festival [coincide], he concludes with "who sanctifies the Sabbath, Israel and the appointed times."
On Rosh Hashanah, he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance."
Halacha 6
When does this apply? In the Evening Prayers, the Morning Prayers and the Minchah Prayers. However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day, and three intermediate blessings.
The first of the intermediate blessings is concerned with Malchuyot - [acceptance of God's sovereignty];
the second with Zichronot - [acknowledgement of God's remembrance of the Jewish people]; and
the third with Shofarot - [describing the blowing of the shofar.]
One concludes each one of them with an appropriate chatimah.
Halacha 7
On Yom Kippur, one recites seven blessings in each of the five prayers of the day; the first three and the last three blessings, and the intermediate blessing appropriate to the day.
One concludes the latter blessing in each of the services with: "the King over all the Earth, who sanctifies Israel and the Day of Atonement." If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement."
Halacha 8
When does the above apply? On the Fast Day of each and every year. However, on the Fast Day of the Jubilee Year, one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah. They are exactly the same blessings, no less and no more.
These blessings are only recited when the Jubilee Year is in effect.
Halacha 9
Before the first blessing of each and every Amidah-prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms 51:17]. Upon concluding the prayer, he says: "May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer" [Psalms 19:15], and then steps backwards.
Halacha 10
On Rosh Chodesh and the intermediate days of a festival, one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days. In the Avodah, one adds: "Our God and God of our fathers, let our remembrance rise and come,..."
In the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. On Rosh Chodesh, one recites seven blessings; the first three and last three, and one in the middle that refers to the special Rosh Chodesh sacrifice. One concludes with: "... who sanctifies Israel and Roshei Chodashim."
Halacha 11
On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath and adds: "Our God and God of our fathers, let our remembrance rise and come..." in the Avodah.
In the Musaf Prayer, one begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle. He concludes [the blessing] on Rosh Chodesh with: "who sanctifies the Sabbath, Israel and Roshei Chodashim." On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.
Halacha 12
On a holiday that occurs on the first day of the week, at night, one inserts into the fourth blessing [the following]:
And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath, the glory of the festival and the rejoicing of the pilgrim feast. You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays. And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness...
On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer in "You bestow knowledge..." even though he [also] recites the Havdalah prayer over a cup.
Halacha 13
On Chanukah and Purim, one adds "For the miracles,..." in the blessing of thanks.
On the Sabbath that occurs during Chanukah, one mentions "For the miracles,..." in the Musaf Prayer, just as he does in all the other prayers.
14. On Fast Days, even an individual who fasts [by his own volition] adds "Answer us..." in "the One who hears prayer."
The leader of the congregation recites it as an independent blessing between "the One who redeems Israel" and "the One who heals...," and concludes with "the One who answers in times of trouble." Thus, he recites 20 blessings.
On the ninth of Av, one adds [the following] to the blessing of "the One who rebuilds Jerusalem": "Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,..."
Halacha 15
During the rainy season, [the phrase] "the One who causes the rain to fall" is recited in the second blessing. In the summer, [one adds] "the One who causes the dew to descend."
When does one recite "the One who causes the rain to fall"? From the Musaf Prayer on the last holiday of Sukkot until the Morning Prayer of the first holiday of Pesach. [Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend."
Halacha 16
[Beginning] from the seventh of Marcheshvan, one petitions for rain in the blessing of prosperity, [and continues to do so] as long as one mentions the rain.
Where does the above apply? To Eretz Yisrael. However, in Shin'ar, Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.
17. In places that require rain in the summer months, such as the distant islands, they petition for rains when they need them, in [the blessing of] "the One who hears prayer."
[Even] where the holidays are observed for two days, "the One who causes the rain to fall" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued throughout the rainy season.
Halacha 18
Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice." [However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with "the Holy King" and the eleventh one with "the King of Justice."
Halacha 19
There are places that are accustomed during these ten days to add in the first blessing: "Remember us for life,..." and in the second one: "Who is like You, Merciful Father,..." In the blessing of thanksgiving, [they add]: "Remember Your mercy,..." In the last blessing, they add: "In the Book of life,..."
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: "And so put Your fear... And so..." On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing.
Commentary Halacha 1
In the days of Rabban Gamliel - The commentaries question which Rabban Gamliel the Rambam refers to. Seder Hadorot points to Rabban Gamliel, the elder, grandson of Hillel the Elder, who lived in the first half of the first century of the Common Era. Dorot Harishonim, however, believes this to refer to the latter's grandson, who headed the Rabbinical court in Yavneh from 80 CE, after it was established there by Rabban Yochanan ben Zakkai following the destruction of the Second Temple.
the numbers of heretics among the Jews increased - In Hilchot Teshuvah 3:8, the Rambam describes a heretic (apikoros) as one who denies the notion of prophecy or the idea that knowledge could be transmitted from the Creator to human beings, one who refutes the prophecy of Moshe Rabbenu, or one who denies God's omniscience regarding the actions of human beings.
Some manuscript editions of the Mishneh Torah use the word min (non-believer) instead of apikoros. In Hilchot Teshuvah 3:7, the Rambam describes the min as one who does not believe in God, whereas the heretic denies not God, but Torah.
Historically, this could refer to the Saducees and other Jews with assimilationist tendencies that began to multiply at this time. Though they were definitely a minority among the people, their number was signficant enough to warrant concern. Others interpret this as a reference to the early Christians who launched many missionary campaigns to attract the Jews.
They would oppress the Jews - by slandering them to the Roman conquerors.
and entice them to turn away from God. - and adopt other lifestyles as above.
Since he saw this as the greatest need of the people, - for the devotion to Torah is the backbone of our people's continuity
he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all. - Berachot 28b relates:
Rabban Gamliel said to the Sages: "Is there no one who knows how to establish the blessing of the nonbelievers?"
Shmuel Hakatan rose and composed it.
Olat Re'iah explains why this Sage was chosen: All of our great and wise Sages were able to compose the other blessings of the Shemoneh Esreh which are full of love and giving. The blessing of the heretics differs for it appears full of hate and destruction.
The composition of this blessing required great care, since the content must not imply the hatred of people per se, but a righteous indignation, born out of love for God and the pain felt when His Majesty is not honored. Shmuel HaKatan authored the famous statement: "Refrain from joy at the fall of your enemies" (Pirkei Avot 4:19). Thus, he was most worthy to author this blessing. His zealousness bore no trace whatsoever of hate, but was a true reflection of his unbounded love for God and His Torah.
Consequently, there are nineteen blessings in the Shemoneh Esreh. - We do, however, still call the prayer the Shemoneh Esreh, based on its original eighteen blessings.
Commentary Halacha 2
In each Shemoneh Esreh, - i.e., in all three prayer services
every day, a person should recite these nineteen blessings in the proper order. When does the above apply? When his concentration is not disturbed and he is able to read fluently. - i.e., when he is able to pray with the proper intention and recite the words properly and clearly.
However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings] - The Mishnah, Berachot 28b, states:
Rabban Gamliel says that one should recite eighteen blessings each and every day (i.e., that each time he prays he should recite all eighteen blessings).
Rabbi Yehoshua says that one should recite the abbreviated version of the eighteen.
Rabbi Akiva says that if the Shemoneh Esreh is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.
The Shulchan Aruch, Orach Chayim 110:1 states that in unusual circumstances, e.g., when travelling or when in a place where he would be distracted or interrupted, one may recite the shortened version of the Shemoneh Esreh. The Mishnah Berurah adds that in normal circumstances, one is forbidden to recite this prayer. It is questionable if this is also the Rambam's intent or if he was more lenient and allowed such a prayer to be recited by a person who had difficulty concentrating even under ordinary conditions.
one blessing that summarizes all the intermediate ones - as stated in the following Halachah.
and the last three [blessings], and [thereby] fulfill his obligation. - The first and last three blessings may not be shortened or changed in any way, as we learned in Chapter 1, Halachah 9.
Commentary Halacha 3
And this is the blessing that they established as the abbreviated summary of the intermediate [blessings] - This follows the opinion of Shmuel (Berachot 29a). Rav differs and maintains that one utters an abbreviated summary of each and every blessing.
Give us knowledge, O God, our Lord, to know Your ways - This phrase relates to the first intermediate blessing, חונן הדעת ("The One who bestows knowledge...").
and circumcise our hearts to fear You. - This corresponds to the blessing of "Return us, our Father, to Your Torah." The beginning of wisdom is the fear of God (Psalms 111:10) - i.e., our involvement in Torah is ultimately that which leads us to true fear of Heaven and Teshuvah (repentance).
Forgive us - This corresponds to the blessing סלח לנו (Forgive us...), the third of the intermediate blessings.
so that we will be redeemed - This relates to the fourth blessing, גואל ישראל (the Redeemer of Israel).
Distance us from pain - This corresponds to the blessing of רפואה (healing), the fifth intermediate blessing.
Cause us to prosper and to dwell in the pastures of Your land. - This relates to ברכת השנים, the blessing for material wealth. It is interesting that this blessing also mentions specifically the idea of dwelling in Eretz Yisrael as the ultimate prosperity and blessing.
The Zohar explains that all blessing and bounty enters the world through Eretz Yisrael and from there it is apportioned to the rest of the world. Jerusalem and the Holy Temple serve as the repositories for Divine grace and act as the meeting point between Heaven - the source of the bounty - and earth, the recipient of this blessing. Therefore, true prosperity, in both a material and spiritual sense, can only be achieved in Eretz Yisrael.
Gather the scattered from the four [corners of the earth] - This corresponds to the blessing of the gathering of the exiles, the seventh intermediate blessing.
Judge those led astray in accordance with Your knowledge - This relates to the eighth intermediate blessing, "Return our judges..."
Raise Your hand over the wicked - This corresponds to the blessing of the nonbelievers (Halachah 1). Even though this was not part of the original eighteen blessings, it was also incorporated into the abbreviated version of the Shemoneh Esreh.
and let the righteous rejoice - This relates to the tenth intermediate blessing, על הצדיקים (upon the righteous). In that blessing we ask God to grant a just reward to the righteous and pious. The text of this blessing also clarifies the Sages' appreciation of this reward - the rebuilding of Jerusalem and the Temple - as expressed in the continuation of this section of the blessing.
in the building of Your city and the reestablishment of Your sanctuary - this corresponds to the blessing of the rebuilding of Jerusalem, the eleventh intermediate blessing.
in the flourishing of the might of David, Your servant, and in the clear, shining light of the son of Yishai, Your anointed one. - This relates to the twelfth blessing, called the blessing of the Messiah, the descendant of David.
Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking, I heed," - Berachot 29a does not quote this verse or any other verse. No mention of a verse appears in the texts of Rav Yitzchak Alfasi or Rabbenu Asher's version of Shmuel's blessing. The Rambam's source for its inclusion is unclear.
for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.- concluding the blessing which is based on שומע תפילה ("who hears prayer"), the last of the intermediate blessings.
Commentary Halacha 4
When does the above apply? In the summer. - Only then, may one recite the abbreviated version of the Shemoneh Esreh mentioned in the above two halachot.
However, in the winter, one should not recite "Give us knowledge" - Havineinu, the first word of the abbreviated version of the Shemoneh Esreh, is used to refer to the entire prayer.
since he must mention "the petition" - for dew and rain that is included...
in the blessing for material wealth - This petition is recited only in the winter as explained in Halachot 16 and 17. The omission of this petition would render the abbreviated Shemoneh Esreh incomplete.
Berachot 29a suggests that perhaps the petition for dew and rain could be added to the abbreviated version of the Shemoneh Esreh at the appropriate time of year, but rejects this idea. Because of the infrequency with which one would normally recite this blessing, any change in the text would confuse people and result in errors.
Similarly, on Saturday nights and the nights after a holiday, one should not recite "Give us knowledge...," since one must say Havdalah in [the blessing of] the One who bestows knowledge. - to differentiate between the previous holy day and the upcoming day. This prayer is added in the first intermediate blessing of the Shemoneh Esreh: חונן הדעת ("the One who bestows knowledge") as explained in Halachah 12.
Berachot 29a also suggests adding the Havdalah prayer in the abbreviated summary of the Shemoneh Esreh, distinguishing between the inclusion of Havdalah and the petition for rain, which could not be mentioned in the abbreviated version of the Shemoneh Esreh as explained above.
They explain that Havdalah is recited in the first of the intermediate blessings and would therefore be easy to remember and not cause errors, whereas the petition for rain is in the middle, when concentration is more difficult.
The question is left unresolved in the Talmud and therefore, some authorities allow it to be included in the abbreviated version. However, most do not. Rabbenu Yonah explains that it is omitted because its mention would create the impression that Havdalah was a blessing in its own right, just as all the other statements in this version of the Shemoneh Esreh are shortened versions of individual blessings.
Commentary Halacha 5
On Sabbaths and holidays - These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness.
one recites seven blessings in each of the four [Amidah] prayers - See Chapter 1, Halachah 8.
of that particular day: the first three, the last three - i.e., These six blessings are recited without change in all of the Amidah prayers as stated in Chapter 1, Halachah 9.
and one in the middle, appropriate to that particular day - in place of the requests mentioned during the week.
On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath." - since after the creation of the world, God "blessed the seventh day and made it holy" (Genesis 2:3).
And on the festivals - i.e., Pesach, Shavuot and Sukkot
he concludes with "who sanctifies Israel and the appointed times." - As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month.
In Hilchot Kiddush Hachodesh 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them.
This concept is based on the verse in Leviticus 23:4: "These are the appointed days of God, sacred days, that you shall designate them in their appointed time." The word אתם, otam, translated as “them,” may, with a different pronunciation mark be read as otam, “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.
Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays.
When the Sabbath and a festival coincide, he concludes with "who sanctifies the Sabbath, Israel and the appointed times." - Beitzah 17a discusses this particular situation:
A holiday that falls on Sabbath: Beit Shammai says that one recites eight [blessings], reciting the blessing for Sabbath independently and the blessing for the holiday independently.
Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.
Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with "who sanctifies the Sabbath, Israel and the appointed times."
A student was reviewing [this matter] in the presence of Ravina and said "who sanctifies Israel, Sabbath and the appointed times." Ravina said to him: "And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”
Rav Yosef says: "The halachah follows Rebbe and Ravina's answer."
On Rosh Hashanah he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance." - We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah 16a).
Rosh Hashanah is called the Day of Remembrance, since on this day, we ask God to remember us for good and to bless us. This will be discussed in the context of the blessings of the Rosh Hashanah Musaf Prayer in the next halachah.
Commentary Halacha 6
When does this - i.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah
apply? In the Evening Prayers, the Morning Prayers and the Minchah Prayers. - These services resemble those of other holidays.
However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day, - for these are constants in all prayer services.
and three intermediate blessings. - Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: "On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot. Malchuyot, in order that you shall make Me King over you. Zichronot, in order that your remembrance will be good in front of Me, and with what? The shofar."
As explained in detail in Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings's theme.
The first of the intermediate blessings - Rosh HaShanah 32a explains that the blessing which mentions the sanctity of the Rosh HaShanah holiday and its sacrifices is also included in Malchuyot.
is concerned with Malchuyot [acceptance of God's sovereignty] - Similarly, this blessing emphasizes the unity of God which permeates creation for this is the ultimate expression of God's sovereignty.
the second with Zichronot [acknowledgement of God's remembrance of the Jewish people] - Hilchot Shofar 3:9 emphasizes how one should mention only those remembrances which are of a positive nature.
and the third with Shofarot [describing the blowing of the shofar]. - Rosh HaShanah 16a relates:
Rabbi Abahu asks: "Why do we blow with the shofar of a ram? As the Holy One blessed be He said: Blow a ram's horn before Me so that I shall remember the binding of Yitzchak the son of Avraham, and I will consider it as if you bound (and sacrificed) yourselves to Me."
One concludes each one of them with an appropriate chatimah. - The conclusions are as follows:
Malchuyot - "... The King over all the Earth who sanctifies Israel and the Day of Remembrance" (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.)
Zichronot - "...The One who remembers the Covenant.”
Shofarot - "...The One who hears the Teru'ah” - based on Leviticus 23:24.
See also the Rambam's Order of Prayer for the Whole Year at the end of the Book of the Love of God.
Commentary Halacha 7
On Yom Kippur, one recites seven blessings - See Yoma 87b and Niddah 8b.
in each of the five prayers of the day - I.e., Maariv, Shacharit, Musaf, Minchah and the Ne'ilah Prayer discussed in Chapter 1:7.
the first three and the last three blessings, - recited in every Amidah prayer.
and the intermediate blessing appropriate to the day. - mentioning the unique character of Yom Kippur.
One concludes the latter blessing in each of the services with: "the King over all the Earth, who sanctifies Israel and the Day of Atonement." - Soferim 19:6 mentions the chatimah of this prayer as:
who pardons and forgives our transgressions and the transgressions of His people Israel with mercy, and atones for their wrongdoing, the King over all the Earth, who sanctifies Israel and the Fast Day of Atonement.
A similar text is quoted in the Tur, Orach Chayim 613 and in most Yom Kippur Machzorim (prayer books).
One cannot presume that the Rambam is mentioning only the end of a longer chatimah in our halachah, since in his Order of Prayer for the Whole Year, the conclusion of the intermediate blessing for Yom Kippur is as it appears in this halachah. The Rambam's text appears to be based on the Siddur of Rav Sa'adiah Gaon.
If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement." - I.e., as for the rest of the holidays, the word Sabbath is simply inserted into the chatimah of the blessing after מקדש (who sanctifies). This is also the case according to the more widely accepted longer version of the chatimah of this intermediate blessing.
Commentary Halacha 8
When does the above apply? On the Fast Day - i.e., Yom Kippur, the only day when the Torah requires fasting
of each and every year. However, on the Fast Day of the Jubilee Year - the final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year - the Jubilee Year. See Leviticus 25:8-13 and Hilchot Shemitah V'yovel, Chapters 10-13.
one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah. - See Halachah 6.
They are exactly the same blessings, no less and no more. - The Mishnah (Rosh Hashanah 26b) states that the Jubilee Year is equivalent to Rosh Hashanah regarding the blowing of the shofar and the blessings. Rashi explains that the shofar is blown in the same fashion as on Rosh Hashanah, albeit for a different reason, and that nine blessings are recited in the Musaf Prayer of Yom Kippur of the Jubilee Year.
These blessings are only recited when the Jubilee Year is in effect. - The Jubilee Year is observed only when all the tribes of Israel dwell in Israel. The dispersion of even a part of the people put an end to the celebration of the Jubilee Year (Erichin 32b). Thus, the exile of the tribes of Reuven, Gad and half the tribe of Menasheh described in I Chronicles 5:26 caused the end of the celebration of the Jubilee Year. (See Hilchot Shemitah V'Yovel 10:8.)
In Hilchot Melachim 12:1, the Rambam writes that with the Mashiach's coming, the celebration of the Jubilee year will be renewed.
Commentary Halacha 9
Before the first blessing of each and every prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms 51:17]. - See Berachot 4b which quotes Rabbi Yochanan as requiring this verse to be recited before every prayer.
Rabbenu Yonah explains that this verse must be understood in conjunction with the verse that follows it: "You do not desire that I offer sacrifices; a burnt offering, You do not want:" (Psalms 51:18). After his relations with Bathsheva, King David realized that he could not attain forgiveness by offering a sacrifice, since a sacrifice is accepted only after an act done unwittingly. Therefore, he asked that God assist him in finding the proper means of expression through prayer to achieve atonement.
We, too, are in a similar situation for we have no Temple and our prayers were instituted in the place of our sacrifices. (See Chapter 1, Halachah 5.) Accordingly, we ask God to assist us in our desire to utter His praises, and request our needs in such a way that it will be desirable to Him.
Berachot 4b raises a question regarding the recitation of this verse before Shemoneh Esreh. Rabbi Yochanan himself states that one who starts the Shemoneh Esreh immediately after the blessing after Kri'at Shema, גאל ישראל (Who redeemed Israel) is called a person of the World to Come. (See Chapter 7, Halachah 18, where the Rambam mentions this halachah.)
Why is the recitation of this verse not considered an interruption between the blessing and the Shemoneh Esreh? The Talmud answers that this verse is considered as an integral part of the Shemoneh Esreh, and thus, is viewed as a "long prayer."
Upon concluding the prayer, he says - Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer.
"May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer" [Psalms 19:15] - This verse is particularly apt for recitation after the Shemoneh Esreh. Proper intention during the Shemoneh Esreh is a very difficult matter (See Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case:
"May the utterances of my mouth..." - meaning to say: May the words which I uttered in the midst of the Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. "... and the meditations of my heart..."; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably.
and then steps backwards. - after completing the Shemoneh Esreh, one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.
Commentary Halacha 10
On Rosh Chodesh and the intermediate days of a festival - i.e., those days between the first Yom Tov (two days in the diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol Hamo'ed, the "mundane" days of the festivals - i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim 530-548 for the laws of Chol Hamo'ed.)
one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days. - One's prayers resemble those of an average weekday, and not those of a festival. However,...
In the Avodah, - This is the first of the last three blessings of the Shemoneh Esreh, which expresses our desire for the return of the service (avodah) of the Temple.
one adds - a passage expressing the uniqueness of the day.
"Our God and God of our fathers, let our remembrance rise and come,..." - This is added in the Avodah blessing before the statement "And let our eyes see Your return to Zion in mercy. Blessed are You..."
The source for this addition is Shabbat 24a which states that on Chol HaMo'ed and Rosh Chodesh we should ask God to remember us favorably and to bless us with mercy and lovingkindness on this special day of sanctity. Rashi (Shabbat 24a) explains that we should request mercy for Israel and Jerusalem in order to restore the daily sacrifices to the Temple.
The laws pertaining to a person who omitted this addition in his prayers are mentioned in Chapter 10, Halachot 10-11.
In the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. - I.e., the service is essentially the same with only minor changes in the text of the blessings.
On Rosh Chodesh, - in the Musaf prayers
one recites seven blessings; the first three and last three, - blessings that are recited in every Amidah
and one in the middle that refers to the special Rosh Chodesh sacrifice. - which included several burnt offerings and a special sin offering (Numbers 28:11-15).
One concludes with: "... who sanctifies Israel and Roshei Chodashim." – See Berachot 49a.
Commentary Halacha 11
On a Sabbath that occurs during the intermediate days of a festival and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath, - i.e., just as in regard to the the daily prayers mentioned in the previous halachah, the basic structure of the prayer service remains the same on these days; similarly, on the Sabbath, there is no major deviation in practice.
and adds: "Our God and God of our fathers, let our remembrance rise and come..." in the Avodah. - as is done in the weekly service.
In the Musaf Prayer, - which is recited on Sabbath regardless
one - recites seven blessings, the first and last three which are always recited and the middle blessing appropriate to the unique nature of the day. One...
begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle. - This halachah is based on a beraita quoted in Beitzah 17a and Eruvin 40b. However, the Rambam's interpretation of this passage differs from that of other commentaries.
Both Rashi and Rabbenu Nissim interpret "concluding with Sabbath" to mean that the chatimah of the middle blessing should be "... who sanctifies the Sabbath," with no mention of Rosh Chodesh or the relevant festival. In contrast, the Rambam maintains that this refers to the text of the blessing itself and not the chatimah.
[It is interesting to note that the position which states that in the chatimah of the blessing one need mention only Sabbath does have halachic importance. The Bi'ur Halachah, Orach Chayim 487, rules that a person who forgets to insert the end of the chatimah "...Israel and the appointed times" on the Sabbath of Chol HaMoed and only mentions the Sabbath fulfills his obligation בדיעבד - i.e., after the fact, the mention of Sabbath alone is enough. Rabbi Moshe Feinstein discusses this issue in the fourth volume of Orach Chayim in Iggerot Moshe, siman 21:3.
He concludes [the blessing] on Rosh Chodesh with: "who sanctifies the Sabbath, Israel and Roshei Chodashim;" - following the logic mentioned in halachah 5 that the sanctity of the Sabbath is mentioned first for it is not dependent on the Jews' consecration of the months.
On the intermediate days of a festival, he concludes in the same fashion as when the holiday itself occurs on Sabbath. - i.e., "...who sanctifies the Sabbath, Israel and the appointed times," as mentioned in Halachah 5.
Commentary Halacha 12
On a holiday that occurs on the first day of the week, - i.e., it occurs immediately after the the Sabbath.
at night, - The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night. Therefore,...
one inserts into the fourth blessing - i.e., the middle blessing of the seven recited on a holiday.
[the following]: - This extra Havdalah prayer is added between the first and second paragraphs of the middle blessing.
"And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath - Berachot 33b. The Talmud discusses the exact placement of the Havdalah paragraph in the context of a three-sided disagreement on the issue in the Mishnah (Berachot 33a).
There are slight differences between the text quoted by the Rambam and the text found in most contemporary siddurim. In his Order of Prayers for the entire year found at the conclusion of Sefer Ahavah, the Rambam also mentions a slightly different text. See also Hilchot Shabbat 29:28.
the glory of the festival - this is manifested in the prohibition of "work" on a holiday, as on the Sabbath, and the obligation to eat our finest foods and dress in our best clothes.
and the rejoicing of the pilgrim feast. -This refers to the special sacrifices brought on the holidays.
You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays. - i.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Shivitat Yom Tov 1:1.) The punishment for transgressing the Sabbath prohibitions is also more severe than that for transgressing the prohibitions of a holiday.
And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness, etc. - Joy and gladness are especially relevant to the holidays, as it is written: "And you shall rejoice in your holidays...and you shall be only joyous" (Deuteronomy 16:14-15). The Rambam discusses the halachot based on these verses in Hilchot Shivitat Yom Tom 6:17-18.
On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer - This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the commentary on Halachah 4.)
in "You bestow knowledge..." - i.e., the first of the intermediate blessings in the weekday Shemoneh Esreh.
14Berachot 33a states that without knowledge and understanding a person cannot comprehend these distinctions in time. Accordingly, the Havdalah prayer is recited in the blessing recognizing God as the source of our gift of thought.
even though he [also] recites the Havdalah prayer over a cup - I.e., he is obligated to recite Havdalah in the fourth blessing of the Shemoneh Esreh even though he must also recite the full Havdalah service over a cup of wine afterwards.
Berachot 33a,b explains that originally Havdalah was established to be recited in the Shemoneh Esreh. When the Jewish people began to prosper, the Sages then required that it be said over a cup of wine. (Rashi explains that the original decree that it be mentioned in prayer was forgotten.) Then the fortunes of the Jewish people declined again, and the Sages reinstituted the obligation to recite Havdalah in prayer. They also ruled that after Havdalah in the Shemoneh Esreh, one must also recite the Havdalah service over a cup of wine. A parallel is drawn to Friday night when we mention Kiddush in prayer and then make Kiddush over a cup of wine afterwards.
The Rambam begins his discussion of Havdalah within the context of the halachot of the specific prayers recited on various holidays. Therefore, he first mentions the halachot of Havdalah recited on a holiday and only, afterwards, mentions the halachot of Havdalah recited in the Shemoneh Esreh every Saturday night though seemingly, the latter would be given priority.
Commentary Halacha 13
On Chanukah and Purim, one adds "For the miracles,..." - Both Chanukah and Purim are commemorated with the same basic prayer, על הניסים. This prayer begins with a statement of thanks for the miracles and redemption relevant to these days, and then a paragraph describing the events of the holiday is recited.
Shabbat 24a, which discusses the laws of Chanukah, is the source for this prayer. However, this Talmudic passage mentions only Chanukah, and not Purim. However, Rav Yitzchak Alfasi quotes a Tosefta from Berachot which equates Chanukah and Purim.
Hagahot Maimoniot quotes Rav Amram Gaon that על הניסים is not recited at night on Purim because we have not yet read Megillat Esther. This position is not accepted. It is, however, interesting that a difference was made, according to Rav Amram, between the על הנסים of Chanukah and that of Purim.
in the blessing of thanks. - I.e., in the blessing which begins: "we acknowledge with thanks that You are God, our Lord...," the second of the last three blessings of the Shemoneh Esreh. Tosafot (Shabbat 24a) explains that since על הנסים is a prayer of thanks and not supplication, it is included in the blessing of thanks in the Shemoneh Esreh.
On the Sabbath that occurs during Chanukah, one mentions "For the miracles,..." in the Musaf Prayer, just as he does in all the other prayers. - Shabbat 24a asks whether v’al hanisim is mentioned in the Musaf Prayer or not. Rav Huna and Rav Yehudah are of the opinion that it should not be mentioned, since Musaf is not usually recited on Chanukah, and, therefore, there is no need to refer to Chanukah during the Musaf prayer of the Sabbath. Rav Nachman and Rabbi Yochanan hold that since Musaf is simply one of the prayers of the day, and על הנסים is recited on this day, its inclusion in Musaf is in place.
The Talmud ultimately decides in favor of the position of Rav Nachman and Rabbi Yochanan. This is supported by the fact that on Yom Kippur which falls on the Sabbath, reference is made to the Sabbath in the Ne'ilah prayer, even though Ne'ilah is not normally recited on the Sabbath.
The Rambam does not mention this halachah with regard to Purim, since it is only in rare cases that Purim occurs on the Sabbath. Purim is generally celebrated on the fourteenth of Adar, which never occurs on the Sabbath according to our fixed calendar. However, cities which were walled at the time of Joshua's conquest of Israel celebrate Purim on the fifteenth of Adar (Shushan Purim). Nevertheless, there are very few such cities.
Jerusalem is, however, one of them, and there, Purim can fall on the Sabbath. In such a case, על הנסים is said on the Sabbath, even though most of the other commandments of Purim are fulfilled either on the Friday before or the Sunday afterwards. (See the Shulchan Aruch, Orach Chayim 688:6 and the Mishnah Berurah there.)
Commentary Halacha 14
On Fast Days, - This includes the communal fast days (the third of Tishre, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Chapter 1 of Ta'anit.)
even an individual who fasts [by his own volition] - i.e., even one who accepts upon himself a fast in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day.
adds "Answer us..." - Ta'anit 13b refers to the prayer of fast days. Rashi explains that this is aneinu (Answer us...), a prayer of supplication asking God to look down upon us with favor and not hide His countenance from us because of our wrongdoing.
in "the One who hears prayer." - I.e., the last of the intermediate blessings of the Shemoneh Esreh. Ta'anit 13b states:
Rav Yehudah taught his son Rav Yitzchak, who said: "An individual who accepts a fast upon himself recites the prayer of fast days. And where does he say it? Between גואל לרופא - i.e., the blessing of redemption and that of healing!"
Rav Yitzchak asked upon this position: "Can an individual establish an extra blessing for himself?" Rather, Rav Yitzchak is of the opinion that it should be inserted into the blessing of "the One who hears prayer." Rav Sheshet is also of this opinion.
Although the Talmud refers specifically to one who accepted a fast upon himself, it is clear from the continuation of the discussion there that the same halachah applies to the silent Shemoneh Esreh recited by everyone on a public fast day also.
It is interesting to note that the Rambam obligates one to add עננו in all the prayers recited on a Fast Day. This is in line with Shabbat 24a which states: "On fast days...in the Evening, Morning, and Minchah Prayers, one adds a mention of the particular day in 'the One who hears prayer.' However, the Tur quotes the Geonim that one should recite עננו only in the Minchah Prayer. Since one could be overcome by terrible hunger and break the fast, if one recited עננו earlier he would have spoken falsely when he mentioned the fast day. Therefore, according to this position, this prayer should be mentioned only in the Minchah service at the end of the fast days.
The Shulchan Aruch (Orach Chayim 565:3) quotes the Tur's position, but distinguishes between the four public fast days that occur every year (i.e., those mentioned above in our commentary) and other public fast days. On the four main public fasts, he obligates the individual to mention עננו in all his prayers. Since the Sages declared it a public fast, even were he to eat later on, he would not have spoken falsely in his prayer.
The Ramah ( ibid.), however, mentions that it is customary to recite עננו in Minchah only. The Magen Avraham explains that even one reciting Minchah in the early afternoon should add עננו, because even if he eats later on, at least he fasted until midday. (See Ramah, Shulchan Aruch, Orach Chayim 562:1.) Sephardim follow the custom of the Shulchan Aruch, and Ashkenazim follow the ruling of the Ramah and therefore recite עננו only in Minchah.
The leader of the congregation recites it as an independent blessing between "the One who redeems Israel" and "the One who heals...," and concludes with "the One who answers in times of trouble." Thus, he recites 20 blessings. - This is based on the passage from Ta'anit 13b quoted above. A clear distinction is made between the silent Shemoneh Esreh uttered by all the congregants and the repetition recited aloud by the שליח ציבור (leader of the congregation). The שליח ציבור does establish for himself, as representative of the community as a whole, an independent blessing relevant to the fast day. Therefore, he recites 20 blessings, as explained by the Rambam: 19 blessings as on any day, and one extra that is particular to the fast day.
There is no disagreement regarding the obligation of the שליח ציבור to recite עננו in the Morning Prayer. He is praying on behalf of the entire community. Therefore, we need not worry about the possibility of the fast being broken, since it is not possible that a number from among the congregants will not fast the whole day (Shulchan Aruch, Orach Chayim 565:3). (See the Bi'ur Halacha who holds that at least ten people must intend to fast in order for the שליח ציבור to recite עננו.)
On the ninth of Av, - The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart. This fast is different from the other public fasts mentioned above in that it starts at sundown and lasts until sundown, a full day later.
one adds [the following] to the blessing of "the One who rebuilds Jerusalem" - i.e., the eleventh intermediate blessing of the Shemoneh Esreh. It is appropriate that the addition regarding the ninth of Av be placed in this blessing, which speaks of rebuilding Jerusalem.
Despite this logic, there is some question regarding the inclusion of this prayer in this blessing. The source for this addition is the Jerusalem Talmud (Ta'anit 2:2). That passage questions whether the addition should be made in the עבודה (the first of the last three blessings in the Shemoneh Esreh) or the הודאה (the second of the last three blessings). It explains that as a general rule commemorative prayers are mentioned in הודאה, while prayers regarding the future are placed in עבודה.
Rabbenu Yitzchak Alfasi quotes this passage, but adds that the custom is to recite the addition in בונה ירושלים (the blessing of Jerusalem). He explains that this decision is based on Avodah Zarah 8a which states that even though normally, we add special requests in the blessing of שומע תפילה (the One who hears prayer), one is able to make a request relevant to one of the blessings of the Shemoneh Esreh, in that blessing itself. Therefore, our prayers and supplications regarding the rebuilding of Jerusalem may rightfully be placed in the blessing of בונה ירושלים. (See Shulchan Aruch, Orach Chayim 557:1.)
"Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,..." - The Hebrew term is רחם עלינו. This version appears in the Jerusalem Talmud. However, in both Rabbenu Asher's and Rabbenu Yitzhak Alfasi's quotes of that passage, the terms used is נחם (Console us...). This version is found in most siddurim, although the version of Yemenite Jewry is רחם, as in the Rambam.
There is also a question regarding when this prayer is recited. The Rambam seems to indicate that רחם (or נחם) is to be recited in every prayer on the ninth of Av. However, the Ramah (Shulchan Aruch, Orach Chayim 557:1) states that it should only be recited in Minchah, just like עננו on fast days.
The Tur (Orach Chayim 557) quotes the custom of saying רחם in the Evening and Morning Prayers, and נחם during Minchah. The Shulchan Aruch (Orach Chayim 557:1) rules that נחם should be recited in all three prayers of the day. This is the custom of Sephardim, though Ashkenazim follow the ruling of the Ramah mentioned above. (See the Mishnah Berurah 557:1.)
The Ramah explains that the rationale behind his decision is that the fire which destroyed the Temple broke out on the afternoon of the ninth of Av. Hence, we ask for comfort at that time specifically. Alternatively, the Ritba explains that only in the afternoon are we able to be comforted. Until then the pain of our loss is too real.
Commentary Halacha 15
During the rainy season, [the phrase] "the One who causes the rain to fall" - This is not the full text of the addition. We praise G-d as "the One who causes the wind to blow and the rain to fall" (משיב הרוח ומוריד הגשם, Shulchan Aruch, Orach Chayim 114:1).
is recited in the second blessing. - Berachot 33a states: "One mentions the strength of the rains in (the blessing of) the resurrection of the dead." The second blessing of the Shemoneh Esreh mentions the resurrection of the dead five times and is therefore often referred to as the blessing of 18תייחת םיתמה (resurrection of the dead). The Talmud continues to explain a parallel between the resurrection of the dead and the winter rains which renew life in the dry ground.
In the summer, [one adds] "the One who causes the dew to descend" - This represents one of the differences between Sephardic and Ashkenazic practice. Sephardic tradition, following the Rambam and the Shulchan Aruch (Orach Chayim 114), obligates the utterance of מוריד הטל in the summer. In contrast, the Ramah, (ibid., 114:3) explains that the custom of the Ashkenazim is not to utter 18לטהáדירומ.
The 14Shulchan Aruch HaRav (Orach Chayim 114:3) explains the latter position based on Ta'anit 3a, which states that the Sages did not obligate one to mention the winds or dew for they are never lacking. Nevertheless, if one desires to mention them, he may. Ashkenazim do include משיב הרוח in the winter, because of the mention of the rains which are necessary. Sephardim and the Nusach Sephard recited by Chassidim do mention טל in the summertime.
When does one recite "the One who causes the rain to fall"? From the Musaf Prayer on the last holiday of Sukkot - The Mishnah (Ta'anit 2a) states:
From when does one mention the strength of the rains? Rabbi Eliezer says: "From the first holiday of Sukkot (i.e., the first Yom Tov, the fifteenth of Tishre). Rabbi Yehoshua says: "From the last holiday of Sukkot (i.e., Shemini Atzeret)."
Rabbi Yehudah says: "[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it."
The halachah follows Rabbi Yehudah's position. Even though the beginning of Sukkot is also the beginning of the rainy season, we do not mention rain until the end of Sukkot, since rain on Sukkot is a bad omen. Sukkah 28b-29a draws a comparison to a servant who brings his master wine only to have the wine spilled in his face - i.e., we build our sukkot in order to serve our Master, but He causes the rain to fall, as if to say that He does not desire our service and requests that we leave His presence.
until the Morning prayer of the first holiday - i.e., the first day, in contrast to the seventh day, which is also a holiday.
of Pesach - The Mishnah (Ta'anit 12b) explains that rain after this time is also an unfavorable omen.
The Shulchan Aruch (Orach Chayim 114:2) adds that one may not begin to mention the rain until the שליח ציבור has mentioned it. Therefore, before Musaf on Shemini Atzeret, there is a custom to remind the congregation to mention the rains in order to allow everyone to say משיב הרוח ומוריד הגשם in their silent prayer.
The Ra'avad, quoted in Tur, Orach Chayim 114, explains that the שליח ציבור must announce משיב הרוח ומוריד הגשם (or מוריד הטל in the summertime), and then the congregation may utter it in their silent prayer. The Beit Yosef points out, however, that a simple reminder is enough, so that everyone will remember and recite the same words. Therefore, one may recite 18בישמ חורה in his silent prayer even though the שליח ציבור does not make the "official" announcement until his repetition of Musaf.
The laws regarding the omission of משיב הרוח ומוריד הגשם or the mention of מוריד הטל in its place are mentioned in Chapter 10, Halachah 8.
[Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend." - This is based on the Jerusalem Talmud (Ta'anit 1:2) which states that one should mention the dew during all three festivals. We of course stop mentioning the dew when we begin to mention the rain on Shemini Atzeret, the last of the holidays.
The laws regarding the omission of מוריד הטל or the mention of משיב הרוח ומוריד הגשם in its place are also mentioned in Chapter 10, Halachah 8.
Commentary Halacha 16
[Beginning] from the seventh of Marcheshvan, - The Mishnah (Ta'anit 10a) states:
On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: "On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River."
one petitions for rain - Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר ("And give dew and rain").
in the blessing of prosperity - i.e., the sixth of the intermediate blessings of the Shemoneh Esreh, which is the petition for material prosperity. This decision is based on the Mishnah (Berachot 33a), which is also our source for the rules regarding משיב הרוח ומוריד הגשם in the previous halachah.
[and continues to do so] as long as one mentions the rain. - i.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach, as mentioned above. The Mishnah (Ta'anit 5a) states:
Until when does one request rain? Rabbi Yehudah says: "Until Pesach has passed." Rabbi Meir says: "Until Nisan has passed..."
Ta'anit 4b interprets Rabbi Yehudah's statements to mean that one requests rain until the conclusion of Musaf on the first day of Pesach (i.e., the fifteenth of Nisan).
Where does the above apply? To Eretz Yisrael. - In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta'anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate.
However in Shin'ar, - Babylonia. See Targum Onkelos, Genesis 11:2.
Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox. - This is based on Ta'anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the equinox because the rains would not begin to fall until then.
As the diaspora of the Jewish people spread beyond the Mediterranean region, questions regarding this law were raised. Rabbenu Asher (See Tur and Beit Yosef, Orach Chayim 117) raised the question of praying for rain in the summer in Spain or Germany when the climate of the land requires it. Similarly, since the crops in his area would be seriously damaged if rains were not to fall until late November, he lauds the practise (followed in Provence) which begins petitioning for rain in Marcheshvan. At present, the question has become more sensitive when many Jews live in the Southern hemisphere whose rainy season coincides with our summer.
Nevertheless, Rav Yosef Karo rules that all places outside of Eretz Yisrael should follow the practice observed in Babylonia. This position is accepted halachically. (See Shulchan Aruch Orach Chayim 117:1 and Shulchan Aruch HaRav which discusses this issue at length.)
One begins the petition for rain in the Evening Prayer of the sixtieth day (Shulchan Aruch, ibid.). Both the day of the Equinox and the sixtieth day are included in the counting of sixty days. Thus, one actually starts to petition in the first week of December (Beit Yosef ibid.).
The laws regarding the omission of ותן טל ומטר are mentioned in Chapter 10, Halachah 9.
Commentary Halacha 17
In places - that are too small to be considered as "lands" and thus, should be considered as individuals (Rabbenu Asher).
Alternatively, lands whose climate is diametrically opposed to that of Eretz Yisrael such as the countries of the Southern hemisphere (Kessef Mishneh).
that require rain in the summer months, such as the distant islands, - or any other place whose climate is such that rain is required in the summer months (Rambam, Commentary to the Mishnah, Ta'anit 1:3).
they petition for rains when they need them, - regardless of what time of year that may be.
in [the blessing of] "the One who hears prayer." - Ta'anit 14b relates that the residents of Nineveh asked Rabbi Yehudah Hanasi:
"We require rain even in Tammuz [August], how are we to act? Are we considered as individuals and [add our petitions] in 'the One who hears prayer' or as a community and [add our petitions] in the blessing for prosperity?"
He (Rabbi Yehudah Hanasi) sent to them: "As individuals and in `the One who hears prayer.'
Rabbenu Nissim states that even though we learn in Avodah Zarah 8a that a special request for success should be added in the blessing for material prosperity (18םינשהáתכרב), a petition for rain is different, since rain in Tammuz is destructive to most of the world. Therefore, a community who needs rain at this times is considered as an individual who requests a personal boon. Accordingly, their petition for rain is mentioned in the blessing of 18עמוש הליפת (the One who hears prayer).
[Even] - i.e., surely this is the case in Eretz Yisrael. However, even...
where the holidays are observed for two days - i.e., in most places in the diaspora and in certain places in Eretz Yisrael (See Hilchot Kiddush HaChodesh, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not, nevertheless, the prayer...
"the One who causes the rain to fall" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued - Ta'anit 4b entertains the possibility of mentioning 18םשגהáדירומ in Musaf on the first day and then refraining from its mention until Musaf on the second day. However, it concludes that after it is mentioned once its recitation should be continued without interruption.
throughout the rainy season. - The placement of this halachah seems questionable. Why didn't the Rambam discuss this law in Halachah 15 where the rest of the laws of מוריד הגשם appear?
The Kessef Mishneh explains that the Rambam desired to discuss all the laws of rain, both מוריד הגשם and the petition for rain in ברכת השנים with reference to Eretz Yisrael. Within the context of that subject, he mentioned the differences that apply in the diaspora. Afterwards, he continued to mentioned the laws of מוריד הגשם as they apply to outside the Holy Land.
Commentary Halacha 18
Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice." - In his responsum (97), the Rambam teaches that one need mention "the King" only during the Ten Days of Repentance, but that during the rest of the year, "the One who loves righteousness and justice" is sufficient.
[However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with "the Holy King" - Rashi (Berachot 12b) mentions that God's sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers.
and the eleventh one with "the King of Justice" - Our translation follows the interpretation of Rashi (ibid.). Literally, the Hebrew המלך המשפט means: "the just King."
Rabbenu Manoach points out the difference between the regular chatimah - מלך אוהב צדקה ומשפט - and that recited during the 10 Days of Repentance - המלך המשפט. The regular chatimah indicates God's desire that his creations act in a just and righteous manner. The special one, however, relates to God's judgement of the world.
The laws regarding a person who forgets these changes while praying are mentioned in Chapter 10, Halachah 13.
Commentary Halacha 19
There are places that are accustomed during these ten days to add in the first blessing - i.e., the ten days from Rosh Hashanah to Yom Kippur, inclusive. The source for this halachah is Soferim 19:8. There it states the following:
Just as the chatimot [of the blessings] of Rosh Hashanah and Yom Kippur are different from those of other holidays, so too, the prayers [of these days] themselves differ.
One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.
The ""remembrances" referred to in the Mishnah are the very additions mentioned by the Rambam in this halachah. It is clear from the Mishnah that they are to be mentioned only on Rosh Hashanah and Yom Kippur, and not on any of the intermediate days. However, the general practice is to add these special prayers on all ten days. (See Shulchan Aruch, Orach Chayim 602.)
The difficulty regarding these additions stems from Berachot 34a which states that one may not add any special requests in the first three or last three blessings of the Shemoneh Esreh. (See Chapter 6, Halachah 3.) However, Rabbi Yitzchak ibn Gayut explains that since these remembrances are relevant to the needs of the entire community, they may be recited in the first three and last three blessings. Berachot (ibid.) prohibits only requests made by an individual for his personal needs.
"Remember us for life,..." - "Remember us for life, O King, who desires life, and inscribe us in the Book of Life for our sake, O living God." This is placed near the end of the first blessing, between למען שמו באהבה and 18עישומוáרזועáךלמ ןגמו.
and in the second one: "Who is like You, Merciful Father,..." - Who is like You, Merciful Father, who remembers His creations for life with mercy." This is placed before the end of this blessing 18תויחהלáהתאáןמאנו םיתמ.
In the blessing of thanksgiving [they add] "Remember Your mercy,..." - This particular version can be found in Otzar HaGeonim on Rosh Hashanah. However, the version found in Ashkenazi, Sephardi and Nusach Sephard siddurim is: "And inscribe for good life, all the children of Your Covenant."
In the last blessing they add: "In the book of life,..." - "In the book of life, blessing and peace, and good provision, may we be remembered and inscribed before You, we and Your people of the House of Israel, for life and peace." This is placed immediately before the chatimah of the last blessing of the Shemoneh Esreh.
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: "And so put Your fear... And so..." On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing. - These are the additional paragraphs of supplication inserted in the third blessing of the Shemoneh Esreh. The first one starts with "And so put Your fear, O God, our Lord, on all Your nations,..." The second paragraph begins with "And so give honor, O God, to Your people,...;" the third with "And so may the righteous see and be joyous,..." It is our custom to add these special prayers on Rosh Hashanah and Yom Kippur only, and not during the intermediate days.
Tefilah and Birkat Kohanim - Chapter Three
Halacha 1
The mitzvah of reciting the Morning Prayer entails that one begin praying at sunrise. The time [for prayer, however,] extends until the fourth hour, i.e., a third of the day.
If one transgresses or errs and prays after the fourth hour, he has fulfilled the obligation of prayer, but not the obligation of prayer in its time. Just as prayer is a positive Scriptural commandment, so too, its recitation at the proper time is a Rabbinic commandment, as established for us by Sages and Prophets.
Halacha 2
We have already stated that the time of the Minchah Prayer was established in correspondence to the daily afternoon sacrifice. Since the daily [afternoon] sacrifice was offered every day at nine and a half hours, [the Sages] established its time as nine and a half hours. This is referred to as "the lesser Minchah."
When the eve of Pesach fell on Friday, they would slaughter the daily [afternoon] sacrifice at six and a half hours. Accordingly, [the Sages] ordained that one who prays [Minchah] after six and a half hours has fulfilled his obligation. When this time arrives, the time of its obligation begins. This is referred to as "the greater Minchah."
Halacha 3
Many people are accustomed to recite [the afternoon service at both Minchah] Gedolah and K'tanah, and [to consider] one of them as an optional prayer.
Some of the Geonim taught that it is proper to recite the optional prayer only [at the time of Minchah] Gedolah. This is reasonable, since it corresponds to [the offering of a sacrifice] which was not frequent every day.
If one recites [the service] as an obligatory prayer [at the time of Minchah] Gedolah, he should recite it only as an optional prayer [at the time of Minchah] K'tanah.
Halacha 4
Behold, you have learned that the time of Minchah Gedolah is from six and a half hours until nine and a half hours, and the time of Minchah K'tanah is from nine and a half hours until there are one and a quarter hours left in the day. One may [however,] recite [the afternoon service] until sunset.
Halacha 5
The proper time of the Musaf Prayer is after the Morning Prayer, until seven hours of the day. One who recites it after seven hours, even though he has acted negligently, fulfills his obligation, since its time is the entire day.
Halacha 6
Regarding the Evening Prayer - even though it is not obligatory - a person who does recite it [must know that] its proper time is from the beginning of the night until dawn.
The proper time of the Ne'ilah prayer is such that one completes it close to sunset.
Halacha 7
One who recites a prayer before its proper time does not fulfill his obligation and must recite it again at its time. If, due to extenuating circumstances, one recites the Morning Prayer after dawn, [but before the proper time], he does fulfill his obligation.
One may recite the Evening Prayer of the Sabbath night on the eve of the Sabbath before sunset. Similarly, he may recite the Evening Prayer of Saturday night on the Sabbath. Since the Evening Prayer is not obligatory, we are not especially careful about its time. Nevertheless, one must recite the Shema at its proper time after the appearance of the stars.
Halacha 8
Anyone who intentionally allowed the proper time for prayer to pass without praying, cannot rectify the situation and cannot compensate [for his failure to pray].
[If he unintentionally failed to pray or was unavoidably detained or distracted, he can compensate for the [missed] prayer during the time of the prayer closest to it. He should first recite the prayer of this time, and afterwards, the [prayer of] compensation.
Halacha 9
How is this [exemplified]?
One who errs and does not recite the Morning Prayer before half the day passes should recite the Minchah Prayer twice, the first as Minchah [itself] and the second as compensation for the Morning Prayer.
One who errs and does not recite the Minchah Prayer before sunset should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the second as compensation for the Minchah Prayer.
[Similarly,] one who errs and does not recite the Evening Prayer before dawn should recite the Morning Prayer twice, the first as the Morning Prayer [itself] and the second as compensation for the Evening Prayer.
Halacha 10
One who errs and does not recite two consecutive prayers can only compensate for the last of them. How is this [exemplified]?
One who errs and recites neither the Morning Prayer nor the Minchah Prayer should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the last as compensation for Minchah. The Morning Prayer, however, has no compensation, since its time has already passed. This is also the case for other prayers.
Halacha 11
If two prayers are before him, Minchah and Musaf, he should first recite Minchah and afterwards Musaf. There are those who teach that one should not do this in a congregation, in order that people not err.
Tefilah and Birkat Kohanim - Chapter Four
Halacha 1
Five things prevent one from praying, even though the time [for prayer] has arrived:
1) the purification of one's hands;
2) the covering of nakedness;
3) the purity of the place of prayer;
4) things that might bother and distract one; and
5) the proper intention of one's heart.
Halacha 2
The purification of one's hands - What does this imply? One must wash his hands in water until the joint. [Only] afterwards may he pray.
[The following rules apply when] a person is travelling on the road when the time for prayer arrives: If he has no water, but is within four millin - i.e., 8000 cubits - of a source of water, he should proceed to it, wash his hands, and then pray. If the distance to the water is greater than this, he should clean his hands with pebbles, earth, or a beam, and pray.
Halacha 3
When does this apply? [When the water is] ahead of him. However, if the place with water is behind him, we do not obligate him to retrace his steps more than one mil. However, if he has passed further beyond the water, he is not obligated to return. Rather, he should clean his hands and pray.
When do the above statements requiring one to purify merely his hands alone for prayer apply? To the other services, but not for the Morning Prayer. For the Morning Prayer, one should wash his face, hands, and feet, and only afterwards, may he pray. If he is far from water, he may clean his hands only and then pray.
Halacha 4
All the ritually impure need only wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves [in a mikveh] and ascend from their impure state, this immersion is not required [for prayer].
We have already explained that Ezra decreed that only one who has had a seminal emission is prohibited from Torah study until he has immersed himself. The Rabbinical Court [that existed afterwards] decreed that [this applies] even to prayer, i.e., such a person alone should not pray until he immerses himself.
These decrees were not put into effect because of questions of ritual purity and impurity, but rather to ensure that the Torah scholars would not overindulge in marital intimacy with their wives. Therefore, they instituted ritual immersion only for one who has a seminal emission, thereby excepting him from the other ritually impure.
Halacha 5
Therefore, at the time of this decree, it was said that even a 18בז▒│ who had a seminal emission, a menstruating woman who emitted semen, and a woman who saw traces of menstrual blood after relations, required immersion to recite the Shema and to pray because of the seminal emission, despite [the fact that they remained] ritually impure.
This is reasonable, since this immersion was not a matter of purity, but a result of the decree so that they would not constantly be with their wives.
This decree regarding prayer was also abolished, since it was not universally accepted by the Jewish people, and the community at large was unable to observe it.
Halacha 6
It is widespread custom in Shin'ar and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water, [based on the command]: "Prepare to meet your God, Israel" (Amos 4:12).
To whom does this refer? To a healthy person or to a sick person who engaged in intimacy, but a sick person who has had an accidental emission is exempt from bathing and there is no such custom regarding this matter. Similarly, there is no such custom regarding a זב who has a seminal emission and a menstruating woman who emits semen. Rather, they should clean themselves, wash their hands, and pray.
Halacha 7
The proper covering of one's nakedness: What is implied?
Even if one covers his genitalia in the fashion necessary for the recital of the Shema, he may not pray until he covers his heart. If one did not - or was unable to - cover his heart, as long as he covered his nakedness when he prayed, he has fulfilled his obligation. However, a priori, he should not do so.
Halacha 8
The purity of the place of prayer: What is implied?
One should not pray in a place of filth, a bathhouse, a latrine or garbage heap. [Similarly, one should not pray] in a place that is not presumed to be clean until he checks it.
The general rule is that one should not pray in any place in which one would not recite the Shema. [Thus,] just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh.
Halacha 9
[The following rules apply] when one finds excreta in his place [of prayer.] Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place.
[The following rules apply] when one finds excreta while he is in the midst of prayer: If he can walk forwards such that [the feces] will be left four cubits behind him, he should do so. If not, he should move to the side. If he is unable [to do the latter], he should stop praying.
The great Sages would refrain from praying in a house in which there was beer or brine at the time of its foaming because of the foul odor, even though it was a clean place.
Halacha 10
Things that might bother and distract him: What is implied?
One who must relieve himself should not pray. Whenever anyone who must relieve himself prays, his prayer is an abomination and he must pray again after he relieves himself.
If a person can restrain himself for the length of time that it takes to walk a parsah, his prayer is considered prayer.
Nevertheless, a priori, one should not pray until he has checked himself very well, checked his intestines, rid himself of phlegm and mucus and any [other] bothersome thing. [Only] afterwards should he pray.
Halacha 11
[The following rules apply to] one who burps, yawns, or sneezes during prayer: Should a person do so voluntarily, it is deprecating. [However,] if the person checked himself before he prayed and did so against his will, it is of no consequence.
If saliva comes up during prayer, one should cause it to be absorbed into his tallit or clothes. If he is bothered by this, he may throw it behind him with his hand in order that he not be bothered during his prayer and be distracted.
If one passes gas unwittingly during prayer, he should wait until the gas subsides and return to his prayer.
Halacha 12
One who desires to pass gas from below and is bothered exceedingly, to the extent that he cannot restrain himself, should walk back four cubits, [expel the gas], and then wait until the gas subsides. He should say:
Master of all the world, You created us with many orifices and ducts. Our shame and disgrace is apparent and known before You. Shame and disgrace during our life, worm-eaten and decaying in our death.
He then returns to his place and prays.
Halacha 13
When urine flows on a person's legs during Shemoneh Esreh, he should wait until the flow ceases, and return to the place at which he stopped. If he waited the time necessary to complete his Shemoneh Esreh, he should return to the beginning.
Halacha 14
Similarly, one who urinates should wait the length of time it takes to walk four cubits, and then pray. After one has prayed, he should wait this length of time before urinating, in order to make a distinction following the words of prayer.
Halacha 15
Proper intention: What is implied?
Any prayer that is not [recited] with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.
One who is in a confused or troubled state may not pray until he composes himself. Therefore, one who comes in from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he may pray.
Halacha 16
What is meany by [proper] intention?
One should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a pleasant and supplicatory fashion.
One should not pray as one carrying a burden who throws it off and walks away. Therefore, one must sit a short while after praying, and then withdraw.
The pious ones of the previous generations would wait an hour before praying and an hour after praying. They would [also] extend their prayers for an hour.
Halacha 17
A person who is drunk should not pray, because he cannot have proper intention. If he does pray, his prayer is an abomination. Therefore, he must pray again when he is clear of his drunkenness. One who is slightly inebriated should not pray, [but] if he prays, his prayer is prayer.
When is a person considered as drunk? When he is unable to speak before a king. [In contrast,] a person who is slightly inebriated is able to speak before a king without becoming confused. Nevertheless, since he drank a revi'it of wine, he should not pray until his wine has passed from him.
Halacha 18
Similarly, one should not stand to pray in the midst of laughter or irreverent behavior, nor in the midst of a conversation, argument or anger, but rather in the midst of words of Torah.
[However, one should not stand to pray] in the midst of a judgment or a [difficult] halachic issue, even though these are words of Torah, lest one's mind be distracted by the halachah in question. Rather, [one should pray] in the midst of words of Torah that do not require deep concentration, e.g., laws that have already been accepted.
Halacha 19
Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers lest he make mistakes in them.
A person walking in a dangerous place, e.g., a place frequented by wild animals or bandits, when the time of the Amidah arrives, should recite [only] a single blessing:
The needs of Your people, Israel, are great and their knowledge is limited. May it be Your will, O God, our Lord, that You will provide each and every one with a sufficient livelihood, and give to each individual all that he lacks. And that which is good in Your eyes, You should do. Blessed are You, God, the One who hears prayer.
He may recite it as he walks on the road. [However,] if he is able to stop [to recite it], he should. When he arrives at a settlement and his mind is composed, he should recite a proper Amidah of 19 blessings.
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Hayom Yom:
Monday, 14 Tevet 5775 • 5 January 2015
"Today's Day"
Torah lessons: Chumash: Vay'chi, Shlishi with Rashi.
Tehillim: 72-76.
Tanya: This is what is called (p. 37)...in the holy Zohar. (p. 39).
The Shpola Zeideh ("Grandfather of Shpola"), a disciple of the Maggid of Mezritch, was a man of intense fervor, far more than any of his colleagues - the Maggid's other disciples. When he visited the Alter Rebbe in Liadi in 5569 or 5570 (1809 or 1810) he related that when he was a child of three he saw the Baal Shem Tov. "He placed his holy hand on my heart and ever since I have felt warm."
A gesture of a tzadik, certainly seeing him and hearing his voice, must make an impression never to be forgotten.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
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Daily Thought:
Whole and Half
To become one with another person, you must first recognize that you are but a broken half. Only then can you give all of yourself and become whole.
To become one with the Infinite Light, you must know you are but a broken half, the Infinite Light is your other half, and only then can you give all of yourself and become whole.[Pekudei 5741:61-62; Torat Menachem 5749 vol. 2, pg. 180.]
____________________________
Torah lessons: Chumash: Vay'chi, Shlishi with Rashi.
Tehillim: 72-76.
Tanya: This is what is called (p. 37)...in the holy Zohar. (p. 39).
The Shpola Zeideh ("Grandfather of Shpola"), a disciple of the Maggid of Mezritch, was a man of intense fervor, far more than any of his colleagues - the Maggid's other disciples. When he visited the Alter Rebbe in Liadi in 5569 or 5570 (1809 or 1810) he related that when he was a child of three he saw the Baal Shem Tov. "He placed his holy hand on my heart and ever since I have felt warm."
A gesture of a tzadik, certainly seeing him and hearing his voice, must make an impression never to be forgotten.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
____________________________
Daily Thought:
Whole and Half
To become one with another person, you must first recognize that you are but a broken half. Only then can you give all of yourself and become whole.
To become one with the Infinite Light, you must know you are but a broken half, the Infinite Light is your other half, and only then can you give all of yourself and become whole.[Pekudei 5741:61-62; Torat Menachem 5749 vol. 2, pg. 180.]
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