Torah Reading
Terumah/Parashah (Exodus/T’rumah 25:1–27:19
2:15 Adonai said to Moshe, 2 “Tell the people of Isra’el to take up a collection for me — accept a contribution from anyone who wholeheartedly wants to give. 3 The contribution you are to take from them is to consist of gold, silver and bronze; 4 blue, purple and scarlet yarn; fine linen, goat’s hair, 5 tanned ram skins and fine leather; acacia-wood; 6 oil for the light, spices for the anointing oil and for the fragrant incense; 7 onyx stones and other stones to be set, for the ritual vest and breastplate.
8 “They are to make me a sanctuary, so that I may live among them. 9 You are to make it according to everything I show you — the design of the tabernacle and the design of its furnishings. This is how you are to make it.
10 “They are to make an ark of acacia-wood three-and-three-quarters feet long, two-and-a-quarter feet wide and two-and-a-quarter feet high. 11 You are to overlay it with pure gold — overlay it both inside and outside — and put a molding of gold around the top of it. 12 Cast four gold rings for it, and attach them to its four feet, two rings on each side. 13 Make poles of acacia-wood, and overlay them with gold. 14 Put the poles into the rings on the sides of the ark; you will use them to carry the ark. 15 The poles are to remain in the rings of the ark; they are not to be removed from it. 16 Into the ark you are to put the testimony which I am about to give you.
(ii) 17 “You are to make a cover for the ark out of pure gold; it is to be three-and-three-quarters feet long and two-and-a-quarter feet high. 18 You are to make two k’ruvim of gold. Make them of hammered work for the two ends of the ark-cover. 19 Make one keruv for one end and one keruv for the other end; make the k’ruvim of one piece with the ark-cover at its two ends. 20 The k’ruvim will have their wings spread out above, so that their wings cover the ark, and their faces are toward each other and toward the ark-cover. 21 You are to put the ark-cover on top of the ark.
“Inside the ark you will put the testimony that I am about to give you. 22 There I will meet with you. I will speak with you from above the ark-cover, from between the two k’ruvim which are on the ark for the testimony, about all the orders I am giving you for the people of Isra’el.
23 “You are to make a table of acacia-wood three feet long, eighteen inches wide and eighteen inches high. 24 Overlay it with pure gold, and put a molding of gold around the top of it. 25 Make around it a rim a handbreadth wide, and put a molding of gold around the rim. 26 Make four gold rings for it, and attach the rings to the four corners, near its four legs. 27 The rings to hold the poles used to carry the table are to be placed close to the rim. 28 Make the poles of acacia-wood, overlay them with gold, and use them to carry the table.
29 “Make its dishes, pans, bowls and pitchers of pure gold. 30 On the table you are to place the bread of the presence in my presence always.
(S: iii) 31 “You are to make a menorah of pure gold. It is to be made of hammered work; its base, shaft, cups, ring of outer leaves and petals are to be of one piece with it. 32 It is to have six branches extending from its sides, three branches of the menorah on one side of it and three on the other. 33 On one branch are to be three cups shaped like almond blossoms, each with a ring of outer leaves and petals; likewise on the opposite branch three cups shaped like almond blossoms, each with a ring of outer leaves and petals; and similarly for all six branches extending from the menorah. 34 On the central shaft of the menorah are to be four cups shaped like almond blossoms, each with its ring of outer leaves and petals. 35 Where each pair of branches joins the central shaft is to be a ring of outer leaves of one piece with the pair of branches — thus for all six branches. 36 The rings of outer leaves and their branches are to be of one piece with the shaft. Thus the whole menorah is to be a single piece of hammered work made of pure gold.
37 “Make seven lamps for the menorah, and mount them so as to give light to the space in front of it. 38 Its tongs and trays are to be of pure gold. 39 The menorah and its utensils are to be made of sixty-six pounds of pure gold. 40 See that you make them according to the design being shown you on the mountain.
26:1 (A: iii) “You are to make the tabernacle with ten sheets of finely woven linen and with blue, purple and scarlet yarn. You are to make them with k’ruvim worked in, that have been crafted by a skilled artisan. 2 Each one is to be forty-two feet long and six feet wide; all the sheets are to be the same size. 3 Five sheets are to be joined one to another, and the other five sheets are to be joined one to another. 4 Make loops of blue on the edge of the outermost sheet in the first set, and do the same on the edge of the outermost sheet in the second set. 5 Make fifty loops on the one sheet, and make fifty loops on the edge of the sheet in the second set; the loops are to be opposite one another. 6 Make fifty fasteners of gold, and couple the sheets to each other with the fasteners, so that the tabernacle forms a single unit.
7 “You are to make sheets of goat’s hair to be used as a tent covering the tabernacle; make eleven sheets. 8 Each sheet is to be forty-five feet long and six feet wide — all eleven sheets are to be the same size. 9 Join five sheets together and six sheets together, and fold the sixth sheet double at the front of the tent. 10 Make fifty loops on the edge of the outermost sheet in the first set and fifty loops on the edge of the outermost sheet in the second set. 11 Make fifty fasteners of bronze, put the fasteners in the loops, and join the tent together, so that it forms a single unit. 12 As for the overhanging part that remains of the sheets forming the tent, the half-sheet remaining is to hang over the back of the tabernacle; 13 and the eighteen inches on the one side and the eighteen inches on the other side of that remaining in the length of the sheets forming the tent is to hang over the tabernacle to cover it on each side.
14 “You are to make a covering for the tent of tanned ram skins and an outer covering of fine leather.
(iv) 15 “Make the upright planks for the tabernacle out of acacia-wood. 16 Each plank is to be fifteen feet long and two-and-a-quarter feet wide. 17 There are to be two projections on each plank, and the planks are to be joined one to another. That is how you are to make all the planks for the tabernacle.
18 “Make the planks for the tabernacle as follows: twenty planks for the south side, facing southward. 19 Make forty silver sockets under the twenty planks, two sockets under one plank for its two projections and two sockets under another plank for its two projections. 20 “For the second side of the tabernacle, to the north, make twenty planks 21 and their forty silver sockets, two sockets under one plank and two under another. 22 “For the rear part of the tabernacle, toward the west, make six planks. 23 For the corners of the tabernacle in the rear, make two planks; 24 these are to be double from the bottom all the way to the top but joined at a single ring. Do the same with both of them; they are to form the two corners. 25 Thus there will be eight planks with their silver sockets, sixteen sockets, two sockets under one plank and two under another.
26 “Make crossbars of acacia-wood, five for the planks of the one side of the tabernacle, 27 five crossbars for the planks of the other side of the tabernacle, and five crossbars for the planks at the side of the tabernacle at the rear toward the west. 28 The middle crossbar, halfway up the planks, is to extend from end to end. 29 Overlay the planks with gold, make gold rings for them through which the crossbars will pass, and overlay the crossbars with gold.
30 “You are to erect the tabernacle according to the design you have been shown on the mountain.
(v) 31 “You are to make a curtain of blue, purple and scarlet yarn and finely woven linen. Make it with k’ruvim worked in, that have been crafted by a skilled artisan. 32 Hang it with gold hooks on four acacia-wood posts overlaid with gold and standing in four silver sockets. 33 Hang the curtain below the fasteners. Then bring the ark for the testimony inside the curtain; the curtain will be the divider for you between the Holy Place and the Especially Holy Place. 34 You are to put the ark-cover on the ark for the testimony in the Especially Holy Place.
35 “You are to put the table outside the curtain and the menorah opposite the table on the side of the tabernacle toward the south; put the table on the north side.
36 “For the entrance to the tent, make a screen of blue, purple and scarlet yarn and finely woven linen; it should be in colors, the work of a weaver. 37 For the screen, make five posts of acacia-wood; overlay them with gold; and cast for them five sockets of bronze.
27:1 (vi) “You are to make the altar of acacia-wood, seven-and-a-half feet long and seven-and-a-half feet wide — the altar is to be square and four-and-a-half feet high. 2 Make horns for it on its four corners; the horns are to be of one piece with it; and you are to overlay it with bronze.
3 “Make its pots for removing ashes, and its shovels, basins, meat-hooks and fire pans; all its utensils you are to make of bronze. 4 Make for it a grate of bronze netting; and on the four corners of the netting, make four bronze rings. 5 Put it under the rim of the altar, so that the netting reaches halfway up the altar. 6 Make poles of acacia-wood for the altar and overlay them with bronze. 7 Its poles are to be put into the rings; the poles are to be on both sides of the altar for carrying it. 8 The altar is to be made of planks and hollow inside. They are to make it just as you were shown on the mountain.
(vii) 9 “Here is how you are to make the courtyard of the tabernacle. On the south side, facing southward, are to be tapestries for the courtyard made of finely woven linen, 150 feet for one side, 10 supported on twenty posts in twenty bronze sockets; the hooks on the posts and the attached rings for hanging are to be of silver. 11 Likewise, along the north side are to be tapestries 150 feet long, hung on twenty posts in twenty bronze sockets, with silver hooks and rings for the posts. 12 Across the width of the courtyard on the west side are to be tapestries seventy-five feet long, hung on ten posts in ten sockets. 13 The width of the courtyard on the east side, facing east, will be seventy-five feet. 14 The tapestries for one side [of the gateway] will be twenty-two-and-a-half feet long, hung on three posts in three sockets; 15 for the other side there will be tapestries twenty-two-and-a-half feet long on three posts in three sockets.
16 “For the gateway of the courtyard there is to be a screen thirty feet made of blue, purple and scarlet yarn and finely woven linen. It should be in colors, the work of a weaver. It is to be on four posts in four sockets. (Maftir) 17 All the posts all the way around the courtyard are to be banded with silver and to stand in sockets of bronze. 18 The length of the courtyard is to be 150 feet and the width seventy-five feet everywhere; with the height seven-and-a-half feet. The tapestries and screen are to be of finely woven linen, and the sockets are to be of bronze.
19 “All the equipment needed for every kind of service in the tabernacle, as well as the tent pegs for the tabernacle and for the courtyard, are to be of bronze.)
• Agadir Eathquake (1960)
Hundreds of Jews, including some students of the local Chabad Yeshivah, were among the thousands of victims to perish in a devastating earthquake that struck Agadir, Morocco on the 2nd of Adar in 1960.
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Chapter 27
9And you shall make the courtyard of the Mishkan on the southern side [there shall be] hangings for the courtyard of twisted fine linen, one hundred cubits long on one side. טוְעָשִׂיתָ אֵת חֲצַר הַמִּשְׁכָּן לִפְאַת נֶגֶב תֵּימָנָה קְלָעִים לֶחָצֵר שֵׁשׁ מָשְׁזָר מֵאָה בָאַמָּה אֹרֶךְ לַפֵּאָה הָאֶחָת:
hangings: Heb. קְלָעִים. Made like the sails of a ship, with many holes, braided, and not the work of a weaver. Its Aramaic translation is סְרָדִין [a sieve], like the Aramaic translation of מִכְבָּר, which is סְרָדָא, because they were [both] perforated like a sieve. קלעים: עשויין כמין קלעי ספינה נקבים נקבים מעשה קליעה ולא מעשה אורג ותרגומו סרדין כתרגומו של מכבר המתורגם סרדא לפי שהן מנוקבין ככברה:
on one side: Heb. לַפֵּאָה הָאֶחָת. The entire side is called פֵּאָה. — [from targumim] [Although פֵּאָה usually means a corner, in this case it refers to the entire side.] לפאה האחת: כל הרוח קרוי פאה:
10And its pillars [shall be] twenty and their sockets twenty of copper; the hooks of the pillars and their bands [shall be of] silver. יוְעַמֻּדָיו עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף:
And its pillars [shall be] twenty: Five cubits between [one] pillar and [another] pillar. ועמדיו עשרים: חמש אמות בין עמוד לעמוד:
and their sockets: [I.e., the sockets] of the pillars were copper. The sockets rested on the ground and the pillars were inserted into them. He [Bezalel] made a sort of rod, called pals in Old French. [It was] six handbreadths long and three [handbreadths] wide, with a copper ring affixed to it [each rod] in the middle. He would wrap the edge of the hanging around it [the rod] with cords [placed] opposite every pillar. He would hang [each] rod by its ring from the hook that was on [each] pillar. [The hook was] made resembling a sort of “vav” (ו) its end upright and one end inserted into the pillar, like those [hooks] made to hold up doors, which are called gons, hinges in Old French. The width of the hanging hung below [the hooks], and this was the height of the partitions of the courtyard. — [from Baraitha Melecheth HaMishkan, ch. 5] וא-דניהם: של העמודים נחשת, הא-דנים יושבים על הארץ והעמודים תקועים לתוכן היה עושה כמין קונדסין שקורין פל"ש בלעז [יתידות] ארכן ששה טפחים ורחבן שלשה וטבעת נחשת קבועה בו באמצעו, וכורך שפת הקלע סביביו במיתרים כנגד כל עמוד ועמוד, ותולה הקונדס דרך טבעתו באונקליות שבעמוד העשוי כמין וי"ו, ראשו זקוף למעלה וראשו אחד תקוע בעמוד, כאותן שעושין להציב דלתות שקורין גונזי"ש בלעז [צירים] ורחב הקלע תלוי מלמטה, והיא קומת מחיצות החצר:
the hooks of the pillars: Heb. וָוֵי הָעַמֻּדִים. They are the hooks. ווי העמודים: הם האונקליות:
and their bands: Heb. וַחִשֻׁקֵיהֶם. The pillars were encircled all around with silver threads. I do not know whether [they were encircled] on their entire surface, [or only] at their top or in their middle, but I do know that חִשׁוּק is an expression of girding [or belting], for so we find in [the episode of] the concubine in Gibeah: “And with him was a team of saddled (חֲבוּשִׁים) donkeys” (Jud. 19:10), which is translated into Aramaic [by Jonathan] as חִשִׁיקִין. וחשקיהם: מוקפין היו העמודים בחוטי כסף סביב. ואיני יודע אם על פני כולן, אם בראשם, אם באמצעם. אך יודע אני שחשוק לשון חגורה, שכן מצינו בפילגש בגבעה (שופטים יט יז) ועמו צמד חמורים חבושים, תרגומו חשוקים:
11And so for the northern end in the length hangings one hundred [cubits] long, its pillars twenty, and their sockets twenty of copper; the hooks of the pillars and their bands of silver. יאוְכֵן לִפְאַת צָפוֹן בָּאֹרֶךְ קְלָעִים מֵאָה אֹרֶךְ וְעַמּוּדָיו (כתיב ועמדו) עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף:
12The width of the courtyard on the western side, hangings fifty cubits, their pillars ten and their sockets ten. יבוְרֹחַב הֶחָצֵר לִפְאַת יָם קְלָעִים חֲמִשִּׁים אַמָּה עַמֻּדֵיהֶם עֲשָׂרָה וְאַדְנֵיהֶם עֲשָׂרָה:
13The width of the courtyard on the eastern side, fifty cubits. יגוְרֹחַב הֶחָצֵר לִפְאַת קֵדְמָה מִזְרָחָה חֲמִשִּׁים אַמָּה:
on the eastern side: Heb. לִפְאַתקֵדְמָה מִזְרָחָה. The eastern side is called קֶדֶם, a word meaning the face [or front], and אָחוֹר signifies the back. Therefore, the east is called קֶדֶם, which is the face, and the west is called אָחוֹר, as it is said: “the back (הָאַחִרוֹן) sea” (Deut. 11:24, 34:2), [which is translated into Aramaic as] יַמָּא מַעַרְבָא, the western sea. לפאת קדמה מזרחה: פני המזרח קרוי קדם, לשון פנים. אחור לשון אחורים, לפיכך המזרח קרוי קדם שהוא פנים, ומערב קרוי אחור, כמו דתרגם אונקלוס (דברים יא כד) הים האחרון ימא מערבא:
fifty cubits: These fifty cubits were not all closed off with hangings, because the entrance was there, but [there were] fifteen cubits of hangings for [one] shoulder of the entrance from here [from one side] and similarly for the second shoulder. There remained the width of the space of the entrance in between, [which was] twenty cubits. This is what is said [in verse 16]: “And at the gate of the courtyard shall be a screen of twenty cubits,” [i. e.,] a screen for protection opposite the entrance, twenty cubits long, which equaled the width of the entrance. חמשים אמה: אותן חמשים אמה לא היו סתומים כולם בקלעים, לפי ששם הפתח, אלא חמש עשרה אמה קלעים לכתף הפתח מכאן, וכן לכתף השנית, נשאר רחב חלל הפתח בינתים עשרים אמה וזהו שנאמר (פסוק טז) ולשער החצר מסך עשרים אמה, וילון למסך כנגד הפתח עשרים אמה ארך כרחב הפתח:
14The hangings on the shoulder [shall be] fifteen cubits, their pillars three and their sockets three. ידוַחֲמֵשׁ עֶשְׂרֵה אַמָּה קְלָעִים לַכָּתֵף עַמֻּדֵיהֶם שְׁלשָׁה וְאַדְנֵיהֶם שְׁלשָׁה:
their pillars three: Five cubits between [one] pillar and [another] pillar. Between the pillar that is at the beginning of the south, which stands at the southeastern corner, until the pillar that is [one] of the three in the east, there were five cubits. And from it [this pillar] to the second one [there was a space of] five cubits, and from the second to the third [were] five cubits, and likewise for the second [i.e., the northeastern] shoulder, and four pillars for the screen. Thus, there were ten pillars on the east, corresponding to the ten pillars on the west. עמדיהם שלשה: חמש אמות בין עמוד לעמוד, בין עמוד שבראש הדרום העומד במקצוע דרומית מזרחית עד עמוד שהוא מן השלשה שבמזרח חמש אמות וממנו לשני חמש אמות, ומן השני לשלישי חמש אמות, וכן לכתף השנית, וארבעה עמודים למסך, הרי עשרה עמודים למזרח כנגד עשרה למערב:
15And on the second shoulder [there shall be] fifteen hangings, their pillars three and their sockets three. טווְלַכָּתֵף הַשֵּׁנִית חֲמֵשׁ עֶשְׂרֵה קְלָעִים עַמֻּדֵיהֶם שְׁלשָׁה וְאַדְנֵיהֶם שְׁלשָׁה:
16And at the gate of the courtyard shall be a screen of twenty cubits, [made] of blue, purple, and crimson wool, and twisted fine linen, the work of an embroiderer; their pillars four and their sockets four. טזוּלְשַׁעַר הֶחָצֵר מָסָךְ | עֶשְׂרִים אַמָּה תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם עַמֻּדֵיהֶם אַרְבָּעָה וְאַדְנֵיהֶם אַרְבָּעָה:
17All the pillars around the courtyard [shall have] silver bands, silver hooks, and copper sockets. יזכָּל עַמּוּדֵי הֶחָצֵר סָבִיב מְחֻשָּׁקִים כֶּסֶף וָוֵיהֶם כָּסֶף וְאַדְנֵיהֶם נְחשֶׁת:
All the pillars around the courtyard, etc.: Since [the text] explained only [that there were to be] hooks, bands, and copper sockets for the north[ern] and the south[ern sides], but for the east[ern] and the west[ern sides] no hooks, bands, or copper sockets were mentioned, therefore [the text] teaches it here. [Lit., it comes and teaches here.] כל עמודי החצר סביב וגו': לפי שלא פירש ווין וחשוקים וא-דני נחשת אלא לצפון ולדרום, אבל למזרח ולמערב לא נאמר ווין וחשוקים וא-דני נחשת, לכך בא ולמד כאן:
18The length of the courtyard [shall be] one hundred cubits and the width fifty by fifty [cubits]. The height [of the hangings] shall be five cubits of twisted fine linen, and their sockets [shall be of] copper. יחאֹרֶךְ הֶחָצֵר מֵאָה בָאַמָּה וְרֹחַב | חֲמִשִּׁים בַּחֲמִשִּׁים וְקֹמָה חָמֵשׁ אַמּוֹת שֵׁשׁ מָשְׁזָר וְאַדְנֵיהֶם נְחשֶׁת:
The length of the courtyard: the north[ern] and the south[ern sides] from east to west were one hundred cubits. ארך החצר: הצפון והדרום שמן המזרח למערב מאה באמה:
and the width fifty by fifty: The courtyard in the east was fifty [cubits] by fifty [cubits] square-for the Mishkan was thirty [cubits] long and ten [cubits] wide. He [Moses] placed its entrance on the east, at the edge of the outer fifty [cubits] of the length of the courtyard. Thus, it [the Mishkan] was all in the inner fifty [cubits of the courtyard], and its length ended at the end of thirty [cubits of the inner fifty]. Hence, there was a space of twenty cubits behind it, between the hangings in the west and the curtains of the rear of the Mishkan. The Mishkan was ten cubits wide in the center of the width of the courtyard. Thus, it had twenty cubits of space to the north and to the south- from the hangings of the courtyard to the curtains of the Mishkan-and similarly to the west. And [there was] a courtyard of fifty by fifty [cubits] in front of it [These are the outer fifty cubits, which faced the entrance of the Mishkan.] -[from Eruv. 23b, Baraitha Melecheth HaMishkan, ch. 5] ורחב חמשים בחמשים: חצר שבמזרח היתה מרובעת חמשים על חמשים, שהמשכן ארכו שלשים ורחבו עשר, העמיד מזרח פתחו בשפת חמשים החיצונים של אורך החצר נמצא כלו בחמשים הפנימים, וכלה ארכו לסוף שלשים נמצאו עשרים אמה ריוח לאחוריו בין הקלעים שבמערב ליריעות של אחורי המשכן, ורוחב המשכן עשר אמות באמצע רוחב החצר, נמצאו לו עשרים אמה ריוח לצפון ולדרום מן קלעי החצר ליריעות המשכן, וכן למערב, וחמשים על חמשים חצר לפניו:
The height…five cubits: [I.e.,] the height of the partitions of the courtyard, which was the width of the hangings. וקמה חמש אמות: גובה מחיצות החצר, והוא רוחב הקלעים:
and their sockets [shall be of] copper: [This is mentioned] to include the sockets of the screen, so that you would not say [that] copper sockets were mentioned only in regard to the pillars of the hangings, but the sockets of the [pillars of the] screen were of another kind [i.e., a different material]. So it appears to me that for this [reason], they [the copper sockets] were repeated. וא-דניהם נחשת: להביא א-דני המסך, שלא תאמר לא נאמרו א-דני נחשת אלא לעמודי הקלעים, אבל א-דני המסך של מין אחר היו. כך נראה בעיני, שלכך חזר ושנאן:
19All the implements of the Mishkan for all its labor, and all its pegs and all the pegs of the courtyard [shall be] copper. יטלְכֹל כְּלֵי הַמִּשְׁכָּן בְּכֹל עֲבֹדָתוֹ וְכָל יְתֵדֹתָיו וְכָל יִתְדֹת הֶחָצֵר נְחשֶׁת:
All the implements of the Mishkan: that were required for its assembling and its disassembling, e.g., sledge hammers to drive in the pegs and the pillars. לכל כלי המשכן: שהיו צריכין להקמתו ולהורדתו, כגון מקבות לתקוע יתדות ועמודים:
the pegs: [These were] like copper bars, made for the curtains of the tent and for the hangings of the courtyard, tied with cords all around [them] at their bases [i.e., at the bases of the curtains and the hangings], so that the wind would not lift them up. But I do not know whether they [the pegs] were driven into the ground or whether they were tied [with cords] and hung-their [heavy] weight weighted down the bottoms of the curtains so that they would not move in the wind. I say, however, that their name [i.e., pegs] indicates that they were driven into the ground. Therefore, they were called יְתֵדוֹת, and this verse supports me [my assertion]: “a tent that shall not fall, whose pegs (יְתֵדֹתָיו) shall never be moved” (Isa. 33:20). יתדות: כמין נגרי נחשת עשויין ליריעות האהל ולקלעי החצר, קשורים במיתרים סביב סביב בשפוליהן, כדי שלא תהא הרוח מגביהתן. ואיני ידוע, אם תחובין בארץ או קשורין ותלויין וכובדן מכביד שפולי היריעות, שלא ינועו ברוח. ואומר אני ששמן מוכיח עליהם שהם תקועין בארץ, לכך נקראו יתדות, ומקרא זה מסייעני (ישעיה לג כ) אהל בל יצען בל יסע יתדותיו לנצח:Tehillim: Chapters 10 - 17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Likutei Amarim, end of Chapter 29• Lessons in Tanya
• Adar 2, 5775 · February 21, 2015
Today's Tanya Lesson
Likutei Amarim, end of Chapter 29
והטעם: לפי שבאמת אין שום ממשות כלל בסטרא אחרא, שלכן נמשלה לחשך שאין בו שום ממשות כלל, וממילא נדחה מפני האור
The reason that humbling the spirit of the sitra achra is effective in crushing it is that in truth there is no substance whatever in the sitra achra. That is why it is compared to darkness, which has no substance whatsoever, and is automatically banished by the presence of light.
וכך הסטרא אחרא, אף שיש בה חיות הרבה, להחיות כל בעלי חיים הטמאים, ונפשות אומות העולם, וגם נפש הבהמית שבישראל, כנ״ל, מכל מקום הרי כל חיותה אינה מצד עצמה, חס ושלום, אלא מצד הקדושה, כנ״ל, ולכן היא בטלה לגמרי מפני הקדושה, כביטול החשך מפני האור הגשמי, רק שלגבי קדושת נפש האלקית שבאדם, נתן לה הקב״ה רשות ויכולת להגביה עצמה כנגדה, כדי שהאדם יתעורר להתגבר עליה להשפילה על ידי שפלות ונמיכת רוחו, ונבזה בעיניו נמאס
Similarly with the sitra achra. Indeed, it possesses abundant vitality with which to animate all the impure animals and the souls of the nations of the world, and also the animal soul of the Jew, as has been explained. 1 Yet this vitality is not its own, G‑d forbid, but stems from the realm of holiness, for the realm of holiness is the source of all life, including even the life-force of the sitra achra, as has been explained above. 2 Therefore it is completely nullified in the presence of holiness, as darkness is nullified in the presence of physical light. Its power lies only in the fact that in regard to the holiness of man’s divine soul, G‑d has given it (— the sitra achra) permission and ability to raise itself against it (— the divine soul), in order that man should be roused to overpower it and to humble it by means of the humility and submission of his spirit, and by being abhorrent and despised in his own eyes — for through this he humbles the sitra achra and abhors it.
ובאתערותא דלתתא: אתערותא דלעילא, לקיים מה שכתוב: משם אורידך, נאם ה׳
The arousal of man below to crush the sitra achra causes an arousal above, to fulfill what is written: 3 “From there will I bring you down, says G‑d” to the sitra achra, which seeks to rise against G‑dliness and to obscure it.
דהיינו שמסירה מממשלתה ויכלתה, ומסלק ממנה הכח ורשות שנתן לה להגביה עצמה נגד אור קדושת נפש האלקית
This means that He deprives it of its dominion and power, and withdraws from it the strength and authority which had been given it to rise up against the light of the holiness of the divine soul.
ואזי ממילא בטילה ונדחית, כביטול החשך מפני אור הגשמי
Thereupon it automatically becomes nullified and is banished, just as darkness is nullified before physical light.
וכמו שמצינו דבר זה מפורש בתורה גבי מרגלים, שמתחלה אמרו: כי חזק הוא ממנו, אל תקרי ממנו כו׳, שלא האמינו ביכולת ה׳, ואחר כך חזרו ואמרו: הננו ועלינו וגו׳
Indeed, we find this explicitly stated in the Torah in connection with the Spiessent by Moses to scout out the Holy Land. At the outset they declared: 4 “For he (the enemy) is stronger than we,” and, interpreting the word ממנו , the Sages say: 5
“Read not ’than we,‘ but ’than He,‘” meaning that they had no faith in G‑d’s ability to lead them into the Holy Land. But afterwards they reversed themselves and announced: 6 “We will readily go up [to conquer the Land].”
ומאין חזרה ובאה אליהם האמונה ביכולת ה׳, הרי לא הראה להם משה רבנו עליו השלום שום אות ומופת על זה בנתיים, רק שאמר להם איך שקצף ה׳ עליהם ונשבע שלא להביאם אל האר׳
Whence did their faith in G‑d’s ability return to them? Our teacher Moses, peace unto him, had not shown them in the interim any sign or miracle concerning this, which would restore their faith. He had merely told them that G‑d was angry with them and had sworn not to allow them to enter the Land. 7
ומה הועיל זה להם אם לא היו מאמינים ביכולת ה׳, חס ושלום, לכבוש ל״א מלכים, ומפני זה לא רצו כלל ליכנס לאר׳
What value did this Divine anger and oath have to them, if in any case they did not believe in G‑d’s ability to subdue the thirty-one kings8 who reigned in the Land at that time, for which reason they had had no desire whatever to enter the Land?
אלא ודאי מפני שישראל עצמן הם מאמינים בני מאמינים, רק שהסטרא אחרא המלובשת בגופם הגביה עצמה על אור קדושת נפשם האלקית, בגסות רוחה וגבהותה בחוצפה בלי טעם ודעת
Surely, then, the explanation is as follows: Israelites themselves are9 “believers, [being] the descendants of believers.” Even while they stated, “The enemy is stronger than He,” their divine soul still believed in G‑d. They professed a lack of faith in His abilityonly because the sitra achra clothed in their body in the person of their animal soulhad risen against the light of the holiness of the divine soul, with its characteristicimpudent arrogance and haughtiness, without sense or reason.
ולכן מיד שקצף ה׳ עליהם והרעים בקול רעש ורוגז: עד מתי לעדה הרעה הזאת וגו׳ במדבר הזה יפלו פגריכם וגו׳ אני ה׳ דברתי אם לא זאת אעשה לכל העדה הרעה הזאת וגו׳, וכששמעו דברים קשים אלו, נכנע ונשבר לבם בקרבם, כדכתיב: ויתאבלו העם מאד, וממילא נפלה הסטרא אחרא מממשלתה וגבהותה וגסות רוחה
Therefore as soon as G‑d became angry with them, and thundered angrily: 10“How long shall I bear with this evil congregation…,Your carcasses shall fall in this wilderness…I, G‑d, have spoken: I will surely do it unto all this evil congregation...,” — their heart was humbled and broken within them when they heard these stern words, as it is written, 11 “And the people mourned greatly.” Consequently, the sitra achra toppled from its dominion, from its haughtiness and arrogance.
וישראל עצמן הם מאמינים
But the Israelites themselves i.e., as far as their divine soul was concerned had believed in G‑d all along.
Therefore, as soon as they were released from the dominion of the sitra achra, they proclaimed, “We will readily go up...” There was no need of a miracle to convince them of G‑d’s ability. All that was necessary was to divest the sitra achra of its arrogance, and this was accomplished by G‑d’s “raging” at them.
Similarly with every Jew: When the light of his soul does not penetrate his heart, it is merely due to the arrogance of the sitra achra, which will vanish as soon as he rages at it.
ומזה יכול ללמוד כל אדם שנופלים לו במחשבתו ספיקות על אמונה כי הם דברי רוח הסטרא אחרא לבדה, המגביה עצמה על נפשו, אבל ישראל עצמן הם מאמינים כו׳
Every person in whose mind there occur doubts concerning faith in G‑d can deduce from this episode of the Spies that these doubts are nothing but the empty words of the sitra achra which raises itself against his divine soul. But Israelites themselves are believers...
וגם הסטרא אחרא עצמה אין לה ספיקות כלל באמונה, רק שניתן לה רשות לבלבל האדם בדברי שקר ומרמה להרבות שכרו
Furthermore, the sitra achra itself entertains no doubts at all concerning faith.As explained in ch. 22, the kelipah in its spiritual state (i.e., when not clothed in the human body) does not deny G‑d’s sovereignty. It has merely been granted permission to confuse man with false and deceitful words, in order that he may be more richly rewarded for mastering it.
כפיתויי הזונה לבן המלך בשקר ומרמה ברשות המלך, כמו שכתוב בזהר הקדוש
In this it is similar to the harlot who attempts to seduce the king’s son through falsehood and deceit, with the king’s approval, as in the parable narrated in the holy Zohar.12
The parable: A king hires a harlot to seduce his son, so that the prince will reveal his wisdom in resisting her wiles. The harlot herself, knowing the king’s intention, does not want the prince to submit to temptation. Similarly with the sitra achra: it is merely fulfilling its G‑d-given task in attempting to lure man away from G‑d, but actually desires that man resist it, thereby earning a greater reward.
However, this is true only of the spiritual kelipah which is the source of the animal soul. The animal soul and evil impulse as clothed within man, on the other hand, are truly evil, and their unequivocal aim is to entice man to do evil.
In the context of the parable, this may be described as follows: The harlot originally commissioned by the king subcontracts a second harlot, and the second a third, and so on. As the actual executor of the mission becomes successively further removed from the king, the original intention is lost, and finally the prince is approached by a harlot who has her own intentions in mind, not those of the king, as she attempts to seduce the prince.
In any event, we see that any doubts one may have concerning faith in G‑d, are merely the empty words of the sitra achra. The soul within every Jew, however, believes in G‑d with a perfect faith.
| FOOTNOTES | |
| 1. | Chs. 6, 7. |
| 2. | Chs. 6, 22. |
| 3. | Ovadiah 1:4. |
| 4. | Bamidbar 13:31. |
| 5. | Sotah 35a; Menachot 53b. |
| 6. | Bamidbar 14:40. |
| 7. | Ibid., v. 39. |
| 8. | Enumerated in Yehoshua 12. |
| 9. | Bamidbar Rabbah 7:5. |
| 10. | Bamidbar 14:27, 29, 35. |
| 11. | Ibid., v. 39. |
| 12. | II, 163a. See above, end of ch. 9 |
• Sefer Hamitzvos:
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters three and four.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Laws of Megillah and Chanukah Chapters 1 and 2(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
We now continue with Maimonides' Laws of Megillah and Chanukah, chaptersthree and four.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Positive Commandment 213Marriage
"When a man takes a wife and is intimate with her"—Deuteronomy 24:1.
It is a mitzvah for a man to marry a woman through kiddushin. Kiddushin is accomplished through one of three methods: a) The man giving the woman an object of value [for the purpose of marriage]. b) The man giving the woman a marriage contract [a document upon which is written, "With this document I am marrying you"]. c) Through the man being intimate with the woman.
MarriageIt is a mitzvah for a man to marry a woman through kiddushin. Kiddushin is accomplished through one of three methods: a) The man giving the woman an object of value [for the purpose of marriage]. b) The man giving the woman a marriage contract [a document upon which is written, "With this document I am marrying you"]. c) Through the man being intimate with the woman.
Marriage
Positive Commandment 213
Translated by Berel Bell
The 213th mitzvah is that we are commanded to acquire [by kiddushin1] a woman before2 marrying her [n'suin]: either by giving her something3 [of sufficient value]; by giving her a document [of marriage]; or by having marital relations [for the purpose of kiddushin]. This is the mitzvah of kiddushin.
This mitzvah is hinted to in the Torah in the verse,4 "When a man acquires a woman and has relations with her...." This implies that he can acquire her through having relations.
[That a document may be used is alluded to in the verse5 which states that after receiving a writ of divorce,] "She leaves...and may marry another man." [Since the divorce and the marriage are described together, they can be compared:] just as she leaves by means of a document, so too she may marry by means of a document.
So too, the use of money may be derived from the verse6 regarding a Jewish maidservant,7 [that upon reaching puberty, she goes free,] "without money." Our Sages explain,8 "There is no money received by this master, but another master does receive money. Who is this? The girl's father [who receives money when his daughter gets married]."9
However, only kiddushin by means of relations has the validity of a law m'dioraysa,10 as explained in many places in Kesuvos,11 Kiddushin,12 and Niddah.13 All the details of this law have been thoroughly explained in the designated tractate, i.e. Kiddushin.
Our Sages stated explicitly14 that kiddushin by means of relations is a Torah law. This statement proves that kiddushin counts as a law of the Torah.
FOOTNOTES
1. In Jewish law, there are two steps to a marriage, kiddushin and n'suin. After the first step, they are considered husband and wife, but they may not yet live together as such until after n'suin. During Talmudic times there was a twelve-month period between the two stages, but today they are performed together.
2. See Chinuch, mitzvah 539; Yad Halevi P213:1 (that this is also the Rambam's intention here); Kesef Mishneh, Hilchos Ishus, Ch. 1, end of Halachah 2 (as to the Rambam's description of this mitzvah as n'suin). According to Kapach, 5731, this phrase could be translated, "acquire a woman in order to live as husband and wife" (kinyan shel ishus).
3. This could be money or an object.
4. Deut. 24:1.
5. Deut. 24:2.
6. Ex. 21:11.
7. See P233.
8. Kiddushin 4a.
9. The Talmud compares the two parties who, at different times, could have control over the girl: her father, and her master, who has purchased her as a servant. The master, as the verse relates, need not receive money in order for her to be released from his control. Upon reaching puberty, she automatically goes free.
However, since only the case of the master is described in the verse, the Talmud derives that in the other case (the father), he does receive money when she is released from his control (i.e. through kiddushin). We therefore see that marriage can be effected by means of giving money.
10. According to many, the Rambam later changed his mind. See Haga'os Haramach, Kesef Mishneh, and other commentaries to Hilchos Ishus, beg. of Ch.1. Sefer Nashim, Kapach edition, 5747, note 5 (p.13). Sefer Hamitzvos, Kapach, 5731, P213, footnote 17.
11. 3a.
12. Ch. 1, Mishneh 1.
13. Ch. 5, Mishneh 4.
14. Kiddushin 9b.
Tefilah and Birkat Kohanim - Chapter Seven
Halacha 1
When the Sages instituted [a text for] these prayers, they [also] established other blessings to be recited every day. These are:
When a person gets into bed to sleep at night, he says:
Blessed are You, God, our Lord, King of the universe, who causes the bonds of sleep to fall upon my eyes, who sinks [one into] restful slumber, and illuminates the pupil of the eye. May it be Your will, God, our Lord, to save me from the evil inclination and from a bad occurrence. May I not be disturbed by bad dreams or evil thoughts. Let my bed be perfect before You and may You raise me up from it to life and peace and illuminate my eyes lest I sleep a sleep of death. Blessed are You, God, who illuminates the whole world in His glory.
Halacha 2
[Then,] one reads the first section of Kri'at Shema and goes to sleep. [This applies] even if his wife is sleeping with him.
If he is overcome by sleep, he should read the first verse [of Kri'at Shema] or verses of mercy and afterwards, he may go to sleep. When a person awakes after concluding his sleep, while still in bed, he says:
My Lord, the soul that You have placed within me is pure. You have created it, You have formed it, You have breathed it into me and You preserve it within me. You will ultimately take it from me and restore it to me in the Time to Come. As long as the soul is lodged within me, I am thankful before You, O God, my Lord, Master of all works. Blessed are You, God, who restores souls to dead bodies.
Halacha 4
When one hears the crow of a rooster, he recites: Blessed are You, God, our Lord, King of the universe, who gives the rooster understanding to distinguish between day and night.
When he puts on his clothes, he recites: Blessed are You, God, our Lord, King of the universe, who clothes the naked.
When he puts his cloth on his head, he recites: Blessed are You, God, our Lord, King of the universe, who crowns Israel in glory.
When he passes his hands over his eyes, he recites: [Blessed...] who opens the eyes of the blind.
When he sits up in his bed, he recites: [Blessed...] who unties those bound.
When he lowers his feet from the bed and rests them on the ground, he recites: [Blessed...] who spreads the earth over the waters.
When he stands up, he recites: [Blessed...] who straightens the bowed.
When he washes his hands, he recites: [Blessed...] who has sanctified us with His commandments and commanded us regarding the washing of hands.
When he washes his face, he recites: Blessed are You, God, our Lord, King of the universe, who removes the bonds of sleep from my eyes and slumber from my eyelids. May it be Your will, God, my Lord and Lord of my fathers, that You accustom me to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses.
Halacha 5
Whenever one enters the toilet, before entering, he says:
Be honored, holy honorable ones, servants of the Most High. Help me. Help me. Guard me. Guard me. Wait for me until I enter and come out, as this is the way of humans.
After he comes out, he recites:
Blessed are You, God, our Lord, King of the universe, who formed man in wisdom and created within him many openings and cavities. It is revealed and known before the throne of Your glory that if one of them were to be blocked or if one of them were to be opened, it would be impossible to exist for even one moment. Blessed are You, God, who heals all flesh and works wonders.
Halacha 6
When one fastens his belt, he recites: [Blessed...universe,] who girds Israel with strength.
When he puts on his shoes, he recites: [Blessed...universe,] for You have provided me with all my needs.
When he walks to depart on his way, he recites: [Blessed... universe,] who prepares the steps of man.
[Also,] every day, a person should recite:
Blessed are You, God, our Lord, King of the universe, who has not made me a non-Jew.
Blessed are You, God, our Lord, King of the universe, who has not made me a woman.
Blessed are You, God, our Lord, King of the universe, who has not made me a servant.
Halacha 7
These eighteen blessings do not have a particular order. Rather, one recites each of them in response to the condition for which the blessing was instituted, at the appropriate time.
What is implied? One who fastens his belt while still in his bed recites [the blessing] "who girds Israel with strength." One who hears the voice of the rooster recites [the blessing] "who gives understanding to the rooster."
Any blessing in which one is not obligated should not be recited.
Halacha 8
What is implied? One who sleeps in his outer garment should not recite the blessing "who clothes the naked" upon rising.
One who walks barefoot does not recite the blessing, "for You have provided me with all my needs."
On Yom Kippur and the ninth of Av, when one does not wash, one does not recite the blessing al netilat yadayim, nor the blessing "who removes the bonds of sleep...."
One who does not relieve himself does not recite the blessing, "who created man in wisdom...." The same applies regarding the remainder of the blessings.
Halacha 9
It is the custom of the people in the majority of our cities to recite these blessings one after another in the synagogue, whether or not they are obligated in them.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to.
Halacha 10
One who rises to study Torah, whether the Written or Oral Law, before he recites the Shema, should wash his hands beforehand, recite [the following] three blessings, and then study.
[These blessings] are:
[Blessed... universe,] who has sanctified us with His commandments and commanded us concerning the words of Torah.
And please, God, our Lord, make pleasant the words of Your Torah in our mouths and in the mouths of Your people, the entire House of Israel. May we, our offspring, and the offspring of Your people, be knowers of Your name and among those who occupy themselves with Your Torah. Blessed are You, God, who teaches Torah to His people, Israel.
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, who gives the Torah.
And please, God, our Lord, make pleasant the words of Your Torah in our mouths and in the mouths of Your people, the entire House of Israel. May we, our offspring, and the offspring of Your people, be knowers of Your name and among those who occupy themselves with Your Torah. Blessed are You, God, who teaches Torah to His people, Israel.
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, who gives the Torah.
Halacha 11
One is obligated to recite these three blessings every day. Afterwards, one should read a few words of Torah. [To fulfill this obligation,] the people adopted the custom of reading the Priestly Blessing. In certain places, they recite [the passage, (Numbers 28: 1-9)]: "Command the children of Israel...," and there are places where they read both of them.
Also, [it is proper] to read chapters or laws from the Mishnah and the Beraitot.
Halacha 12
The Sages praised those who recite songs from the Book of Psalms every day; from "A song of praise by David... (Tehillah l'David)" (Psalms 145) until the end of the Book [of Psalms]. It has become customary to read verses before and after them.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., and a blessing after [concluding] them, Yishtabach. Afterwards, one recites the blessings for Kri'at Shema and recites the Shema.
Halacha 13
There are places where they are accustomed to recite the Song of the Sea (Exodus 14:30-15:26) each day after they recite Yishtabach. Afterwards, they recite the blessings for theShema.
There are places where they recite the song, Ha'azinu (Deuteronomy 32:1-43), and there are individuals who recite both of them. Everything is dependent on custom.
Halacha 14
A person is obligated to recite 100 blessings [in the period of one] day and night. What are these 100 blessings?
The twenty-three blessings that we have counted in this chapter,
the seven blessings before and after Kri'at Shema in the morning and in the evening;
When one wraps himself in tzitzit, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit.
When he puts on his Tefilin, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to put on Tefilin.
[One recites] three Amidot, each of which contains eighteen blessings.
The twenty-three blessings that we have counted in this chapter,
the seven blessings before and after Kri'at Shema in the morning and in the evening;
When one wraps himself in tzitzit, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit.
When he puts on his Tefilin, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to put on Tefilin.
[One recites] three Amidot, each of which contains eighteen blessings.
Behold, this is 86 blessings.
When one eats two meals, [one] during the day and [one] at night, one recites 14 blessings, seven for each meal:
one when he washes his hands before eating,
and, on the food itself, one before and three afterwards,
on the wine, one before and one afterwards,
[a total] of seven.
and, on the food itself, one before and three afterwards,
on the wine, one before and one afterwards,
[a total] of seven.
Thus, there are 100 blessings all told.
Halacha 15
At present, since the [Sages] established the blessing [cursing] the heretics in prayer and added hatov v'hameitiv in the grace after meals, there are five more blessings.
On Sabbaths and holidays, when the Amidah contains [only] seven blessings, and similarly, on other days, if one is not obligated in all of these blessings - e.g., one did not sleep at night, nor loosen his belt, nor go to the bathroom, or the like - he must complete the 100 blessings by [reciting blessings over] fruits.
Halacha 16
What is implied?
[When] one eats a small amount of vegetables, he recites a blessing before and after it. [When] he eats a small amount of a particular fruit, he recites a blessing before and after it. He should count all the blessings [he recites] until he completes [the requirement of] 100 each day.
Halacha 17
The order of prayer is as follows:
In the morning, a person should rise early and recite the blessings [mentioned above]. [Then,] he recites the songs [of praise] and the blessings before and after them. [Afterwards,] he recites theShema, [together with] the blessings before and after it. He should omit the Kedushah from the first blessing before [the Shema] because an individual does not recite Kedushah.
When he concludes [the blessing,] ga'al Yisrael, he should stand immediately to connect [the blessing of] redemption to prayer. He should pray standing, as we have said.
When he concludes, he should sit, fall on his face and recite the supplication prayer. [Afterwards,] he should lift up his head and recite a few [additional] supplications while sitting amid supplication.
Afterwards, while sitting, he recites Tehillah l'David (Psalms 145), adds supplications according to his ability and departs to his own affairs.
Halacha <i>18.</i>
One begins the Minchah service by reciting Tehillah l'David (Psalm 145) while sitting. Afterwards, one stands and recites the Minchah prayer. When he finishes, he falls on his face and recites the supplication prayer, raises his head and utters [more] supplication according to his ability and departs to his own matters.
In the evening service, he recites the Shema together with the blessings before and after it, connects [the blessing of] redemption to prayer and prays standing. When he finishes, he sits a short while and departs.
One who offers prayers of supplication after the evening service is praiseworthy.
Even though one recites the blessing hashkiveinu afterga'al Yisrael, it is not considered as an interruption between [the blessing of] redemption and prayer, for they are both considered as one long blessing.
Commentary Halacha 1
When the Sages - Ezra and his court, the Anshei K'nesset HaGedolah
[instituted a text for] these prayers, - See Chapter 1, Halachot 2-5.
they [also] established other blessings to be recited every day. - In Hilchot Berachot 1:4, the Rambam writes:
There are three types of blessings: blessings associated with [deriving] satisfaction, blessings associated with mitzvot, and blessings of thanksgiving which are a process of praise, thanksgiving, and request so that we will continually remember the Creator and fear Him.
In Hilchot Berachot 10:1, the Rambam writes that the blessings associated with the prayer service are included in the category of blessings of thanksgiving. This position is not accepted by all authorities. For example, the Avudrahamconsiders the blessings associated with the prayer service as a separate category of blessings.
These are: When a person gets into bed - Note the Otzar HaGeonim which requires that both this blessing and the Shema be recited in one's bed, directly before retiring.
to sleep at night - The Rambam begins his discussion of the blessings of prayer with one recited at night in keeping with the concept that the new day starts after sunset. (See also Hilchot Kri'at Shema 1:1 and our commentary there.)
he says: Blessed are You, God, our Lord, King of the universe who causes - This blessing, with certain textual differences, is found in Berachot60b.
the bonds of sleep - Our translation is based on Esther 1:6 which mentions חבלי בוץ - "bonds (or cords) of linen" (Otzar HaTefilot). The phrase may also be rendered as "the pains of sleep" based on Hoshea 13:13 חבלי יולדה - "the pains of childbirth." Exhaustion is painful to one's eyes and makes it difficult to keep them open.
to fall upon my eyes, who sinks [one into] restful slumber, - Rav Kapach's manuscript of the Mishneh Torah omits the latter clause. He also notes that the Yemenite siddur, which was composed in accordance with the Rambam's opinion, follows this version. Rav Yitzchok Alfasi's Halachot, which the Rambam often used as a source, also omits this clause.
and illuminates the pupil of the eye - See the Targum to Psalms 17:8. In Nusach Ashkenaz, this clause appears later in the blessing.
May it be Your will, God, our Lord, - The version in our texts of Berachot(ibid.) contains additional requests:
May it be Your will, God, my Lord, to lay me down to peace and grant my portion in Your Torah. Accustom me to commandments and not to transgressions and bring me not to sin or transgression, trial, or embarrassment.
This text is found in the Siddur of Rav Amram Gaon. The Vilna Gaon, in his emendations to the Talmud, suggests that these requests were not originally included in the Talmud and were added later by Rav Amram Gaon.
to save me from the evil inclination and from a bad occurrence. May I not be disturbed by bad dreams or evil thoughts. - The prevention of sinful thoughts and the avoidance of nocturnal emissions during sleep are two of the main reasons given for reciting the Shema before retiring.
Let my bed be perfect before You - Rashi (Berachot 60b) explains that this is a prayer for spiritually healthy children. See Sifre (Deuteronomy 31).
and may You raise me up from it to life and peace and illuminate my eyes lest I sleep a sleep of death - This is based on Psalms 13:4.
Blessed are You, God, who illuminates the whole world in His glory. - This is based on Ezekiel 43:2. Metzudat Tzion explains that the radiance of the Divine Presence is a source of light to the whole world. As we go to sleep at night in a dark world, we express our thanks for the Divine light that constantly fills the world.
The recitation of a blessing for sleep is based on our Sages' conception of sleep as one of God's greatest gifts because it allows man to rest and awake refreshed, able to serve his Creator with renewed energy and vigor. In Bereishit Rabbah 9:8, Rabbi Shimon ben Elazar interprets the words uttered by God at the end of the sixth day of creation, "and behold it was very good" (Genesis 1:30), as referring to the creation of sleep.
Commentary Halacha 2
[Then,] - Berachot 60b states that one first recites Kri'at Shema and then, the blessing of hamapil (the blessing discussed in Halachah 1). This opinion is quoted by the Tur and the Shulchan Aruch (Orach Chayim 239:1). However, this order is only followed in Nusach Ari. Both Nusach Ashkenaz and Nusach Sephard follow the order stated by the Rambam.
The Jerusalem Talmud (Berachot 1:1) relates that Rav Zeira was accustomed to recite the Shema over and over until he fell asleep. This indicates that theShema is the last thing said at night before sleeping (Hagahot Maimoniot in the name of Rabbenu Nissim Gaon).
one reads the first section - This is consistent with our text of Berachot (loc. cit.) which states that, before going to sleep, one recites "from Shema untilV'haya im shamoa." This is the opinion followed in most communities at present.
Rabbenu Chananel rules that one recites the first two sections of Shema since both contain the phrases "with all your heart" and "while laying down" (See the commentary below). Rabbenu Asher also follows this position.
The Magen Avraham (239:1) quotes the Ari, Rabbi Yitzchok Luria, as requiring the recitation of all three sections of the Shema so that the 248 words it contains will guard the 248 limbs of the body during sleep. According to the opinion of Rashi mentioned below, it is also necessary to read all three sections.
of Kri'at Shema and goes to sleep - Berachot 4b explains that "it is a mitzvah" to recite the Shema before retiring. These statements are based on Psalms 4:5: "Tremble, but do not sin. Speak in your heart upon your bed and be still." Our Sages interpreted "Speak in your heart" and "upon your bed" as allusions to the phrases "with all your heart" and "upon your bed" in theShema.
That Talmudic passage implies that the reason for reciting the Shema before retiring is to protect oneself from undesirable influences during the night. According to Rashi (Berachot 2a) and others who allow the evening service to be recited before sunset, the recitation of Shema before retiring enables us to fulfill the mitzvah of Kri'at Shema at night. According to the writings of the Ari, the reciting of the Shema before retiring is a service of spiritual preparation for the soul's ascent from the body during sleep.
Since Berachot (ibid.) mentions that "it is a mitzvah" to recite the Shema before retiring, it was customary in certain communities to recite a blessing before reciting the Shema as is customary before performing other mitzvot. In his responsa (Pe'air HaDor 100), the Rambam specifically rules against reciting such a blessing. [However, note the Kolbo (29) who quotes the Rambam as stating in a responsa that such a blessing is required.]
[This applies] even if his wife is sleeping with him. - This line does not appear in either the Oxford or Yemenite manuscripts of the Mishneh Torah. See Hilchot Kri'at Shema 3:ibid. which permits the recitation of the Shema while touching one's wife because one is familiar with her.
If he is overcome by sleep, - and cannot recite the entire first section, at the very least
he should read the first verse [of Kri'at Shema] - which contains the essential statement of the unity of God.
or verses of mercy - Berachot 4b-5a states:
Rabbi Nachman says: "A Torah scholar need not [recite Kri'at Shema before sleep] for his Torah will protect him."
Abbaye says: "Even a Torah scholar must recite at least one verse describing God's mercy, for example: 'Into Your hand I entrust my spirit, You will redeem me, God, God of truth' (Psalms 31:6).
Abbaye says: "Even a Torah scholar must recite at least one verse describing God's mercy, for example: 'Into Your hand I entrust my spirit, You will redeem me, God, God of truth' (Psalms 31:6).
Sh'vuot 16b mentions that Rabbi Yehoshua ben Levi would recite Psalm 91 as protection against unfavorable influences at night. Other verses that have a similar intent have been included by Kabbalistic authorities in the text of theShema recited before retiring.
and, afterwards, he may go to sleep.
Commentary Halacha 3
When a person awakes after concluding his sleep, - I.e., in the morning when he has completed his night's sleep.
The Kessef Mishneh points out that although Berachot 60b states that one recites this blessing upon arising, the Rambam specifies that it be said only after concluding one's sleep. This makes it clear that a person who wakes up in the middle of the night and intends to return to sleep, need not recite this blessing.
while still in bed - Rabbenu Yonah (in his commentary to the Halachot of Rav Yitzchok Alfasi) takes issue with this statement. He writes:
This is difficult to understand. Since [upon waking] one's hands are not clean, how is it possible that [the Rambam] says that one should recite these blessings [while still in bed]. The Talmud mentions this [practice. However, this is because the Sages] were particularly holy. They would wash their hands [at night before sleep] and would be able to maintain a state [of purity] such that they could recite the blessings in the morning in cleanliness. We, however, are unable to maintain this state of cleanliness. Therefore, it is proper that we recite them only after נטילת ידים (the washing of the hands).
This position is widely accepted and is the basis of our practice today. See the commentary to Halachah 9.
he says: My Lord - In Hilchot Berachot 11:1, the Rambam writes:
All of the blessings begin with Baruch and conclude with Baruch except the final blessing of the blessings associated with the Shema, a blessing which follows directly after another blessing, and a blessing over fruit, those [blessings] which resemble it, or a blessing for mitzvot.
Given this statement, the commentaries wonder why this blessing does not begin with Baruch. Furthermore, in Hilchot Berachot 1:5, the Rambam writes that, unless a blessing follows another blessing, it must mention God's sovereignty over the world and no such mention is made in this blessing.
The Meiri in his commentary to Berachot (loc. cit.) offers the following resolution to these difficulties: Despite the fact that the entire period of a person's sleep divides between the recitation of hamapil and E-lohai Neshamah, the sleep is not considered as an interruption and E-lohai Neshamah is considered as following directly after hamapil. Accordingly, it is not required to begin withBaruch or mention God's sovereignty.
Other commentaries who follow different halachic perspectives than the Rambam offer these resolutions:
1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).
2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing.
1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).
2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing.
the soul that You have placed within me - Each morning, we renew our thanks for the soul which God has returned to us, refreshed and revitalized.
is pure. - Despite his lowly physical state, man possesses an innate spirituality, a pure Godly soul, which is the source of all his positive actions and thoughts.
You have created it, You have formed it, You have breathed it into me -The three verbs used in this blessing correspond to three different descriptions of the creation of man in the Torah:
1) ויברא א-להים את האדם - "And the Lord created man" (Genesis 1:27).
2) א-להים את האדם וייצר ה' - "And God, the Lord, formed man" (Genesis 2:7).
3) ויפח באפיו נשמת חיים - "And He blew into his nostrils the soul of life" (ibid.).
1) ויברא א-להים את האדם - "And the Lord created man" (Genesis 1:27).
2) א-להים את האדם וייצר ה' - "And God, the Lord, formed man" (Genesis 2:7).
3) ויפח באפיו נשמת חיים - "And He blew into his nostrils the soul of life" (ibid.).
These three verbs also relate to the three components of the soul, נפש, רוח, ונשמה (Maharsha, 14Berachot 60b).
In Kabbalah, the three verbs are understood as referring to the three worlds: עולם הבריאה - the world of creation, עולם היצירה - the world of form, and עולם העשיה - the world of physical action. The word טהרה - "pure" refers to עולם האצילות - the world of emanation, the highest of the four worlds. Thus, this prayer traces the descent of man's soul from God's Throne of Glory into the physical world.
and You preserve it within me. - Although the natural inclination of the soul is to return to its Source, God preserves its presence within the body in order that the person may serve His Creator in this world (Midrash Tehillim 62).
You will ultimately take it from me - at the time of death.
and restore it to me in the Time to Come - at the time of the resurrection of the dead.
As long as the soul is lodged - Though the word, "lodged," is present in the printed texts of the Mishneh Torah, it is lacking in most manuscripts. Similarly, it is not included in the text of the blessing in most siddurim.
within me, I am thankful before You, O God, my Lord, Master of all works. - Some siddurim add the phrase, "Lord of all souls," at this point so that the concluding phrase of the body of the blessing will correspond to the wording of the blessing itself.
Blessed are You, God, who restores souls to dead bodies. - Berachot 57b compares sleep to 1/60 of death. Therefore, waking can be compared to the resurrection of the dead (Rabbi Ya'akov Emden in his commentary on the siddur).
Commentary Halacha 4
In Halachot 4-6 the Rambam lists the seventeen blessings recited each morning, the ברכות השחר - Morning Blessings. These blessings are mentioned inBerachot 60b, albeit in a different order than that of the Rambam. The Lechem Mishneh explains that the sequence chosen by the Rambam reflects the order in which the corresponding actions are usually performed. See the commentary to Halachot 7 and 9.
When one hears the crow of a rooster, he recites: Blessed are You, God, our Lord, King of the universe, who gives the rooster understanding to distinguish between day and night. - Since the crowing of the rooster generally heralds the dawn, the Sages established this blessing in response to it.
The word שכוי is translated as "rooster" based on Rosh HaShanah 26a which refers to Job 38:36: "Who has put wisdom in the inward parts and [given] understanding to the rooster (שכוי)."
Rabbenu Asher (in his halachic commentary to Berachot) interprets שכוי as "heart." The heart is the source of understanding which allows man to distinguish between day and night.
When he puts on his clothes, - This refers to one's outer garment. Therefore, even a person who has slept in pajamas or in his underwear should recite this blessing (Pri Chadash, Orach Chayim 46).
he recites: Blessed are You, God, our Lord, King of the universe, who clothes the naked. - Understood simply, this blessing expresses our appreciation to God for the clothes we wear. On a deeper level, it also expresses our cognizance of the sanctity of physical modesty.
When he puts his cloth on his head - This blessing is also mentioned inBerachot, loc. cit. The Rambam interprets it as referring to an ordinary head covering. In contrast, Rabbenu Yitzchok Alfasi interprets the Talmud's statement as referring to donning the tallit.
Tosafot and other Ashkenazic authorities maintain that this blessing should be reciting upon putting on a hat, yarmulke, or other headcovering.
he recites: Blessed are You, God, our Lord, King of the universe, who crowns Israel in glory. - The Beit Yosef (Orach Chayim 46) associates this blessing with the prohibition of walking four cubits with one's head uncovered (Shabbat 118b; See Hilchot De'ot 5:6). Covering our heads symbolizes Israel's fear and awe before God's presence. This is their glory, as Isaiah 62:3 states: "You shall be a crown of glory in the hand of God."
When he passes his hands over his eyes - In order to cause sleep to pass from their eyes, people often rub them vigorously.
Our text of Berachot (loc. cit.) states when "one opens his eyes." Many authorities favor this version over the text quoted by the Rambam (and Rav Yitzchok Alfasi) because Shabbat 108b warns of the dire consequences of touching one's eyes before washing one's hands in the morning. The Magen Avraham (Orach Chayim 46:2) suggests that people might have avoided the problem by cleaning their eyes with a cloth or rubbing their eyes with closed eyelids (Sha'arei Teshuvah).
he recites: [Blessed...] who opens the eyes of the blind. - This blessing is based on Psalms 146:18 and can be interpreted as a statement of gratitude for more than our physical eyesight. We thank God for the ability to see His greatness in creation. These are our metaphorical "eyes of reason."
When he sits up in his bed, he recites: [Blessed...] who unties those bound. - thanking God for the ability to move our limbs after sleep.
When he lowers his feet from the bed and rests them on the ground, he recites: [Blessed...] who spreads the earth over the waters - This blessing is based on Psalms 136:6: "[Give thanks] to the One who spread the earth over the waters, for His lovingkindness is eternal."
When he stands up, he recites: [Blessed...] who straightens the bowed. -This is based on Psalms 146:8. This blessing expresses gratitude for the uniquely human characteristic of upright posture. It may also be interpreted as giving thanks to God, the source of salvation for those bowed and downtrodden.
The Tur (Orach Chayim 46) states that if one recites this blessing before the blessing "who unties those bound," he should refrain from reciting the latter blessing. Though there is some difference of opinion about the matter, most later authorities accept the Tur's decision.
When he washes his hands, - In Hilchot Berachot 6:2, the Rambam specifically states that one should recite this blessing before washing one's hands so that the blessing will precede the performance of the mitzvah (Pesachim 7a). Rabbenu Yonah states that one should not recite this blessing until after washing one's hands because until one has washed his hands, he is not in a fit state to mention God's name (See Mishnah Berurah 4:2). (According to others, the recitation of this blessing should be delayed until after drying one's hands.)
The Rambam obviously does not accept this rationale since he requires many blessings to be recited before the washing of the hands as above.
he recites: [Blessed...] who has sanctified us with His commandments and commanded us - Although this washing was instituted by the Rabbis, this wording is appropriate, as is explained in Hilchot Berachot (loc. cit.).
regarding the washing of hands. - This washing is required in preparation for the recitation of the Shema and the morning service.
Based on the Zohar (Vol. I, 169b, 184b), the Rabbis rule that, on washing in the morning, one pours water over his hands three times alternately, i.e., once over the right hand, once over the left hand, once more over the right, etc. This is done in order to remove the spirit of impurity that remains after sleep.
When he washes his face - Note Chapter 4, Halachah 2, which states that a person must wash his face in the morning as a preparation for prayer.
he recites: - There are slight, but significant, differences between the text of the blessing here and its source in Berachot (loc. cit.).
Blessed are You, God, Our Lord, King of the universe, who removes the bonds of sleep from my eyes - The last traces of drowsiness disappear when one washes his face (Avudraham).
and slumber from my eyelids. May it be Your will, God, - This entire prayer is considered one blessing. Therefore, one should not recite "Amen" after hearing a colleague recite the opening sentence of the blessing (Shulchan Aruch, Orach Chayim 46:1). Tosafot (Berachot 46a) states that one should say "and may it be..." to emphasize that the prayer is a single blessing.
my Lord and Lord of my fathers, that You accustom me - The Rambam, and similarly the Tur, use the first person singular, thus, making the prayer an individual statement. However, most siddurim use the first person plural, "us."
to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. - Though we always have free will, we ask God to strengthen our potential for making the proper choice (Taz).
Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses. - The kindnesses refer to the return of the soul in the morning (Tosafot, loc. cit.) and also the instilling of a spirit of purity within us (Rikanti).
Commentary Halacha 5
Whenever one enters the toilet, - This halachah is dealt with among the morning blessings, since a person generally relieves himself shortly after arising. Nevertheless, its instructions apply whenever one relieves himself.
[Note, however, the opinion quoted by the Shulchan Aruch HaRav 6:1, which maintains that the blessing, אשר יצר, can be considered as one of the morning blessings and should be recited even if one does not relieve oneself.]
before entering, he says: Be honored, holy honorable ones, servants of the Most High. - This statement is quoted from Berachot 60b, but there are slight variations between the way the passage appears in the Talmud, the manuscripts of the Mishneh Torah, and its published text.
In his commentary to Berachot, Rashi explains that this statement is addressed to the angels that accompany us at all times as Psalms 91:11 states: "He will command all His angels for you, to guard you in all your ways."
Help me. Help me. Guard me. Guard me. - I.e., continue to do that which you have been commanded even though I am about to take leave of you momentarily.
Wait for me - for it is not fitting for the angels to enter a toilet.
until I enter and come out, as this is the way of humans - The Avudrahamstates that this prayer should only be recited by extremely righteous men. Anyone else who recites it would appear conceited. For this reason, the Beit Yosef (Orach Chayim 3) rules that this prayer is not recited today.
After he - relieves himself, whether he defecated or urinated (Kessef Mishneh, in contrast to an opinion quoted by the Hagahot Maimoniot which rules that the blessing which follows should be recited only after defecating).
comes out, he recites: Blessed are You, God, our Lord, King of the universe, who formed man in wisdom - See the Targum Yonaton to Ezekiel 28:12 which uses similar terms to praise the Divine wisdom manifest in the creation of the human body.
and created within him many openings and cavities. - e.g., the mouth, nose, anus.
It is revealed and known before the throne of Your glory that if one of them were to be blocked or if one of them were to be opened, it would be impossible to exist for even one moment - Tosafot (Berachot, loc. cit.) quotes Bereishit Rabbah (1:3) which states that unlike a manmade container which is unable to hold liquid when pierced by even the smallest pin, the body that God created is full of holes and cavities which open and close in a manner that allows man to continue to exist.
The Midrash Tanchuma (Shemini) relates:
Happy are you, Israel! A mitzvah was granted correspondent to each and every one of your limbs.... The numerical value of חלולים חלולים is 248, the number of limbs in the human body and the number of positive commandments in the Torah.
Blessed are You, God, who heals all flesh - This is based on Exodus 15:26: "For I am God, your healer."
and works wonders - This is based on Psalms 77:5: "You are the God who works wonders." The phrase מפליא לעשות is found, in a different context, inJudges 13:19.
The Darchei Moshe (Orach Chayim 6) explains that the wonders spoken of in this blessing refers to the maintenance of our spiritual soulsáwithin ouráphysical bodies. This may explain the accepted order of the blessings in which א-להי נשמה (Halachah 3) is recited immediately after this blessing, אשר יצר.
Commentary Halacha 6
When one fastens his belt, - The Rambam accepts the interpretation most commentaries have given to the words מייניה אסר in Berachot 60b, the source for this blessing. The Ra'avad interprets the Talmud as referring to putting on one's trousers.
he recites: [Blessed...universe], who girds Israel - The Taz (Orach Chayim46) points out that, of the morning blessings, only this and the blessing uttered after covering one's head (עוטר ישראל בתפארה) mention Israel. The other blessings praise God for kindnesses enjoyed by all people. In contrast, these two blessings highlight actions performed by the Jewish people as an expression of modesty. The belt is intended to separate the heart from the lower half of the body (See Hilchot Kri'at Shema 2:7 and 3:17). The covering of one's head signifies one's awareness of the Divine Presence, as stated above (See Halachah 4).
The Avudraham notes that this blessing is conceptually rooted in Jeremiah 12:11: "'As a girdle clings to a man's loins so have I caused the whole of the House of Israel and the House of Judah to cleave unto Me,' says God; 'that they might be unto Me, a people, a name, a praise and a glory.'”
with strength - The Avodat Yitzchok explains that a belt or girdle protects a person's body and affords him greater strength. Rav Asher of Lunil explains that this blessing refers to the spiritual strength granted to Israel through Torah study.
When he puts on his shoes, he recites: [Blessed...universe] for You have provided me - Our text follows the published text of the Mishneh Torah. The same text is also quoted by Rav Yitzchok Alfasi and Rabbenu Asher.
However, our text of Berachot (loc. cit.), the source for this blessing, reads: שעשה לי כל צרכי - "who provides me with all my needs"; referring to God in the third person rather than in the second person. This version is found in most siddurim today. It is also found in the authoritative Oxford manuscript of theMishneh Torah and many Yemenite manuscripts.
with all my needs - Several different explanations are given for the association of this blessing with the putting on of one's shoes. The Avudraham states simply that a person is unable to move about freely without shoes. Therefore, putting on shoes enables him to acquire whatever he needs.
Rav Shlomo Kluger cites our Sages' statement, "A person should sell everything he owns and buy shoes," as evidence that a person who has shoes to wear has acquired that which is most necessary.
The Sh'loh quotes the Maharshal as explaining the source for this blessing asPsalms 8:6-9.
You have made him [man] a little lower than angels.... You have given him dominion over the works of Your hands. You have put everything under his feet, all sheep and oxen, and also the beasts of the field, the birds of the sky and the fish of the seas.
Wearing leather shoes demonstrates the way in which the animal kingdom has been placed "under man's feet" and makes us aware that the dominion we have been granted over all creation allows us to acquire "all our needs."
When he walks to depart on his way, he recites: - Our text of Berachot 60b and similarly, most contemporary siddurim, place this blessing before the previous one. Nevertheless, Rav Yitzchok Alfasi and Rabbenu Asher follow the same order as the Rambam.
[Blessed... universe] who prepares the steps of man - This blessing is based on Psalms 37:23: "The steps of man are ordered by God" and Proverbs 20:24: "The steps of man are from God," both of which imply that in addition to giving man the ability to walk, God also guides the direction of his steps.
[Also,] every day, a person should recite: - Based on Menachot 43b, the following three blessings are recited daily as an expression of thanks for the renewal of our being. Some authorities require a person to have seen a gentile, woman, or slave before reciting the appropriate blessing. However, the Rambam maintains that the blessing should be recited each morning unconditionally (The Responsa of Rav Avraham, the Rambam's son).
Blessed are You, God, our Lord, King of the universe, who has not made me a non-Jew - We thank God for creating us with the opportunity to relate to Him through the Torah and mitzvot which were given only to the Jews.
Menachot (loc. cit.) uses a positive statement for the formula of this blessing: "Blessed... who has made me a Jew." Rabbenu Asher quotes this text. The Rambam's version is found in the Jerusalem Talmud, Berachot 9:2. Rabbenu Yitzchok Alfasi also follows the Jerusalem Talmud.
The Levush, Orach Chayim 46, explains the reason for reciting the blessing in the negative: Eruvin 13a states that it would have been better for man not to have been created than to have been created (i.e., man's soul was in a higher state before its descent into the world than it is while in this world). Therefore, we do not express thanks for being created. Nevertheless, having been created, we thank God for not creating us as gentiles since gentiles have a far lesser number of commandments to fulfill.
The Bayit Chadash explains that the negative formula was chosen for the following reason. Our Sages required that we recite three blessings each morning. Torah law states that whenever a single blessing covers two different circumstances, the second blessing may not be recited. Therefore, since a statement thanking God "for making me a Jew" would make the blessing for "not making me a servant" superfluous, it is preferable to recite this blessing using the negative formula.
Blessed are You, God, our Lord, King of the universe, who has not made me a woman - A woman is not obligated to fulfill all the positive mitzvot whose performance is limited to a specific time. As a result, a man has many more mitzvot to fulfill and recites this blessing thanking God for that privilege.
The Tur (Orach Chayim 46) mentions that a woman should recite a blessing thanking God "for making me according to His will."
Blessed are You, God, our Lord, King of the universe, who has not made me a servant - i.e., a Canaanite servant who is not a full member of the Jewish people (see Hilchot Issurei Bi'ah 13:11). Like women, a Canaanite servant is exempt from all the positive mitzvot whose performance is limited to a specific time.
The published text of the Mishneh Torah and Menachot (loc. cit.) list these blessings in this order. However, the authoritative manuscripts of the Mishneh Torah, Rav Yitzchok Alfasi, and most siddurim today reverse the sequence of the last two blessings. This order reflects an ascending hierarchy, with women who are endowed with the holiness of the Jewish people, placed after servants.
Commentary Halacha 7
These eighteen blessings - Only seventeen blessings are recited in the morning. The eighteenth blessing is hamapil, the blessing recited before retiring at night. Nevertheless, as explained in the commentary to Halachah 3, the Rambam views it as connected to the morning blessings.
The eighteen blessings correspond to the eighteen blessings of the Shemoneh Esreh, and also to the number of times God's name is mentioned in Psalms 29, in the song sung by the Jewish People after the splitting of the Red Sea (Exodus 15:1-19), and in the three sections of Kri'at Shema. (See also our commentary on Chapter 1, Halachah 4.)
do not have a particular order - as might be inferred from the previous halachot. (The practice of reciting the blessings in a set order is discussed in Halachah 9.)
Rather, one recites each of them in response to the condition for which the blessing was instituted, at the appropriate time. - The Rambam's statements in this and the following two halachot are all based on the idea that these blessings are ברכות הודאה - "blessings of thanks." Therefore, a person who does not receive the benefit associated with a particular blessing does not recite the blessing thanking God for that particular condition.
Rav Natrunai Gaon and Rav Amram Gaon differ with the Rambam. They consider these blessings to be ברכות שבח - "blessings of praise" for the goodness which God has granted the world as a whole and not thanks for benefit which one has derived as an individual. This opinion is accepted by the Ramah (Orach Chayim 46) and other Ashkenazic halachic authorities. TheShulchan Aruch and the Sephardic authorities accept the Rambam's view with certain reservations.
What is implied? - As the Rambam explained, each blessing is recited in response to a particular action generally carried out each morning. Therefore, should these actions be performed in a different order, the sequence of the blessings is changed correspondingly.
One who fastens his belt while still in his bed recites [the blessing] "who girds Israel with strength" - Although in Halachah 6, the Rambam stated that this blessing should be recited after one has gotten off his bed, if one fastens his belt while still in bed, he recites the appropriate blessing at that time.
One who hears the voice of the rooster recites [the blessing] "who gives understanding to the rooster" - This halachah is restated here as a prelude to the law that follows, i.e., that one not obligated in a blessing should not recite it. According to the Rambam, one who did not hear a rooster in the morning does not recite the blessing of הנותן לשכוי בינה.
Any blessing in which one is not obligated - because one has not personally derived the benefit associated with the mitzvah
should not be recited - As mentioned above, this is one of the differences between the Rambam's conception of the morning blessings and that of the other Geonim, who maintain that the blessings should be recited regardless. In consideration of the Rambam's position, the Shulchan Aruch (Orach Chayim46:8) suggests reciting the blessings without mentioning God's name. The Ramah maintains that one should follow the other opinion.
Even among those who accept the Rambam's conception of these blessings, some authorities would disagree regarding this particular blessing. With this blessing, we are not thanking God for hearing the rooster's crow itself, but for the benefit which we receive from the daylight which the rooster discerns. (SeeTosafot and Rabbenu Asher, Berachot 60b.)
Commentary Halacha 8
What is implied? - This halachah exemplifies the final principle mentioned in the previous halachah, that a person should not recite a blessing if he does not derive the benefit associated with it.
One who sleeps in his outer garment - in contrast to pajamas or underwear
should not recite the blessing "who clothes the naked" upon rising. -Since, though he is clothed, he performed the activity associated with the blessing on the previous day.
One who walks barefoot does not recite the blessing, "for You have provided me with all my needs." - the blessing associated with wearing shoes.
On Yom Kippur and the ninth of Av, when one does not wash, - Washing is one of the five afflictions forbidden on these two days. See Hilchot Sh'vitat Asor 1:5 and 3:1-6 and Hilchot Ta'aniot 5:10.
one does not recite the blessing al netilat yadayim, - In Hilchot Sh'vitat Asor 3:2, the Rambam qualifies the prohibition against washing by stating: "One [who is] soiled from excrement or dirt may wash the dirty area in the normal fashion without worry." He also allows a woman to wash her hands in order to feed her child.
The source for the Rambam's statements, Yoma 77b, explains that the reason for this leniency is the presence of shivta on her hands. Rashi interprets this as רוח רעה, the spirit of impurity which rests on our hands before the morning washing.
Tosafot (Yoma, ibid.) rules that one does wash his hands upon rising in the morning on Yom Kippur since רוח רעה is considered like any filth and may be removed in its normal fashion. As apparent from the previous halachot, the Rambam does not consider רוח רעה as a significant factor and forbids such washing. (See Lechem Mishneh, Hilchot Sh'vitat Asor.)
The Shulchan Aruch (Orach Chayim 613:2) accepts Tosafot's opinion and states:
One washes his hands in the morning [on Yom Kippur] and recites על נטילת ידים. One should be careful to wash only the ends of the joints of his fingers.
The Ramah adds: "And he should not intend to enjoy the washing, and do so [only] to remove the רוח רעה from his hands."
nor the blessing "who removes the bonds of sleep..." - which is associated with washing one's face. Since washing in this manner is prohibited on these days, one does not recite this blessing.
This ruling is also questioned by other halachic authorities. The Ra'avad states that since it is permissible to clean one's face if it is dirty, one may clean the dirt that collects in one's eyes overnight and recite the blessing associated with this washing.
The Shulchan Aruch, Orach Chayim 613:4 rules that one who is particularly fastidious may wash his face with water on the morning of Yom Kippur. The Ramah adds that the custom is to be very strict in this regard and not even to wash the eyes. The Mishnah Berurah (basing himself on the Bayit Chadash) permits one to moisten his fingertips and clean the dirt from his eyes. All of these laws regarding Yom Kippur also apply to the ninth of Av.
One who does not relieve himself - in the morning.
does not recite the blessing, "who created man in wisdom...." - as part of the morning blessings.
The same applies regarding the remainder of the blessings. - Though Ashkenazic authorities do not accept the Rambam's ruling as explained above, we do find a law which parallels the Rambam's stance here. Even according to the Ashkenazic authorities, one should not recite the blessing "who has provided me with all my needs" on Yom Kippur or Tish'ah B'Av, since it is forbidden for everyone to wear shoes on these days.
Commentary Halacha 9
It is the custom of the people in the majority of our cities to recite these blessings one after another in the synagogue, whether or not they are obligated in them. - This practice has its source in the opinions of the other Geonim mentioned above. The Tur (Orach Chayim 46) explains the custom:
Since one's hand are not clean [upon rising], the [rabbis] instituted the practice of reciting the [blessings] in order in the synagogue. [Another reason for the institution of this practice is that] many of the common people do not know how to recite the [blessings] and when they are recited in the synagogue, they can answer "Amen" afterwards, and thus, fulfill their obligation.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to. - The Kessef Mishneh explains that the Rambam sees two difficulties in this practice:
a) The blessings are not recited at their proper time, i.e., immediately after the action to which they are a response;
b) In the synagogue, all the blessings are recited and it is improper to recite a blessing that one is not obligated to recite.
a) The blessings are not recited at their proper time, i.e., immediately after the action to which they are a response;
b) In the synagogue, all the blessings are recited and it is improper to recite a blessing that one is not obligated to recite.
In answer to the first objection, Rabbenu Asher and Rabbenu Yonah explain that there is no problem with reciting these blessings after the actions to which they relate have been completed. The only blessings that must be recited in direct conjunction with the deed with which they are associated are those recited before fulfilling commandments. However, blessings of thanks or praise may be uttered later. This opinion is accepted by all Ashkenazic authorities.
Today, many people recite these blessings at home after washing and dressing. In certain communities, they are recited communally in the synagogue. In all cases, however, each individual who is able to read the blessings from a siddur or knows them by heart should recite the blessings himself every morning.
Commentary Halacha 10
One who rises to study Torah, whether the Written or Oral Law, - There is debate in the Talmud about this matter. Some Sages did not require the recitation of a blessing for the study of certain portions of the Oral Law (SeeBerachot 11b). Nevertheless, the decision quoted by the Rambam is accepted by all halachic authorities. The Shulchan Aruch HaRav 47:2 explains the reason for this decision, "They [all portions of the Oral Law] are all Torah and were given to Moses at Mount Sinai."
before he recites the Shema, - Berachot 11b states:
Once one has recited the Shema, he need not recite a blessing [for Torah study] since he has fulfilled his obligation with Ahavah Rabbah (the second blessing before the Shema).
This blessing praises God for teaching our ancestors "the laws that bring eternal life" and includes our prayers that He "grant our hearts understanding... to learn and to teach... all the teachings of Your Torah." Therefore, Ahavah Rabbah is considered as comparableáto the blessings recited before Torah study (Rashi, Berachot, ibid.).
Rabbenu Asher quotes an opinion in the Jerusalem Talmud (Berachot 5:1) which states that the blessing of Ahavah Rabbah can replace the blessings before the study of the Torah only when one studies immediately after reciting the Shema and Shemoneh Esreh. The Ra'avad and the Rashba, however, maintain that the recitation of the Shema is also considered as Torah study. Therefore, if one recites the Shema after Ahavah Rabbah, one is considered to have fulfilled his obligation.
The Rambam appears to follow the latter opinion, however, the Shulchan Aruch(Orach Chayim 47:8) accepts Rabbenu Asher's view.
should wash his hands beforehand, - to fulfill the obligation of נטילת ידים upon rising in the morning.
recite [the following] three blessings, and then study. - Both here and in Halachah 11, the Rambam states that one must study immediately after reciting these blessings. The Beit Yosef (Orach Chayim 47) explains the motivating principle: All blessings recited before the performance of a commandment must be followed immediately by the fulfillment of the commandment.
This position is, however, not universally accepted. Tosafot (Berachot 11b), Rabbenu Yonah, and the Mordechai disagree and do not require the repetition of the blessings even if an interruption was made between their recitation and Torah study. The Shulchan Aruch (loc. cit.,:9) warns against making such an interruption.
[The comparison of the blessings before Torah study to the blessings of the mitzvot is not universally accepted. In addition to the opinion of the Ramban mentioned in the following halachah, the Levush (Orach Chayim 47) compares the blessings before Torah study to the blessings recited before partaking of food. Just as one thanks God for the satisfaction granted from food and other physical things, one blesses Him for the satisfaction derived from Torah study. See also Shulchan Aruch HaRav 47:1, Likkutei Sichot Vol. 14.]
[These blessings] are: [Blessed... universe] who has sanctified us with His commandments and commanded us concerning the words of Torah. -There are two different versions of this blessing:
a) one which has its source in the published text of the Talmud, Berachot 11b, and concludes: לעסוק בדברי תורה - "to occupy [ourselves] in the words of Torah."
b) the version quoted by the Rambam: על דברי תורה - "concerning the words of Torah." This version is also found in the siddur of Rav Amram Gaon and theHalachot of Rav Yitzchok Alfasi.
a) one which has its source in the published text of the Talmud, Berachot 11b, and concludes: לעסוק בדברי תורה - "to occupy [ourselves] in the words of Torah."
b) the version quoted by the Rambam: על דברי תורה - "concerning the words of Torah." This version is also found in the siddur of Rav Amram Gaon and theHalachot of Rav Yitzchok Alfasi.
The siddurim of the Sephardim, Yemenites and Nusach Ari follow the Rambam's text, whereas Nusach Ashkenaz reads לעסוק בדברי תורה.
[
[
In both versions, this blessing contains thirteen words corresponding to the thirteen principles of Biblical exegesis that apply to the Torah (יºג מדות שהתורה נדרשת בהן, Shulchan Tahor).]
And - The presence here of the Hebrew letter vav (ו) which is generally translated as "and" is the subject of much discussion among the Rabbis.
Tosafot (Berachot 46a) explains that, according to Rabbenu Tam, any blessing that follows another blessing of only a single line must itself begin "Blessed are You..." and cannot be included in the phrase "Blessed are You..." in the first blessing. Therefore, since this paragraph does not begin "Blessed are You...," it appears to be a continuation of the first blessing and not a blessing of its own. The vav - "and" - indicates the connection between the two paragraphs.
The Rambam, however, clearly states that the second paragraph is considered as a blessing in its own right and not a continuation of the first blessing. The vavwould, therefore, appear to be superfluous. Though most printed texts of theMishneh Torah include a vav, the authoritative Oxford manuscript of theMishneh Torah, the Yemenite manuscripts, and the Ramah's text of theMishneh Torah all lack a vav. (Note Shulchan Aruch HaRav 47:5, which explains that even according to the opinion that the second paragraph is a separate blessing, adding the vav is in place.)
The Shulchan Aruch, Orach Chayim 47:6 rules that the vav should be recited. The Ramah adds that although the custom is not to say it, it should be said. Most siddurim of Nusach Ashkenaz and Sefard include the vav.
please, God, our Lord, make pleasant the words of Your Torah - We ask God to let us appreciate the sweetness of His Torah so that we will study it with love (Rashi, Berachot 11b).
in our mouths and in the mouths of Your people, the entire House of Israel. May we, our offspring, - The Bayit Chadash adds "and our offsprings' offspring" as a reference to the statement (Bava Metzia 85a) that the Torah will never depart from a family which has three generations of Torah scholars. However, this version is not included in many siddurim.
and the offspring of Your people, be knowers of Your name and among those who occupy themselves with Your Torah. Blessed are You, God, who teaches Torah to His people, Israel. - This version is found in the published texts of the Mishneh Torah and the published texts of Berachot 11b, the source for this blessing. However, in his responsa, the Rambam suggests a different conclusion for this blessing: "Blessed are You, God, the Giver of the Torah." He explains the reasons why he favors the latter version:
This [wording] alludes to our recognition that God gave us the Torah so that we will learn to do everything it states. [The blessing is a request] that He open our hearts to the study of Torah, for this was the reason it was given to us as a heritage.
However, to conclude [the blessing with] "who teaches Torah..." is incorrect, for God... does not teach us the Torah. Though in His love for us, He separated us from the gentiles and gave us the Torah of truth, the actual performance of the mitzvah is left to us and doing His will is in our hands.
However, to conclude [the blessing with] "who teaches Torah..." is incorrect, for God... does not teach us the Torah. Though in His love for us, He separated us from the gentiles and gave us the Torah of truth, the actual performance of the mitzvah is left to us and doing His will is in our hands.
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. - The designation of Israel as God's chosen people is associated with His giving them the Torah on Mount Sinai (Tur, Orach Chayim 47).
Blessed are You, God, who gives the Torah - Berachot (loc. cit.) refers to this as "the most exalted of these blessings" because it contains thanks to God and praise of Israel and the Torah (Rashi).
Rabbenu Yonah points out that although this blessing follows directly after another blessing, it departs from the normal pattern of such blessings and begins "Blessed are You...." He explains that this is because this blessing is also often recited in isolation, before the reading of the Torah in the synagogue.
The recitation of the blessings of the Torah is very important. Bava Metzia 85a states that Eretz Yisrael was destroyed because the Jews forsook the Torah. Our Sages clarified that statement, explaining that it means that the people would study Torah without reciting the blessings before it. A person who studies Torah without reciting the blessings fails to realize its holiness and sanctity, therefore, it is considered as if he ""forsook the Torah.''
Commentary Halacha 11
One is obligated to recite these three blessings - The nature of this obligation is debated among the commentaries. The Beit Yosef (Orach Chayim47) and others understand the Rambam as considering these blessings similar to any other blessing recited before the performance of a mitzvah and hence, of Rabbinic origin.
Nevertheless, Berachot 21a and Yoma 37a state that the obligation to recite a blessing on Torah study stems from the Torah itself. In keeping with this view, the Ramban (Hosafot to Sefer HaMitzvot, positive commandment 15) reckons the recitation of the blessings of the Torah as a separate mitzvah.
every day. - Perhaps with the words "every day," the Rambam is implying that these blessings should be recited even if one does not sleep at night. SeeMagen Avraham 47:11.
The blessings are recited only once a day. In contrast to the blessings recited over other mitzvot, even if one interrupts his study and occupies himself with other matters, one need not recite a second blessing. The Shulchan Aruch HaRav 4:7 gives two reasons for this difference:
1) The blessings before the Torah resemble the other morning blessings. A person enjoys the benefits associated with the morning blessings intermittently throughout the day, yet he only recites the blessings once in the morning. Similarly, though one may study at several different occasions in a single day, the blessings are recited only once daily.
2) The obligation to study Torah is incumbent upon one throughout the entire day and, at all times, one's attention should be on one's studies.
1) The blessings before the Torah resemble the other morning blessings. A person enjoys the benefits associated with the morning blessings intermittently throughout the day, yet he only recites the blessings once in the morning. Similarly, though one may study at several different occasions in a single day, the blessings are recited only once daily.
2) The obligation to study Torah is incumbent upon one throughout the entire day and, at all times, one's attention should be on one's studies.
Afterwards, one should read a few words of Torah. - If these blessings are comparable to other blessings recited before the performance of mitzvot, the mitzvah (studying Torah) must also be fulfilled immediately after the recitation of the blessing (Kessef Mishneh).
[To fulfill this obligation,] the people adopted the custom of reading the Priestly Blessing. - The Priestly Blessing is found in Numbers 6:22-27. Tosafot(Berachot 11b) also mentions the custom of reciting the Priestly Blessing each morning and Rav Amram Gaon includes the Priestly Blessing in his siddur.
The Avudraham mentions that the recitation of these verses arouses Divine blessing for the Jewish people. The Even Yarchi notes that the verses of the Priestly Blessing contain 60 letters, corresponding to the 60 tractates in the Talmud.
In certain places, they recite [the passage (Numbers 28:1-9)]: "Command the children of Israel...," - These verses describe the morning sacrifice offered daily in the Holy Temple. The Machzor Vitri (an early siddur of French origin) does not include the Priestly Blessing and mentions these verses instead.
and there are places where they read both of them - In the Order of the Prayers for the Entire Year found at the conclusion of Sefer Ahavah, the Rambam includes both these passages, with the verses describing the sacrifices preceding the Priestly Blessings.
The Tur and the Shulchan Aruch (Orach Chayim 47:9) both understand the Priestly Blessing to be a fulfillment of the requirement to study Torah after the blessings. The verses of the Daily Sacrifice are recited later, with the intention that our recitation of these verses will compensate for our inability to actually offer these sacrifices (Ta'anit 27b, Orach Chayim 48).
Also, [it is proper] to read chapters or laws from the Mishnah and the Beraitot. - so that we will have studied passages from the written law, the Mishnah, and the Talmud and thus, emphasize how our obligation to study Torah applies to all three. Note Kiddushin 30a and Hilchot Talmud Torah 1:11, which advises one to divide his Torah study, a third in the Written Law, a third in Mishnah and a third in Talmud.
In his Order of Prayers, the Rambam lists the following passages from the oral law after the the Priestly Blessings:
These are the precepts for which no fixed limit is prescribed: Pe'ah (the corners of the field left unharvested for the needy, Leviticus 23:22), Bikkurim (the first fruits, Exodus 23:19), HaRei'on (the pilgrimage offerings, Deuteronomy 16:16-17), acts of kindness and the study of Torah. [A Mishnah, Pe'ah 1:1.]
These are the precepts, the fruits of which a person enjoys in this world, while the principle remains [for him] in the world to come: Honoring one's mother and father, acts of kindness, concentration during prayer, visiting the sick, waking early to go to the study hall, hospitality to guests, bringing peace between man and his fellow man, and the study of Torah, which is equivalent to them all. [Aberaita, Shabbat 127a]
Rav Zeira says: "Jewish women imposed a stringent practice upon themselves. Even if they saw a drop of [vaginal] blood the size of a mustard seed, they would count seven clean days after it." [An example of Torah law, Berachot31a, Nidah 66a, and Megillah 28b]
It was taught in the School of Elijah: Whoever studies Torah law every day is assured of life in the world to come [as implied by Chabakuk 3:6]: "Halichot (the paths of) the world are his." Do not read halichot, but halachot (Torah laws) [Megillah 28b].
Rabbi Eliezer said in the name of Rabbi Chanina: Torah scholars increase peace in the world as [implied by Isaiah 54:13]: "And all your children will be students of God and great will be the peace of your children." [Berachot 64a.]
These are the precepts, the fruits of which a person enjoys in this world, while the principle remains [for him] in the world to come: Honoring one's mother and father, acts of kindness, concentration during prayer, visiting the sick, waking early to go to the study hall, hospitality to guests, bringing peace between man and his fellow man, and the study of Torah, which is equivalent to them all. [Aberaita, Shabbat 127a]
Rav Zeira says: "Jewish women imposed a stringent practice upon themselves. Even if they saw a drop of [vaginal] blood the size of a mustard seed, they would count seven clean days after it." [An example of Torah law, Berachot31a, Nidah 66a, and Megillah 28b]
It was taught in the School of Elijah: Whoever studies Torah law every day is assured of life in the world to come [as implied by Chabakuk 3:6]: "Halichot (the paths of) the world are his." Do not read halichot, but halachot (Torah laws) [Megillah 28b].
Rabbi Eliezer said in the name of Rabbi Chanina: Torah scholars increase peace in the world as [implied by Isaiah 54:13]: "And all your children will be students of God and great will be the peace of your children." [Berachot 64a.]
Commentary Halacha 12
The Sages praised - Rav Kapach notes that at the beginning of this chapter, the Rambam attributes the order of the prayers to the Anshei K'nesset HaGedolah. Therefore, we can assume that they also instituted the practice of reciting verses of praise before the blessings of the Shema. (Note the statement of Rabbi Simlai, Berachot 32a, which suggests praising God before reciting the Shemoneh Esreh.) Though from the passage from Shabbat quoted below one might infer that the recitation of these verses was instituted later, perhaps this refers to the designation of the specific verses to be recited, while the practice of reciting verses itself had already existed.
those who recite songs from the Book of Psalms every day; from "A song of praise by David... (Tehillah l'David)" (Psalms 145) - Berachot 4b states that anyone who recites Psalms 145 three times each day is guaranteed a place in the World to Come.
until the end of the Book [of Psalms] - Shabbat 118b relates:
Rabbi Yossi said: "May my portion be with those who complete [the recitation of] Hallel every day."
That cannot be. Behold, the master taught that one who recites Hallel every day is considered as a blasphemer and abuser.
In regard to what did [Rabbi Yossi] make his statement? In regard to פסוקי דזמרא - the verses of song.
That cannot be. Behold, the master taught that one who recites Hallel every day is considered as a blasphemer and abuser.
In regard to what did [Rabbi Yossi] make his statement? In regard to פסוקי דזמרא - the verses of song.
The Rambam understands פסוקי דזמרא as referring to the last six chapters of Psalms (Kessef Mishneh). This definition is also accepted by Rav Yitzchok Alfasi and Rabbenu Asher.
It has become customary to read verses before and after them - In his Order of Prayers for the Entire Year, the Rambam mentions a series of verses from Psalms and from I Chronicles 29:10-14 which are recited before and after these six Psalms. See Soferim 17:11. These verses are customarily recited today in both Ashkenazic and Sephardic communities.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., - Tradition states that the Anshei K'nesset HaGedolah received this blessing and the blessing,Yishtabach, from Heaven. Therefore, our custom is to recite these blessings standing (Or Zerua).
The Pri Chadash takes issue with this view and maintains that these blessings were instituted by the Geonim after the conclusion of the Talmud. Though theOr Zerua's opinion is based only on "tradition," the fact that the Jerusalem Talmud refers to these blessings, as mentioned below, indicates that they were recited during the Talmudic era.
and a blessing after [concluding] them, Yishtabach. - The Hagahot Maimoniot explain that the blessings, Baruch She'amar and Yishtabach are considered a single unit. Therefore, Yishtabach is considered a blessing which follows directly after another blessing - despite the verses recited between the two blessings. Accordingly, it does not begin "Blessed are You, God...."
Though the verses of פסוקי דזמרא are not considered an interruption between the blessings, idle conversation certainly would be. Thus, the Jerusalem Talmud rules that anyone who talks between Baruch She'amar and Yishtabachhas transgressed and is not fit to be part of the Jewish army (which must be composed only of righteous men).
Afterwards, one recites the blessings for Kri'at Shema and recites the Shema - See Hilchot Kri'at Shema 1:5-8.
Commentary Halacha 13
There are places where they are accustomed to recite the Song of the Sea (Exodus 14:30-15:26) each day - The Zohar (II:54b) states that anyone who recites this song at present will merit to recite it in the Messianic age.
See also the Tosefta, Berachot (2:1) and the Shulchan Aruch HaRav 66:4 which emphasize (albeit in a different context) that the obligation to recall the exodus from Egypt each day should also include the recollection of the miracle of the splitting of the sea.
after they recite Yishtabach. - In his siddur, Rav Sa'adia Gaon writes that "though this is a fine custom, it is not obligatory or necessary."
Afterwards, they recite the blessings for the Shema - It is improper to make an interruption between Yishtabach and the blessings of the Shema. (SeeShulchan Aruch, Orach Chayim 54:3) However, verses of praise and prayer are not considered an interruption. Note the custom of reciting Shir hama'alot at this point in prayer during the Ten Days of Repentance.
Today, we recite the Song of the Sea before Yishtabach. Sefer HaBatimsuggests that this is because it is also praise of God and thus, is appropriate within the context of פסוקי דזמרא.
There are places where they recite the song of Ha'azinu (Deuteronomy 32:1-43) - Ha'azinu is also a song of general relevance. The Maggid of Meseritch advised reciting it daily as a means of evoking Divine blessing.
Among Sephardic Jews, there is a custom to recite Ha'azinu in place of the Song of the Sea on the Tish'ah b'Av because of the verses of reproof contained in it (Ma'aseh Rokeach).
and there are individuals who recite both of them. Everything is dependent on custom.
Commentary Halacha 14
A person is obligated to recite 100 blessings [in the period of one] day and night - Menachot 43b relates:
Rabbi Meir used to say: "One is obligated to recite 100 blessings every day as [implied by Deuteronomy 10:12]: 'And now Israel, what is it that God, your Lord, asks of you.'”
Rashi explains that the word, מה- "what" can be read as מאה - "100", allowing for the interpretation, "And now Israel, 100 [blessings] is what God, your Lord, asks of you."
The Tur (Orach Chayim 46) quotes Rav Natrunai Gaon who attributes the institution of this custom to King David.
What are these 100 blessings? The twenty-three blessings that we have counted in this chapter, - i.e., the eighteen blessings discussed in Halachot 1-9, the three blessings recited before studying Torah (see Halachot 10, 11) and the two blessings associated with פסוקי דזמרא (see Halachah 12).
the seven blessings before and after Kri'at Shema in the morning and in the evening - Two blessings before the Shema and one blessing afterwards in the morning; two blessings before the Shema and two afterwards in the evening. (See Hilchot Kri'at Shema 1:5.)
When one wraps himself in tzitzit, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit - SeeHilchot Tzitzit 3:8.
When he puts on his tefillin, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to put on tefillin - Note Hilchot Tefilin 4:5, where the Rambam states that only one blessing should be recited when putting on tefillin. Other authorities require two blessings to be recited: one, on the Tefilah placed on the arm, and another, on the Tefilah placed on the head. See also theShulchan Aruch, Orach Chayim 25:9 and the Ramah's notes there.
[One recites] three Amidot, each of which contains eighteen blessings. -The Rambam mentions the addition of the nineteenth blessing in theShemoneh Esreh in the next halachah. Here he is discussing the 100 blessings in their original historical context.
Behold, this is 86 blessings - i.e., the 23 of the morning blessings, the 7 associated with the Shema, 1 on tefillin, 1 on tzitzit, and 54 (18x3) from the three Shemoneh Esreh prayers.
When one eats two meals, [one] during the day and [one] at night, - In his Commentary on the Mishnah, Pe'ah 8:7, the Rambam explains that two meals, one during the day and one at night, is the normal fare for a person each day.
one recites 14 blessings, seven for each meal: one when he washes his hands before eating - See Hilchot Berachot 6:2.
and on the food itself, one before - HaMotzi. See Hilchot Berachot 3:2.
and three afterwards - These are the three blessings which constitute the Torah's requirement for the grace after meals:
1) ברכת הזן,
2) ברכת הארץ, and
3) בונה ירושלים
1) ברכת הזן,
2) ברכת הארץ, and
3) בונה ירושלים
See Hilchot Berachot 2:1. The Rambam mentions the fourth blessing included in the grace in the next halachah.
on the wine, one before - See Hilchot Berachot 7:14-15 which mentions the custom of reciting the grace after meals over a cup of wine. Before drinking from that wine, one recites the blessing: borey pri hagefen.
and one afterwards - i.e., מעין שלש - the blessing which is reciting after drinking wine. See Hilchot Berachot 8:15.
[a total] of seven. Thus, there are 100 blessings all told.
Commentary Halacha 15
At present, since the [Sages] established the blessing [cursing] the heretics in prayer - See Chapter 2:1.
and added hatov v'hameitiv in the grace after meals, - This refers to the fourth blessing of the grace after meals. As explained in Hilchot Berachot 2:1, this blessing was instituted later than the first three blessings, its recitation having been ordained by the Sages of the Mishnah.
there are five more blessings. - recited every day.
On Sabbaths and holidays, - Yom Kippur presents a particular problem for although there are five prayer services, one is not permitted to eat and cannot recite blessings over food.
when the Amidah contains [only] seven blessings - See Chapter 2, Halachah 5.
and similarly, on other days, if one is not obligated in all of these blessings - This follows the Rambam's view (see Halachot 7-9) that a person should not recite the morning blessings unless he performs the actions with which they are associated.
e.g., one did not sleep at night, - If a person does not sleep at night, he misses at least two blessings: hamapil (Halachah 1) and E-lohai neshamah(Halachah 3). According to some opinions, he also should not recite hama'avir sheinah (Halachah 4).
nor loosen his belt, - in which case, he would not be obligated to recite the blessing, ozer Yisrael b'gevurah - "who girds Israel with strength" - upon fastening it the following morning.
nor go to the bathroom, - in which case, he is exempt from the blessing ofasher yatzar discussed in Halachah 5.
or the like - i.e., any one of the morning blessings, with the exception of shelo asani goy, shelo asani aved, shelo asani isha.
he must complete the 100 blessings by [reciting blessings over] fruits. -as explained in Halachah 16.
Menachot 43b, the source for the requirement to recite 100 blessings, also recognized the difficulties inherent in fulfilling that requirement on the Sabbaths and holidays, and advises completing the sum of 100 blessings by reciting blessings before smelling spices or before eating sweets.
The Hagahot Maimoniot quotes an opinion that allows the blessings recited on the reading of the Torah and haftorah to be included in the calculation of the 100 blessings. This yields another 27 blessings. For this reason, Hagahot Maimoniot suggests that the blessings on the Torah should be recited loudly so that those present are able to answer "Amen." The Magen Avraham (46:8) suggests that one should rely on this opinion only when he cannot recite sufficient blessings on fruits.
Commentary Halacha 16
What is implied? - I.e., how does one supplement the number of blessings recited on the Sabbath and festivals.
[When] one eats a small amount of vegetables, he recites a blessing before - borey pri ha'adamah (Hilchot Berachot 8:1).
and after it. - borey nefashot (ibid.).
[When] he eats a small amount of a particular fruit, he recites a blessing before - borey pri ha'etz (ibid.)
and after it. - borey nefashot or al hapeirot (ibid.).
He should count all the blessings [he recites] until he completes [the requirement of] 100 each day. - The Rambam's choice of words implies that each day, a person should carefully keep track of the number of blessings he recites until he fulfills the requirement.
Note the comments of the Lechem Mishneh who explains that although one should try to recite 100 blessings each day, one should be careful not to recite unnecessary blessings.
Commentary Halacha 17
In this and the following halachah, the Rambam summarizes the order of an individual's daily prayers from rising in the morning until the Evening Service. In the following two chapters, the Rambam deals with the subject of communal prayer.
The order of prayer is as follows: In the morning, a person should rise early - so that he will be able to complete the recitation of the Shema and the blessing which follows it before sunrise, Hilchot Kri'at Shema 1:11).
and recite the blessings [mentioned above]. - i.e., the morning blessings mentioned in Halachot 3-6, 10-11.
[Then,] he recites the songs [of praise] and the blessings before and after them. - as explained in Halachah 12.
[Afterwards,] he recites the Shema, - in fulfillment of his obligation to recite the Shema each day (Hilchot Kri'at Shema 1:1).
[together with] the blessings before and after it. - the two blessings before the Shema and the one blessing afterwards (See Hilchot Kri'at Shema 1:5).
He should omit the Kedushah - The passage which quotes the praises of the angels who recite "Holy, Holy, Holy is the God of Hosts, the whole world is full of His glory" (Isaiah 6:3) and "Blessed is the honor of God from His place" (Ezekiel 3:12). This passage is recited three times during the morning service, once in the first blessing before Kri'at Shema, once in the repetition of the Shemoneh Esreh, and once at the conclusion of the service. (See Chapter 9, Halachot 4-5.)
from the first blessing before [the Shema] - Precisely which portion of the blessing to omit is a matter of debate among the Rabbis. See Beit Yosef, Orach Chayim 59.
because an individual - praying without a quorum (minyan)
does not recite Kedushah. - As stated in Chapter 8, Halachot 4-6, any "holy matter" should not be recited in the absence of a minyan of ten people. TheKedushah recited when repeating the Shemoneh Esreh is considered as a "holy matter" of this nature. (See Berachot 21b, Megillah 23b. See also Chapter 8, Halachah 4, and Chapter 9, Halachah 5 for a discussion of the text ofKedushah.)
In this halachah, the Rambam equates all three recitations of the Kedushah in the morning service. The Tur (Orach Chayim 59) cites Rav Natrunai Gaon as also sharing this opinion. There is no specific Talmudic or Midrashic source to this effect. However, the Zohar (Vol. II, 129b, 132b) also considers all three recitations of Kedushah to be bound by the same rulings.
Rabbenu Yonah quotes the opinion of the Ashkenazic authorities who distinguish between these recitations of Kedushah. They maintain that since, in the repetition of the Shemoneh Esreh, we liken ourselves to the angels and recite the same praises, a minyan is necessary. However, the other Kedushotare simply narrative descriptions of the praises uttered by the angels and therefore, do not require a minyan.
The Shulchan Aruch (Orach Chayim 59:3) quotes the Rambam's position. The Ramah concludes that even an individual should recite the blessing without deleting the Kedushah.
The Kessef Mishneh writes that Rabbi Avraham, the Rambam's son, states that his father later changed his position regarding this halachah and wrote in a responsum that one should recite Kedushah even without a quorum of ten. This is also recorded by Orchot Chayim, Rashba, and Rabbenu Manoach. However, there are other responsa which indicate that the Rambam did not change his mind.
When he concludes [the blessing,] ga'al Yisrael, - The blessing beginningEmet v'yatziv, which follows the recitation of the Shema.
he should stand immediately to connect [the blessing of] redemption to prayer - Berachot 42a relates: "prayer should follow immediately after [the blessing of] redemption."
Berachot 9b states:
One who connects [the blessing of] redemption to prayer will not be harmed the whole day...[Rav Bruna] was a great man who experienced intense joy in his [performance of] mitzvot. One day, he connected [the blessing of] redemption to prayer and the smile did not leave his face all day.
The Jerusalem Talmud (Berachot 1:1) equates one who does not fulfill this practice to a loved one who knocks on the door of the king and then departs. When the king answers the door and sees no one there, he also turns away.
He should pray standing, as we have said. - See Chapter 5, Halachah 2.
When he concludes, he should sit, fall on his face and recite the supplication prayer. - See Chapter 5, Halachah 13.
[Afterwards,] he should lift up his head and recite a few [additional] supplications while sitting amid supplication. - In his Order of Prayers for the Entire Year, the Rambam lists these verses beginning with - "And we do not know what to do for our eyes are directed towards You" (II Chronicles 20:12).
In Chapter 4, Halachah 16, and Halachah 18 of this chapter, the Rambam requires one to sit a short while after prayer before taking his leave. Perhaps that is the basis for the suggestion to sit during these supplicatory prayers.
Afterwards, while sitting, he recites Tehillah l'David (Psalms 145), -Berachot 4b states: "Anyone who recites Tehillah l'David three times daily is guaranteed a place in the World to Come." Since this Psalm is not included in the evening service, it is recited twice in the morning service.
adds supplications according to his ability - In Chapter 9:5, the Rambam rules that one should recite the passage, U'va l'Tzion go'el. However, that passage includes the Kedushah and hence, according to the opinion mentioned above, should only be recited in communal prayer. Therefore, an individual recites only the supplications found at the end of that prayer.
In his Order of Prayers, the Rambam also mentions the custom of reciting the "song of the day" and of eyn k'e-loheinu.
and departs to his own affairs. - The Tur and Shulchan Aruch (Orach Chayim155:1) quote Berachot 64a which states that after prayer, one should proceed to Torah study. It is unclear why the Rambam does not mention this point.
Commentary Halacha 18
One begins the Minchah service by reciting Tehillah l'David (Psalm 145) -This is the third time this psalm is recited in the daily prayers in keeping with the directive of Berachot 4b mentioned in the previous halachah.
Reciting Tehillah l'David here also fulfills the obligation (Berachot 31a, Chapter 4, Halachah 18) to pray "amid words of Torah." See also Chapter 9, Halachah 8.
while sitting - The siddur of Rav Sa'adia Gaon states that תהילה לדוד should be recited sitting until one is calm and properly prepared to pray. Only then should one stand and recite Shemoneh Esreh. See Chapter 4, Halachah 16.
Afterwards, one stands and recites the Minchah prayer. - See Chapter 5, Halachah 2.
When he finishes, he falls on his face and recites the supplication prayer, - See Chapter 5, Halachah 13.
raises his head and utters [more] supplication according to his ability and departs to his own matters. - as explained in the previous halachah.
In the evening service, he recites the Shema together with the blessings before and after it, - See Hilchot Kri'at Shema 1:5-6.
connects [the blessing of] redemption to prayer - See the previous halachah. Note also the concluding statement of this halachah.
and prays standing. - See Chapter 5, Halachah 2.
When he finishes, he sits a short while - See Chapter 4, Halachah 16.
and departs. - Here, the Rambam does not add "to his own matters" as in regard to the morning and afternoon service. Before the evening service, a person should have concluded his work and business affairs.
One who offers prayers of supplication after the evening service is praiseworthy. - In Chapter 5, Halachah 15, the Rambam writes that the common custom is not to fall on one's face and recite supplications in the evening service. The Beit Yosef (Orach Chayim 131) explains that both falling on one's face and night are associated with God's attribute of judgement and it would be inappropriate to combine the two.
It is unclear whether the Rambam is here referring to the practice of falling on one's face (nefilat apayim) or merely the recitation of supplicatory prayers (tachanun). Rav Amram Gaon records that in Babylonia, it was the custom to recite such prayers every night except Friday.
Even though one recites the blessing hashkiveinu - the second blessing recited after the Shema at night
after ga'al Yisrael, it is not considered as an interruption between [the blessing of] redemption and prayer, for - Berachot 4b relates: Since the Sages established the blessing hashkiveinu...
they are both considered as one long blessing. - Hashkiveinu is considered as a continuation of the theme of redemption (Tosafot, Berachot 4b) because it contains the request for God to save us from many different types of difficulties just as He redeemed us from Egypt (Maharit Algazi). The connection is further emphasized by the fact that in the exodus from Egypt, God protected the Jews on a night where permission was granted for the forces of destruction to act. Similarly, in hashkiveinu, we ask Him to protect us from "all evil matters and fears of night" (Birkai Yosef).
Megillah vChanukah - Chapter Three
Halacha 1
In [the era of] the Second Temple, the Greek kingdom issued decrees against the Jewish people, [attempting to] nullify their faith and refusing to allow them to observe the Torah and its commandments. They extended their hands against their property and their daughters; they entered the Sanctuary, wrought havoc within, and made the sacraments impure.
The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them. The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand.
They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple.
Commentary Halacha
In [the era of] the Second Temple - The Chanukah miracle took place in the year 3596 (165 BCE). The Greek persecutions began several years beforehand.
the Greek kingdom - More particularly, the Seleucid kingdom of Syria, whose ruling hierarchy was of Greek origin.
issued decrees against the Jewish people, [attempting to] nullify their faith - Bereshit Rabbah 2:4 relates that the Greeks would have the Jews "write on the horn of an ox that they have no portion in the God of Israel."
and refusing to allow them to observe the Torah and its commandments. - See Megillat Antiochus, which relates that the Greeks prevented the Jews from observing the Sabbath and performing circumcision.
They extended their hands against their property - In this era, the Greek rulers established gentile cities in Eretz Yisrael and deprived the Jewish population of its livelihood.
and their daughters - Rashi, Shabbat 23a, states that before a Jewish virgin was married, she was required to have relations with a Greek officer.
they entered the Sanctuary, wrought havoc within - See Middot 1:6, 2:3 and Shekalim 6:3, which speak of the Greeks breaking open portions of theSoreg, a divider on the Temple Mount, and destroying portions of the wall around the Temple Courtyard.
and made the sacraments impure. - As we find with regard to the oil for the Menorah, the Greeks did not destroy the oil; they made it impure.
Herein, there is a lesson regarding the nature of the conflict between the Greeks and the Jews. The Greeks were not anxious to stamp out Judaism entirely. They were prepared to accept Judaism as one of the cultures of the Mediterranean area, which they would incorporate into an all-encompassing collection of knowledge and values; i.e., the sacraments of Judaism would remain, but they would become impure, tainted by Greek culture.
The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them. - By calling attention to the Divine origin of the Jews' victory before mentioning the Hasmoneans, the Rambam emphasizes the miraculous and spiritual nature of the miracle.
The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand. - The valiant struggle of the Hasmoneans who were able to defeat the most powerful armies of the world with guerilla forces is recounted in many sources.
They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple. - There is a significance to these statements beyond the laws of Chanukah. There are many Rabbinic authorities who are highly critical of the Hasmoneans for assuming the kingship of the Jewish people. (See the Ramban's commentary on the Torah, Parashat Vayichi.) Although in Hilchot Melachim 1:7-8, the Rambam writes that King David's descendants have an eternal right to the monarchy in Jerusalem, his description here of the Hasmoneans as kings does not have the slightest intimation of criticism; if anything, the contrary is true.
Several laws regarding the nature of kingship are derived from the Hasmonean kings and others, even from the kings of Herod's dynasty, who ruled after them.
Halacha 2
When the Jews overcame their enemies and destroyed them, they entered the Sanctuary; this was on the twenty-fifth of Kislev.1 They could not find any pure oil in the Sanctuary, with the exception of a single cruse. It contained enough oil to burn for merely one day. They lit the arrangement of candles from it for eight days2 until they could crush olives and produce pure oil.3
Halacha 3
Accordingly, the Sages of that generation ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated to be days of happiness and praise [of God]. Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle.
These days are called Chanukah. It is forbidden to eulogize and fast on them, as on the days of Purim. Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah.
Commentary Halacha
Accordingly, the Sages of that generation - Shabbat 21b states that the celebration of the holiday was ordained in the year following the miracle.
ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated - There are many who question why the holiday is celebrated for eight days, since the miracle was only for seven (for there was enough oil for the Menorah to burn for a single day). The Rambam's words seem to allude to a resolution of this difficulty. The miraculous lighting of the Menorah began on the twenty-fifth of Kislev and continued for eight days.
[Note, however, the Pri Chadash (Orach Chayim 670:1), who explains that, according to the Rambam, the first day of the celebration was instituted in appreciation of the military victories, while the remaining seven came in recognition of the miracle of the Menorah.]
as days of happiness - an acknowledgement of God's miracles in a material context in appreciation of the military victories.
As the Rambam explains in Hilchot Purim, Chapter 2, "happiness" is associated with feasting. In this context, the Yam shel Shlomo, Bava Kama 7:37, explains that according to the Rambam - in contrast to the rulings of the Tur and theShulchan Aruch (Orach Chayim 670:2) - the festive meals customarily served on Chanukah can be considered to be feasts associated with a mitzvah.
and praise [of God]. - A spiritual acknowledgement of God in appreciation of the miracle of the Menorah. These two aspects of the celebration of the holiday reflect the different nature of the miracles mentioned in each of the first two halachot (Likkutei Sichot, Vol. 10).
Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle. - Both factors, the kindling of the Chanukah candles at night - when their light could be seen - and their placement at the entrance to the house - where their light will be projected into the street - emphasize the principle ofpirsumei nisa, publicizing the Chanukah miracle.
These days are called Chanukah. - According to the Rambam, the choice of this name is somewhat problematic: As mentioned above, there are authorities who associated the name with the expression, חנו כה, "they camped on the twenty-fifth." This certainly does not express the Rambam's view. Megillat Ta'anit associates Chanukah with chanukat hamizbe'ach, the rededication of the altar in the Temple, but there is no mention of this event by the Rambam here.
It is forbidden to eulogize and fast on them, as on the days of Purim. - As mentioned in the commentary on Chapter 2, Halachah 13, the prohibition to eulogize and fast applies only on the days of Chanukah themselves, and not on the preceding or succeeding days.
Significantly, unlike Purim, there is no prohibition against work on Chanukah (Shulchan Aruch, Orach Chayim 670:1).
Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah. - This emphasizes the Rambam's perspective that the allusion to the obligation to read the Megillah in the Megillah itself does not change the status of this mitzvah. (See also the commentary on Chapter 1, Halachah 1.)
Halacha 4
Whoever is obligated to read the Megillah is also obligated to kindle the Chanukah lamp.4 On the first night, a person lighting [the lamp] recites three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has commanded us5 to light the Chanukah lamp."...who wrought miracles for our ancestors...."6"...who has granted us life, sustained us...."7
When a person who did not recite a blessing [on his own Chanukah lamp] sees a lamp,8 he should recite the latter two blessings.9 On subsequent nights, a person who kindles the lamp should recite two blessings and one who sees a lamp should recite one, for the blessing Shehecheyanu is recited only on the first night.10
Halacha 5
On each and every one of these eight days, the entire Hallel11 is recited.12Before [its recitation], one should recite the blessing "...who has sanctified us with His commandments and commanded us to complete the Hallel." This applies whether the recitation is individual or communal.13
Even though the reading of the Hallel is a mitzvah ordained by the Sages, one may recite the blessing [stating] "who sanctified us with His commandments and commanded us," as one recites a blessing for the reading of the Megillah14 and for the erection of an eruv.15 A blessing should be recited for every definite obligation established by our Sages.16
In contrast, if an obligation was established by the Sages because of a doubt - e.g., tithing d'mai,17 - a blessing is not recited.18 [This principle invites a question:] Why is a blessing recited over the second day of a festival; its observance was ordained only because of doubt?19 [This was ordained] lest it be treated with disdain.20
Halacha 6
It is not the recitation of Hallel on Chanukah alone that is a Rabbinic ordinance, but rather, at all times - i.e., on all the days that the complete Hallel is recited, [the obligation to do so] is a Rabbinic ordinance.
There are eighteen days during the year when it is a mitzvah to recite the entireHallel. They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach, and the holiday of Shavuot. Hallel is not recited on Rosh HaShanah and Yom Kippur, since they are days of repentance, awe, and fear, and are not days of extra celebration. The [Sages] did not ordain the recitation of Hallel on Purim, because the reading of the Megillah [serves the purpose ofHallel].
Commentary Halacha
It is not the recitation of Hallel on Chanukah alone that is a Rabbinic ordinance - Since Chanukah is a Rabbinic holiday, one might think that the recitation of Hallel on those days is Rabbinic in origin, while the recitation ofHallel on the festivals has its source in the Torah itself. This is not the case.
but rather, at all times - i.e., on all the days that the complete Hallel is recited, [the obligation to do so] is a Rabbinic ordinance. - The Ra'avad notes that the Sages (see Pesachim 95b, Arachin 10b) consider Isaiah 30:29, "This song shall be to you as the night of the sanctification of the festivals" to be a reference to the recitation of Hallel. Because of this association with a Biblical verse, he considers the obligation to recite Hallel as different in status from other Rabbinic commandments. Indeed, the Halachot Gedolot considers this obligation to be one of the 613 mitzvot. This runs contrary to the position the Rambam mentions in Sefer HaMitzvot (General Principle 1), where he states that even those mitzvot ordained by the prophets are considered to be Rabbinic commandments.
The Maggid Mishneh explains that the verse in Isaiah reflects a command to recite Hallel in appreciation whenever God redeems us from difficulties. (For this reason, it is customary in certain communities to recite Hallel on the anniversary of a miraculous deliverance.) The custom of reciting Hallel on festivals, however, was established afterwards.
There are eighteen days during the year when it is a mitzvah to recite the entire Hallel - in Eretz Yisrael. There are three more days in the diaspora, as mentioned in the following halachah.
They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach - In contrast to the holiday of Sukkot, when a different musafsacrifice is offered each day, on Pesach the same musaf sacrifice is offered every day throughout the holiday. Therefore, the entire Hallel is recited on the first day alone (Arachin 10b).
(Note also Megillah 10b, which states in connection to the splitting of the Red Sea, the major miracle associate with the later days of Pesach, "My creations are drowning in the sea and you desire to say Hallel!")
and the holiday of Shavuot. Hallel is not recited on Rosh HaShanah and Yom Kippur, since they are days of repentence, awe, and fear, and are not days of extra - Rosh HaShanah is a day of happiness. Thus, Nechemiah 8:10, "Eat sumptuous foods and drink sweet beverages... for the happiness of God is your strength," is interpreted as a reference to Rosh HaShanah. Nevertheless, it is not a day of "extra celebration."
celebration. - Arachin 10b relates:
The ministering angels enquired before the Holy One, blessed be He: "Master of the world: Why do the Jews not recite songs [of praise] before You on Rosh HaShanah and Yom Kippur?"He told them: "Is it proper that the King should sit on the throne of judgment with the book of life and the book of death open before Him and the Jews should recite songs [of praise]?"
See also the Rambam's Commentary on the Mishnah (Rosh HaShanah 4:7).
The [Sages] did not ordain the recitation of Hallel on Purim, because the reading of the Megillah [serves the purpose of Hallel]. - On this basis, theMeiri states that a person who cannot hear the reading of the Megillah should recite Hallel on Purim.
Halacha 7
In places where the festivals are celebrated for two days, Hallel is recited on 21 days: On the nine days of Sukkot, the eight days of Chanukah, the [first] two days of Pesach, and the two days of Shavuot.21
[In contrast,] the recitation of Hallel on Rosh Chodesh is a custom and not a mitzvah.22 It is observed [only] communally. [To emphasize that it is a custom,] passages are skipped when it is read. A blessing should not be recited over [this reading], since a blessing is not recited over a custom.23
A person [praying] alone should not recite [the Hallel] at all [on Rosh Chodesh].24 If, however, he began its recitation, he should complete it, skipping the passages the community would skip as he reads it.
Similarly, on the other days of Pesach, [the Hallel] is read while skipping passages.25
Halacha 8
And how should one skip? One recites from the beginning of the Hallel until the phrase chalamish lema'y'no mayim. One then skips and [begins] reciting A-donai z'charanu y'varech, [continuing] until Halleluyah. One then skips and [begins] reciting Mah ashiv lA-donai, [continuing] until Halleluyah. Afterwards, one skips and [begins] reciting Min hametzar karati Yah, [continuing] until the conclusion of the Hallel.
This is the common custom. Others skip [passages] according to a different pattern.
Commentary Halacha
And how should one skip - when reciting Hallel on Rosh Chodesh and the latter days of Pesach?
One recites from the beginning of the Hallel - Psalm 113
until the phrase chalamish lema'y'no mayim. - The conclusion of Psalm 114.
One then skips and [begins] reciting A-donai z'charanu y'varech - Psalm 115:12
[continuing] until Halleluyah. - The conclusion of that psalm.
One then skips and [begins] reciting Mah ashiv lA-donai - Psalm 116:12
[continuing] until Halleluyah. - The conclusion of that psalm.
Afterwards, one skips and [begins] reciting Min hametzar karati Yah -Psalm 118:5.
[continuing] until the conclusion of the Hallel. - i.e., the conclusion of that psalm.
This is the common custom. - The Maggid Mishneh mentions that this is the custom which was followed in his community. Rav Kapach notes that there are some communities in Yemen that still follow this custom.
Others skip [passages] according to a different pattern. - Today, the popular custom in both Sephardic and Ashkenazic communities is to follow the pattern mentioned by Rashi, Ta'anit 28b. This resembles the pattern mentioned by the Rambam with one difference. Only the first two portions that the Rambam suggests skipping are skipped. From that point onward, the Hallel is recited until its conclusion. (See also Eliyahu Rabba 422.)
Halacha 9
It is appropriate to recite Hallel throughout the entire day. A person who readsHallel in improper sequence does not fulfill his obligation. If a person reads and pauses, reads and pauses, even if he pauses for a time long enough to complete the entire [Hallel], he fulfills his obligation.
On the days when the entire Hallel is recited, one may make an interruption between chapters. Within a [single] chapter, however, one may not make an interruption. On the days when Hallel is read while skipping portions, one may make an interruption even within a chapter.
Commentary Halacha
It is appropriate to recite Hallel throughout the entire day. - Although Hallelis recited directly after the morning service, it is not an integral part of the prayer service and may be recited at other times. See Megillah 20b, which derives an allusion to this concept from the exegesis of Psalms 118:24: "This is the day which God wrought; let us rejoice and exult in it." Our "rejoicing and exultation," the recitation of Hallel, may be carried out throughout the entire day.
A person who reads Hallel in improper sequence does not fulfill his obligation. - Megillah 17a,b equates the reading of Hallel with the reading of the Megillah in this respect. (See Chapter 2, Halachah 1.)
Note the Mishnah Berurah 422:26, which explains that there are authorities who rule that proper sequence is required only within a particular psalm. The order of the psalms themselves, however, may be altered. This view, however, is not accepted by most authorities, and the prevailing practice is to follow their ruling.
See also Hilchot Kri'at Shema 2:11, where the Rambam states that it is not absolutely necessary to read the different passages of the Shema in order. On the other hand, there the Rambam explains his decision, stating that the passages of the Shema are not found in this order in the Torah. In contrast, the psalms of Hallel are recited in the order they are found in the Bible.
If a person reads and pauses, reads and pauses, even if he pauses for a time long enough to complete the entire [Hallel], he fulfills his obligation. - From Rosh HaShanah 34b, we can conclude that the laws that apply to the reading of the Megillah also apply to the reading of Hallel. (See Chapter 2, Halachah 2.)
As mentioned in the commentary on that halachah, the Ramah (Orach Chayim65:1) rules that should a person be forced to refrain from completing theShema because the place in which he is located contains filth, he does not fulfill his obligation if he waited the amount of time required to recite the Shema in its entirety. The commentaries question if this law applies with regard to the recitation of Hallel as well. (See Mishnah Berurah 422:25.)
On the days when the entire Hallel is recited, - the recitation of the Hallelhas the strength of a Rabbinic commandment. Hence, the laws governing it are more severe.
one may make an interruption between chapters. - Seemingly, the Rambam does not consider the recitation of Hallel analogous to the recitation of theShema (see Hilchot Kri'at Shema 2:15-16) and appears to allow all interruptions (Maggid Mishneh). The Lechem Mishneh, however, is more restrictive and allows interruptions only when there is a need.
In their analysis of Berachot 14a (the source for this halachah), Rabbenu Asher and other commentaries differ and compare the recitation of Hallel to the recitation of the Shema. Thus, one may greet an honored person between the chapters and may respond to a greeting from anyone at that time. TheShulchan Aruch (Orach Chayim 488:1) follows this ruling.
Within a [single] chapter, however, one may not make an interruption. -Here, the Shulchan Aruch (loc. cit.), following the principles mentioned above, states that a person may interrupt his recitation to greet his father or his teacher, or to respond to greetings from an honored person.
On the days when Hallel is read while skipping portions - The Eliyahu Rabba explains that the Rambam's ruling depends on his previous decision that a blessing should not be recited on these days. Making an interruption is significant when a blessing is recited. When a blessing is not recited, what does it matter whether one makes an interruption or not?
Although this explanation may be acceptable according to the Rambam's view, according to the Shulchan Aruch's ruling mentioned below, a different rationale must be applied. (See Be'ur Halachah 422.)
one may make an interruption - as above, any type of interruption
even within a chapter. - The Shulchan Aruch (Orach Chayim 422:4) differs and states that while the rules for making interruptions are more lenient on these days, one may not make an interruption for a matter that has no importance whatsoever. One may, however, greet a person one must honor and respond to greetings given by anyone.
Halacha 10
On all the days when the complete Hallel is recited,26 a blessing should be recited before Hallel.27 In places where it is customary to recite a blessing afterwards, a blessing should be recited [on these days].28
What blessing is recited?
God our Lord, all Your works will praise You, and the righteous and Your pious ones, who carry out Your will, and Your nation, the House of Israel, will joyously praise Your name. For it is good to praise You, O God, and it is is pleasant to sing to Your name. From the [spiritual] worlds to the [physical] world, You are the Almighty. Blessed are You, God, the King who is extolled and praised, who is glorified, living and enduring. May He reign at all times and for eternity.29
Halacha 11
There are places which follow the custom of repeating30 each verse fromod'cha ki anitani (Psalms 118:21) until the conclusion of the Hallel.31 Each verse is read a second time. In places where this repetition is customary, the verses should be repeated. In places where it it is customary not to repeat, they should not be repeated.32
Halacha 12
This is the custom according to which Hallel was recited in the days of the early Sages:33 After reciting the blessing, an adult34 begins reciting the Hallel and says, Halleluyah. All the people respond Halleluyah.
He then reads, Hallelu avdei A-donai, and all the people respond, Halleluyah.35He then reads, Hallelu et shem A-donai36 and all the people respond,Halleluyah. He then reads, Yehi shem A-donai mevorach me'atah v'ad olam, and all the people respond, Halleluyah.
Similarly, after every bar [of the Hallel, the people respond Halleluyah]. Thus, they respond Halleluyah 123 times throughout the entire Hallel; a sign to remember this: the years of Aaron's life.37
Halacha 13
[It is] also [customary that] when the reader reaches the beginning of each and every chapter, the people repeat the line he recited. What is implied? When he recites the line B'tzeit Yisrael miMitzrayim,38 the people repeat the line B'tzeit Yisrael miMitzrayim.
The reader then recites beit Yaakov me'am lo'ez and all the people respond,Halleluyah. [They continue to respond Halleluyah after each bar] until the reader reads, Ahavti ki yishma A-donai et koli tachanunai,39 to which the people all respond, Ahavti ki yishma A-donai.... Similarly, when the reader reads Hallelu et A-donai kol goyim,40 the people all respond, Hallelu et A-donai kol goyim.
Halacha 14
The reader should read, Anna A-donai hoshi'ah na, and [the people] should repeat Anna A-donai hoshi'ah na, although it is not the beginning of a chapter. He [then] reads Anna A-donai hatzlichah na, and they repeat Anna A-donai hatzlichah na.41 He reads Baruch haba... and they respond Baruch haba....42
If the person reading the Hallel was a minor, a slave, or a woman, [the people] should repeat the entire Hallel after them word by word.43 The above represents the custom followed in the early ages and it is fitting to adhere to it. At present, however, I have seen different customs in all places with regard to the reading of [the Hallel] and the responses of the people, not one of them resembling another.
| FOOTNOTES | |
| 1. |
Significantly, the wording of the Rambam appears to indicate that the victory of the Hasmoneans took place on the twenty-fifth of Kislev. Rabbenu Nissim and other authorities explain that the victory took place on the twenty-fourth, and it was on the twenty-fifth that the Jews rested from the war and entered the Sanctuary. Indeed, an allusion to this is found in the very name Chanukah, חנוכה, which is broken up into two words, חנו כה, "they camped on the twenty-fifth."
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| 2. |
The commentaries raise the question: Why was the miracle of the cruse of oil necessary? With regard to communal offerings, in which category falls the kindling of the Menorah, we follow the rule that "the requirement for ritual purity is suspended," if it is impossible to bring the offering in purity (Hilchot Bi'at HaMikdash 4:7-17). Thus, if the cruse of pure oil had burned out, the Jews could have used impure oil. Why did God perform a miracle when there was no absolute necessity?
Among the explanations for this is that God saw the dedication of the Jewish people as evidenced by their search for pure oil, and, in a greater sense, by their entire struggle against the Greeks. This commitment which extended beyond the limits of their intellect evoked a miracle from God that transcended the limits of nature.
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| 3. |
This fact also provokes a question: Why did it take so long to produce pure olive oil? Although there is an obligation to use oil of the finest quality for the Menorah (see Hilchot Issurei HaMizbe'ach 6:1, 7-8-10), when there is no other alternative, inferior oil prepared for the Menorahis also acceptable. Seemingly, it would have been possible to produce oil from olives in the Jerusalem vicinity in less than eight days.
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| 4. |
I.e., all adult men and women; similarly, there is an obligation upon parents to train their children in the observance of this mitzvah.
Although Chanukah is a mitzvah that is dependent on a specific time, women are obligated, because "they were also included in the miracle." As mentioned in Halachah 1, the Greeks' decrees affected them and they also had a share in the military victory, for the Greek commander was slain by a woman, Yehudit.
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| 5. |
Although the mitzvah of kindling Chanukah lights was ordained by the Sages, it is proper to praise God "who commanded us," as explained in Chapter 1, Halachot 1 and 3.
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| 6. |
This blessing is also recited in commemoration of the Purim miracles (Chapter 1, Halachah 3).
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| 7. |
This blessing is recited whenever one fulfills a mitzvah that is performed only from time to time (Hilchot Berachot 11:9).
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| 8. |
The Shulchan Aruch (Orach Chayim 676:3) interprets this as referring to a person who has not lit the Chanukah candles yet, is not intending to light them, and will not have them lit by others in his home. (See Chapter 4, Halachah 11.) Since he will not be fulfilling the mitzvah by himself, he should commemorate the miracle by reciting these blessings on candles lit by others.
Significantly, Rav Kapach's version of the Mishneh Torah does not contain the phrase, "who did not recite a blessing." Based on a responsum of the Rambam, he develops a unique interpretation, explaining that one may recite these blessings several times each night if he did not have the intent to light or see additional Chanukah lamps.
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| 9. |
Since he did not kindle the lamp himself, it is improper for him to praise God for the opportunity to fulfill the mitzvah.
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| 10. |
After the fulfillment of this mitzvah on the first night, it is no longer appropriate to recite this blessing.
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| 11. |
Hallel is a selection of celebrant psalms (Psalm 113-118). The Rambam mentions the entire Hallelas a contrast to the partial Hallel recited on Rosh Chodesh and the latter days of Pesach, which is described in Halachah 7.
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| 12. |
Significantly, the Rambam describes the laws of Hallel in these halachot instead of in the laws of prayer. This emphasizes that Hallel is an expression of praise for the miracles associated with the holiday, and, as apparent from the following halachah, an expression of holiday joy rather than a requirement of prayer.
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| 13. |
With regard to the partial Hallel, there are differences between an individual recitation and a communal recitation, as explained in Halachah 7. No such differences apply with regard to the fullHallel, and there is an obligation incumbent on each individual to recite these psalms with a blessing.
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| 14. |
As mentioned in the commentary on the previous halachah, the difficulty is that the blessing implies that the mitzvah was given to us by God, and yet these mitzvot were ordained by the Sages. This difficulty is resolved by explaining that the Torah commands us to adhere to the rulings of the Sages. Therefore, by observing the Sages' command, we are fulfilling God's will. (See Chapter 1, Halachot 1 and 3.)
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| 15. |
The term eruv refers to three different practices: the convention established to allow one to carry in a closed courtyard on the Sabbath, the convention established to allow one to cook for the Sabbath on a festival that falls on Friday, and the convention allowing one to extend the limits one is allowed to walk on the Sabbath. (See Hilchot Eruvin.)
One might ask why the Rambam mentions the reading of the Megillah and the eruv, but not the kindling of the Chanukah lights mentioned in the previous halachah. Similarly, one may ask why this issue was not discussed with regard to the recitation of the blessing over the Chanukah lights.
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| 16. |
In addition to these four mitzvot, the mitzvot instituted by the Rabbis over which blessings are recited include the washing of hands before prayer and meals, and the lighting of candles before Sabbaths and festivals.
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| 17. |
D'mai refers to produce belonging to unlearned individuals whom the Sages suspected of refraining from separating the tithes required by our Sages. They required that the tithes be separated by anyone who acquired such produce. (See Hilchot Ma'aser, Chapter 9.)
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| 18. |
The Rambam's statement is based on his interpretation of Shabbat 23a. The Ra'avad offers a different interpretation of the passage, which would require the recitation of a blessing for a Rabbinic mitzvah even if it was ordained only because of a doubt. Nevertheless, the Rambam's view is accepted by most authorities.
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| 19. |
See Hilchot Kiddush HaChodesh, Chapter 5. Originally, when the calendar was determined according to the testimony of witnesses who saw the new moon, the inhabitants of the far-removed areas were in doubt regarding when the festivals should be observed. Hence, they began to observe two days. This practice was perpetuated even in the present age, despite the fact that we follow a fixed calendar.
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| 20. |
The Sages felt that were the blessing not to be recited, the people would not regard these days as festivals.
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| 21. |
In order to emphasize that there is no difference between the first day of each holiday and the second, Hallel is recited on both days.
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| 22. |
Arachin 10b relates that although Rosh Chodesh is called mo'ed (a festival), since there is no prohibition against performing work, there is no obligation to recite Hallel.
The recitation of Hallel on Rosh Chodesh is also dealt with in Ta'anit 28b. That passage relates:
Rav studied in Eretz Yisrael at the time of the composition of the Mishnah and returned to Babylon shortly thereafter. We can thus conclude from this passage that at that time, it was not customary in Eretz Yisrael to read Hallel on Rosh Chodesh, and that it was not until the center of Rabbinic authority shifted to Babylon that this custom became uniformly accepted throughout the Jewish people.
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| 23. |
The Rambam is reiterating a principle he stated in Hilchot Berachot 11:16, based on Sukkah 44b, which states that a blessing is not recited over the striking of the willows on Hoshana Rabbah, because it is a custom.
Some authorities object, however, explaining that the custom of striking the willows differs from the recitation of the Hallel. In the latter instance, since the Hallel is a lengthy prayer - in contrast to the performance of a simple action - it is proper to recite a blessing (Tosafot, Ta'anit 28b). Others differentiate between the communal recitation (see the following note) of the Hallel, where a blessing is required, and the recitation of these psalms by an individual, when it is not (Rabbenu Yonah, Maggid Mishneh).
The Shulchan Aruch (Orach Chayim 422:2) quotes Rabbenu Yonah's view and that of the Rambam, stating that it is customary in Eretz Yisrael to follow the Rambam's ruling. In his gloss, the Ramah quotes Tosafot's view, stating that this is the Ashkenazic custom.
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| 24. |
Ta'anit 28b states:
The halachic authorities differ in their interpretation of this passage: The Rambam interprets "does not" as "should not" - i.e., these prayers should be recited only communally and not by an individual. The Ashkenazim (Rashi and Tosafot) interpret "does not" as "need not" - i.e., the custom is an obligation on the community, which may be accepted by an individual if he desires.
In this instance, the Shulchan Aruch (loc. cit.) does not accept the Rambam's ruling, and states that a person praying alone should recite the Hallel.
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| 25. |
Although most halachic authorities equate the latter days of Pesach with Rosh Chodesh totally, the Ramban differs and explains that there is a binding obligation on every individual to recite Hallelthroughout the Pesach holiday. Nevertheless, he agrees that passages should be skipped in its recitation.
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| 26. |
There is a difference of opinion regarding the conclusion of this blessing. Many authorities state that on the days when the entire Hallel is recited, the blessing should conclude ligmor et haHallel, "to conclude the Hallel." It is, however, Ashkenazic custom to conclude the blessing likro et haHallel at all times, even when the entire Hallel is recited (Ramah, Orach Chayim 488:1).
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| 27. |
The Rambam's statement emphasizes the contrast between these days when a blessing is recited and the days when the Hallel is recited with skipped passages. On those days, no blessing is recited according to the Rambam, as stated in Halachah 7.
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| 28. |
The Rambam mentions that the matter is dependent on custom, quoting Sukkah 3:11. In the present day, however, it is a universally accepted custom to recite this blessing.
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| 29. |
There are slight differences between the text of the blessing quoted by the Rambam and that recited in Ashkenazic communities today. Rav Kapach also mentions slight differences between the authoritative Yemenite manuscripts of the Mishneh Torah and the popularly printed text.
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| 30. |
According to our present custom, this means that both the chazan and the congregation recite these verses twice. Rav Kapach interprets this as meaning that the verses are repeated by the congregation after the reader.
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| 31. |
Rashi (Sukkah 38a) explains the rationale for the custom of repeating these verses as follows: The previous verses are repetitive in nature - e.g., "It is better to rely on God than to trust in men; It is better to rely on God than to trust in nobles"; or "The right hand of God performs deeds of valor, the right hand of God is exalted." In contrast, each of the verses from od'cha onward is an independent concept that is not repeated.
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| 32. |
In the era of the Shulchan Aruch, it appears that there were still variant customs in different communities. (See Orach Chayim 422:3.) Our present custom is to repeat these verses.
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| 33. |
The Rambam's rulings in this and the following halachot are based on Sukkah 38b, 39a.
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| 34. |
In contrast to a minor, as mentioned in Halachah 14.
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| 35. |
With regard to the practice of the people responding Halleluyah after each bar, Rashi (Sukkah38b) cites Sotah 30b's description of the manner in which the Jews responded to Moses' recitation of the song of celebration after crossing the Red Sea.
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| 36. |
I.e., each verse of the Hallel contains at least two bars. The reader reads each bar out loud, and the people respond after him Halleluyah. The Shulchan Aruch (Orach Chayim 422:3) mentions that there are communities that follow these practices. In the present age, these customs are no longer followed in all Ashkenazic and most Sephardic communities.
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| 37. |
See the Jerusalem Talmud, Shabbat 16:1 and Soferim, Chapter 16.
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| 38. |
This is the beginning of Psalm 114. The custom mentioned in this halachah is not followed in most communities at present.
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| 39. |
This is the beginning of Psalm 115. Significantly, the Rambam does not mention Lo lanu, the beginning of Psalm 116 according to our present reckoning.
Rav Kapach explains the Rambam's ruling based on the Jerusalem Talmud (Shabbat 16:1) which states that there are 147 chapters in the book of Psalms. According to the custom he cites, our Psalms 115 and 116 are a single chapter. There are, however, commentaries that maintain that the omission of Lo lanu is merely a printing error.
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| 40. |
This is the beginning of Psalm 117. There is a difference of opinion among the authorities if the congregation should repeat the verse Hodu... which begins Psalm 118.
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| 41. |
The Rambam is stating that these two phrases should be repeated by the congregation after the reader. This custom is followed at present as well, except that it is customary for both the reader and the congregation to repeat each phrase twice.
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| 42. |
Our translation follows the standard published text of the Mishneh Torah. Based on manuscripts and early printings of the Mishneh Torah, some authorities amend the text so that it reads: "He reads Baruch haba... and they respond beshem A-donai."
At present, it is customary to recite this and the following verses a second time, but not to do so in response to the reader.
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| 43. |
When the Hallel is recited in the manner described by the Rambam, the entire congregation does not recite the entire Hallel themselves. They nevertheless fulfill their obligation, based on the principle that "one who listens is considered as if he recited [the prayers] himself" (see Hilchot Berachot 1:11).
This principle does not apply, however, when the person reciting the prayer is not obligated to do so. Hence, since all the individuals mentioned by the Rambam (quoting Sukkah 3:10) are not obligated to say Hallel, an adult male cannot fulfill his obligation by listening to their recitation. By repeating the Hallel word for word, he does fulfill his obligation, since in this manner he recites the entire Hallel.
The Mishnah (loc. cit.) states that a person who must have one of the above read for him is worthy of a curse. The intent is that he should learn how to read himself.
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Megillah vChanukah - Chapter Four
Halacha 1
How many candles should one light on Chanukah? The mitzvah is that a single candle should be lit in each and every house, regardless of whether there are many members of the household, or merely one person [lives] there.
A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household, whether male or female.
A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. On each subsequent night, he should add a candle [for each of the members of the household].
Commentary Halacha
How many candles should one light on Chanukah? The - minimal requirement to fulfill the
mitzvah is that a single candle should be lit - on each night of the holiday
in each and every house - Significantly, the mitzvah of lighting Chanukah candles is connected with an individual's home as well as with his person. Therefore, as mentioned in Halachah 11, a person who is a guest at the home of others need not share in the lighting of the candles if he knows that candles are being lit in his own home.
regardless of whether there are many members of the household, or merely one person [lives] there. - Shabbat 21b states: "The mitzvah of Chanukah requires a candle for a man and his household."
A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household -Shabbat 21a.
From the Rambam's statements, it appears that the additional light is kindled by the master of of the household and not by each of the members of the household themselves. Even according to this interpretation, however, the custom of each child lighting Chanukah lights is valuable as an expression ofchinuch, training them in the observance of the mitzvot.
whether male or female. - As stated in Chapter 3, Halachah 4, women are obligated to fulfill the mitzvah of lighting Chanukah candles. Nevertheless, separate candles should not be lit for one's wife (Mishnah Berurah 671:9). Similarly, in some communities, even when candles are lit for every member of the household, they are not lit for girls under the age of Bat Mitzvah.
A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner - Shabbat (loc. cit.) describes such a person as mehadrin min hamehadrin.
should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. - i.e., these people also fulfill the practice of the mehadrin. See Tosafot (Shabbat, ibid.), who differ. See also the commentary on Halachah 3. In addition,
On each subsequent night, he should add a candle [for each of the members of the household]. - e.g., on the second night, he lights two candles for each of the members of the household, as explained in the following halachah.
"IR1100Shabbat (ibid.) mentions a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that eight candles should be lit on the first night, seven on the second, etc. The School of Hillel, in contrast, maintains that "one should increase in holy matters and not decrease," and one therefore begins with one candle and adds a new candle every night.
Halacha 2
What does the above imply? When there are ten members of a household, on the first night one lights ten candles, on the second night - twenty, on the third night - thirty, until on the eighth night, one lights eighty candles.
Halacha 3
It is common custom in all of our cities in Spain that a single candle is lit for all the members of the household on the first night. We proceed to add a new candle on each and every night, until on the eighth night eight candles are lit. [This practice is followed] regardless of whether there are many members of the household or only one man [is lighting candles].1
Halacha 4
When a candleholder has two openings, it can be counted for two individuals.
[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil, each of the wicks is considered to be a separate candle. If one does not cover it with a utensil, it is considered to be a large fire, and is not counted even as a single candle.
Commentary Halacha
When a candleholder has two openings - and a wick is kindled in both of them
it can be counted for two individuals. - Although both wicks use the same oil, since they protrude from separate portions of the candelabrum, they are considered to be separate lights.
This law is applicable to the mehadrin (see Halachah 1), who light a candle for each individual (Rashi, Shabbat 23b). Alternatively, this law is relevant for two people whose doorways are adjacent to each other or when two people live in the same house, but do not share in their household expenses (Maggid Mishneh).
The Magen Avraham 671:2 states that according to the Ashkenazic custom, in which each person lights his own candles, two people should not light candles using the same candleholder even on the first night. A passerby might see the two lights and instead of thinking they were lit by two different people, he might err and think that one person lit both candles because it is the second night of the holiday.
Since the purpose of lighting candles is pirsumei nisa, publicizing the Chanukah miracle, the impression created in an onlooker's mind is significant. Therefore, two people should not light candles in this manner.
[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil - The flames from each of the lights will not merge together. Therefore,
each of the wicks is considered to be a separate candle - and is thus significant according to our custom of adding candles each night.
If one does not cover it with a utensil - The flames from each of the lights may merge together as a single flame. Therefore,
it is considered to be a large fire, and is not counted even as a single candle. - A large fire may be used for several purposes and hence does not necessarily serve as a sign of the commemoration of the Chanukah miracle.
In light of this halachah, the Ramah (Orach Chayim 671:4) discusses the use of a circular candelabrum. The Mishnah Berurah 671:18 mentions that in such a candelabrum, each candleholder should be at least one fingerbreadth from the other.
Halacha 5
The Chanukah candles should not be kindled before sunset. Instead, [they should be kindled] at sunset. One should not light later or earlier.
Should one forget, or even if one purposely did not light at sunset, one may light afterwards until there are no longer any passersby in the marketplace.
How long a duration of time is this? Approximately half an hour or slightly more than that. Should this time pass, one should not kindle the lights.
One should place enough oil in the lamp so that it will continue burning until there are no longer any passersby in the marketplace. If one lit it and it became extinguished, one need not light it a second time. If it remained burning until there are no longer passersby in the marketplace, one may extinguish it or remove it if one desires.
Commentary Halacha
The Chanukah candles should not be kindled before sunset. - Most commentaries interpret the Rambam's intent as the time when the sun disappears from the horizon. The Tur and the Shulchan Aruch (Orach Chayim672:1) interpret "sunset" in this context as referring to the time when there is no sunlight visible - i.e., the appearance of three stars. Many of the later authorities, however, accept the Rambam's ruling. (See the Be'ur Halachah672.)
The candles should not be lit before sunset, since their purpose is to publicize the Chanukah miracles. During the daytime, no one will notice them and this purpose will not be served.
Instead, [they should be kindled] at sunset. - This is the ideal time to kindle them. Since the sun has already set, the candle's light will be noticed. On the other hand, since there is still some light outside, it is obvious that the candles are being lit for the purpose of publicizing the Chanukah miracle and not for one's individual needs.
One should not light later - At night, it is customary to kindle lights. Therefore, if a person lights the candles at this time, an onlooker may err and think that he is lighting for his own needs and not for the sake of the mitzvah. Nevertheless, on Saturday night, when there is no alternative, we light the candles after the appearance of the stars.
or earlier - The Shulchan Aruch (Orach Chayim 672:1) cites an opinion which states that from plag haminchah (an hour and a quarter before nightfall) onward, a person who is busy and will not have an opportunity later may kindle the Chanukah lights. He must, however, place enough oil within them for them to continue burning for half an hour after nightfall.
On Friday night, we all rely on this opinion and kindle the Chanukah lights shortly before sunset. (See Shulchan Aruch, Orach Chayim 679).
Should one forget, or even if one purposely did not light at sunset -although the most appropriate time for fulfilling the mitzvah has passed
one may light afterwards until there are no longer any passersby in the marketplace. - Once the passersby no longer walk in the street, one will not be publicizing the Chanukah miracle by lighting candles.
How long a duration of time is this? Approximately half an hour or slightly more than that. - Thus, according to the Rambam, after half an hour past sunset, kindling the candles no longer fulfills a mitzvah. The Ramah (Orach Chayim 672:2) states that in the present age, since it is customary to light inside one's house (see Halachah 8 and commentary), the essential element of publicizing the Chanukah miracle is to involve one's own family in the candle lighting. Therefore, one fulfills the mitzvah as long as the members of one's household are awake.
The Ramah, nevertheless, counsels that at the outset, one should try to adhere to the stricter view. In light of these statements, the common practice of lighting the Chanukah candles well after nightfall should be examined. Is it correct to refrain willfully from fulfilling the mitzvah in the most desirable manner, and perhaps, according to the Rambam, not to fulfill it at all?
Should this time pass, one should not kindle the lights. - This appears to indicate that, according to the Rambam, it is undesirable to light the candles afterwards. The Shulchan Aruch (Orach Chayim 672:2), however, quotes the opinion of the Tur, which states that if one did not light the candles at the proper time, one should light them throughout the night. (There is, however, a question about the recitation of a blessing.)
One should place enough oil in the lamp - When one lights the candles, they should have the amount of oil mentioned. It is improper to light with a smaller amount of oil and add more afterwards. (See Shulchan Aruch, Orach Chayim 675:2.)
so that it will continue burning until there are no longer any passersby in the marketplace. - At present, in deference to the opinion that states that the time for candle lighting begins after nightfall, even when a person kindles Chanukah candles at sunset, enough oil should be placed in the candelabrum for the candles to burn until half an hour after nightfall.
If one lit it and it became extinguished, one need not light it a second time. - The Shulchan Aruch (Orach Chayim 673:2) prefaces this law by stating the principle, "kindling fulfills the mitzvah." Although the Chanukah candles should burn for half an hour, one fulfills the mitzvah only when lighting them. Thus, one must light them in a manner that - barring any unexpected events - they will be able to burn for a half an hour - e.g., they must have a sufficient amount of oil to burn for that period and they must not be placed where they could be extinguished by the wind. Once a person has taken these precautions, however, he has no further obligation.
Note, however, the Mishnah Berurah 673:27, which states that it is proper to relight the candles so that they will burn for the desired time.
If it remained burning until there are no longer passersby in the marketplace - there is no longer any purpose in having the candles burning. Thus the mitzvah is concluded and therefore
one may extinguish it or remove it - While the candles are burning, however, they should not be moved. See also Halachah 9 and commentary.
if one desires. - Kinat Eliyahu notes that at the present time, it is customary for people to walk or travel at night after nightfall. For this reason, perhaps the Chanukah candles should be left burning for longer than a half an hour. For as long as they are burning, the intent of pirsumei nisa, publicizing the Chanukah miracle, is fulfilled.
Halacha 6
All oils and all wicks are acceptable for use in the Chanukah lamps, even those oils that are not drawn after the wick and even those wicks that do not hold the light well. Even on the Sabbath nights of Chanukah, it is permitted to light with oils and wicks that are forbidden to be used for the Sabbath lights.
[The reason for this leniency is that] it is forbidden to use the Chanukah candles [for one's own purposes] whether on the Sabbath or on a weekday. It is even forbidden to use their light to inspect or count coins.
Commentary Halacha
All oils and all wicks are acceptable for use in the Chanukah lamps - This is a contrast to the Sabbath laws. As explained in Chapter 2 of the tractate ofShabbat and Chapter 5 of the Rambam's Hilchot Shabbat, there are certain oils and wicks that are unacceptable for use for the Sabbath candles.
even those oils that are not drawn after the wick - This is the primary reason one is not allowed to use these oils on the Sabbath. Since they are not drawn after the wick, their light does not burn brightly. A person might inadvertently tilt the lamp for the light to shine brighter, and thus transgress the Sabbath laws. There is no reason for caution in this regard on Chanukah, as explained below. Hence, there is no difficulty in using such oil.
Although all oils are acceptable for the Chanukah candles, the Rabbis have suggested using olive oil, for this was the oil used to light the Menorah in the Temple (Ramah, Orach Chayim 673:1, Mishnah Berurah 673:4). If olive oil is not available, one should use beeswax candles.
and even those wicks that do not hold the light well. - Here also, these wicks were forbidden for use for the Sabbath candles lest one tilt the light.
Although all wicks are acceptable, it is customary to use wicks of flax or of cotton (Mishnah Berurah 673:2).
Even on the Sabbath nights of Chanukah, it is permitted to light - the Chanukah lights
with oils and wicks that are forbidden to be used for the Sabbath lights. -Needless to say, the prohibition against using these candles for the Sabbath lights still remains in effect.
[The reason for this leniency is that] - In addition to the reason cited by the Rambam in this halachah, Shabbat 21b mentions the principle stated in the previous halachah: If a Chanukah candle is extinguished, there is no obligation to light it again.
Thus, the reason these wicks and oils may be used on the Sabbath of Chanukah can be explained as follows: We are not worried about the candles being extinguished, because even in that eventuality, there is no obligation to relight the candles. Nor are we worried that one will tilt the Chanukah candles so that their light will shine brighter, because:
it is forbidden to use the Chanukah candles [for one's own purposes] -During the week, this prohibition applies only during the first half hour that the candles are burning. Afterwards, their mitzvah is completed, as stated in the previous halachah.
whether on the Sabbath or on a weekday. - The Sabbath candles were instituted to bring about sh'lom bayit, "peace in the home," through the use of their light. In contrast, the Chanukah candles were instituted for pirsumei nisa, publicizing the Chanukah miracle. To emphasize this purpose, the Sages forbade using them for any other purpose.
Furthermore, the Chanukah candles were instituted to commemorate the miracle of the Menorah in the Temple. Thus, just as it is forbidden to use the Menorah's light for any worldly purpose, so too, the light of the Chanukah candles is prohibited (Mishnah Berurah 673:8).
It is even forbidden to use their light to inspect or count coins. - Shabbat22a relates that this prohibition was instituted so that the mitzvot would be viewed with respect. If a person were able to use the light of the Chanukah lamp for his own purposes, he would treat the mitzvah with little regard.
In this halachah, the Rambam is describing a situation when the Chanukah candles are lit outside the home (where it is unlikely that the light of the candles will be used for mundane purposes). In Halachah 8, he mentions the lighting of candles within the home (and it is likely that work will be carried out within the home at that time). Therefore, it is in that halachah that he mentions the custom of lighting another candle (the shamash) next to the Chanukah candles, so that if a person carries out an activity near the candles, he will be using the light of that additional candle.
See also the Shulchan Aruch (loc. cit.), which questions whether it is permissible to use the Chanukah candles for a holy purpose - e.g., to study Torah by their light.
Halacha 7
It is a mitzvah to place the Chanukah lamp at the outside of the entrance to one's home, within the handbreadth that is closest to the doorway on the left side as one enters the home, so that the mezuzah will be on the right side and the Chanukah lamp on the left side.
When a person lives in a second storey apartment, he should place [the Chanukah lamp] in a window close to the public domain. If [a person] places a Chanukah lamp more than twenty cubits [above the ground], his actions are of no consequence, because [the lamp] does not attract attention [at that height].
Commentary Halacha
It is a mitzvah to place - As is obvious from Halachah 9, the Chanukah lamp should be placed outside before being lit.
"IR1200the Chanukah lamp at the outside of the entrance to one's home -As mentioned previously, the mitzvah of lighting Chanukah candles was instituted for the purpose of pirsumei nisa, publicizing the Chanukah miracle. Therefore, the candles should be placed at the outside of one's dwelling to attract the attention of the passersby in the public domain (Rashi, Shabbat21b).
In a spiritual sense, this points to the potential possessed by the Chanukah candles to spread light beyond the normal limits of holiness. Generally, mitzvot are performed within a home or synagogue. In this instance, the nature of the mitzvah is to spread light to the public domain, to illuminate the darkness of the world at large.
"IX within the handbreadth that is closest to the doorway - If the candelabrum were placed any further away, it would not be obvious that the owner of the home placed it there for the purpose of kindling Chanukah lights (ibid.).
on the left side as one enters the home - Generally, mitzvot are associated with the right side; the left side, by contrast, is identified with the forces of evil. Lighting the Chanukah candle on the left indicates a potential to refine and elevate the forces opposed to holiness (Likkutei Sichot, Vol. V).
so that the mezuzah will be on the right side - as is required (see Hilchot Mezuzah 6:12)
and the Chanukah lamp on the left side. - so that the person kindling them will be surrounded by mitzvot.
The Shulchan Aruch (Orach Chayim 671:7) states that if there is no mezuzah in the doorway, the Chanukah candles should be lit on the right side.
When a person lives in a second storey apartment - The Shulchan Aruch(ibid.:5) qualifies this to mean a second storey apartment that does not have a private entrance to the public domain or a courtyard. If the apartment has such an entrance, the Chanukah lamp should be lit at that entrance.
he should place [the Chanukah lamp] in a window close to the public domain. - For the sake of pirsumei nisa.
If [a person] places a Chanukah lamp more than twenty cubits - a cubit is between 18 and 24 inches, according to the varying Rabbinic opinions. Thus the Rambam is speaking about a height between thirty and forty feet.
[above the ground], his actions are of no consequence - i.e., he is not considered to have fulfilled the mitzvah
because [the lamp] does not attract attention [at that height]. - We see a similar concept with regard to the s'chach of a sukkah and the korah of an alleyway. If they are placed above twenty cubits, they are not acceptable (Hilchot Sukkah 4:11; Hilchot Shabbat 17:15).
Although the Rambam does not address himself to this issue, the Maggid Mishneh and similarly, the Shulchan Aruch (ibid.:6), state that the Chanukah lights should be placed between three and ten handbreadths high.
Halacha 8
In a time of danger, a person may place a Chanukah lamp inside his house; even if he lit it on his table, it is sufficient.
[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. If a fire is burning in the house, an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required.
Commentary Halacha
In a time of danger, a person may place a Chanukah lamp inside his house - Shabbat 21b mentions this leniency. According to Tosafot, the danger refers to the persecutions of the Jews of Babylon by the ruling Persians for lighting candles mentioned in Shabbat 45a. Needless to say, there have been countless other periods of persecution in Jewish history.
It is, however, significant that even in times when there was no obvious danger, the custom has been to light the Chanukah candles inside our homes. Even in the present day, when there is little danger of persecution in most places where Jews are located, it is not customary to light the Chanukah candles at the entrance to the home in most communities.
even if he lit it on his table, it is sufficient. - i.e., there is no necessity to light near a doorway. The Ramah (Orach Chayim 671:7) states that it is preferable that the Chanukah lights be positioned near a doorway.
[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. - As mentioned in Halachah 6, it is forbidden to use the light of the Chanukah lamp for a mundane purpose. Since it is very likely that there will be some activity carried out in the house while the candles are burning, an additional light should be kindled. Note the Mishnah Berurah673:14, which explains that the present custom is to kindle an additional light near the Chanukah candles, besides the light that is ordinarily burning in the room.
This light, called the shamash, should be placed apart from the Chanukah candles so that it can be distinguished from them (Shulchan Aruch, Orach Chayim 673:1). Often, many commercially produced Chanukah lamps fail to make a sufficient distinction between this candle and the Chanukah lights themselves.
If a fire is burning in the house - One can use the light it produces for one's mundane activities; therefore
an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required - to serve the purpose of the shamash.
Halacha 9
A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. It must be kindled by a person who is obligated to light it.
Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. One must light it in its place.
If one held a candle and stood in one place, it is of no consequence, since an observer will say, "He is standing there for his own purposes."
When a lamp was burning through the entire [Sabbath] day, one may extinguish the light, recite the blessings [for the mitzvah], and relight the lamp. Kindling the lamp fulfills the mitzvah and not placing it down.
It is permissible to light one Chanukah candle from another Chanukah candle.
Commentary Halacha
A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. - i.e., it does not constitute fulfillment of the mitzvah. All these four individuals are not obligated to fulfill mitzvot. Therefore, their kindling of the Chanukah lamp cannot fulfill the obligation instituted by our Sages.
Rabbenu Nissim mentions that a minor who is of the age when he is obligated to be trained in the fulfillment of the commandments may kindle the Chanukah lamps on behalf of the household. This opinion is not, however, accepted by other authorities, although they do mention that a child should be trained in the observance of the mitzvah of Chanukah candles as part of his process of education (chinuch).
Although the Rambam does not mention the latter concept explicitly, nevertheless, it is expected that he would agree. (See Hilchot Nachalot 11:10.)
It must be kindled by a person who is obligated to light it. - This and the laws that follow depend on the principle that "Kindling the lamp fulfills the mitzvah and not placing it down" (Shabbat 23a). Since the mitzvah is fulfilled when the Chanukah lamp is being lit, the person lighting the lamp must be obligated in the mitzvah.
Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. - Shabbat 22b explains that even those opinions that do not accept the principle, "Kindling the lamp fulfills the mitzvah and not placing it down," would accept this law, because it would appear that one is carrying the lamp as a torch and using it to light the way.
One must light it in its place. - Furthermore, as an extension of this law, it is proper not to move the Chanukah candles at all for the half an hour that they are required to burn (Mishnah Berurah 675:6).
If one held a candle and stood in one place - The Turei Zahav 675:3 states that this restriction applies only when one holds the Chanukah lamp for the full half an hour that it is required to burn. If, however, one held it while lighting it and placed it down, one is considered to have fulfilled the mitzvah.
The Mishnah Berurah 675:7, however, quotes other opinions, which do not accept this principle, and states that one should light the candles when the candelabrum is positioned in its place.
it is of no consequence - i.e., one does not fulfill the mitzvah. This law differs from the others stated in this halachah, which depend on the principle, "Kindling the lamp fulfills the mitzvah and not placing it down." Indeed, Shabbat 22b cites this law in an attempt to refute this principle. Nevertheless, although the above-mentioned principle is accepted, this law is still valid. Thus, it can be assumed that the Rambam mentions this law in this halachah only because it is mentioned in this context in the Talmud.
since - another factor is involved
an observer will say, "He is standing there for his own purposes."
When a lamp was burning through the entire [Sabbath] day, one may extinguish the light - To fulfill the mitzvah for the present night, one must extinguish the light. The word "may" is used only because there is no obligation to kindle one's Chanukah lights in this manner.
recite the blessings [for the mitzvah], and relight the lamp. - Although an onlooker would not necessarily appreciate that this lamp was kindled for the purpose of pirsumei nisa, one is considered to have fulfilled the mitzvah. The rationale for this decision - and most of the other laws mentioned in this halachah - is the following principle:
Kindling the lamp fulfills the mitzvah and not placing it down. - Shabbat23a derives this principle from the blessing we recite before lighting the candles, which mentions the commandment "to kindle the Chanukah lights."
There are two dimensions to every mitzvah: the performance of the deed itself (the po'al) - in this instance, the deed of kindling the Chanukah lights - and the effect of that performance (the nif'al), the fact that these lights are burning. This principle emphasizes that it is the kindling of the lights which is the focus of the mitzvah.
This is significant, for one might think that since the purpose of the mitzvah ispirsumei nisa, communicating the Chanukah miracles, what is most important is the fact that the lights are burning; how they are lit is of no consequence. This principle shows, however, that for pirsumei nisa to take place, the Chanukah lights must be kindled as prescribed by our Sages (Kinat Eliyahu).
It is permissible to light one Chanukah candle - The Shulchan Aruch (Orach Chayim 674:2) cites an opinion that states that this also applies to other candles that are lit for the purpose of a mitzvah - e.g., the Sabbath candles.
from another Chanukah candle. - Chanukah candles may not be used for any mundane purpose, for doing so is an act of disrespect for the mitzvah. Shabbat22a states that using them to light another Chanukah candle is acceptable, however, since this is obviously not an act of disrespect.
The Rambam states this law in the present halachah, which deals with the principle, "Kindling the lamp fulfills the mitzvah and not placing it down," because Shabbat 22b associates the two. Since "kindling the lamp fulfills the mitzvah," the act of lighting the lamp is the essence of the mitzvah, and, therefore, using another Chanukah candle is not considered an act of disrespect. If, however, placing the Chanukah candles down constituted the mitzvah, the kindling of another candle would not be a direct fulfillment of a mitzvah. Therefore, it would not be proper to use another Chanukah lamp for that purpose (see Rashi, Shabbat, loc. cit.).
[Note, however, Tosafot (Shabbat 23a) and the Ramah (Orach Chayim 674:1), which state that it is customary not to light one Chanukah candles from another.]
Among the questions also discussed with regard to this law is whether one must light the second candle from the first, or if it is acceptable if one lights a match from the first candle and uses it to light the second candle. To state the matter in terms of a question relevant to us: If the shamash is extinguished and one intends to use it to light other candles, may it be relit from a Chanukah candle which is already burning or not? Both opinions are mentioned in the Shulchan Aruch (Orach Chayim 674:1). According to the later authorities, it is definitely desirable to light only a candle to be used for a mitzvah itself from the Chanukah lights.
Halacha 10
When a courtyard has two entrances from two different directions, it requires two [Chanukah] lamps. [Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." If, however, [two entrances to a courtyard] are located on the same side, [it is sufficient] to light at only one of them.
Commentary Halacha
When a courtyard has two entrances from two different directions - Rashi,Shabbat 23a, clarifies that the entrances need not be on opposite sides, as long as they are different - e.g, north and east
it requires two [Chanukah] lamps. - The Ramah (Orach Chayim 671:8 states that only one blessing should be recited, for the second candle is not being lit to fulfill the mitzvah per se.
[Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." - At present, however, when it is customary to light inside one's home, it is sufficient even for a person with such a courtyard to kindle a single Chanukah lamp (Ramah, loc. cit.).
If, however, [two entrances to a courtyard] - and it is obvious they are from a single home (Ramah, loc. cit.).
are located on the same side, [it is sufficient] to light at only one of them. - For there is no possibility of such a mistake being made.
Halacha 11
A guest [at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. If, however, he has no home in which [Chanukah lights] are being kindled, he is required to light in the place where he is lodging. He should share in the oil [used by the owner of his lodgings].
If he is staying in a private dwelling, he is required to light in the place where he is staying, even though [Chanukah lights] are being kindled for him at home, because [of the impression created in the minds] of the passersby.
Commentary Halacha
A guest - i.e., a person who is not a permanent member of the household, even though he eats at the family table (Mishnah Berurah 677:4).
Shabbat 23a, the source for this halachah, concerns itself with yeshivahstudents. Rabbi Zeira states, "When we were students at the academy, I contributed pennies to my host's candles. After I took a wife, I said, 'This is not necessary.' The same laws, however, apply to other guests.
[at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. - This halachah clarifies the expression used by the Rambam at the beginning of this chapter, "The mitzvah is that a... candle should be lit in each and every house."
This implies that the obligation of kindling Chanukah lights is associated with an individual's dwelling, as well as with his person. I.e., although as stated in Chapter 3, Halachah 4, the obligation to kindle Chanukah lamps is incumbent on each person, the mitzvah is that every Jewish dwelling should be illuminated. Therefore, if Chanukah lamps are being kindled in one's dwelling, one has no further obligation regarding the mitzvah even though one does not see those Chanukah lamps oneself.
The rationale for this decision is that the Chanukah candles were instituted for the purpose of pirsumei nisa. Thus, what is important is that the light of the Chanukah lamps is perceived by others.
Note the Ramah's decision (Orach Chayim 677:3) that if a person desires, he may light the Chanukah lamps in the place where he is staying. This is common practice in the Ashkenazic community at present.
The Ramah states that such a person may also recite the blessings. This ruling is not accepted by many other authorities, who suggest that he hear the blessings recited by another person (Mishnah Berurah 677:16).
If, however, he has no home in which [Chanukah lights] are being kindled - The Turei Zahav 677:1 states that a person must be certain that his wife is lighting the candles at home. If the possibility exists that she will not do so, one should kindle Chanukah lights and recite a blessing.
he is required to light in the place where he is lodging. - He need not, however, kindle his own Chanukah lamp.
He should share - He is not required to pay the cost of half the oil. It is sufficient for him to give a few pennies towards its cost (Shabbat, loc. cit.; Shulchan Aruch, Orach Chayim 677:1).
in the oil [used by the owner of his lodgings]. - Similarly, two people sharing the same home who provide for their needs separately may share a single Chanukah lamp in this fashion (Be'ur Halachah 677).
If he is staying in a private dwelling - more specifically, if the dwelling where he is staying has a private entrance (Shulchan Aruch, loc. cit.)
he is required to light in the place where he is staying - This applies even when he eats together with another family and merely sleeps in his private dwelling.
even though [Chanukah lights] are being kindled for him at home - and thus, he would ordinarily have no obligation to kindle these lights
because [of the impression created in the minds] of the passersby. - As mentioned in the previous halachah, were passersby to see a Jewish house without the Chanukah lights having been kindled, the very opposite of pirsumei nisa will have been accomplished.
Halacha 12
The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].2
Halacha 13
When a person has only a single prutah and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. Since both [of these mitzvot] are Rabbinic in origin, it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle.
Commentary Halacha
When a person has only a single prutah - A prutah is worth .05 gram of silver, approximately 5-10 cents in today's currency. It is a significant commentary on the inflation in food costs to note that either a cup of wine or a measure of oil could be purchased for that amount.
and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day - reciting kiddush
and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. - In this instance, he should recite kiddush over bread, as stated in Hilchot Shabbat 29:9. If a person has the choice between purchasing bread for his Sabbath meal or oil for his Chanukah lamp, the bread is given priority (Mishnah Berurah 678:4).
Since both [of these mitzvot] are Rabbinic in origin - There is a Biblical commandment to "Remember the Sabbath to sanctify it" (Exodus 20:8). This commandment, however, involves merely making a statement of the day's holiness; the concept of associating the kiddush with wine is Rabbinic in origin (Hilchot Shabbat 29:1,6).
it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle - fulfilling the purpose of pirsumei nisa.
Halacha 14
If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - the lamp for one's home receives priority, since it generates peace within the home.
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out to create peace between a husband and his wife. Peace is great, for the entire Torah was given to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace."
Blessed be the Merciful One who grants assistance. This concludes the third book.3 It contains 97 chapters:
Hilchot Shabbat - 30 chapters;
Hilchot Eruvin - 8 chapters;
Hilchot Sh'vitat Asor - 3 chapters;
Hilchot Sh'vitat Yom Tov - 8 chapters;
Hilchot Chametz UMatzah - 8 chapters;
Hilchot Shofar, Sukkah, V'Lulav - 8 chapters;
Hilchot Shekalim - 4 chapters;
Hilchot Kiddush HaChodesh - 19 chapters;
Hilchot Ta'aniot - 5 chapters;
Hilchot Megillah VaChanukah - 4 chapters.
Blessed be God forever. Amen and Amen.
Commentary Halacha
If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] - Perhaps the Rambam uses the expression "lighting a lamp for one's home," rather than the expression "the Sabbath lamp" to emphasize that the focus is on how the Sabbath lamp leads to peace in the home.
or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - It is questionable why the Rambam mentions the latter law in Hilchot Chanukah when both the mitzvot concerned relate to the Sabbath. Although Shabbat 23b, the source for this halachah, refers to the two items mentioned in this halachah together, there is no necessity for the Rambam to do so. On the contrary, the Rambam structured the Mishneh Torahsubject by subject. Seemingly, it would have been proper for him to mention this law in Hilchot Shabbat. [Indeed, the Tur and the Shulchan Aruch (Orach Chayim 263:3) mention this law in connection with the laws of the Sabbath as well.]
By structuring his text in this manner, however, the Rambam indicates that the priority of kindling Sabbath candles stems not from a particular law associated with the Sabbath, but rather from a general principle - the importance of peace - which relates to the entire Torah as a whole (Likkutei Sichot, Vol. XV).
the lamp for one's home receives priority, since it generates peace within the home. - Shabbat 23b associates the Sabbath candles with peace, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness.
Significantly, in Hilchot Shabbat 5:1, the Rambam mentions that the Sabbath candles contribute to the atmosphere of oneg Shabbat, Sabbath pleasure. Similarly, in Hilchot Shabbat 30:5, he mentions them as being associated with activities carried out in honor of the Sabbath (k'vod Shabbat). In the laws of the Sabbath itself, the Rambam does not mention the connection between the Sabbath candles and peace within the home.
This relates to the concept mentioned previously, that the peace generated by the Sabbath candles relates to the Torah as a whole and not to the Sabbath in particular (Likkutei Sichot, loc. cit.).
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out - As mentioned in Hilchot Yesodei HaTorah, Chapter 6, blotting out God's name is a severe matter and constitutes a Torah prohibition. Nevertheless, this prohibition is waived
to create peace between a husband and his wife. - The Rambam is referring to the process of testing a sotah, a woman suspected of committing adultery. A curse against her containing God's name is written on a scroll. The text is rubbed out in water, and the water is given to the woman to drink. If she indeed committed adultery, she will die. (See Numbers 5:11-31; Hilchot Sotah3:8-10.)
Peace is great, for the entire Torah was given - The Rambam's choice of wording is extremely precise. The Torah does not exist for the world. On the contrary, Shabbat 88b relates that the Torah existed even before the world came into being. I.e., the Torah represents spiritual truths that transcend our material existence. Nevertheless, the Torah "was given," drawn down into the context of our material frame of reference for a purpose,
to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace." - This concept shares an intrinsic connection to Chanukah (and is therefore chosen as the conclusion for Hilchot Chanukah), because the Chanukah candles are intended for the purpose of pirsumei nisa. They project the light of Torah into the world at large and make the world conscious of its Godly purpose. The spreading of the awareness of Godliness is associated with peace, as reflected by the Rambam's statements at the conclusion of the Mishneh Torah:
In that era (the Era of the Redemption), there will be... neither envy nor competition.... The occupation of the entire world will be solely to know God.... "For the world will be filled with the knowledge of God as the waters cover the ocean bed."
May we merit the coming of that era in the immediate future.
| FOOTNOTES | |
| 1. |
The Lechem Mishneh questions the custom mentioned by the Rambam. Since the Rambam maintains that the mehadrin min hamehadrin also observe the practice of the mehadrin, this custom seems inappropriate. It is not the custom of the mehadrin min hamehadrin, nor is it the minimum requirement of the law.
The Lechem Mishneh justifies the custom, explaining that since each night additional light is added, there is a positive intent even though it does not follow the practice of the mehadrin min hamehadrin.
"IX The Shulchan Aruch (Orach Chayim 671:2) quotes the custom cited by the Rambam as halachah. The Ramah adds that in Ashkenazic communities the custom is to fulfill the mitzvah in the manner of mehadrin min hamehadrin - i.e., each member of the household lights candles, and each night an additional candle is added. It is significant that with regard to this mitzvah in particular, it is common custom throughout the Ashkenazic community, for everyone - even those who are not fully observant - to fulfill this mitzvah in "the most desirable manner."
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| 2. |
Although the Rambam's ruling is accepted by all authorities, the commentaries question the Rambam's source. The Maggid Mishneh explains that since in Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to Chanukah. Indeed, as explained in the following halachah, kindling Chanukah candles receives priority over the recitation of Kiddush.
The concept of selling or pawning one's clothes to perform a mitzvah is mentioned in Megillah 27b with regard to the mitzvah of Kiddush.
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| 3. |
The standard printed text of the Mishneh Torah also contains the line "And this concludes the first part [of the work]." We have omitted this line, for nowhere else is a division of the Mishneh Torahinto parts mentioned.
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Ishut - Chapter One
Halacha 1
Before the Torah was given, when a man would meet a woman in the marketplace and he and she decided to marry, he would bring her home, conduct relations in private and thus make her his wife. Once the Torah was given, the Jews were commanded that when a man desires to marry a woman, he must acquire her as a wife in the presence of witnesses. [Only] after this, does she become his wife. This is [alluded to in Deuteronomy 22:13]: "When a man takes a wife and has relations with her...."
Halacha 2
This process of acquisition fulfills [one of] the Torah's positive commandments.1The process of acquiring a wife is formalized in three ways: through [the transfer of] money, through [the transfer of a] formal document and through sexual relations.
[The effectiveness of] sexual relations and [the transfer of a] formal document have their origin in the Torah [itself], while [the effectiveness of transfer of] money is Rabbinic in origin.2
This process of acquisition is universally referred to as erusin ("betrothal") orkiddushin ("consecration"). And a woman who is acquired in any of these three ways is referred to as mekudeshet or me'ureset.
Halacha 3
Once this process of acquisition has been formalized and a woman has become mekudeshet, she is considered to be married even though the marriage bond has not been consummated and she has not entered her husband's home. Should anyone other than her husband engage in sexual relations with her, he is liable to be executed by the court. If her husband desires to divorce her, he must compose a get [a formal bill of divorce].
Halacha 4
Before the Torah was given, when a man would meet a woman in the marketplace, and he and she desired, he could give her payment, engage in relations with her wherever they desired, and then depart. Such a woman is referred to as a harlot.3
When the Torah was given, [relations with] a harlot became forbidden, as [Deuteronomy 23:18] states: "There shall not be a harlot among the children of Israel."4 Therefore, a person who has relations with a woman for the sake of lust, without kiddushin, receives lashes as prescribed by the Torah, because he had relations with a harlot.
Halacha 5
Whenever it is forbidden to engage in relations from the Torah, and engaging in relations makes one liable for karet - i.e., the [forbidden relationships] mentioned in Parashat Acharei Mot, such as a person's mother, his sister, his daughter and the like - these relations are called arayot, and each particular forbidden relationship is called an ervah.5
Halacha 6
There are other women with whom relations are forbidden according to the Oral Tradition; these prohibitions are Rabbinic in origin. These women are calledshniyot (prohibitions of a secondary nature). There are twenty such women, including:
a) one's maternal grandmother; this prohibition continues upward without interruption: a person's maternal grandmother's maternal grandmother - and also those further removed - are also forbidden;
b) the mother of a person's maternal grandfather; this prohibition applies to her alone [and not her forbears];
c) a person's paternal grandmother; this prohibition continues upward without interruption: a person's paternal grandmother's maternal grandmother - and also those further removed - are also forbidden;
d) the mother of his paternal grandfather; this prohibition applies to her alone [and not her forbears];
e) the wife of his paternal grandfather; this prohibition continues upward without interruption; the wife of our Patriarch Jacob is forbidden to any one of us;
f) the wife of his maternal grandfather; this prohibition applies to her alone;
g) the wife of his father's maternal brother;
h) the wife of his mother's brother, whether a paternal or a maternal brother;
i) his son's daughter-in-law; this prohibition continues downward without interruption; any one of our wives is forbidden to our Patriarch Jacob;
j) the daughter-in-law of one's daughter; this prohibition applies to her alone;
k) the daughter of one's son's daughter; this prohibition applies to her alone;
l) the daughter of one's son's son; this prohibition applies to her alone;
m) the daughter of one's daughter's daughter; this prohibition applies to her alone;
n) the daughter of one's daughter's son; this prohibition applies to her alone;
o) the daughter of the son of one's wife's son; this prohibition applies to her alone;
p) the daughter of the daughter of one's wife's daughter; this prohibition applies to her alone;
q) the maternal grandmother of one's wife's father; this prohibition applies to her alone;
r) the paternal grandmother of one's wife's mother; this prohibition applies to her alone;
s) the maternal grandmother of one's wife's mother; this prohibition applies to her alone;
t) the paternal grandmother of one's wife's father; this prohibition applies to her alone.
Thus, the categories of shniyot that continue without interruption are four: one's maternal grandmother - this continues upward without interruption; one's paternal grandmother - this continues upward without interruption; the wife of one's paternal grandfather - this continues upward without interruption; and the wife of one's son's son - this continues downward without interruption.
Halacha 7
All relations with women that are forbidden by the Torah, but that are not punishable by karet, are referred to as issurei lavin (prohibitions forbidden by negative commandments); they are also referred to as issurei kedushah(prohibitions [that encourage] holiness).
They are nine: relations between a widow and a High Priest;6 those between a divorcee, a zonah,7 or a chalalah8 and either a High Priest or an ordinary priest,9 those between a bastard10 and a native-born Jewish male or female, those between a native-born Jewish woman and a Moabite or Ammonite convert,11 those between a man and his divorcee after she has been married to another person,12 those between a native-born Jewish woman and a man with crushed testicles or a cut member,13 and those between a yevamah and a man other than [one of her deceased husband's brothers] while she is still obligated to them.14
According to Rabbinic decree, an equation is established between a divorcee and a woman who undergoes chalitzah, and the latter is also forbidden [to engage in relations] with a priest. The Rabbis also placed netinim in the same status as bastards. In Hilchot Issurei Bi'ah, we will explain who the netinimare.15
Halacha 8
There are certain relationships for which there is a prohibition resulting from a positive commandment [issurei aseh], but they are not prohibited by a negative commandment. There are three such prohibitions: the first and second generations of Egyptian or Edomite converts, both men and women [to all native-born Jews and Jewish women], and a woman who is not a virgin to a High Priest.
In these instances, there are no verses that state "He shall not enter [the congregation of God]..." or "he may not take...." The prohibition [against the marriage of the Edomite and Egyptian converts] is instead derived [fromDeuteronomy 23:9], which states that "in the third generation they may enter the congregation of God." This implies that the first and second generations may not enter [this marriage group].
Similarly, from [the positive commandment, Leviticus 21:13]: "He [the High Priest] shall marry a virgin," we can derive that he is forbidden to marry a woman who is not a virgin. A prohibition that is derived from a positive commandment has the status of a positive commandment.
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (Positive Commandment 213) and Sefer HaChinuch (Mitzvah 552) include this as one of the Torah's 613 commandments.
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| 2. |
The Ra'avad and others object to this statement, noting that Kiddushin 4b derives the concept that the transfer of money is an effective means of formalizing a marriage bond from a gezerah shavah, a correlation between two verses in the Torah, indicating that this practice also has its source in the Torah.
The Maggid Mishneh and the Kessef Mishneh draw attention to the Rambam's statements in Sefer HaMitzvot (General Principle 2), which state that any law that is not explicitly stated in the Torah, but rather derived through the Thirteen Principles of Biblical exegesis, is considered to be Rabbinic in origin (midivrei soferim). This classification does not, however, in any way diminish the status of this practice, and it is as if it were explicitly stated in the Torah. Thus, a marriage bond formalized through the transfer of money has the same status as one formalized through either of the other means mentioned by the Rambam.
Rav Kapach differs and states that the Rambam altered the text in his later years, and the correct version states, "All three are from the Torah." In explanation, he draws attention to the Rambam's Commentary on the Mishnah (Kiddushin 1:1) and to one of the Rambam's responsa, and on this basis differs with the above principle.
He maintains that whenever the Rambam uses the expression midivrei soferim, he means that the practice is Rabbinic in origin and does not have the status of Torah law. The only practices that are considered to be ordained by the Torah are those explicitly stated in the Torah or mentioned by the Sages as having the status of Torah law.
In this context, he explains the Rambam's approach. Originally [as evidenced by the Rambam's statements in Sefer HaMitzvot (Positive Commandment 213)], the Rambam thought that sexual relations are the only kiddushin that are effective according to the Torah. For not only the effectiveness of the transfer of money, but also that of the transfer of a legal document is derived by the Sages only through Biblical exegesis. Afterwards, on the basis of certain passages that state that the effectiveness of the transfer of a legal document has the status of a Torah practice, the Rambam changed his opinion and wrote that the transfer of a document is also effective according to the Torah. This opinion is reflected in the Commentary on the Mishnah and the original version of the Mishneh Torah. Even later, the Rambam accepted the opinion that the effectiveness of the transfer of money also stems from the Torah itself. This is reflected in Chapter 3, Halachah 20, and the corrected text mentioned above.
(See Birkat Avraham, Responsum 44, in which the Rambam's son, Rabbenu Avraham, substantiates Rav Kapach's version of the Mishneh Torah.)
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| 3. |
The Ra'avad and others differ and maintain that a woman is not considered to be a harlot unless she is a professional prostitute. The difference between this approach and the Rambam's involves only the severity of the prohibition. Both agree that sexual relations outside the context of marriage are forbidden. With regard to a pilegesh, a woman one designates as a sexual partner but who is not consecrated as a wife, see Hilchot Melachim 4:4.
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| 4. |
Sefer HaMitzvot (Negative Commandment 355) and Sefer HaChinuch (Mitzvah 570) include this as one of the Torah's 613 commandments.
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| 5. |
These include incestuous and adulterous relationships as mentioned in Leviticus, Chapter 18. The forbidden relationships that are punishable by execution are discussed in Hilchot Issurei Bi'ah, Chapter 1, and those for which one is liable for karet and for which lashes are given are discussed in Hilchot Sanhedrin, Chapter 19.
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| 6. |
See Leviticus 21:14.
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| 7. |
Hilchot Issurei Bi'ah 18:1 defines this term as meaning either a woman who is not Jewish, a Jewish woman who has engaged in relations with a man she is forbidden to marry, or one who engages in relations with a challal (a male born from relations between a priest and a woman he is forbidden to marry).
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| 8. |
A woman who engages in relations with a priest despite a prohibition against doing so, or a female born from relations between a priest and a woman he is forbidden to marry (Hilchot Issurei Bi'ah19:1).
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| 9. |
See Leviticus 21:7, 21:14.
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| 10. |
A bastard is defined as a person born from any of the forbidden sexual relations that are punishable by execution or karet, with the exception of relations with a woman in the niddah state. This term does not refer to a child born out of wedlock. Deuteronomy 23:3 forbids a bastard from marrying a native-born Jewish male or female.
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| 11. |
See Deuteronomy 23:4.
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| 12. |
See Deuteronomy 24:4.
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| 13. |
See Deuteronomy 23:2.
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| 14. |
A yevamah is a childless widow, who is obligated to marry one of her deceased husband's brothers or to be discharged of that obligation through the rite of chalitzah. Until she and her brother-in-law fulfill this rite, she is forbidden to marry anyone else. (See Deuteronomy 25:5-10.)
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| 15. |
The netinim are the Givonites, who were forbidden to marry into the Jewish people even after their conversion by Joshua. King David reinforced the ban against them. (See Hilchot Issurei Bi'ah12:22-23.)
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• Adar 2, 5775 · 02/21/2015
"Today's Day"
Torah lessons: Chumash: T'ruma, first parsha with Rashi.
Tehillim: 10-17.
Tanya: Ch. 27. Should the (p. 115)...positive precepts. (p. 117).
Rabeinu Haggadol1 the Alter Rebbe, set forth a program for Chassidim of striving(avoda) with the mind and seeking truth, to critically examine one's every move to be certain it conforms strictly with truth2 and comes through avoda, effort.
This avoda does not imply - as some think, altogether erroneously - that one must pulverize mountains and shatter boulders, turn the world upside down. The absolute truth is that any avoda, any act, whatever it may be, is perfectly satisfactory when performed with true kavana, intent: A b'racha pronounced with kavana; a word ofdavening as it should be, with a prepared heart and an awareness of "before Whom you stand"; a passage in Chumash said with an awareness that it is the word of G-d; a verse of Tehillim; a beneficent trait of character expressed in befriending another with affection and love.
The truth of the matter is, that to achieve this calls for great and intense effort, meaning simply to study a great deal of Torah and to comprehend it - each according to his ability - and then G-d will help him be what truth demands.
Tuesday Adar Sheini 2 5703
Torah lessons: Chumash: P'kudei, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: And if G-d (p. 155)...will be explained later. (p. 155).
A b'racha must have a hold in something,1 just as rain benefits only the plowed and sown field, and early and later heavy rains benefit the crops of field or vine. But a waste field, unplowed and unsown, will benefit from neither soft rain, nor the early or later heavy rains.
FOOTNOTES
1. A blessing has no effect in a vacuum.
Daily Thought:
Faithful Deeds
Examine, investigate and question. You must, because otherwise you will learn nothing.
But when it comes to getting the job done, do it with 100% confidence that it is the right thing to do.
To get something done, you need conviction and faith. A fruitful life will not sprout out of ever-shifting sands, and its home cannot be built upon a foundation of doubts.[Likutei Sichot vol. 18, pg. 154.]
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