Today's Laws & Customs:
Today in Jewish History:
DAILY QUOTE:
The wise of heart shall choose the mitzvah[Proverbs 10:8]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:DAILY QUOTE:
The wise of heart shall choose the mitzvah[Proverbs 10:8]
DAILY STUDY:
Chumash: Parshat Shemot, 4th Portion (Exodus 3:1-3:15) with Rashi
• Chapter 3
1. Moses was pasturing the flocks of Jethro, his father in law, the chief of Midian, and he led the flocks after the free pastureland, and he came to the mountain of God, to Horeb. א. וּמשֶׁה הָיָה רֹעֶה אֶת צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה:
after the free pastureland: to distance himself from [the possibility of] theft, so that they [the flocks] would not pasture in others’ fields. — [from Exodus Rabbah 2:3]
אחר המדבר: להתרחק מן הגזל שלא ירעו בשדות אחרים:
to the mountain of God: [Mount Horeb is called “the mountain of God”] in view of the [events of the] future.
אל הר הא-להים: על שם העתיד:
2. An angel of the Lord appeared to him in a flame of fire from within the thorn bush, and behold, the thorn bush was burning with fire, but the thorn bush was not being consumed. ב. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל:
in a flame of fire: Heb. בִּלַבַּת אֵשׁ, in a flame of (שַׁלְהֶבֶת) fire, the heart (לִבּוֹ) of fire, like “the heart (לֵב) of the heavens” (Deut. 4:11), “in the heart (בְּלֵב) of the terebinth” (II Sam. 18:14). Do not wonder about the tav [in לִבַּת], for we have [an instance] similar to this: How degenerate is your heart (לִבָּתֵ) (Ezek. 16:30).
בלבת אש: בשלהבת אש לבו של אש, כמו (דברים ד יא) לב השמים, (שמואל ב יח יד) בלב האלה, ואל תתמה על התי"ו, שיש לנו כיוצא בו (יחזקאל טז ל) מה אמולה לבתך:
from within the thorn bush: But not from any other tree, because of “I am with him in distress” (Ps. 91:15). — [from Tanchuma, Shemoth 14]
מתוך הסנה: ולא אילן אחר, משום עמו אנכי בצרה (תהילים צא טו):
being consumed: Heb. אֻכַָּל, consumed, like “with which no work has been done (עֻבַּד)” ; (Deut. 21:3), “whence he had been taken (לֻקַח)” (Gen. 3:23).
אכל: נאכל, כמו (דברים כא ג) לא עבד בה, אשר לקח משם (בראשית ג כג):
3. So Moses said, "Let me turn now and see this great spectacle why does the thorn bush not burn up?" ג. וַיֹּאמֶר משֶׁה אָסֻרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא יִבְעַר הַסְּנֶה:
Let me turn now: Let me turn away from here to draw near to there.
אסרה נא: אסורה מכאן להתקרב שם:
4. The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said, "Moses, Moses!" And he said, "Here I am!" ד. וַיַּרְא יְהֹוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר משֶׁה משֶׁה וַיֹּאמֶר הִנֵּנִי:
5. And He said, "Do not draw near here. Take your shoes off your feet, because the place upon which you stand is holy soil." ה. וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא:
Take your shoes off: Heb. שַׁל, pull off and remove, similar to: “and the iron [axehead] will slip off (וְנָשַׁל)” (Deut. 19:5), “for your olive tree will drop (יִַַל)” [its fruit] (Deut. 28:40).
של: שלוף והוצא, כמו (דברים יט ה) ונשל הברזל, (דברים כח מ) כי ישל זיתך:
is holy soil: [Lit., it is holy soil.] The place.
אדמת קדש הוא: המקום:
6. And He said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face because he was afraid to look toward God. ו. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר משֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים:
7. And the Lord said, "I have surely seen the affliction of My people who are in Egypt, and I have heard their cry because of their slave drivers, for I know their pains. ז. וַיֹּאמֶר יְהֹוָה רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת מַכְאֹבָיו:
for I know their pains: This is similar to: “and God knew” (Exod. 2:25). That is to say: for I set My heart to contemplate and to know their pains, and I have not hidden My eyes, neither will I block My ears from their cry.
כי ידעתי את מכאביו: כמו (לעיל ב כה) וידע א-להים, כלומר כי שמתי לב להתבונן ולדעת את מכאוביו ולא העלמתי עיני ולא אאטום את אזני מצעקתם:
8. I have descended to rescue them from the hand[s] of the Egyptians and to bring them up from that land, to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivvites, and the Jebusites. ח. וָאֵרֵד לְהַצִּילוֹ | מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִוא אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי:
9. And now, behold, the cry of the children of Israel has come to Me, and I have also seen the oppression that the Egyptians are oppressing them. ט. וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי יִשְׂרָאֵל בָּאָה אֵלָי וְגַם רָאִיתִי אֶת הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם:
10. So now come, and I will send you to Pharaoh, and take My people, the children of Israel, out of Egypt." י. וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם:
So now come, and I will send you, etc.: And if you ask of what help will this be And take My people out? Your words will help, and you will take them out of there.
ועתה לכה ואשלחך אל פרעה: ואם תאמר מה תועיל, והוצא את עמי, יועילו דבריך ותוציאם משם:
11. But Moses said to God, "Who am I that I should go to Pharaoh, and that I should take the children of Israel out of Egypt?" יא. וַיֹּאמֶר משֶׁה אֶל הָאֱלֹהִים מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם:
Who am I: Of what importance am I that I should speak with kings?
מי אנכי: מה אני חשוב לדבר עם המלכים:
and that I should take the children of Israel out: And even if I am of importance, what merit do the Israelites have that a miracle should be wrought for them, and I should take them out of Egypt?
וכי אוציא את בני ישראל: ואף אם חשוב אני, מה זכו ישראל שתעשה להם נס ואוציאם ממצרים:
12. And He said, "For I will be with you, and this is the sign for you that it was I Who sent you. When you take the people out of Egypt, you will worship God on this mountain." יב. וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ וְזֶה לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה:
And He said, “For I will be with you…”: He [God] answered his former [question] first, and his latter [question] last. [Concerning] what you said, “Who am I that I should go to Pharaoh?” This [mission] is not yours but Mine, “for I will be with you.” And this vision which you have seen in the thorn bush, is the sign for you that it was I who sent you and that you will succeed in My mission and that I am able to save you. Just as you saw the thorn bush performing My mission and not being harmed, so will you go on My mission and not be harmed. [Concerning] what you asked, “what merit do the Israelites have that they should go out of Egypt?” I have a great thing [dependent] on this Exodus, for at the end of three months from their Exodus from Egypt they are destined to receive the Torah on this mountain. Another explanation: For I will be with you, and this [namely] that you will succeed in your mission [on which I am sending you] is the sign for you for another promise, which I promise you, [namely,] that when you take them out of Egypt, you will serve God on this mountain, for you will receive the Torah on it, and that is the merit that will stand up for Israel. Similar to this expression [where a future event serves as a sign for a still more distant event], we find: “And this shall be the sign (הָאוֹת) for you, this year you shall eat what grows by itself, etc.” (Isa. 37:30, II Kings 19:29). Sennacherib’s downfall will be a sign for you regarding another promise, [i.e.,] that your land is desolate of fruit, and I will bless what grows by itself.
ויאמר כי אהיה עמך: השיבו על ראשון ראשון ועל אחרון אחרון, שאמרת מי אנכי כי אלך אל פרעה, לא שלך היא, כי אם משלי, כי אהיה עמך, וזה המראה אשר ראית בסנה לך האות כי אנכי שלחתיך, וכדאי אני להציל כאשר ראית הסנה עושה שליחותי ואיננו אוכל, כך תלך בשליחותי ואינך ניזוק. וששאלת מה זכות יש לישראל שיצאו ממצרים, דבר גדול יש לי על הוצאה זו, שהרי עתידים לקבל התורה על ההר הזה לסוף שלושה חדשים שיצאו ממצרים. דבר אחר כי אהיה עמך וזה שתצליח בשליחותך לך האות על הבטחה אחרת שאני מבטיחך, שכשתוציאם ממצרים תעבדון אותי על ההר הזה, שתקבלו התורה עליו והיא הזכות העומדת לישראל. ודוגמת לשון זה מצינו (ישעיהו לז ל) וזה לך האות אכול השנה ספיח וגו', מפלת סנחריב תהיה לך אות על הבטחה אחרת שארצכם חרבה מפירות ואני אברך הספיחים:
13. And Moses said to God, "Behold I come to the children of Israel, and I say to them, 'The God of your fathers has sent me to you,' and they say to me, 'What is His name?' what shall I say to them?" יג. וַיֹּאמֶר משֶׁה אֶל הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ לִי מַה שְּׁמוֹ מָה אֹמַר אֲלֵהֶם:
14. God said to Moses, "Ehyeh asher ehyeh (I will be what I will be)," and He said, "So shall you say to the children of Israel, 'Ehyeh (I will be) has sent me to you.'" יד. וַיֹּאמֶר אֱלֹהִים אֶל משֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם:
“Ehyeh asher ehyeh (I will be what I will be)”: “I will be” with them in this predicament “what I will be” with them in their subjugation by other kingdoms. He [Moses] said before Him, “O Lord of the universe! Why should I mention to them another trouble? They have enough [problems] with this one.” He said to him, “You have spoken well. So shall you say, etc.” -[from Ber. 9b] (Not that Moses, God forbid, outsmarted God, but he did not understand what God meant, because originally, when God said, “I will be what I will be,” He told this to Moses alone, and He did not mean that he should tell it to Israel. That is the meaning of “You have spoken well,” for that was My original intention, that you should not tell such things to the children of Israel, only “So shall you say to the children of Israel,” ‘Ehyeh [I will be] has sent me.’” From tractate Berachoth this appears to be the correct interpretation. Give this matter your deliberation.) [Annotation to Rashi] [There appears to be no indication of this interpretation in tractate Berachoth.]
אהיה אשר אהיה: אהיה עמם בצרה זו אשר אהיה עמם בשעבוד שאר מלכיות. אמר לפניו רבונו של עולם, מה אני מזכיר להם צרה אחרת דיים בצרה זו. אמר לו יפה אמרת, כה תאמר וגו':
15. And God said further to Moses, "So shall you say to the children of Israel, 'The Lord God of your forefathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is how I should be mentioned in every generation. טו. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל משֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל יְהֹוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר:
This is My name forever: Heb. לְעֹלָם [It is spelled] without a vav, meaning: conceal it [God’s name] תהַעִלִימֵהוּ [so] that it should not be read as it is written. — [from Pes. 50a] Since the “vav” of (לְעֹלָ ם) is missing, we are to understand it as לְעַלֵּם, to conceal, meaning that the pronunciation of the way God’s name is written (י-ה-ו-ה) is to be concealed. — [from Pes. 50a.]
זה שמי לעלם: חסר וי"ו, לומר העלימהו, שלא יקרא ככתבו:
and this is how I should be mentioned -: He [God] taught him [Moses] how it was to be read, and so does David say, “O Lord, Your name is forever; O Lord, the mention of Your name is for every generation” (Ps. 135:14). — [from Pes. 50a]
וזה זכרי: למדו היאך נקרא, וכן דוד הוא אומר (תהלים קלה יג) ה' שמך לעולם ה' זכרך לדור ודור:
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Daily Tehillim: Psalms Chapters 79-82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
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Tanya: Likutei Amarim, middle of Chapter 12
• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, 16 Tevet 5775 • 7 January 2015
Likutei Amarim, middle of Chapter 12
ואף על פי כן אינו נקרא צדיק כלל
Nevertheless, he is not deemed a tzaddik at all.
מפני שיתרון הזה אשר לאור נפש האלקית על החושך וסכלות של הקליפה הנדחה ממילא
For this dominance that the light of the divine soul has over the darkness and folly of the kelipah of the animal soul, which is automatically dispelled,
אינה אלא בשלשה לבושיה הנ״ל
is limited to the divine soul’s aforementioned three garments — only in thought, speech and action does the divine soul of the Beinoni dominate his animal soul,
ולא במהותה ועצמותה על מהותה ועצמותה של הקליפה
but the essence and core of the divine soul does not dominate the essence and core of the [animal soul deriving from the] kelipah.
כי מהותה ועצמותה של נפש הבהמית שמהקליפה שבחלל השמאלי לא נדחה כלל ממקומו בבינוני
For in the Beinoni, the essence and core of the animal soul originating in kelipah, which is lodged in the left part of the heart, remains undisturbed (not displaced by the divine soul)
אחר התפלה, שאין רשפי אש אהבת ה׳ בהתגלות לבו בחלל הימני
after prayer, when the burning love of G‑d is no longer in a revealed state in the right part of his heart, as it was during prayer when the love glowed openly and was palpably felt there;
כי אם תוכו רצוף אהבה מסותרת, שהיא אהבה הטבעית שבנפש האלקית, כמו שכתוב לקמן
rather, the love is (after prayer) only on the inside — his heart is inlaid with hidden love, meaning that love which is natural to the divine soul, not the revealed love born of meditation that the Beinoni experiences during the prayer, but a natural, hidden love of G‑d, as will be discussed further in ch. 18 — that in the heart of every Jew lies hidden a natural love of G‑d.
ואזי יכול להיות סכלות הכסיל הרע בהתגלות לבו בחלל השמאלי
Then after prayer, when the love of G‑d is no longer revealed in the heart of the Beinoni, it is possible for the folly of the “wicked fool” (i.e., the animal soul) to reveal itself in the left part of the heart,
להתאות תאוה לכל ענייני גשמיות עולם הזה, בין בהיתר בין באיסור חס ושלום
craving all physical matters of this world, whether permitted (except that they should be desired and used as means of serving G‑d, whereas at this time the Beinoni craves them for their own sake, for the pleasure they provide) or whether prohibited, G‑d forbid,
כאלו לא התפלל כלל
as though he had never prayed.
אלא שבדבר איסור אינו עולה בדעתו לעשות האיסור בפועל ממש, חס ושלום
[His craving is limited] only [in that] in the case of [a craving for] a prohibited matter, it does not enter his mind to transgress in actual practice, G‑d forbid.
אלא הרהורי עבירה הקשים מעבירה יכולים לפעול לעלות למוחו, ולבלבלו מתורה ועבודה
But thoughts of sin, which are in certain respects (as explained in the previous chapter) “more heinous than actual sin,” can manage to rise to his mind, and to distract him from Torah and divine service,
וכמאמר רז״ל: ג׳ עבירות אין אדם ניצול מהן בכל יום
as our Sages say,1 “There are three sins so difficult to avoid that no man is safe from [transgressing], daily:
הרהור עבירה, ועיון תפלה כו׳
thoughts of sin, [lack of] concentration in prayer... [and slanderous gossip]“; thus the Beinoni is included in the generalization that ”no man“ avoids thoughts of sin.
FOOTNOTES
1. Bava Batra 164b.
____________________________
Rambam:
Daily Mitzvah P5 Sefer Hamitzvot
Today's Mitzvah
Wednesday, 16 Tevet, 5775 • 7 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.
Daily Mitzvah P5 Sefer Hamitzvot
Today's Mitzvah
Wednesday, 16 Tevet, 5775 • 7 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.
________________________________________
Rambam:
• 1 Chapter a Day: De'ot - Chapter TwoDe'ot - Chapter Two
Halacha 1
To those who are physically sick, the bitter tastes sweet and the sweet bitter. Some of the sick even desire and crave that which is not fit to eat, such as earth and charcoal, and hate healthful foods, such as bread and meat - all depending on how serious the sickness is.
Similarly, those who are morally ill desire and love bad traits, hate the good path, and are lazy to follow it. Depending on how sick they are, they find it exceedingly burdensome.
Isaiah 5:20 speaks of such people in a like manner: "Woe to those who call the bad good, and the good bad, who take darkness to be light and light to be darkness, who take bitter to be sweet and sweet to be bitter." Concerning them, Proverbs 2:13 states: "Those who leave the upright paths to walk in the ways of darkness."
What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. They will heal them by teaching them how to acquire proper traits, until they return them to the good path.
Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: "Fools scorned wisdom and correction."
Halacha 2
How are they to be healed? We tell the wrathful man to train himself to feel no reaction even if he is beaten or cursed. He should follow this course of behavior for a long time, until the anger is uprooted from his heart.
The man who is full of pride should cause himself to experience much disgrace. He should sit in the lowliest of places, dress in tattered rags which shame the wearer, and the like, until the arrogance is uprooted from his heart and he returns to the middle path, which is the proper path. When he returns to this middle path, he should walk in it the rest of his life.
One should take a similar course with each of the other traits. A person who swayed in the direction of one of the extremes should move in the direction of the opposite extreme, and accustom himself to that for a long time, until he has returned to the proper path, which is the midpoint for each and every temperament.
Halacha 3
There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other.
Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant."
Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.
The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life.
Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path.
This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."
Halacha 4
One should always cultivate silence and refrain from speaking, except with regard to matters of knowledge or things that are necessary for his physical welfare. It was said that Rav, the disciple of our saintly teacher, Rabbi Yehudah HaNasi, never uttered an idle word in all his days - which is what the conversation of most people consists of.
One should not speak at length even about matters involving one's physical needs. On this point, our Sages commanded us and said: "Whoever speaks at length brings on sin." They also said: "I have found nothing better for one's person than silence."
Similarly, when speaking about matters of Torah or knowledge, one's words should be brief, but rich in content. This is what the Sages commanded with their statement: "One should always teach his students with brevity." In contrast, if one's words are many and the content scant, that is foolishness, of which Ecclesiastes 5:2 states: "The dream comes with a multitude of subjects, and the voice of the fool with a multitude of words."
Halacha 5
Silence is a safeguard for wisdom.
Therefore, one should not hasten to answer, nor speak at length. He should teach his students in calm and tranquility without shouting or wordiness. This is what Solomon stated: "The words of the wise are heard in tranquility" (Ecclesiastes 9:17).
Halacha 6
A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.
It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort.
It is forbidden to utter a single word of deception or fraud. Rather. one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.
Halacha 7
One should neither be constantly laughing and a jester, nor sad and depressed, but happy. Our Sages declared: "Jesting and lightheadedness accustom one to lewdness." They also directed that a man should not laugh without control, nor be sad and mournful, but receive everyone in a friendly manner.
Similarly, he should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, he should be of a goodly eye and limit his business endeavors so that he may occupy himself with Torah study. He should be happy with the little which is his lot.
He should not be quarrelsome, of envious temperament, full of desires, nor pursue honor. Our Sages have said: "Envy, desire and honor remove a man from life in this world."
The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint. This is what is implied by Solomon's statement: "Make even the turning of your foot and make all your ways firm" (Proverbs 4:26).
____________________________
Rambam:
• 3 Chapters a Day: Tefilah and Birkat Kohanim - Chapter Eight, Tefilah and Birkat Kohanim - Chapter Nine, Tefilah and Birkat Kohanim - Chapter Ten
Tefilah and Birkat Kohanim - Chapter Eight
Halacha 1
Communal prayer is always heard. Even when there are transgressors among [the congregation], the Holy One, blessed be He, does not reject the prayers of the many. Therefore, a person should include himself in the community and should not pray alone whenever he is able to pray with the community.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard at all times except [when recited] in the synagogue.
Anyone who has a synagogue in his city and does not pray [together] with the congregation in it is called a bad neighbor.
Halacha 2
It is a mitzvah to run to the synagogue as [Hoshea 6:3] states: "Let us know. Let us run to know God." A person should not take long steps when he leaves the synagogue. Instead, he should proceed [slowly,] step by step.
When one enters a synagogue, he should go in the distance of two doorways and then pray, [in order] to fulfill [the instructions of Proverbs 8:34] which states: "to guard the posts of My doors."
Halacha 3
A study hall is greater than a synagogue. Even though [some of the] great Sages [lived in] cities where many synagogues were located, they would pray only in the place where they studied Torah.
The above applies, [however, only] when one can participate in communal prayer there.
Halacha 4
What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen. This should not be done with fewer than ten adult free males. The leader of the congregation is [counted as] one of them.
Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten provided the majority of the ten have not prayed.
Similarly, we should not recite Kedushah, read the Torah with its blessings before and after it, or read the haftorah from the Prophets except in [a quorum of] ten.
Halacha 5
Similarly, one [person] should not recite the blessings associated with the Shema while the others listen and answer "Amen" except [in the presence of a quorum of] ten. This is called poreis al Shema.
One only recites Kaddish with ten. The priests do not bless the people except [in the presence of a quorum of] ten. The priests [themselves] may be considered part of the quorum.
[Ten are required] because every [group of] ten Jews is called a congregation as [implied by Numbers 14:27]: "How long [must I suffer] this evil congregation." They were ten, for Joshua and Calev were not included [among them].
Halacha 6
Any holy matter may only [be performed] in a congregation of Jews, as [Leviticus 22:32] states: "And I shall be sanctified among the children of Israel".
Regarding all these matters, if they were begun with ten [people] and some leave - even though they are not permitted to - the remainder should conclude [the holy matter].
Halacha 7
All [ten members of a congregation] and the leader of the congregation must be in one place.
[The following rules apply when] a small courtyard opens up in its entirety into a large courtyard: If there are nine [people] in the large one and one in the small one, they may be considered as a group [to form a quorum of ten]. If there are nine [people] in the small one and one in the large one, they are not considered as a group.
If a congregation is in the large one, but the leader of the congregation is in the small one, they fulfill their obligation. If the congregation is in the small one, but the leader of the congregation is in the large one, they do not fulfill their obligation since he is separate from them and not with them in one place.
[The motivating principle is] that the walls on each side of the large courtyard separate it from the small one. [However], the smaller one is not separated from the large one, but rather, is considered as its corner.
Halacha 8
Similarly, if there were feces in the larger [courtyard], it is forbidden to pray or recite the Shema [even] in the smaller one. If there were feces in the smaller one, it is permissible to pray and recite the Shema in the larger one provided there is not a foul odor since [the larger courtyard] is set apart from [the feces].
Halacha 9
The leader of the congregation can fulfill the obligation [of prayer] on behalf of the congregation.
What is implied? When he prays and they listen and respond "Amen" after each and every blessing, it is considered as if they prayed [themselves].
To whom does this apply? To one who does not know how to pray. However, one who does know how to pray, only fulfills his obligation by praying himself.
Halacha 10
When does the above apply? Throughout the entire year with the exception of Rosh HaShanah, and Yom Kippur of the Jubilee year.
On these two days, the leader of the congregation can fulfill the obligation [of prayer] on behalf of those who know [how to pray] just as he can fulfill the obligation [of prayer] on behalf of those who do not know [how to pray] because [the Shemoneh Esreh recited on these days contains] long blessings and most people do not know them [to the extent] that they can have the same intention as the leader of the congregation.
Therefore, on these two days, even a person who knows [how to pray] is granted permission to rely on the prayers of the leader of the congregation to fulfill his obligation [of prayer] if he so desires.
Halacha 11
Only a person of great stature within the community in both wisdom and deed should be appointed as the leader of the congregation. If he is an older man, it is very praiseworthy. An effort should be made to appoint as the leader of the congregation, someone who has a pleasant voice and is familiar with reading [Biblical verses].
A person who does not have a full beard should not be appointed as the leader of the congregation even if he be a wise man of great stature, as a gesture of respect to the congregation. However, he may recite the Shema publicly after he has reached the age of thirteen and manifested signs of physical maturity.
Halacha 12
Similarly, the inarticulate who pronounce an alef as an ayin or an ayin as an alef or one who cannot articulate the letters in the proper manner should not be appointed as the leader of a congregation.
A teacher may appoint one of his students to lead the prayers in his presence. A blind person may recite the Shema publicly and serve as the leader of a congregation. A person whose shoulders are uncovered - though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak.
Commentary Halacha 1
Communal prayer is always heard - Berachot 7b-8a relates:
Rav Yitzchok asked Rav Nachman: "Why did you not come pray in the synagogue?"
[Rav Nachman] answered him: "I was unable to."
He said: "Gather ten men together and pray."
He responded: "The matter is a bother to me."
[Rav Yitzchok] suggested: "Tell the leader of the congregation to let you know when it is the time for prayer."
He said: Why is all this trouble necessary?"
He replied: "Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai: What is [the meaning of Psalms 69:14] 'As for me, let my prayer be to You, God, at an auspicious time'? When is an auspicious time? The time when the congregation is praying."
The Talmud continues, mentioning other prooftexts which emphasize the importance of praying together with a minyan.
Even when there are transgressors among [the congregation], - Eichah Rabbah explains this concept with the following parable. A group of people fashioned a crown for a king. Among them was a poor person who also put something of his own into the crown. Though the king noticed the poor man's contribution, since the crown as a whole found favor in his eyes, he accepted it and put it on his head. The Midrash continues: By the same token, if there are ten righteous people praying and one evildoer stands among them, will God say: Because of the evildoer, I will not accept their prayers?
Menachot 27a even attributes a positive dimension to the presence of the wicked in communal prayer:
[There are] four species in the [mitzvah of] lulav; two of which (the lulav and the etrog) bear fruit (refer to the righteous, Rashi) and two of which (the myrtle and the willow) do not bear fruit (refer to the wicked, ibid.).
The species which bear fruit require the presence of those which don't and the species which don't bear fruit require the presence of those that do. A person does not fulfill his obligation until he has all of them in one bound unit.
So, too, the Jewish people, when they seek acceptance [from God], must be one bound unit.
Accordingly, on Yom Kippur, it is customary to invite sinners to join in the prayer service. Note also the conclusion of Iggeret HaShmad where the Rambam encourages tolerance and acceptance toward sinners who come to the synagogue to pray.
[Note also the Sh'loh who writes that the word, צבור - "community" - is an acronym for the words, צדיקים - "the righteous," בינונים - "the intermediates," and רשעים, "the wicked."]
the Holy One, blessed be He, does not reject the prayers of the many. - Berachot 8a cites Psalms 55:19: "He delivered my soul in peace from the battle against me, for there were many who strove with me," as the prooftext for this concept.
Therefore, a person should include himself in the community - This phrase is quoted - somewhat out of context - from Berachot 29b-30a which explains why we recite our prayers in the plural. The Rambam borrows the concept and uses it to summarize the above teachings and derive the following directive.
and should not pray alone whenever he is able to pray with the community. - i.e., though praying without a minyan is permissible, one should do so only when he has no other alternative.
One should always spend the early morning and evening [hours] in the synagogue - i.e., one should be found in the synagogue at the times of the three Daily Prayers; Shacharit in the morning, Minchah in the late afternoon and Maariv at night.
The Rambam uses the word ישכים - to rise early. Perhaps he is alluding to Berachot 47b which states:
One should always rise early and go to the synagogue in order to merit being counted among the first ten present. Even if 100 people come after him, he receives the reward of all of them.
Alternatively, perhaps he is referring to his statement, Hilchot Kri'at Shema 1:11, that one should recite the Shema before sunrise.
for prayer will not be heard - i.e., accepted by God
at all times - The Lechem Mishneh explains: Prayer which is recited with the proper intentions outside the synagogue may be accepted, but there is no guarantee that prayer will be accepted at all times...
except [when recited] in the synagogue. - Berachot 6a derives this concept from I Kings 8:28: "...to listen to the song and the prayer." "In the place of song (i.e., the synagogue where the people sing God's praises - Rashi), prayer should be [recited]."
The Kessef Mishneh adds that based on this concept, one should pray in the synagogue even when he is praying alone. The Kessef Mishneh also rules that if one is unable to go to the synagogue he should, at least, attempt to pray at the same time as the community. He quotes both these concepts in his Shulchan Aruch, Orach Chayim 90:9.
Though this and the following two halachot mention the importance of a synagogue, the synagogue is discussed here only within the context of the importance of communal prayer. In Chapter 11, the Rambam focuses on the sanctity of the synagogue as a subject in its own right.
Anyone who has a synagogue in his city and does not pray [together] with the congregation in it is called a bad neighbor. - Berachot 8a derives this concept based on Jeremiah 12:14: "So says God regarding all my evil neighbors that touch the inheritance (i.e., the synagogues and houses of study) that I have bequeathed to My people Israel."
When quoting this law, the Shulchan Aruch (Orach Chayim 90:11) also quotes the continuation of the above Talmudic passage:
Furthermore, they cause dispersion to themselves and their children as [the verse in Jeremiah continues]: "Behold, I will uproot them from their land."
Commentary Halacha 2
It is a mitzvah to run to the synagogue as [Hoshea 6:3] states: "Let us know. Let us run to know God." - The Tur (Orach Chayim 90) adds that it is also a mitzvah to run to perform other commandments.
A person should not take long steps when he leaves the synagogue. Instead, he should proceed [slowly,] step by step. - Rashi (Berachot 6b) explains that hurrying away from the synagogue, suggests that one views the synagogue and the obligations contained therein to be a burden.
When one enters a synagogue he should go in the distance of two doorways and then pray, - Rashi (Berachot 8a) explains that we are obligated to enter the distance of two doorways widthwise in order not to appear anxious to leave. The Beit Yosef (Orach Chayim 90) explains that this refers to a distance of eight handbreadths.
The Hagahot Maimoniot interprets the Talmud's statement, "the measure of two doorways" as a matter of time, not distance. One should wait a few moments after entering the synagogue before he starts to pray.
The Hagahot Maimoniot also states that according to the interpretation that the "measure of two doorways" refers to actual distance, this requirement only applies when the synagogue is located near the public thoroughfare. If it is not, one may pray near the door. Rabbenu Yonah also mentions that a person whose fixed place for prayer in the synagogue is beside the door does not violate this requirement. It is obvious that he is sitting there not because of his desire to leave quickly, but because it is his seat in the synagogue.
[in order] to fulfill [the instructions of Proverbs 8:34] which states: "to guard the posts of My doors." - The Jerusalem Talmud (Berachot 5:1) points to the plural forms of "posts" and "doors" as indicating the need to enter the distance of two doorways.
Commentary Halacha 3
A study hall is greater - i.e., it is a more auspicious place to pray.
than a synagogue - Other ramifications of this concept are mentioned in Chapter 11, Halachah 14, and in Hilchot Talmud Torah 4:9.
Even though [some of the] great Sages [lived in] cities where many synagogues were located, they would pray only in the place where they studied Torah. - Berachot 30b relates: "Even though there were thirteen synagogues in Tiberias, Rav Ami and Rav Assi would pray only between the pillars in the study hall."
Berachot 8a interprets the phrase "the gates of Zion" in Psalms 87:2: "God loves the gates of Zion above all the dwellings of Jacob" as referring to "the gates of those who are בהלכה המצויינים (distinguished by the halachah studied there)" and states that they receive the highest degree of Divine attention.
The Talmud continues: Abbaye says: "Originally, I would study in my house and pray in the synagogue. After hearing this, I pray only where I study."
The above applies [however, only] when one can participate in communal prayer there. - The Kessef Mishneh mentions the view of certain rabbinic authorities who maintain that it is preferable for a scholar to pray in a study hall even without a minyan. However, he also mentions the opinion of Rabbenu Asher (See Responsum 4) who writes that if the scholars do not appear in the synagogue the common people will assume that their presence is also unnecessary. The Shulchan Aruch (Orach Chayim 90:18) quotes the Rambam's position.
Commentary Halacha 4
What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen. - With this statement, the Rambam touches on a point debated both by the Sages of the Talmud and the later Rabbis. The mishnah, Rosh HaShanah 33b, states:
Just as the leader of the congregation is obligated [to pray], each individual is obligated. Rabban Gamliel states: "The leader of the congregation fulfills the obligation on behalf of the community."
The Talmud (34b) elaborates on the difference of opinion:
They asked Rabban Gamliel: "According to your opinion, why does the community pray?"
He replied: "In order to allow the leader of the community to prepare his prayers."
Rabban Gamliel asked them: "According to your opinion, why does the leader of the congregation pray aloud?"
They replied: "In order to allow those who are not knowledgeable to fulfill their obligation."
He told them: "Just as he fulfills the obligation on behalf of those who are not knowledgeable, he fulfills it on behalf of those who are knowledgeable."
The Sages of the Talmud continued to debate the issue. The ultimate decision accepted by Rav Yitzchok Alfasi, the Rambam (See Halachah 9), and Rabbenu Asher, is that during the entire year, the Sages' opinion is accepted. However, on Rosh HaShanah, because of the complexity of the blessings (See Halachah 10), Rabban Gamliel's opinion prevails.
Both Rabban Gamliel and the Sages agree that the practice of communal prayer involves two elements:
a) the silent prayers of many individuals; and
b) the chazan's repetition of the Shemoneh Esreh.
They differ, however, as to which of these elements is considered of primary importance. According to the Sages, the essential element of communal prayer is that ten or more people recite the Shemoneh Esreh at the same time. According to Rabban Gamliel, the essential element of communal prayer is, as the Rambam states in this halachah, the prayer of the leader of the congregation.
[Note Likkutei Sichot, Vol. 24, which explains that their difference of opinion revolves around a more general issue: Which is of higher priority, quantity (the prayers of the many) or quality (the prayers of the leader of the congregation)?]
The Rambam's statement here is difficult to place in perspective. Though in Halachah 9, he accepts the Sages' view (See also Chapter 9, Halachot 2-3) in this halachah, his opinion follows that of Rabban Gamliel. In one of his responsa, the Rambam explains that after the Sages instituted the silent Shemoneh Esreh to allow the leader of the congregation to prepare his prayers, even Rabban Gamliel would agree that all the individuals praying in a minyan also fulfill their obligation to pray by reciting their own prayers. Still it is difficult to understand why the Rambam would have the individuals forfeit the higher quality of communal prayer in order to pray individually.
In his notes to Rosh HaShanah, ibid., Rav Chayim Soloveichik writes that to take into consideration the Rambam's statements in this halachah, after concluding his individual prayers, each person should stand and listen to the prayer of the leader of the congregation and thus, fulfill the mitzvah of communal prayer. Note Likkutei Sichot, ibid., which compares answering to the chazan's prayer to reciting a voluntary prayer (See Chapter 1, Halachah 9). By doing so, one will have both the advantages of individual and communal prayer.
This should not be done with fewer than ten - See Halachot 4 and 5.
adult - Males who have reached the age of thirteen years and a day and manifested signs of physical maturity. (See Hilchot Kri'at Shema 3:19.)
The Kessef Mishneh explains that the Rambam derives this halachah from Berachot 47b-48a which allows for the inclusion of a child in the zimmun for the grace after meals. (See Hilchot Berachot 5:7.) We assume that this leniency was granted only in regard to grace, but not in regard to prayer. See also Bereishit Rabbah 91:3.
Many Halachic authorities do not accept this conclusion. In his siddur, Rav Sa'adia Gaon rules that a child may be counted as the tenth in a minyan. Similarly, the Ba'al HaMe'or holds that even up to four minors may be counted in a minyan for prayer.
The Shulchan Aruch (Orach Chayim 55:4), rules that a minor may not be included in a minyan for prayer. The Ramah adds that under extraordinary circumstances, a minor may be counted. There are opinions that in such a case, the minor must be at least six years old, understand that prayer is service to God, and hold a chumash (Magen Avraham 55:5, Shulchan Aruch HaRav 55:5).
free males - i.e., excluding a Canaanite slave. However, a Jewish slave (עבד עברי) may be counted as part of a minyan. Berachot 47b relates that once, Rabbi Eliezer entered the synagogue and finding only nine people there, freed his slave to complete the quorum of ten.
The leader of the congregation is [counted as] one of them. - Though there is no explicit source to this effect, a number of midrashim (e.g., VaYikra Rabbah 23:4) lead to this conclusion.
One of the communal rites listed in Megillah 23b which requires a minyan is ברכת אבלים - the blessing one utters to those in mourning. For the recitation of that blessing, the presence of ten men other than the mourner himself is required. (See Hilchot Eivel 13:1.) Perhaps the Rambam feels that this statement is necessary to clearly distinguish between the different requirements of a minyan for prayer and ברכת אבלים.
Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten - Though they do not pray together with the others, their presence in the room where the others pray can complete a minyan.
provided the majority of the ten have not prayed. -Soferim 10:7 states:
Our Sages in the West say [that Kaddish and barchu may be recited] even with seven. They explain their position [based on Judges 5:2]: "In the time of tumult in Israel when the people volunteered themselves, blessed be God." [The number of people correspond] to the number of words [in the verse which describes the blessing of God].
There are those who say only six [are required], since ברכו is the sixth word [of the above verse].
The Rambam differentiates between the ruling regarding prayer and his statements in Hilchot Berachot 5:8 where he writes that it is necessary that seven people out of ten eat bread in order to constitute a minyan for zimmun, for "a noticeable majority" is required.
There are two views quoted in the name of Rabbenu Tam (Tosafot, Megillah 23b); one, requiring a minimum of seven people who have not prayed for a minyan just as seven who have eaten bread are required for a minyan in regard to grace after meals and, another, requiring, only five. However, the Rambam's opinion is universally accepted as halachah.
Similarly, we should not recite Kedushah, - See Chapter 7, Halachah 17.
In the chazan's repetition of the Shemoneh Esreh, it is customary to recite three verses in the Kedushah:
a) "Holy, Holy, Holy, is the Lord of Hosts; the entire earth is full of His glory" (Isaiah 6:3);
b) "Blessed be the glory of God from His place" (Ezekiel 3:12);
c) "The Lord shall reign forever, your God, O Zion, throughout all generations" (Psalms 146:10).
Only the first two of these verses are recited in the Kedushah of the blessings before the Shema. However, in theKedushah recited at the end of the service, a verse similar to Psalms 146:10 is also included.
The commentaries debate the definition of Kedushah and therefore, question which passage the Rambam requires to be omitted when one prays alone. The Rambam's statements in Chapter 9, Halachah 5, appear to define Kedushah as only the first of these three verses.
read the Torah with its blessings - i.e., the reading of the Torah as part of the prayer service. Reading from a Torah scroll for the purposes of study does not require a quorum.
before and after it, - See Chapter 12, Halachah 3.
or read the haftarah from the Prophets except in [a quorum of] ten. - The Mishnah (Megillah 23b) equates the reading of the haftarah with other "holy matters" that require a minyan.
Commentary Halacha 5
Similarly, one [person] should not recite the blessings - Even though the published text of the Mishneh Torah uses the singular term, "blessing," as will be explained, the plural is more appropriate. The authoritative Oxford and Yemenite manuscripts of the Mishneh Torah also use the plural.
associated with the Shema while the others listen and answer "Amen" except [in the presence of a quorum of] ten. This is called poreis al Shema. - This law is also based on the mishnah in Megillah 23b. Commenting on that mishnah, the Rambam defines פריסה as "presentation," i.e., the public reading of the blessings before the Shema. If people want to fulfill their obligation to recite the blessings associated with the Shema by answering "Amen" to the chazan's blessings instead of reciting those blessings themselves, a quorum of ten is required. See also Chapter 9, Halachah 1.
[Rabbenu Yonah supports this definition of פריסה based on the Targum Yonaton of I Samuel 9:13.]
Rashi, the Ra'avad, and others (See Shulchan Aruch, Orach Chayim 69:1) define פריסה as "dividing in half." They explain the ceremony of poreis al Shema to refer to a situation where ten individuals who have already recited their prayers come together. One individual acts as a chazan and recites Kaddish, Barchu, and the first of the blessings before the Shema.
One only recites Kaddish - Kaddish is recited to mark different stages in the prayer service, after public study, and in memory of the departed.
Note also the brief remarks the Rambam makes concerning this prayer in his Order of Prayers for the Entire Year.
with ten. - Soferim 10:7 also considers Kaddish as a "holy matter" which requires a minyan.
The priests do not bless the people - literally, "raise their hands," for the priestly blessing is recited with raised hands. See Leviticus 9:22 and Chapter 14, Halachah 3.
except [in the presence of a quorum of] ten. The priests [themselves] may be considered part of the quorum. - See Chapter 15, Halachah 9.
[Ten are required] because - These prayers and rituals are considered "holy matters" which require a congregation (as mentioned in the following halachah) and...
every [group of] ten Jews is called a congregation as [implied by Numbers 14:27]: "How long [must I suffer] this evil congregation." - This verse records God's complaint about the spies sent to collect information about Eretz Yisrael (Numbers, Chapters 14 and 15). Twelve spies were sent.
They - The spies whom God condemned for trying to persuade the Jews that it was impossible to conquer Eretz Yisrael
were ten, for Joshua and Calev - though also sent on the mission
were not included [among them]. - and, in fact, resisted these attempts, calling for the Jews to enter the land as God had commanded.
Commentary Halacha 6
Any holy matter - e.g., the prayers and rituals mentioned in Halachot 4 and 5.
may only [be performed] in a congregation - i.e., a quorum of ten (see the previous halachah).
of Jews, as [Leviticus 22:32] states: "And I shall be sanctified among the children of Israel" - Megillah 23b explains as follows: Leviticus 22:32 states, "And I shall be sanctified among the children of Israel." A גזרה שוה (an analogy based on the use of common words) is made between this verse and Numbers 16:21, "Separate yourselves from among this congregation" and a second גזרה שוה between the latter verse and the verse, Numbers 14:27, quoted in the previous halachah. Extending our use of the principle of גזרה שוה, we conclude that just as in regard to the spies, a congregation meant a minimum of ten people, the same applies in regards to all situations in which God is "sanctified."
Regarding all these matters, if they were begun with ten [people] and some leave - the place of prayer
even though they are not permitted to - The Jerusalem Talmud (Megillah 4:4) states that Isaiah 1:28, "And those that forsake God will be consumed" applies to those that leave in the middle of communal prayer when less than ten men remain. If more than ten are left, although leaving is undesirable, there is no prohibition.
the remainder - of those left in the minyan. A minimum of six people is, nevertheless, required (Shulchan Aruch, Orach Chayim 55:2).
should conclude [the holy matter]. - In one of his responsa, the Rambam writes that if a congregation began the first blessing before Kri'at Shema with ten people and then some left, leaving less than a minyan, the congregation may continue and recite the Kedushah in that blessing (see Chapter 7, Halachah 17). The chazan may also repeat the Shemoneh Esreh out loud including Kedushah, but he should not recite the Kaddish after Shemoneh Esreh, since it is not part of the "holy matter" started while the minyan was present.
The Shulchan Aruch (Orach Chayim 55:2-3) rules that, in such an instance, though the blessings of Kri'at Shema may be recited without deviating from the normal practice, the Shemoneh Esreh with Kedushah should not be recited. If the repetition of the Shemoneh Esreh was begun with ten, it may be completed including its Kedushah.
The Ramah (ibid.) adds that, in such a case, one even recites Kaddish after ובא לציון גואל since the Kaddish refers to Shemoneh Esreh.
Commentary Halacha 7
All [ten members of a congregation] and the leader of the congregation must be in one place. - This principle is the basis for the particular laws which follow.
[The following rules apply when] a small courtyard opens up in its entirety into a large courtyard: - This situation is described by the Mishnah, Eruvin 92a. The laws that follow in this and the following halachah are discussed by the Talmud immediately thereafter.
In his Commentary on the Mishnah, the Rambam explains that the small courtyard has only three walls. The fourth side opens into the larger courtyard. The large courtyard has three full sides, with the fourth side consisting of two short walls on each side of the opening into the small one. The accompanying diagram is based on a diagram drawn by the Rambam (accompanying his Commentary on the Mishnah) to depict this situation.
micha, drawing
If there are nine [people] in the large one and one in the small one, - since the majority of the people are in the larger courtyard and the smaller courtyard opens up to the larger one in its entirety
they may be considered as a - single
group - located in the larger courtyard.
[to form a quorum of ten]. - The same law would apply if four people were in the smaller courtyard.
If there are nine [people] in the small one and one in the large one, - Since the majority is in the smaller courtyard
they are not considered as a - single
group - located in the smaller courtyard because the walls of the larger courtyard separate it from the smaller one.
If a congregation is in the large one, but the leader of the congregation is in the small one, - he, like the individual(s) mentioned above, is considered part of the group in the larger courtyard. Hence,
they - the congregation, can
fulfill their obligation - by listening to his prayers and answering "Amen" as stated in Halachah 9.
If the congregation is in the small one, but the leader of the congregation is in the large one, - he, like the individual(s) mentioned above, is not considered part of the group in the smaller courtyard. Hence,
they do not fulfill their obligation - by listening to his prayers
since he is separate from them and not with them in one place.
[The motivating principle - i.e., the reason why individuals in the smaller courtyard can be considered as part of a group located in the larger courtyard, but individuals in the larger courtyard cannot be considered as part of a group located in the smaller courtyard,
is] that the walls on each side of the large courtyard separate it from the small one. [However], the smaller one is not separated from the large one, but rather, is considered as its corner. - It follows that if the smaller courtyard has walls on the side that opens to the larger courtyard, the above laws do not apply. By the same token, a person(s) standing in the courtyard of a synagogue or in an adjoining room cannot be considered as part of a minyan.
Nevertheless, the Shulchan Aruch (Orach Chayim 55:14) qualifies this restriction and states that if the person in the outer room can see - and be seen by - the people in the main room, he may be counted together with them. Even if he is merely peering through a window, he is considered as part of that group.
The Shulchan Aruch 55:20 also mentions that even when the people in adjoining rooms cannot see each other, those in the outer room may respond to Kaddish and Kedushah. The rabbis differed as to whether a person praying in a separate room next to the room where a minyan is praying may be considered to have participated in communal prayer or not (See Mishnah Berurah 55:58).
Commentary Halacha 8
Similarly, if there were feces in the larger [courtyard], it is forbidden to pray - as stated in Chapter 4, Halachot 8-9,
or recite the Shema - as stated in Hilchot Kri'at Shema 3:6-15, in the larger courtyard or
[even] in the smaller one - for it is considered as part of the larger courtyard. Thus, one is considered as praying in a place which contains feces.
If there were feces in the smaller one, - The recitation of any holy matter is forbidden in the smaller courtyard. Nevertheless, because the larger courtyard is considered a separate place
it is permissible to pray and recite the Shema in the larger one - even if the feces are visible; see Hilchot Kri'at Shema 3:10.
provided there is not a foul odor - in which case it would be forbidden. See Hilchot Kri'at Shema 3:10.
since [the larger courtyard] is set apart - by its walls
from [the feces].
Commentary Halacha 9
In the opening halachot of this chapter, the Rambam explains that communal prayer has advantages over the prayer of individuals. In this halachah, he adds that there is another advantage to communal prayer:
The leader of the congregation can fulfill the obligation [of prayer] on behalf of the congregation. What is implied? When he - the leader of the congregation, the chazan
prays - recites the Shemoneh Esreh (and according to the Rambam - see Halachah 5 - the blessings before the Shema) aloud
and they listen - while standing in the posture for prayer
and respond "Amen" after each and every blessing, it is considered as if they prayed [themselves]. - If one desires to fulfill his obligation with the chazan's prayer, he should answer "Amen," but he should not answer Baruch Hu, uvaruch shemo after the mention of God's name.
To whom does this apply? To one who does not know how to pray. - This follows the opinion of the Sages in the difference of opinion between them and Rabban Gamliel (Rosh HaShanah 33b, 34b) as explained in Halachah 2.
However, one who does know how to pray, only fulfills his obligation by praying himself. - Since the essence of prayer is the request for Divine Mercy, it is fitting that each person request for himself (Tosafot Yom Tov, Rosh HaShanah).
See also the opening halachot of Chapter 9 which deal with the practical application of the concepts mentioned in this halachah.
Commentary Halacha 10
When does the above apply? Throughout the entire year with the exception of Rosh HaShanah, and Yom Kippur of the Jubilee year - specifically, in contrast to the yearly Yom Kippur services.
Even on Sabbaths and festivals when the prayers differ from those recited every day, a person who knows how to pray is expected to pray alone. However, note one of the Rambam's responsa which states that, on Sabbaths and festivals, rather than begin with silent prayer, the chazan should begin by reciting the Shemoneh Esreh out loud together with Kedushah. Those who do not know how to pray should listen to his prayers with the intention of fulfilling their obligation. Those who know how to pray should recite their prayers, word by word, together with the chazan.
On these two - Though we celebrate Rosh HaShanah as two days by Rabbinic decree, the Torah itself requires only one day to be celebrated.
days, - All the Rabbis agree that although the halachah follows the Sages throughout the entire year, on these two days, an exception is made and Rabban Gamliel's opinion prevails.
the leader of the congregation can fulfill the obligation [of prayer] - In particular, this refers only to the musaf prayer.
on behalf of those who know [how to pray] just as he can fulfill the obligation [of prayer] on behalf of those who do not know [how to pray] - This leniency is granted
because [the Shemoneh Esreh recited on these days contains] long blessings - See Chapter 2, Halachah 6, and in greater detail, Hilchot Shofar 3:8-9. There, the Rambam explains that, on these days, one is required to recite three extra blessings:
Malchuyut - which expresses the theme of God's sovereignty,
Zichronot - which describes God's remembrance of His love for the Jews, and
Shofrot - which praises the shofar as a means of manifesting the previous two concepts.
Each of these three blessings includes the recitation of ten verses that express these themes: four from the Torah, three from the prophets, and three from Psalms.
In Chapter 2, Halachah 8, the Rambam writes that on Yom Kippur of the Jubilee year, one recites exactly the same blessings as on Rosh HaShanah.
and most people do not know them [to the extent] that they can have the same intention as the leader of the congregation. - Here, the Rambam does not appear to interpret "intention" as referring to the chazan's concentration and spiritual awareness, but simply, to his familiarity with the text of the blessings.
Therefore, on these two days, even a person who knows [how to pray] is granted permission to rely on the prayers of the leader of the congregation to fulfill his obligation [of prayer] if he so desires. - Though in principle, this ruling is accepted by all authorities, in practice, Ashkenazic Rabbis have advised each person to pray individually even on Rosh HaShanah since, at present, the use of machzorim which include a full text of the blessings is widespread. Furthermore, the inclusion of piyyutim (liturgical poems) in the chazan's repetition of the Shemoneh Esreh makes it very difficult to fulfill one's obligation by listening to his prayer and reciting "Amen." See Shulchan Aruch HaRav 591:1-4.
Commentary Halacha 11
Only a person of great stature within the community in both wisdom - Torah knowledge
and deed - performance of the mitzvot; alternatively, deeds of kindness, so that his appointment will be appreciated by all members of the community.
should be appointed - The Lechem Mishneh mentions that this applies only to the appointment of a permanent chazan and does not apply to someone who leads the congregation in prayer on occasion. The Shulchan Aruch (Orach Chayim 53:6) mentions this in regard to a chazan having a full beard.
as the leader of the congregation. - Ta'anit 16a interprets Jeremiah 12:8: "She raises his voice against Me, therefore, I (God) have hated her" as a reference to a chazan who is unfit for this responsibility.
Most of the commentaries point to the mishnah (Ta'anit 2:2) as the source for the Rambam's statements. Though that mishnah deals with the appointment of the leader of communal prayer for a public fast, there is no reason to assume that the same principles should not apply to the appointment of a chazan at other times. In the Talmud (e.g., Rosh HaShanah 32a), we find many examples of leading Sages serving as chazanim.
If he is an older man, - Though the Hebrew, זקן, is often used to connote a wise man (See Hilchot Talmud Torah 6:1), this translation has been chosen based on the later statements of this halachah.
it is very praiseworthy. An effort should be made - i.e. it is desirable, but not an absolute requirement.
to appoint as the leader of the congregation, someone who has a pleasant voice - so that listening to his prayers will be enjoyable.
Throughout the generations, in their responsa, our Rabbis have chided the people for putting a pleasant voice at the top of their priorities for a chazan. [Note the Ramah (Orach Chayim 53:5) who states that it is preferable to appoint a boy of thirteen who understands his prayers as chazan rather than an older man with a pleasant voice who does not know what he is saying. See also Shulchan Aruch (ibid., 53:11).]
In particular, this applies regarding the High Holiday services. These days of sincere prayer should not be turned into concerts of ritual music. Instead, attempts should be made to find a chazan who can truly serve as a spiritual leader. If he also has a pleasant voice, it is obviously more desirable.
and is familiar with reading [Biblical verses] - so that he will not err in his recitation of the prayers.
A person who does not have a full beard - The Rabbis have explained that this simply refers to a person of intermediate age. Therefore, in one of his responsa, the Rambam states that a person who is physically incapable of growing a beard may serve as chazan and the requirement of a beard is only mentioned as a sign of "a full state of knowledge which one [usually] reaches at the age when one's beard begins to grow." See also Shulchan Aruch (ibid. 53:8).
However, a beard is also considered a sign of commitment to Jewish practice. The Rambam (Hilchot Avodat Kochavim 12:7) associates shaving with the practices of gentile priests. Many Rabbis have strongly encouraged growing a beard even when there is no question of violating the prohibition against shaving. (See Sefer Mitzvot Gadol 7, Shibolei Leket Vol. II, 41.)
However, in communities where removing one's facial hair in a permitted manner is an accepted practice, the lack of a beard is not considered as a deterrent against a person serving as a chazan.
should not be appointed as the leader of the congregation even if he be a wise man of great stature, as a gesture of respect to the congregation. - The Shulchan Aruch (ibid.:6) states that this only refers to the appointment of a permanent chazan. However, Rabbenu Nissim interprets the Rambam's words as meaning that even on occasion, a youth should not serve as a chazan. See also Chapter 15, Halachah 4.
However, he may recite the Shema publicly - haporeis al Shema as described in Halachah 5. See Megillah 24a.
after he has reached the age of thirteen and manifested signs of physical maturity. - until then, he is a minor and incapable of fulfilling the obligation of prayer on behalf of an adult.
Commentary Halacha 12
Similarly, the inarticulate who pronounce an alef as an ayin or an ayin as an alef - Megillah 24b relates that a chazan should not be appointed from Beit Shean or Haifa, since they mispronounce these letters. Rashi explains that such mispronunciations will cause blessings to be read as curses. For example, if the word, יאר, the first word of the second priestly blessing, פניו אליך ‘ה יאר, is read with an ע instead of an א, it becomes a curse.
or one who cannot articulate the letters in the proper manner should not be appointed as the leader of a congregation. - For many Jews today, this halachah is rather difficult to observe since we do not differentiate between the pronunciation of an alef and an ayin or a sin and a samech. The Radbaz and the Pri Chadash write that if these pronunciation errors are commonplace, even someone who pronounces a chet as a hay or a shin as a sin may serve as a chazan. See Shulchan Aruch HaRav 53:16, Mishnah Berurah 53:37-38.
The Mishnah Berurah also cites Chapter 15, Halachah 1, from which it appears that a person who stutters, lisps, or has another speech defect which prevents him from pronouncing the letters properly should not serve as a chazan.
A teacher may appoint one of his students to lead the prayers in his presence. - even if the student lacks the above qualities (Kessef Mishneh). Though the previous halachah stated that the leader of the congregation should be the man of the greatest stature in the community, the mishnah (Megillah, ibid.) and similarly, several sources throughout the Talmud (See Berachot 33b) indicate that a teacher could appoint a student to serve as a chazan instead of doing so himself.
The Or Sameach explains that this refers to a student who does not articulate the letters properly. Though such a person should not ordinarily serve as a chazan, if he is appointed by his teacher he may. Thus, we find that Rabbi Yehudah HaNasi appointed Rabbi Chiya as a chazan (Bava Metzia 85b) even though he would pronounce a chet as a hay (Megillah 24b).
A blind person may recite the Shema publicly - even though the first blessing before the Shema thanks God for creating light, a blind person also benefits from light (Megillah ibid.).
and serve as the leader of a congregation. - Perhaps the Rambam thought it necessary to clarify this point because there was a difference of opinion among the Sages as to whether a blind person is obligated in all the mitzvot or not. The Sages concluded that he is obligated. Hence, he can also fulfill the obligations of others as the leader of the congregation.
A person whose shoulders are uncovered - though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak. - Soferim 14:15 understands this as a gesture of respect for the congregation. See also Rosh HaShanah 17b which states that when God taught Moses the thirteen attributes of mercy, "He robed himself as a chazan."
This does not necessarily refer to wearing a tallit gadol, but rather to a cloak or jacket that covers his shoulders and arms (Shulchan Aruch, Orach Chayim 53:13). However, in many communities, it is customary for a chazan to wear a tallit as a token of respect for the community.
Tefilah and Birkat Kohanim - Chapter Nine
Halacha 1
The order of prayer is as follows:
In the morning, [while] all the people are sitting, the leader of the congregation descends before the ark in the midst of the people and recites the Kaddish. Everyone responds with all their strength: Amen. Yehei shemeih rabba mevarach le'alam ul'almei almaya. They answer "Amen" at the end of the Kaddish.
Afterwards, [the chazan] declares: Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud. They answer "Amen" after each blessing.
A person who knows how to recite the blessings and read [the Shema] with him should read [the blessings by himself] until he recites the blessing ga'al Yisrael.
Halacha 2
Immediately [afterwards], all stand and pray in a hushed tone. A person who does not know how to pray should stand in silence while the leader of the congregation prays in a hushed tone together with the others. Whoever concludes his prayers with the congregation should take three steps back and stand [still] in the place he reached when he stepped backwards.
Halacha 3
After the leader of the congregation takes three steps backwards and stands still, he begins and prays in a loud voice from the beginning of the blessings, in order to fulfill the obligation on behalf of those who did not pray.
Everyone - both those who did not fulfill their obligation [to pray] and those who fulfilled their obligation - stands, listens, and recites "Amen" after each and every blessing.
Halacha 4
[The leader of the congregation] recites Kedushah in the third blessing.
When the leader of the congregation reaches Kedushah, each individual may return to the place where he originally stood in prayer.
When the leader of the congregation reaches Modim and bows, everyone should also bow - but not bow exceedingly - and say:
We give thanks to You, God, our Lord, and Lord of all flesh, our Creator and the Creator of all existence. [We offer] blessings and thanks to Your great and holy name, for You have granted us life and sustained us. So may You continue to grant us life and sustain us, and gather our exiles into the courtyards of Your Sanctuary [so that we may] keep Your laws, serve You in truth, and fulfill Your will with a perfect heart, for we thankfully acknowledge You.
Whoever says Modim, modim should be silenced.
Halacha 5
After the leader of the congregation concludes the entire Shemoneh Esreh, he and the entire congregation should sit, fall on their faces, and lean over slightly, reciting supplicatory prayers while fallen on their faces.
Then, he and the entire congregation should sit, lift their heads, and recite a small amount of supplicatory prayer out loud while seated. Afterwards, the leader of the congregation alone should stand and recite Kaddish a second time. The congregation should answer as they did previously.
Afterwards, while he is standing, he recites V'hu rachum... and Tehillah [l'David]... The congregation remains seated and recites together with him. Afterwards, he recites [the following verses]: U'va l'Tzion go'el..., Va'ani zot..., V'attah kadosh... and V'kara zeh el zeh, v'amar: Kadosh... and completes the Kedushah.
They respond: Kadosh, Kadosh three times. He then recites the Kedushah in an Aramaic translation. Afterwards, he recites [the verse] Vatisa'eni ruach and reads it in Aramaic, and then recites [the verse], Ado-nai yimloch le'olam va'ed and reads it in Aramaic. [The Aramaic translations are intended] in order that the [common] people should understand.
Halacha 6
These verses [which are recited] before Kedushah and afterwards, together with their Aramaic translations, are referred to as "the order of Kedushah."
Afterwards, he recites supplicatory prayers and verses of mercy. He then recites the Kaddish. The people respond as is customary, and depart.
Halacha 7
One who says in his supplicatory prayers: "May He who showed mercy on a bird's nest prohibiting the taking of the mother together with the chicks, or the slaughter of an animal and its calf on the same day, also show mercy on us," or [makes other] similar statements should be silenced, because these mitzvot are God's decrees and not [expressions] of mercy. Were they [expressions] of mercy, He would not permit us to slaughter at all.
Also, a person should not be profuse in his mention of adjectives describing God, and say: "The great, mighty, awesome, powerful, courageous, and strong God," for it is impossible for man to express the totality of His praises. Instead, one should mention [only] the praises that were mentioned by Moses, of blessed memory.
Halacha 8
In the Minchah service, the leader of the congregation recites Ashrei yoshvei veitecha..., Tehillah l'David.... He and the congregation recite this while seated. [Then,] the leader of the congregation stands and recites Kaddish. They stand and respond in their normal manner. [Afterwards,] they all pray in a hushed tone.
Afterwards, the leader of the congregation prays out loud, as in the morning service, until he concludes the Shemoneh Esreh. Then, both he and the congregation fall on their faces, recite supplicatory prayers, lift their heads, and recite a few supplicatory prayers while seated, as in the morning service.
[The leader of the congregation] rises and recites Kaddish. The congregation responds in the normal manner and they depart to their affairs.
Halacha 9
In the evening, all the people sit, and [the leader of the congregation] stands and recites: V'hu rachum.... [He announces:] Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud and recites Kaddish. [Afterwards,] they all stand and pray in a hushed tone.
When they conclude, [the leader of the congregation] recites Kaddish and they depart. He does not repeat the evening Shemoneh Esreh out loud, since the evening service is not obligatory. Therefore, he should not recite blessings in vain, for there is no one who is obligated [to recite these blessings] whose obligation he would fulfill [by his recitation].
Halacha 10
On the night of the Sabbath, after praying together with the congregation in a hushed tone, the leader of the congregation prays out loud. However, he does not recite all seven blessings, but rather one blessing that includes all seven. He states:
Blessed are You, God, our Lord and Lord of our fathers, the Lord of Abraham, the Lord of Isaac, and the Lord of Jacob, the great, mighty, and awesome God, the supreme God, who, in His mercies, creates heaven and earth.
He shielded our ancestors with His word. He resurrects the dead with His statements - the holy God, like whom there is none. He causes His people to rest on His holy Sabbath, for to them did He desire to grant rest. We will serve Him with awe and fear and give thanks to His name every day, continually, according to the blessings [appropriate for that day]. God who is worthy of thanks, Lord of peace, who sanctifies the Sabbath and blesses the seventh day and brings rest with holiness to a people satiated with delight in commemoration of the work of creation.
Our Lord, and Lord of our fathers, desire our rest.... Blessed are You, God, who sanctifies the Sabbath.
He recites Kaddish and the people depart.
Halacha 11
Why did the Sages institute this [practice]? Because the majority of people come to recite the evening service on Friday night. It is possible that someone will come late, remain alone in the synagogue, and thus be endangered. Accordingly, the leader of the congregation repeats his prayers in order that the entire congregation will remain, [allowing] the one who came late to conclude his prayers and leave together with them.
Halacha 12
Therefore, when a festival, Rosh Chodesh or Yom Kippur coincides with the Sabbath, the leader of the congregation who recites the evening service does not mention the unique aspect of the day in this blessing. Instead, he concludes, "[Blessed are You, God,] who sanctifies the Sabbath," [mentioning] only [the Sabbath], because [on the other] days, there is no obligation [to recite] this blessing.
Halacha 13
On the Sabbaths and the festivals, after the leader of the congregation completes the recitation of the Shemoneh Esreh of the morning service out loud, he recites Kaddish and afterwards, Tehillah l'David. He recites Kaddish [again] and [the congregation] recites Musaf in a hushed tone. Afterwards, he recites the Musaf Shemoneh Esreh out loud, in the same manner as the morning service. He recites Kaddish after Musaf and the people depart.
We do not recite Kedushah and supplicatory prayers after the morning service. Instead, we recite them before the Minchah service. What is implied? We recite Tehillah l'David, the order of the day, and supplicatory prayers. [The leader of the congregation] recites Kaddish and the Minchah service is recited [in a hushed tone.] Afterwards, [the leader of the congregation] repeats the service out loud, and then recites Kaddish.
Halacha 14
On Rosh Chodesh and Chol Hamo'ed, one recites the order of kedushah before the Musaf prayer. On the night following the Sabbath, the order of the day is also recited after the evening service. [Then] one recites Kaddish and afterwards, Havdalah.
Tefilah and Birkat Kohanim - Chapter Ten
Halacha 1
A person who prayed without concentrating [on his prayers] must pray a second time with concentration. However, if he had concentrated during the first blessing, nothing more is necessary.
A person who errs in the recitation of the first three blessings [of the Shemoneh Esreh] must return to the beginning [of the Shemoneh Esreh]. Should one err in the recitation of the final three blessings, one should return to [the blessing, R'tzey]. If one errs in the midst of [one of] the intermediate blessings, one should return to the beginning of that blessing and [then] conclude one's prayers in the [proper] order.
Should the leader of the congregation err when he is praying out loud, he should [correct himself] based on these principles.
Halacha 2
However, if the leader of the congregation errs while he is praying in a hushed tone, I maintain that he does not repeat his prayers a second time, because of the difficulty it will cause the congregation. Rather, he relies on the prayer which he will recite out loud.
The above applies when he does not err in the first three blessings. If he errs in their [recitation], he always repeats [his prayers] in the same manner as any [other] individual.
Halacha 3
Should the leader of a congregation err [in his repetition of the Shemoneh Esreh], become confused and not know where to begin [again] - if he waits for a prolonged period, another person should replace him.
If he errs in the recitation of the blessing [that curses] the heretics, we do not wait for him [to correct himself]; rather, another person should replace him. This applies only when he did not begin this [blessing]. However, if he did begin [the blessing], we wait for him.
The second person should not refuse at this time.
Halacha 4
From which point should [the substitute for the leader of the congregation] begin? If the first one erred in one of the intermediate blessings, [the substitute] should begin from the beginning of the blessing in which he erred. However, if he erred in one of the first three blessings, the [substitute] starts from the beginning [of the Shemoneh Esreh. If he erred in one of the final [three] blessings, the substitute should begin from [the blessing, R'tzey].
Halacha 5
A person who says, "I will not lead the congregation in prayer because [I am wearing] colored clothes," should not lead the congregation in that prayer service even when wearing white clothes. If he said, "I will not lead the congregation because I am wearing sandals," he should not lead the congregation even when barefoot.
Halacha 6
A person who is in doubt whether he prayed or not should not repeat his prayers, unless he recites the second prayer with the intention that it is a voluntary prayer, since an individual may recite voluntary prayers throughout the entire day.
A person who remembers that he has already prayed while he is in the midst of the Shemoneh Esreh should cease [praying] immediately, even if he is in the midst of a blessing. [However,] if he was reciting the evening service, he need not cease [praying], for even at the outset, he did not begin that prayer service with the thought that it was an obligation.
Halacha 7
A person who erred and recited a weekday prayer on the Sabbath does not fulfill his obligation. If he recalled while he was in the midst of the Shemoneh Esreh, he should conclude the blessing which he has begun and [continue] reciting the Sabbath prayers.
When does the above apply? In the evening, morning, and Minchah services. However, in the Musaf service, one should cease [praying] even in the midst of a blessing. Similarly, if one completed a weekday Shemoneh Esreh with the intention that it be one's Musaf prayers, one must recite Musaf again. This applies on the Sabbath, on a festival, and on Rosh Chodesh.
Halacha 8
[When] one errs during the rainy season and does not recite either morid hageshem or morid hatal, he must return to the beginning of the prayers. However, if he mentions dew, he need not repeat [his prayers].
Should one err in the summer and recite morid hageshem, he must return to the beginning of the prayers. However, if he omits mention of dew [in the summer], he need not repeat his prayers, for dew is never held back, nor is there a need to request it.
Halacha 9
[The following rules apply when] one forgets to request rain in the blessing for material prosperity: If he remembers before [the blessing,] shome'a tefilah, he should request rain in [that blessing]. If he [recalls] after reciting the blessing, shome'a tefilah, he should return to the blessing for material prosperity. If he does not recall until after he completes the Shemoneh Esreh, he must return to the beginning of the prayer and pray a second time.
Halacha 10
[The following rules apply when] a person errs and fails to mention Ya'aleh v'yavo: If he remembers before he has concluded the Shemoneh Esreh, he should return to [the blessing, R'tzey], and recite it. If he remembers after he has concluded his prayers, he must repeat the Shemoneh Esreh from the beginning. If he is accustomed to recite supplicatory prayers after Shemoneh Esreh and remembers after he has concluded his prayers, but before he has lifted up his feet [to step backwards after prayer], he should return to [the blessing, R'tzey].
Halacha 11
When does the above apply? On Chol Hamo'ed or in the morning or Minchah services of Rosh Chodesh. However, in the evening service of Rosh Chodesh, if one failed to mention it one need not repeat his prayers.
Halacha 12
In every case in which an individual is required to repeat his prayers [because of an error], the leader of the congregation is also required to repeat his prayers if he made a similar mistake while praying out loud, with the exception of the morning service of Rosh Chodesh.
[In this instance,] if the leader of the congregation failed to mention Ya'aleh v'yavo before completing his prayers, he is not required to repeat his prayers because of the difficulty it would cause the congregation. The Musaf service is still to be recited and Rosh Chodesh will be mentioned there.
Halacha 13
If during the ten days between Rosh Hashanah and Yom Kippur, one erred and concluded the third blessing, Ha'El hakadosh, he should return to the beginning of the Shemoneh Esreh.
If he erred and concluded the eleventh blessing, Melech ohev tzedakah umishpat, he should return to the beginning of the blessing and conclude Hamelech hamishpat, and continue reciting his prayers in order. If he did not remember until he concluded his prayers, he must recite [his prayers again] from the beginning.
[These laws apply] to both an individual and to the leader of the congregation.
Halacha 14
If a person erred and did not mention Havdalah in the blessing, chonen hada'at, he should conclude his prayers, without returning [to correct himself]. Similarly, one who did not mention Al hanisim on Chanukah or Purim, or Anenu in the prayers on a fast day, need not repeat his prayers. [These laws apply] to both an individual and the leader of a congregation.
If one remembers before lifting his feet [to step backwards after prayer], he should say: "Answer us because You are the one who hears prayer, redeems, and rescues in all times of difficulty and distress. May the words of my mouth...."
Halacha 15
[A person who] forgot to recite the afternoon service on the Sabbath eve should recite the Sabbath evening service twice. [The same law applies] on a festival.
[A person who] forgot to recite the afternoon service on the Sabbath or a festival should recite the weekday evening service twice after their conclusion.
He should recite Havdalah in the first of these prayers and not in the second. However, if he recited Havdalah in both prayers or omitted it in both prayers, he fulfills his obligation. Nevertheless, if he did not recite Havdalah in his first Shemoneh Esreh, but mentioned it in his second, he [must] return and recite a third Shemoneh Esreh, since his first prayers were not acceptable because they were recited before the evening service.
Whoever recites two prayers [in succession] - even the morning service and the Musaf service - should not recite them one immediately after the other. Rather, he should wait between prayers, so that his mind will be settled.
Halacha 16
It is forbidden for a person who is praying with a congregation to pray before the congregation.
[The following rules apply when] a person enters a synagogue and finds the congregation praying in a hushed tone: If he could begin and complete his prayers before the leader of the congregation reached Kedushah, he should recite the Shemoneh Esreh. If not, he should wait until the leader of the congregation begins reciting the Shemoneh Esreh out loud, and pray together with him word for word until the leader of the congregation reaches Kedushah. He should respond to Kedushah with the rest of the congregation and then recite the remainder of the Shemoneh Esreh alone.
One who began reciting the Shemoneh Esreh before the leader of the congregation, [but was unable to conclude his prayers before] the leader of the congregation reached Kedushah, should not interrupt his prayers [to] respond to Kedushah with [the congregation]. Similarly, one should not respond Amen, yehei shemeih rabba mevarach... while in the midst of Shemoneh Esreh. Needless to say, [this applies regarding responding "Amen"] to other blessings.
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Hayom Yom:
Wednesday, 16 Tevet 5775 • 7 January 2015
"Today's Day"
Torah lessons: Chumash: Vay'chi, Chamishi with Rashi.
Tehillim: 79-82.
Tanya: The "Incompletely (p. 41)...and so forth. (p. 43).
The Tzemach Tzedek told Reb Hendel1 at yechidus: "Study of Zohar exalts the soul; study of Midrash arouses the heart; Tehillim with tears scours the vessel.
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.
FOOTNOTES
1. Reb Hendel was a chassid who exemplified many chassidic traits - humility, warmth of heart, compassion, fervent worship - though he did not excel in the intellectual mastery of chassidic thought. An elder chassid when the late Rebbe, R. Yosef Yitzchak, was a child, he had a profound influence on the Rebbe-to-be, and was often cited in the Rebbe's sichot.
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Daily Thought:
Answers in Boxes
How could it be that a prayer goes unanswered?
Some will tell you that every prayer is answered, but sometimes the answer is, “no”.
Those who say this do not understand the secret of prayer. For prayer is when a human being below burns down the walls of his or her own ego, bringing delight to the One Above. And when delight is brought Above, it must return below.
So some will tell you that, yes, the prayer is always answered, but perhaps only in a spiritual realm. Not always can a prayer affect the coarseness of our material world.
But this cannot be, for the human being below did not pray for a spiritual blessing, but for a material one. To the place from which the prayer came, to there the blessing must return.
Rather, it must be that every prayer is answered, in our world, now, for the one who prayed and for that which he prayed.
The problem is only in the packaging—that it is wrapped up in the messy business of our coarse and dark world, so that at times we cannot see through the wrappings to discover the answer to our prayer.
But there will be a time when all of us will return to the One Above with all our hearts, and then all the concealment of this world will be shattered. The wrappings will fall away and we will see how each prayer was answered in its time. And we will hold all the blessings of all those millennia in our hands.[Maamar Vayigash Elav 5725, 6]
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Torah lessons: Chumash: Vay'chi, Chamishi with Rashi.
Tehillim: 79-82.
Tanya: The "Incompletely (p. 41)...and so forth. (p. 43).
The Tzemach Tzedek told Reb Hendel1 at yechidus: "Study of Zohar exalts the soul; study of Midrash arouses the heart; Tehillim with tears scours the vessel.
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.
FOOTNOTES
1. Reb Hendel was a chassid who exemplified many chassidic traits - humility, warmth of heart, compassion, fervent worship - though he did not excel in the intellectual mastery of chassidic thought. An elder chassid when the late Rebbe, R. Yosef Yitzchak, was a child, he had a profound influence on the Rebbe-to-be, and was often cited in the Rebbe's sichot.
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Daily Thought:
Answers in Boxes
How could it be that a prayer goes unanswered?
Some will tell you that every prayer is answered, but sometimes the answer is, “no”.
Those who say this do not understand the secret of prayer. For prayer is when a human being below burns down the walls of his or her own ego, bringing delight to the One Above. And when delight is brought Above, it must return below.
So some will tell you that, yes, the prayer is always answered, but perhaps only in a spiritual realm. Not always can a prayer affect the coarseness of our material world.
But this cannot be, for the human being below did not pray for a spiritual blessing, but for a material one. To the place from which the prayer came, to there the blessing must return.
Rather, it must be that every prayer is answered, in our world, now, for the one who prayed and for that which he prayed.
The problem is only in the packaging—that it is wrapped up in the messy business of our coarse and dark world, so that at times we cannot see through the wrappings to discover the answer to our prayer.
But there will be a time when all of us will return to the One Above with all our hearts, and then all the concealment of this world will be shattered. The wrappings will fall away and we will see how each prayer was answered in its time. And we will hold all the blessings of all those millennia in our hands.[Maamar Vayigash Elav 5725, 6]
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