Today in Jewish History:
• R. Yosef Yitzchak Freed (1927)
On the 13th of Tammuz of 1927, the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, received the documents authorizing his release from a sentence of exile to Kastroma in the interior of Russia. The Rebbe was actually notified of his release on Tammuz 12, but since that day was a legal holiday, the Certificate of Release freeing him to travel home was issued only the next day. Thus both the 12th and 13th of Tammuz are celebrated as a "festival of liberation" by the Chabad-Lubavitch community. (For more on the Rebbe's arrest and liberation, "Today in Jewish History" for yesterday, Tammuz 12).
Daily Quote:
One who does not see G-d everywhere does not see him anywhere[The Rebbe of Kotzk]
Daily Study:
Chitas and Rambam for today:
Parshat Balak, 3rd Portion (Numbers 22:21-22:38)
Chumash: with Rashi
• Chapter 22
21In the morning Balaam arose, saddled his she-donkey and went with the Moabite dignitaries. כאוַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת אֲתֹנוֹ וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב:
saddled his she-donkey: From here [we learn] that hate causes a disregard for the standard [of dignified conduct], for he saddled it himself. The Holy One, blessed is He, said, “Wicked one, their father Abraham has already preceded you, as it says, 'Abraham arose in the morning and saddled his donkey’” (Gen. 22:3). - [Mid. Tanchuma Balak 8, Num. Rabbah 20:12] ויחבש את אתנו: מכאן שהשנאה מקלקלת את השורה, שחבש הוא בעצמו. אמר הקב"ה רשע כבר קדמך אברהם אביהם, שנאמר (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את חמורו:
with the Moabite dignitaries: His intent was the same as theirs. — [Mid. Tanchuma Balak 8, Num. Rabbah 20:12] עם שרי מואב: לבו כלבם שוה:
22God's wrath flared because he was going, and an angel of the Lord stationed himself on the road to thwart him, and he was riding on his she-donkey, and his two servants were with him. כבוַיִּחַר אַף אֱלֹהִים כִּי הוֹלֵךְ הוּא וַיִּתְיַצֵּב מַלְאַךְ יְהֹוָה בַּדֶּרֶךְ לְשָׂטָן לוֹ וְהוּא רֹכֵב עַל אֲתֹנוֹ וּשְׁנֵי נְעָרָיו עִמּוֹ:
because he was going: He saw that this was considered evil by the Omnipresent, yet he longed to go. כי הולך הוא: ראה שהדבר רע בעיני המקום ונתאוה לילך:
to thwart him: It was an angel of mercy [as the Name vuvh denotes the attribute of mercy], and he wanted to prevent him from sinning, for should he sin, he would perish. — [Mid. Tanchuma Balak 8, Num. Rabbah 20:13] לשטן לו: מלאך של רחמים היה והיה רוצה למנעו מלחטוא, שלא יחטא ויאבד:
and his two servants were with him: From here we learn that a distinguished person who embarks on a journey should take two people with him to attend him, and then they can attend each other [so that when one is occupied, the other takes his place]. — [Mid. Tanchuma Balak 8, Num. Rabbah 20:13] ושני נעריו עמו: מכאן לאדם חשוב היוצא לדרך יוליך עמו שני אנשים לשמשו וחוזרים ומשמשים זה את זה:
23The she-donkey saw the angel of the Lord stationed on the road with his sword drawn in his hand; so the she-donkey turned aside from the road and went into a field. Balaam beat the she-donkey to get it back onto the road. כגוַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ יְהֹוָה נִצָּב בַּדֶּרֶךְ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֶךְ בַּשָּׂדֶה וַיַּךְ בִּלְעָם אֶת הָאָתוֹן לְהַטֹּתָהּ הַדָּרֶךְ:
The she-donkey saw: But he [Balaam] did not see, for God permitted a beast to perceive more than a man. Since he [man] possesses intelligence, he would become insane if he saw demons. ותרא האתון: והוא לא ראה, שנתן הקב"ה רשות לבהמה לראות יותר מן האדם, שמתוך שיש בו דעת תטרף דעתו כשיראה מזיקין:
with his sword drawn in his hand: He said, “This wicked man has forsaken the tools of his own art, for the weapon of the heathen nations is the sword, and he is coming against them with [the power of] his mouth, which is their specialty. I too, will take hold of his (art) and accost him with his own art.” This indeed was his fate [as it says],“and Balaam the son of Beor they slew with the sword” (31:8). - [Mid. Tanchuma Balak 8, Num. Rabbah 20:13] וחרבו שלופה בידו: אמר רשע זה הניח כלי אומנותו, שכלי זיינן של אומות העולם בחרב, והוא בא עליהם בפיו, שהוא אומנות שלהם, אף אני אתפוש את שלו ואבוא עליו באומנותו. וכן היה סופו (במדבר לא, ח) ואת בלעם בן בעור הרגו בחרב:
24The angel of the Lord stood in a path of the vineyards, with a fence on this side and a fence on that side. כדוַיַּעֲמֹד מַלְאַךְ יְהֹוָה בְּמִשְׁעוֹל הַכְּרָמִים גָּדֵר מִזֶּה וְגָדֵר מִזֶּה:
in a path: Heb. בְּמִשְׁעוֹל, as the Targum [Onkelos] renders, בִּשְׁבִיל, in a path. Similarly,“if the dust of Samaria will suffice for the soles (לִשְׁעָלִים) ” (I Kings 20:10) -the dust that sticks to the soles of the feet while walking. Similarly,“Who measured the waters with his step (בְּשָׁעֳלוֹ) ?” (Isa. 40:12) -with his feet and with his step [as one measures by pacing]. במשעול: כתרגומו בשביל. וכן (מ"א כ, י) אם ישפוק עפר שומרון לשעלים. עפר הנדבק בכפות הרגלים בהלוכן, וכן (ישעיה מ, יב) מי מדד בשעלו מים, ברגליו ובהלוכו:
with a fence on either side: Heb. גָּדֵר. Unless specified otherwise, גָּדֵר refers to one made of stone. גדר מזה וגדר מזה: סתם גדר של אבנים הוא:
25The she-donkey saw the angel of the Lord, and she was pressed against the wall. She pressed Balaam's leg against the wall, and he beat her again. כהוַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ יְהֹוָה וַתִּלָּחֵץ אֶל הַקִּיר וַתִּלְחַץ אֶת רֶגֶל בִּלְעָם אֶל הַקִּיר וַיֹּסֶף לְהַכֹּתָהּ:
She was pressed: וַתִּלָּחֵץ. [The ‘ niphal’ form denotes] she herself. ותלחץ: היא עצמה:
She pressed: וַתִּלְחַץ. [The ‘kal’ form denotes that she pressed] something else, namely, Balaam’s leg. ותלחץ: את אחרים את רגל בלעם:
26The angel of the Lord continued going ahead, and he stood in a narrow place, where there was no room to turn right or left. כווַיּוֹסֶף מַלְאַךְ יְהֹוָה עֲבוֹר וַיַּעֲמֹד בְּמָקוֹם צָר אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאול:
The angel of the Lord continued going ahead: He continued further ahead of him, [that is,] to be before him in another spot, as in,“he [Jacob] went ahead (עָבַר) of them” (Gen. 33:3). The Midrash Aggadah in Tanchuma (8) [asks]: What made him stop in three places? For he [the angel] showed him [Balaam] symbols alluding to the patriarchs. ויוסף מלאך ה' עבור: לעבור עוד לפניו להלוך להיות לפניו במקום אחר, כמו (בראשית לג, ג) והוא עבר לפניהם. ומדרש אגדה יש בתנחומא מה ראה לעמוד בשלשה מקומות, סימני אבות הראהו:
27The she-donkey saw the angel of the Lord, and it crouched down under Balaam. Balaam's anger flared, and he beat the she-donkey with a stick. כזוַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ יְהֹוָה וַתִּרְבַּץ תַּחַת בִּלְעָם וַיִּחַר אַף בִּלְעָם וַיַּךְ אֶת הָאָתוֹן בַּמַּקֵּל:
28The Lord opened the mouth of the she-donkey, and she said to Balaam, "What have I done to you that you have struck me these three times?" כחוַיִּפְתַּח יְהֹוָה אֶת פִּי הָאָתוֹן וַתֹּאמֶר לְבִלְעָם מֶה עָשִׂיתִי לְךָ כִּי הִכִּיתָנִי זֶה שָׁלשׁ רְגָלִים:
these three times: He hinted to him, You seek to uproot a nation which celebrates three festivals (שָׁלשׁ רְגָלִים) in a year?- [Mid. Tanchuma Balak 9, Num. Rabbah 20:14] זה שלש רגלים: רמז לו אתה מבקש לעקור אומה החוגגת שלש רגלים בשנה:
29Balaam said to the she-donkey, "For you have humiliated me; if I had a sword in my hand, I would kill you right now." כטוַיֹּאמֶר בִּלְעָם לָאָתוֹן כִּי הִתְעַלַּלְתְּ בִּי לוּ יֶשׁ חֶרֶב בְּיָדִי כִּי עַתָּה הֲרַגְתִּיךְ:
you have humiliated: Heb. הִתְעַלַּלְתָּ. As the Targum [Onkelos] renders it, a term denoting shame and disgrace. התעללת: כתרגומו לשון גנאי ובזיון:
If I had a sword in my hand: This matter made him greatly contemptible in the eyes of the dignitaries. This man was going to kill an entire nation with his mouth, yet for this she-donkey he needed weapons!- [Mid. Tanchuma Balak 9, Num. Rabbah 20:14] לו יש חרב בידי: גנות גדולה היה לו דבר זה בעיני השרים, זה הולך להרוג אומה שלמה בפיו, ולאתון זו צריך לכלי זיין:
30The she-donkey said to Balaam, "Am I not your she-donkey on which you have ridden since you first started until now? Have I been accustomed to do this to you?" He said, "No." לוַתֹּאמֶר הָאָתוֹן אֶל בִּלְעָם הֲלוֹא אָנֹכִי אֲתֹנְךָ אֲשֶׁר רָכַבְתָּ עָלַי מֵעוֹדְךָ עַד הַיּוֹם הַזֶּה הַהַסְכֵּן הִסְכַּנְתִּי לַעֲשׂוֹת לְךָ כֹּה וַיֹּאמֶר לֹא:
Have I become accustomed: Heb. הַהַסְכֵּן הִסְכַּנְתִּי. As the Targum [Onkelos] renders [lit., have I learned to do this?]. Similarly,“Does man learn (יִסְכָּן) for God?” (Job 22:2). Our Rabbis, however, expounded this verse in the Talmud: They [the Moabite dignitaries] said to him, “Why aren’t you riding on a horse?” He [Balaam] said to them, “I sent it out to pasture.” [Immediately, the she-donkey retorted, “Am I not your she-donkey?” He said to her, “Just for bearing burdens.” She retorted, “on which you have ridden.” He said to her, “Only on occasion.” She retorted,“since you first started until now, and not only that but I provide you with riding by day, and with intimacy at night, (interpreting Heb. הַהַסְכֵּן הִסְכַּנְתִּי as”I heated you up,") as is stated in Tractate Avodah Zarah [4b]. ההסכן הסכנתי: כתרגומו, וכן (איוב כב, ב) הלאל יסכן גבר. ורבותינו דרשו מקרא זה בגמרא אמרו ליה, מאי טעמא לא רכבת אסוסיא. אמר להון ברטיבא שדאי ליה וכו', כדאיתא במסכת עבודה זרה (ד ב):
31The Lord opened Balaam's eyes, and he saw the angel of the Lord standing in the road, with a sword drawn in his hand. He bowed and prostrated himself on his face. לאוַיְגַל יְהֹוָה אֶת עֵינֵי בִלְעָם וַיַּרְא אֶת מַלְאַךְ יְהֹוָה נִצָּב בַּדֶּרֶךְ וְחַרְבּוֹ שְׁלֻפָה בְּיָדוֹ וַיִּקֹּד וַיִּשְׁתַּחוּ לְאַפָּיו:
32The angel of the Lord said to him, "Why have you beaten your she-donkey these three times? Behold, I have came out to thwart you, for the one embarking on the journey has hastened against me. לבוַיֹּאמֶר אֵלָיו מַלְאַךְ יְהֹוָה עַל מָה הִכִּיתָ אֶת אֲתֹנְךָ זֶה שָׁלוֹשׁ רְגָלִים הִנֵּה אָנֹכִי יָצָאתִי לְשָׂטָן כִּי יָרַט הַדֶּרֶךְ לְנֶגְדִּי:
for the traveler has hastened against me: Heb. יָרַט. Our Rabbis, the Sages of the Mishnah, expounded this word (יָרַט) as an acronym [of the words] יָרְאָה רָאֲתָה נָטְתָה,“She feared, she saw, she turned aside” (Shab. 125a), because the course you took is contrary to me, that is to say, you [made this journey] to make me vengeful and provoke me. According to the literal meaning [it means חָרֵד],“because the journey was hurried against me.” The term יָרַט is cognate with רָטַט, rapid movement, [meaning,] for I saw that the one embarking on the journey [Balaam] has hastened and hurried on his way, in order to anger me and provoke me. The verse is elliptical [as it should read בַּעַל הַדֶּרֶ, the one embarking on the journey]. Similar is וַתְּכַל דָּוִד“David longed” (II Sam. 13:39), which means וַתְּכַל נֶפֶשׁ דָּוִד,“David’s soul longed,” [as is apparent from the feminine prefix of the verb וַתְּכַל. Another interpretation: [The term] יָרַט denotes desire. Similar is,“through the wicked He placates me (יִרְטֵנִי)” (Job 16:11); He appeases me and comforts me through the wicked, who do nothing but provoke me. [Hence, the verse is rendered: the one who embarked on the journey desired to provoke me.] - [Machbereth Menachem p. 163] כי ירט הדרך לנגדי: רבותינו חכמי המשנה דרשוהו (שבת קה א) נוטריקון יראה ראתה, נטתה, בשביל שהדרך לנגדי, כלומר לקנאתי ולהקניטני. ולפי משמעו כי חרד הדרך לנגדי לשון רטט, כי ראיתי בעל הדרך שחרד ומיהר הדרך שהוא לכעסי ולהמראתי. ומקרא קצר הוא, כמו (ש"ב יג, לט) ותכל דוד. לישנא אחרינא ירט לשון רצון, וכן (איוב טז, יא) ועל ידי רשעים ירטני, מפייס ומנחם אותי על ידי רשעים, שאינן אלא מקניטים:
33When the she-donkey saw me, it turned aside these three times. Had she not turned aside before me, now also I would also have killed you and spared her [the she-donkey]." לגוַתִּרְאַנִי הָאָתוֹן וַתֵּט לְפָנַי זֶה שָׁלשׁ רְגָלִים אוּלַי נָטְתָה מִפָּנַי כִּי עַתָּה גַּם אֹתְכָה הָרַגְתִּי וְאוֹתָהּ הֶחֱיֵיתִי:
Had she not turned: Heb. אוּלַי, like לוּלֵא ‘if not.’ Sometimes אוּלַי is used in the sense of לוּלֵא. אולי נטתה: כמו לולא, פעמים שאולי משמש בלשון לולא:
I would also have killed you: Heb. גַּם אֹתְכָה הָרַגְתִּי, I would have killed you also. This is a transposed verse, like הָרַגְתִּי אֹת ְגַּם, I would also have killed you, meaning to say: Not only would the delay have befallen you through me but even [your] death. גם אתכה הרגתי: הרי זה מקרא מסורס, והוא כמו גם הרגתי אותך, כלומר לא העכבה בלבד קראתך על ידי, כי גם ההריגה:
and spared her: But now, since she spoke and rebuked you, and you could not withstand her rebuke, as it is written, “He said, No,” therefore, I have killed her, so that [people] should not say, “This is the one that silenced Balaam with her rebuke, and he could not respond,” for the Omnipresent shows regard for human dignity. Similarly, “you shall kill the woman and the animal [through which the sin was committed]” (Lev. 20:16), and, “you shall kill the animal” (ibid. 20:15) - [Mid. Tanchuma Balak 9, Num. Rabbah 20:14] ואותה החייתי: ועתה מפני שדברה והוכיחתך ולא יכולת לעמוד בתוכחתה, כמו שכתוב (פסוק ל) ויאמר לא. על כן הרגתיה, שלא יאמרו זו היא שסלקה את בלעם בתוכחתה ולא יכול להשיב, שחס המקום על כבוד הבריות, וכן (ויקרא כ, טו - טז) ואת הבהמה תהרוגו, וכן (שם) והרגת את האשה ואת הבהמה:
34Balaam said to the angel of the Lord, "I have sinned, for I did not know that you were standing on the road before me. Now, if it displeases you, I will return." לדוַיֹּאמֶר בִּלְעָם אֶל מַלְאַךְ יְהֹוָה חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ וְעַתָּה אִם רַע בְּעֵינֶיךָ אָשׁוּבָה לִּי:
for I did not know: This too is a [mark of] disgrace for him, but he was forced to concede, for [earlier] he had boasted that he was aware of the thoughts of the Most High, but now his mouth professed, “I did not know.” - [Mid. Tanchuma Balak 9] כי לא ידעתי: גם זה גנותו, ועל כרחו הודה, שהוא היה משתבח שיודע דעת עליון, ופיו העיד לא ידעתי:
if it displeases you, I will return: This reply was a challenge against the Omnipresent. He [Balaam] said to him, “He [God] Himself commanded me to go, yet you, an angel, annul His words. This is His custom: He says one thing and angel retracts it. He said to Abraham, ”Take now your son“ (Gen. 22:2), and through an angel He annulled His words. I, too; if it displeases you, I will have to return.”- [Mid. Tanchuma Balak 10, Num. Rabbah 20:15] אם רע בעיניך אשובה לי: להתריס נגד המקום היא תשובה זו. אמר לו הוא בעצמו צוני ללכת, ואתה מלאך מבטל את דבריו, למוד הוא בכך, שאומר דבר ומלאך מחזירו, אמר לאברהם (בראשית כב, ב) קח נא את בנך וגו', וע"י מלאך בטל את דברו, אף אני אם רע בעיניך צריך אני לשוב:
35The angel of the Lord said to Balaam, "Go with these men, but the word I will speak to you-that you shall speak." So Balaam went with Balak's dignitaries. להוַיֹּאמֶר מַלְאַךְ יְהֹוָה אֶל בִּלְעָם לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר וַיֵּלֶךְ בִּלְעָם עִם שָׂרֵי בָלָק:
Go with these men: A man is led along the path he wishes to follow. — [Mak. 10b] ( לך עם האנשים: בדרך שאדם רוצה לילך בה, מוליכין אותו. לך עם האנשים, כי חלקך עמהם וסופך להאבד מן העולם:
Go with the men: For your portion is with them, and you are destined to perish from the world. — [Mak. 10b]) ואפס: על כרחך את הדבר אשר אדבר וגו':
but: Against your will, “the word I will speak [to you-that you shall speak.” עם שרי בלק: שמח לקללם כמותם:
with Balak’s dignitaries: He was glad to curse them as much as they were. — [Mid. Tanchuma Balak 10, Num. Rabbah 20:15] :
36Balak heard that Balaam was coming; so he went out toward him to the city of Moab which is on the border of Arnon-at the extreme edge of the border. לווַיִּשְׁמַע בָּלָק כִּי בָא בִלְעָם וַיֵּצֵא לִקְרָאתוֹ אֶל עִיר מוֹאָב אֲשֶׁר עַל גְּבוּל אַרְנֹן אֲשֶׁר בִּקְצֵה הַגְּבוּל:
Balak heard: He sent messengers ahead to inform him. — [Mid. Tanchuma Balak 10, Num. Rabbah 20:16] וישמע בלק: שלח שלוחים לבשרו:
to the city of Moab: Its capital, its most important city, as if to say, “Look what these [people] are trying to uproot!” - [Mid. Tanchuma Balak 10, Num. Rabbah 15] אל עיר מואב: אל מטרפולין שלו, עיר החשובה שלו, לומר ראה מה אלו מבקשים לעקור:
37Balak said to Balaam, "Did I not send to you to call for you? Why did you not come to me? Am I indeed incapable of honoring you?" לזוַיֹּאמֶר בָּלָק אֶל בִּלְעָם הֲלֹא שָׁלֹחַ שָׁלַחְתִּי אֵלֶיךָ לִקְרֹא לָךְ לָמָּה לֹא הָלַכְתָּ אֵלָי הַאֻמְנָם לֹא אוּכַל כַּבְּדֶךָ:
Am I indeed incapable of honoring you?: He prophesied that in the end he would leave him in disgrace. — [Mid. Tanchuma Balak 10, Num. Rabbah 20:16] האמנם לא אוכל כבדך: נתנבא שסופו לצאת מעמו בקלון:
38Balaam said to Balak, "Behold I have come to you, do I have any power to say anything? The word God puts into my mouth-that I will speak." לחוַיֹּאמֶר בִּלְעָם אֶל בָּלָק הִנֵּה בָאתִי אֵלֶיךָ עַתָּה הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר:
Daily Tehillim: Psalms Chapters 69 - 71
• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
Tanya: Igeret HaTeshuva , beginning of Chapter 4
• Lessons in Tanya
• Tuesday, Tammuz 13, 5775 · June 30, 2015
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 4
Certain penitential fasts, then, are to be actually undertaken, while others are to be redeemed through charity.
ואולם כל הנ״ל הוא לגמר הכפרה ומירוק הנפש לה׳ אחר התשובה
However, all we have said refers to the culmination of the atonement — to polishing the soul clean before G‑d, so that no vestige of former sin remains, after repentance,
כמו שהובא לעיל מהגמרא, פרק קמא דזבחים, דעולה דורון היא לאחר שריצה הפרקליט וכו׳
as cited above1 from the Talmud, ch. 1 of Zevachim, where the olah sacrifice brought for transgressing a positive command is described as the gift offered to the offended party after an intercessor’s successful plea.
The above-mentioned fasts (or their counterpart in charity) serve a similar function.
אמנם התחלת מצות התשובה ועיקרה
But the beginning of the mitzvah of teshuvah and its core
לשוב עד ה׳ באמת ובלב שלם
is a true and wholehearted return to G‑d.
As will soon become apparent, this “return (lit.:) until G‑d” means returning until the point that one has restored completeness to Havayah, the Four-Letter Name of G‑d, that is to be found within every Jewish soul.
The letters that comprise the Tetragrammaton are (in descending order) yudand hei, and vav and hei.
ההכרח לבאר היטב בהרחבת הביאור
This must now be explained thoroughly and comprehensively.
בהקדים מה שכתוב בזהר הקדוש בביאור מלת תשובה על דרך הסוד
Let us begin with the Zohar’s interpretation2 of teshuvah according to Sod, the mystical approach to the Torah:
תשוב ה׳
“[Teshuvah is] tashuv hei (‘the hei is to be returned’);
The function of teshuvah is to return the letter hei of the Divine NameHavayah — to reattach it to the level represented by the letter that precedes it, just as it was attached to it before the individual sinned.
ה׳ תתאה תשובה תתאה
[the reconnection of] the latter hei [to the preceding letter vav] is teshuvah tata‘ah (’lower-level teshuvah‘);
ה׳ עילאה תשובה עילאה
[the reconnection of] the former hei [to the preceding letter yud] is teshuvah ila‘ah (’higher-level teshuvah‘).“
וגם מה שכתוב בזהר הקדוש בקצת מקומות שאין תשובה מועלת לפוגם בריתו ומוציא זרע לבטלה
We must also note that the Zohar states several times3 that teshuvah is ineffective for violation of the covenant and for the wasteful emission of semen.
והוא דבר תמוה מאד, שאין לך דבר עומד בפני התשובה, ואפילו עבודה זרה וגילוי עריות וכו׳
This is most astonishing, for4 “nothing can stand in the way of teshuvah, even idolatry, incest, and so on.”
Jews are commanded to give up their lives rather than transgress these prohibitions, yet repentance atones even for them. How, then, can it be that there are other sins for which repentance is ineffective?
ופירש בראשית חכמה שכוונת הזוהר שאין מועלת תשובה תתאה, כי אם תשובה עילאה וכו׳
The Reishit Chochmah explains5 that the intention of the Zohar is that thoughteshuvah tata‘ah (the conventional level of repentance) is not effective,teshuvah ila’ah is.
הנה להבין זאת מעט מזעיר
To grasp even a minute glimmer6 of this,
צריך להקדים מה שמבואר מהכתוב ומדברי רז״ל, ענין הכרת ומיתה בידי שמים
we must preface what Scripture and our Sages say about [what is entailed by] excision and death by divine agency.
כשעבר עבירה שחייבים עליה כרת, הי׳ מת ממש קודם חמשים שנה
ובמיתה בידי שמים, מת ממש קודם ששים שנה
In the case of death by divine agency he would actually9 die before sixty,
כחנניה בן עזור הנביא, בירמיהו
like the prophet Chananiah ben Azur in Jeremiah.10
As a result of his false prophecy, G‑d told him, “I shall banish you from the face of the earth….” This resulted in his actual death.
ולפעמים גם במיתה בידי שמים נפרעין לאלתר, כמו שמצינו בער ואונן
(11Indeed, there have been instances in which the punishment of death by divine agency was also meted out instantly, as with Er and Onan.)
This involved a sin incurring death by divine agency.12
In any event, both Scripture and the Sages attest that those guilty of sins punishable by excision or death by divine agency would actually die before they reached the age of fifty or sixty. This leads to the following question:
והרי נמצאו בכל דור כמה וכמה חייבי כריתות ומיתות, והאריכו ימיהם ושנותיהם בנעימים
But in every generation there are so many individuals liable to excision and death who nevertheless enjoy extended and pleasant13 days and years!
| FOOTNOTES | |
| 1. | Beg. of ch. 2. See also Likutei Sichot, Vol. XIX, p. 401, note 12, and the marginal comment on this note. |
| 2. | III, 122a. |
| 3. | Zohar I, 60a, 219b; Zohar II, 214b. |
| 4. | Note of the Rebbe: “Rambam, conclusion of ch. 3 of Hilchot Teshuvah, following Yerushalmi, Peah1:1; Zohar Chadash, conclusion of Parshat Bereishit.” |
| 5. | Shaar HaKedushah, ch. 17. |
| 6. | Note of the Rebbe: “Perhaps this expression is used (as opposed to, say, מעט מן המעט) because the former term (מעט) suggests that the extent of understanding is minute, while the latter term (מזעיר) suggests that qualitatively too this understanding is a mere glimmer.” |
| 7. | Note of the Rebbe: “Possibly the Alter Rebbe’s intention here is to negate the opinion of theRamban at the end of Parshat Acharei.” The Ramban says there that it is sometimes possible that violators liable to excision “are not punished by physical excision; sometimes they may live to a ripe old age.” In specifying here that they would “actually” die, the Alter Rebbe evidently seeks to negate this opinion. |
| 8. | Note of the Rebbe: “As in Yerushalmi, Bikkurim, beg. of ch. 2, as explained in Tosafot, s.v. כרת,Shabbat 25a.” |
| 9. | Note of the Rebbe: “As above” — i.e., as in fn. 7. |
| 10. | Ch. 28. |
| 11. | Parentheses are in the original text. |
| 12. | Note of the Rebbe: “See above, end of ch. 1.” |
| 13. | Asked why the Alter Rebbe added the word “pleasant”, the Rebbe replied that this was done “in order to rule out the (labored) interpretation that this punishment was undergone by virtue of their having suffered poverty or the like, which is also called ‘death’ in Scripture (Shmot 4:19) and in Rabbinic terminology (quoted in Rashi, ad loc.).” |
• Sefer Hamitzvos: Tuesday, Tammuz 13, 5775 · June 30, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107 (Digest)
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
Ta'aniyot - Chapter One
Halacha 1
It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...."
[This commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets.
Commentary Halacha 1
It is a positive Torah commandment - See Sefer HaMitzvot (Positive Commandment 59), which mentions this in the reckoning of the 613 mitzvot of the Torah.
Significantly, however, the Rambam's appreciation of this mitzvah differs in theMishneh Torah from that in Sefer HaMitzvot. To explain: Following the verse quoted here by the Rambam as a proof-text, the Torah continues [Numbers 10:10]: "On the days of your rejoicing, on your festivals, and on your new moon [celebrations], you shall sound the trumpets for your burnt offerings and for your peace offerings."
In Sefer HaMitzvot, the Rambam writes:
We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him.
In Sefer HaMitzvot (and similarly in Sefer HaChinuch, Mitzvah 384), the emphasis of the mitzvah is clearly on the sounding of the trumpets during the sacrifices. In the Mishneh Torah, when listing the 613 mitzvot at the beginning of the text, the Rambam mentions the sounding of the trumpets both for the sacrifices and in times of distress. Nevertheless, further on in the beginning of the text, when delineating the mitzvot according to subjects, he places the emphasis on crying out to God at a time of distress (seemingly, including crying out verbally and crying out with the trumpets in the same mitzvah). Significantly, in Hilchot Klei HaMikdash, Chapter 3, where the Rambam mentions the practice of sounding the trumpets in connection with the offering of the sacrifices, he does not mention it as a component of this or any other specific mitzvah.
(Note also the commentary of the Maggid Mishneh, which questions why these two different rites were included as a single mitzvah at the outset. Even in the Torah, they are included in two separate verses.)
to cry out - in prayer. Our Sages (Sifre, VaEtchanan) explain that זעקה is one of the ten verbs used for prayer.
and to sound - The verb להריע refers to the sounding of a series of staccato notes referred to as teru'ah. See Hilchot Shofar 3:2-4. Significantly, although in practice, both types of notes were sounded, with regard to the sounding of the trumpets at the offerings, the Torah uses the verb ותקעתם, which refers to sounding a teki'ah, a single long note.
trumpets - In the Temple, these were made of silver (Hilchot Klei HaMikdash3:5). Josephus describes them as being approximately a cubit long, slightly thicker than an ordinary flute, and having a bell-like end. It is questionable whether it was necessary for them to be silver outside the Temple as well.
See also the Ramban (Drashot l'Rosh HaShanah), who mentions an opinion that the shofar, and not a trumpet, should be sounded in time of communal distress. The Maggid Mishneh also notes this opinion and states that either instrument, a shofar or a trumpet, is acceptable, but that - outside of the Temple premises - only one of the two should be used in time of distress. Some support for this position can be drawn from Halachah 6.
in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war...] against an enemy who attacks you and you sound the trumpets...." - As obvious from Halachah 4, this practice was observed throughout Eretz Yisrael, and not only in the Temple. Nor is its observance dependent on the existence of the Temple, nor does the Rambam specify that it must be fulfilled only in Eretz Yisrael. (In this regard, there are differing opinions; see Mishnah Berurah 576:1) Accordingly, the Magen Avraham 576:1 questions: Why is the rite of sounding the trumpets (or shofarot) not observed at present?
The resolution of this question lies in the Rambam's words, "any difficulty that arises which affects the community." This rite should not be observed when an individual, or even a group of individuals, are in distress, but only when a "community" is affected.
Pesachim 54b explains that communal fasts are possible only within Eretz Yisrael. There is no concept of taking such a unified communal act of this nature in the diaspora. Therefore, this mitzvah was not relevant in all the generations of our people's existence in the diaspora. (See also the Drashot l'Rosh HaShanah of the Ramban.)
A question arises, however, with regard to the situation at present, with the renewal of the Jewish settlement in Eretz Yisrael. As explained in the commentary on Chapter 3, Halachah 11, there are opinions (see the gloss of the Birkei Yosef to the Shulchan Aruch, Orach Chayim 575) that maintain that at present, the concept of community also applies in Eretz Yisrael.
According to this view, without entering into the discussion regarding the halachic status of the present government, it would appear that it would be proper for this mitzvah to be observed, since its observance is not dependent on the Temple.
[This commandment is not restricted to such a limited scope - i.e., it does not apply to war alone, as might be understood from the verse.
rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague - Note Ta'anit 22b, which states that the trumpets should not be sounded in the case of a plague even during the week. Since a plague is a very severe matter, were the trumpets to be sounded during the week, they might also be sounded when a plague took place on the Sabbath, and thus a prohibition would be violated. The Rambam discusses this question in his Commentary on the Mishnah (Ta'anit 3:3). Similarly, in Chapter 2, Halachah 1, the Rambam rules that the trumpets are sounded when a plague occurs.
locusts, or the like - i.e., circumstances that cause distress to the community as a whole.
cry out [to God] because of them and sound the trumpets. - See Hilchot Teshuvah 2:6, where the Rambam gives the assurance that if the Jews cry out to God as a community, He will surely heed their prayers.
Halacha 2
This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty.
Commentary Halacha 2
This practice is one of the paths of repentance - Note the conclusion ofHilchot Temurah, where the Rambam writes that although all the mitzvot of the Torah are Divine decrees and thus unfathomable in nature, we should meditate upon them and, to the fullest extent of our potential, try to explain them. Similarly, with regard to the mitzvah under discussion, without claiming to be able to fathom it in its entirety, the Rambam gives a rational explanation for the practice.
for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize - The very sound of the trumpets will have a startling effect, arousing the people to inspect their conduct. Similarly, inHilchot Teshuvah 3:4, the Rambam writes:
Although the sounding of the shofar on Rosh HaShanah is a mitzvah, it also contains an allusion. [It is as if the shofar is saying,] "Wake up you sleepy ones.... You who forget the truth in the vanities of time... look to your souls and improve your conduct."
that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." - See Hilchot Teshuvah 9:1, where the Rambam explains that God has instituted a cycle of causation into the world in which performing a mitzvah brings an individual - or a community - blessing and prosperity, which enable them to perform more mitzvot. Conversely, the failure to observe mitzvot brings about misfortune, which, in turn, makes it even harder to observe mitzvot.
This [realization] will cause the removal of this difficulty. - For when the Jews turn to God in repentance, He will remove their hardships.
Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Commentary Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What happened to us is merely a natural phenomenon and this difficulty is merely a chance occurence" - Rather than seeing their difficulty as part of a Divinely structured plan to motivate their repentance.
this is a cruel conception of things - Misfortune is definitely not pleasant. Nevertheless, when one conceives of it as a message from God, intended to motivate a change in one's conduct, one can appreciate that, ultimately, its intent is mercy. In contrast, when one does not appreciate God's hand, one is left with a conception of an existential and cruel world in which there is no force working for man's benefit.
which causes them to remain attached to their wicked deeds - for they refuse to pay attention to the external cues God gives to motivate repentance.
Thus, this time of distress will lead to further distresses. - Note the conclusion of Hilchot Tum'at Tzara'at, where the Rambam explains that when a person remains indifferent to the punishment God gives him, God brings more severe punishment upon him.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." - מקרה, the Hebrew for "chance occurrence," shares the same root as קרי, "indifferent." Thus
The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Halacha 4
In addition, it is a Rabbinic ordinance to fast whenever there is a difficulty that affects the community until there is a manifestation of Divine mercy.
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets only. In the Temple, we sound both the trumpets and the shofar. The shofar blasts should be shortened and the trumpet blasts extended, for the mitzvah of the day is with the trumpets. The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King."
Commentary Halacha 4
In addition - to the obligation to cry out and sound the trumpets incumbent upon us from the Torah
it is a Rabbinic ordinance to fast - The Or Sameach mentions that this practice has its source in Biblical times. II Chronicles 20:3 relates that Yehoshafat called a communal fast when beset by war.
whenever there is a difficulty that affects the community - These difficulties are listed in Chapter 2.
until there is a manifestation of Divine mercy. - I.e., we are not required to fast only once when a distressing situation occurs. Instead, we are obligated to continue fasting until God shows us His mercies and eliminates the source of distress.
Ta'anit 14b quotes a Rabbinic opinion that maintains that no more than thirteen communal fasts should be ordained because of a difficulty. The Talmud, however, explains that this statement was made with regard to drought alone. With regard to other difficulties, we should continue to fast until our prayers are answered. This conclusion is alluded to by the Rambam's choice of wording in Chapter 3, Halachah 9, and is quoted by the Shulchan Aruch (Orach Chayim575:6).
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets - blow a series of teru'ah notes
only. - I.e., with no other instrument to accompany them.
In the Temple, we sound both the trumpets and the shofar. - From the Mishnah (Rosh HaShanah 3:3), it would appear that two shofarot were sounded together (Minchat Chinuch).
The shofar blasts should be shortened and the trumpet blasts extended -I.e., the trumpet blasts should continue even after the shofar blasts have ceased.
for the mitzvah of the day is with the trumpets. - Note the contrast to Hilchot Shofar 1:2.
The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King." - I.e., only "before God," in the Temple, where His Presence is manifest, should these two instruments be sounded together, not elsewhere.
Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive, for the community would not be able to observe such a practice.
A communal fast should be ordained only on a Monday, on the subsequent Thursday, and on the subsequent Monday. This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies.
Commentary Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive - day after day.
for - even though it would be permitted to eat at night
the community would not be able to observe such a practice. - And an ordinance for the community is not instituted unless it is possible for the majority of the community to observe it (Hilchot Mamrim 2:5). Were a communal ordinance that could not be observed by the majority of the community to be instituted, the people's observance, not only of that particular ordinance, but of the Torah as a whole, would be weakened.
A communal fast should be ordained only on a Monday - See the commentary on the following halachah, which deals with the question of communal fasts being instituted on days other than Monday or Thursday.
on the subsequent Thursday, and on the subsequent Monday. - Mondays and Thursdays are days associated with significant spiritual influences. Also, in this manner, the fasts are separated from each other and from the Sabbath.
In his Commentary on the Mishnah (Ta'anit 2:9), the Rambam explains that communal fasts should be held first on Mondays, because were they to be held on Thursday, the shopkeepers would assume that the possibilities for famine are great - for otherwise why would a public fast be instituted before the Sabbath - and they would raise the prices of foodstuffs.
(This rationale differs slightly from Rashi's interpretation of the Mishnah. Significantly, many of the traditional commentaries on the Mishneh Torah do not mention the Rambam's Commentary on the Mishnah. See the Sefer HaKovetz.)
This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies. - From the wording of this halachah, it would appear that the second Thursday should be skipped, and the second series of three fasts begun on the third Monday. The commentaries note that although there is justification for this position in the Jerusalem Talmud (Ta'anit 2:13), the Babylonian Talmud (Ta'anit 15b) rules that there is no need to interrupt the sequence of fasts on the second Thursday. This ruling is also borne out by the Rambam's Commentary on the Mishnah (loc. cit.) and some authoritative manuscripts of the Mishneh Torah. There are, however, other Rabbinic opinions - which are also supported by different manuscripts of the Mishneh Torah (see the commentary on Chapter 3, Halachah 3) - that maintain that a series of communal fasts should always begin on a Monday.
Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival. On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer.
The [only] exceptions are a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. [In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit (we may fast because of them on the Sabbath), cry out [to God], and offer supplications on their behalf in prayer. [The trumpets] should not be sounded for them, however, unless they are being sounded to gather together the people to help them and [try to] save them.
Commentary Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival -for the reasons mentioned above.
The Merchevat HaMishneh HaSefaradit raises a question regarding this statement. From the previous halachah, it would appear that a communal fast is ordained only on Mondays and Thursdays, and from this halachah one might assume that, since it is necessary to exclude the Sabbath, such a fast might be ordained for other days.
In resolution, it is explained that the previous halachah refers only to the thirteen communal fasts instituted when the rains fail to descend. When a difficulty of another nature arises, a fast may be instituted on a day other than Monday or Thursday. Alternatively, it can be explained that if the difficulty is not a matter of immediate emergency, the fast is put off for a Monday, as mentioned above. In the case of an immediate emergency, however, a fast may be held on any day other than those mentioned in this and the following halachah.
On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer. - Because of the atmosphere of rest and pleasure that permeates the Sabbath, it is improper to make requests about matters that are not immediate necessities. See Hilchot Shabbat 30:12
The [only] exceptions are - See also Chapter 2, Halachah 2, which states that we should cry out in prayer, even on the Sabbath, if our source of sustenance is threatened.
a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. - for these are situations where human life is in immediate danger.
[In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit - i.e., he loses control of his behavior and may harm himself (Rashi, Ta'anit 22b)
(we may fast because of them on the Sabbath) - This phrase is set off by parentheses in most contemporary editions of the Mishneh Torah, because it is not included in the quotation of this halachah in the Tur (Orach Chayim 576). In his Kessef Mishneh, Rav Yosef Karo brings support for the omission of this phrase, noting that in Hilchot Shabbat 2:24 and 30:12, where the Rambam discusses praying to God in the event of such imminent disasters on the Sabbath, he does not mention fasting. Hence, when mentioning appealing to God with regard to these difficulties on the Sabbath in the Shulchan Aruch(288:9, 576:12), Rav Yosef Karo omits the mention of fasting.
cry out [to God], and offer supplications on their behalf in prayer. - Ta'anit14a states that this refers to the addition of the prayer Anenu. According to the authorities who maintain that we may fast on the Sabbath (and even according to some who forbid fasting), this refers to the blessing Anenu added to theShemoneh Esreh). According to the other opinions, it refers to the seven blessings mentioned in Chapter 4 that begin "May He who answered... answer you" (Maggid Mishneh).
[The trumpets] should not be sounded - Sounding a trumpet is not one of the forbidden Sabbath labors; it is, nevertheless, forbidden because of a Rabbinical decree (see Hilchot Shofar 2:7).
for them - as an expression of prayer to arouse God's mercies.
however, unless they are being sounded to gather together the people to help them and [try to] save them. - I.e., they may be sounded as an alarm to call people to come to their assistance, for the Sabbath laws may be violated for the sake of saving lives (Maggid Mishneh).
Note Chapter 2, Halachah 14, which states that if a community's source of sustenance is threatened מתריעים (the verb that generally means "we sound the trumpets") on the Sabbath. Note the commentary on that halachah for an explanation.
Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, Chanukah, Purim, or Chol HaMo'ed. If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day.
Commentary Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, -Rashi (Ta'anit 15b) cites Numbers 10:10 as an indication that Rosh Chodesh is described as "a festival." As such, it is inappropriate for a fast to be held on such a day.
Chanukah, Purim - Tosafot, Ta'anit 18b, note that Esther 9:22 describes Purim as "days of celebration and joy." Thus, fasting is inappropriate.
or Chol HaMo'ed. - Although it is a logical addition, it must be noted that Chol HaMo'ed is not mentioned in the source for this halachah, Ta'anit 2:10, nor is it mentioned in the Tur (Orach Chayim 572). The Shulchan Aruch (Orach Chayim572:2) quotes the Rambam's ruling.
If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day. - Although the Mishnah (ibid.) states that the fast should be interrupted before nightfall because of the positive nature of these days, Ta'anit 18b quotes a majority opinion that maintains that the fast should be completed.
Halacha 8
Pregnant women, nursing women, and children need not fast on communal fasts that are instituted because of difficulties of this nature.
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained. Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep, he may not eat after arising.
Commentary Halacha 8
Pregnant women, nursing women - lest their fetus or child be endangered by the lack of nourishment.
and children - The Magen Avraham 576:10 questions the mention of children in this halachah, for it is accepted that children are never obligated to fast. He explains that, in this instance, the term refers to children past the age of majority. Males are not obligated to observe fasts of this nature until they are 18, nor females until they are 15.
The B'nei Binyamin offers another explanation, noting that on Yom Kippur children should be trained to fast by withholding food from them for several hours (Hilchot Sh'vitat Asor 2:10). This practice need not be observed on these fast days.
need not fast - Nevertheless, as mentioned in Chapter 3, Halachah 5, they should not indulge in food and drink for the sake of pleasure.
on communal fasts that are instituted because of difficulties of this nature. - In contrast, these women are required to fast on the seven fasts observed for a lack of rain (ibid.).
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained -in Chapter 3, Halachot 3 and 5.
Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep - Ta'anit 12b emphasizes that this refers to a sound sleep. If one merely dozes off briefly, one may eat.
he may not eat after arising - even if he wakes up before dawn.
The Tur and the Shulchan Aruch (Orach Chayim 564:1) state that if, before going to sleep, a person stipulates that he desires to rise before dawn and eat, he is allowed to eat, and yet his fast is still considered to be a fast.
Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer, and say [the passage]Anenu in all the Shemoneh Esreh prayers recited [that day]. One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim.
Commentary Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. - The Maggid Mishneh interprets this as an obligation. Not only is fasting advisable for a person as a means to secure Divine favor, it is an obligation incumbent upon him.
What is implied? When an individual to whom a person [feels close] is sick - The B'nei Binyamin cites the example of King David, who fasted when the first son born to him by Batsheva fell ill (II Samuel 12:15-16).
lost in the desert, or imprisoned, one should fast for his sake -Significantly, the Rambam mentions fasting on behalf of another person. Surely, one should fast for one's own sake if that is possible. In many situations, however, were a person who confronts distress to fast, he would lack the strength to cope with the crisis he is facing. (See Shulchan Aruch, Orach Chayim 571:3.)
Nevertheless, Ta'anit 8b gives advice regarding such a situation as well, counselling one to vow to fast in the future. This will be considered as if the person fasted already, as implied by Daniel 10:12, "From the day on which you first considered... fasting before your Lord, your words were heeded."
ask for mercy for him in prayer, and say [the passage] Anenu - See Hilchot Tefillah 2:14.
in - the blessing Shome'a Tefillah in
all the Shemoneh Esreh prayers recited [that day].
One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim. - The Maggid Mishneh interprets this as a prohibition. Although a community may observe a fast on some of these days, as stated in Halachah 7, an individual may not. (See also Halachah 12.)
Note the Lechem Mishneh, which raises questions about this decision, citingHilchot Nedarim 3:9, where the Rambam states:
If a person vowed to fast for several days, and those days included Chanukah and Purim, his vow is nullified and he should not fast. [The celebration of] these days was instituted by the Rabbis, and hence, it should be reinforced.
One might infer that on the other days that should be celebrated because of the Torah's decree, a vow to fast takes precedence. Some commentaries, however, differentiate between a vow to fast and a commitment to fast made in the afternoon service of the preceding day, as mentioned in the following halachah. In practice, the Shulchan Aruch (Orach Chayim 578:1) rules that one should not fast on these days.
Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast.
How does one accept a fast? After reciting the afternoon prayers, one states, "Tomorrow I will fast," and resolves to do so. Although one eats at night, this does not detract from one's commitment to fast.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast. It is unnecessary for him to state his intent on the afternoon before each succeeding day.
Commentary Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast. - Ta'anit 12a describes a person who fasts without having made such a commitment to be "a bellows full of air" - i.e., he receives no reward for refraining from eating. Note the Lechem Mishneh, who questions why such a person does not receive at least the reward of an hourly fast, as mentioned in Halachah 13.
He explains that since the person desired his fast to be considered as a full day fast, it is impossible for him to receive the merit of an hourly fast. (See alsoMishnah Berurah 562:42.)
How does one accept a fast? After reciting the afternoon prayers - i.e., after reciting the verse, Yih'yu l'ratzon, but before concluding one's prayers entirely.
Significantly, the Maggid Mishneh notes that some texts of the Mishneh Torahstate that one should make this commitment in the blessing Shome'a Tefillah, reciting the prayer Anenu. Although the Kessef Mishneh and others take issue with this concept, its authenticity is borne out by two responsa ascribed to the Rambam.
In practice, the Shulchan Aruch 562:6 mentions both possibilities, while the Ramah states that it is preferable to make this statement after the Shemoneh Esreh. Interestingly, the Kitzur Shulchan Aruch 127:2 fuses together both options, stating that one should make a mental resolve while reciting the blessing Shome'a Tefillah, and a verbal statement after reciting the verse,Yih'yu l'ratzon.
one states, "Tomorrow I will fast," and resolves to do so. - From the Rambam's statements, it appears that a mental resolve is not sufficient. This is borne out by the Shulchan Aruch (Orach Chayim 563:1). Note the ruling of theKitzur Shulchan Aruch (ibid.) and the Mishnah Berurah 563:3, which state that, after the fact, it is sufficient to have made a mental resolve for one's commitment to fast to be binding.
Although one eats at night, this does not detract from one's commitment to fast. - In contrast to what might be inferred from the Rambam's statements and the ruling of the Shulchan Aruch (ibid.), the Kitzur Shulchan Aruch (ibid.) and the Mishnah Berurah (ibid.) also mention that, after the fact, it is not necessary for the commitment to be made in the afternoon service. As long as it was made during the previous day, whether before the service (according to the Kitzur Shulchan Aruch only) or afterwards (according to both sources), it is binding.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast - provided that in the daylight hours one refrains from eating.
It is unnecessary for him to state his intent on the afternoon before each succeeding day. - The Shulchan Aruch (Orach Chayim 562:8) questions whether this applies only when one intends to fast on several consecutive days. If, however, one intends to fast on several non-consecutive days - e.g., on a Monday, on the following Thursday, and on the following Monday - perhaps one is required to make a separate commitment for each day.
With regard to the fasts of B'hav (the Monday-Thursday-Monday sequence of fasts which follow the festivals), the authorities agree that a single statement of intent is sufficient. In other instances, however, the Kitzur Shulchan Aruch 127:1 and others require a separate commitment.
The Kitzur Shulchan Aruch 127:3 mentions another leniency in this instance. Were a person to desire to retract his commitment to fast on the subsequent days, he is allowed, since he did not make an explicit statement to the effect that he would fast.
This view is not, however, accepted by all authorities. The Mishnah Berurah162:39 cites opinions that require him to honor his commitment on the subsequent days as well.
Halacha 11
When a person accepted a resolution to fast on the following day, and indeed, did fast, and on the night [following his fast], changed his mind and decided to [continue his] fast on the following day, it is not considered a fast,1 because he did not accept [this commitment] while it was still day.2 [This applies] even if he continued his fast overnight. Needless to say, if he ate and drank at night and woke up in the morning and desired to fast, it is not considered a fast at all.
Halacha 12
A person who has a disturbing dream must fast on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance.
He should undertake such a fast even on the Sabbath, reciting the passageAnenu in each of the prayer services. [This applies] even though he did not resolve on the previous day to fast.
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath.
Commentary Halacha 12
A person who has a disturbing dream must fast - i.e., the Rambam sees this as an obligation. Other authorities differ, as mentioned in the Kitzur Shulchan Aruch 127:18.
on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance. - As the Rambam mentioned at the beginning of this text, the purpose of fasting is not the fast itself, but the repentance evoked by the fast.
He should undertake such a fast even on the Sabbath - Berachot 31b states that a person who fasts on the Sabbath will cause a decree of seventy years standing against him to be rent.
Shulchan Aruch HaRav 288:3 explains that such a person is allowed to fast on the Sabbath, because the disturbing nature of his dream will prevent him from appreciating the Sabbath pleasures. It is fasting and not indulgence that will bring such a person satisfaction.
Note that the Shulchan Aruch (Orach Chayim 288:5) explains that at present, it is customary to fast on the Sabbath only for certain disturbing dreams, since we are not as aware of the proper interpretation of dreams as were the Sages of the previous generations.
reciting the passage Anenu in each of the prayer services. - During the week, this passage should be recited in the blessing Shome'a Tefillah as usual. On the Sabbath, one should recite Anenu in the passage E-lohai Netzor(Maggid Mishneh).
[This applies] even though he did not resolve on the previous day to fast. - This is the only exception to the rule mentioned in Halachah 10. The positive influences aroused by fasting are most effective immediately after the disturbing dream (Ta'anit 12b).
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath - i.e., indulging in the Sabbath meals. Although one is obligated (or at least advised) to fast on the Sabbath, one is not absolved from the mitzvah of Sabbath pleasure. Hence, one must fast again in atonement.
Halacha 13
A person may fast for several hours - i.e., that he not eat anything for the remainder of a day. What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. Should he make a decision to fast for the remaining hours of the day, he should fast for that time and recite [the passage] Anenu, because he accepted the fast before the hours of the fast. Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours.
Commentary Halacha 13
A person may fast for several hours - i.e., although a person did not undertake a full day fast, the fact that he refrains from eating for several hours can be considered to be a fast. Although his merit is less than that of a person who undertakes and completes a full day fast, he still receives reward for his conduct.
i.e., that he not eat anything for the remainder of a day. - This phrase has its source in Ta'anit 12a and serves as a point of difference between the Rambam and other authorities (among them, the Ra'avad and the Maggid Mishneh). The others maintain that it should be rendered "provided he has not eaten anything the entire day." Based on the Jerusalem Talmud (Nedarim 8:1), the Rambam maintains that even if a person has eaten, if he does not eat for the remainder of the day, he receives merit for fasting.
What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. -Although the person actually fasted for the entire day, it is considered only an hourly fast, since he did not make a commitment on the previous day.
Should he make a decision to fast for the remaining hours of the day, he should fast for that time - and he is given merit for having fasted
and recite [the passage] Anenu - in the afternoon service
because he accepted the fast before the hours of the fast. - Hence, the fact that he refrains from eating is considered significant.
Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours. - As mentioned above, this is a point of difference between the Rambam and other commentaries. In his responsa (Vol. I, Responsum 6), the Rashba writes that the Rambam altered his opinion in his later years and accepted the majority view. The majority opinion is accepted by the Shulchan Aruch (Orach Chayim 562:10).
Significantly, the Shulchan Aruch also mentions a more stringent view (that of Rabbenu Asher). According to this opinion, even an hourly fast has to be accepted on the previous day. Thus, an hourly fast refers to an instance when a person previously made a commitment to fast for half a day, and then decided to extend the fast for the entire day.
It must be noted that at present, when individuals find fasting difficult, it is customary for a community to declare an hourly fast. In these instances, the members of the community make a commitment not to eat until the afternoon. They recite the afternoon service early, and each individual recites Anenu(Ramah, Orach Chayim 562:1; Mishnah Berurah 562:6). This passage is not, however, recited in the repetition of the Shemoneh Esreh by the chazan(Ramah, Orach Chayim 562:1).
Halacha 14
Whenever a person is fasting, whether he is fasting because of an individual distress, a disturbing dream, or distress of a communal nature, he should not indulge in pleasures, act frivolously, or be happy and of good spirits. Instead, [his conduct] should be characterized by serious concern, [as if he were] in mourning, as [implied by Eichah 3:39]: "Over what should a living man be concerned? [Each] man over his sins."3
Halacha 15
When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast.8
A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast.9 One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them.10 If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures.11
Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. Instead, they should eat, drink, and gather together to read the Great Hallel, for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full.
If [the rains descended] after noon, since the majority of the day had passed in holiness, they should complete their fast. Similar [rules apply] if [a community] was fasting because of a distressing situation and the distress passed, or because of a harsh decree and the decree was nullified: [If this occurred] before noon, they need not complete their fast; after noon, they should complete their fast.
Commentary Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. - This teaching, quoted from the Mishnah (Ta'anit 3:9), conveys an important lesson. We must always be ready to praise God for His mercies and to do so with joy.
Instead, they should eat, drink, and gather together to read the Great Hallel - The term Hallel means "songs of praise." Generally, Hallel refers to the passages from Psalm 113 to Psalm 118. The Great Hallel, in contrast, refers to Psalm 136 (Hilchot Chametz UMatzah 8:10).
Pesachim 118a explains that this psalm is given this title because it contains the verse, "He grants bread to all flesh, His kindnesses are everlasting." This is the greatest praise of God, that although He utterly transcends our world, He provides each creation with its needs.
for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full. - Hence, we do not recite these verses of praise until we have eaten.
If [the rains descended] after noon, since the majority of the day had passed in holiness - i.e., in separation from material concerns
they should complete their fast. - From this explicit teaching regarding rain, the Rambam infers that
Similar [rules apply] if [a community] - in contrast to an individual, as mentioned in the previous halachah
was fasting because of a distressing situation, and the distress passed, or because of a harsh decree and the decree was nullified: - The Mishnah Berurah 569:5 quotes a difference of opinion among the Rabbis whether the leniency to be mentioned applies if the prayers of the community were not answered, but the reason for which they are fasting ceases to become relevant. For example, the people were fasting for the recovery of a sick person and he died.
[If this occurred] before noon, they need not complete their fast; - The Ra'avad objects to this decision, explaining that the leniency of stopping a communal fast applies only with regard to the fasts associated with rain. In other instances, it is impossible to be certain that the distressing situation has entirely passed before noon.
The Maggid Mishneh justifies the Rambam's ruling, explaining that although the Ra'avad's rationale is generally applicable, if - in fact - the distressing situation passes before noon, the fast may be halted.
The Maggid Mishneh also states two reasons for the difference between an individual fast and a communal fast:
a) Leniency was granted to the community because of the greater scale of the difficulty involved in such a fast;
b) When the court called the communal fast, it had in mind that were the community's prayers to be answered, the fast could be terminated.
The Shulchan Aruch (Orach Chayim 569:1) rules that if the Torah scholars and the majority of the members of the community desire to continue the fast, all the members of the community are obligated to abide by their decision.
after noon, they should complete their fast. - There are opinions which rule that if the community receives word after noon that the difficulty for which they are fasting was averted before noon, they need not continue their fast.
Halacha 17
Whenever there is a communal fast that was instituted for a distressing circumstance, the [community's] court and [its] elders sit in the synagogue and review the conduct of the city's [inhabitants] from the time the morning prayers were concluded until noon. They remove the stumbling blocks that lead to sin. They give warnings, enquire, and investigate all those who pursue violence and sin, and [encourage them] to depart [from these ways]. Similarly, [they investigate] people who coerce others and humble them. They also occupy themselves with other similar matters.12
[This is what would happen] from noon until the evening: During the [third] quarter of the day, they would read the blessings and the curses in the Torah13[as implied by Proverbs 3:11]: "My son, do not despise the instruction of the Lord, and do not reject His rebuke."14 As the haftarah,15 they would read a portion from the prophets appropriate to the distress [for which they are fasting].
During the [fourth] quarter of the day, the afternoon service is recited, supplications are made, [the people] cry out [to God] and confess according to their capability.
FOOTNOTES 1.
Note the comments of the Lechem Mishneh cited in the commentary on the previous halachah with regard to whether the person receives the rewards of an hourly fast.
2.
This halachah, quoted from Ta'anit 11b, illustrates clearly the principles stated in the previous halachah.
3.
Here again, the Rambam reemphasizes the theme stated at the beginning of the text, that the purpose of fasting is to motivate a person to sincere repentance. (See also Shulchan Aruch,Orach Chayim 568:12.) The Chesed L'Avraham states that on such days a person should make a special effort to refrain from becoming angry and should try to carry out all his dealings with his colleagues in a pleasant manner.
4.
But no more. (See Shulchan Aruch, Orach Chayim 567:1-2.) A revi'it is 66.4 cc according toShiurei Torah and 150 cc according to the Chazon Ish. The Ramah writes that it is customary not to take this leniency on a communal fast day.
5.
Note the contrast to Hilchot Berachot 1:2 (D'var Torah).
6.
This discussion applies when he eats a k'zayit of food (Shulchan Aruch, Orach Chayim 568:1). Other authorities mention slightly larger amounts.
7.
The Ra'avad states that this applies only when the person made a commitment to fast on that specific day. If he made a commitment to fast for one day without specifying the day, he is required to fast another full day afterwards. The Maggid Mishneh notes that this interpretation is borne out by the Rambam's own statements, Hilchot Nedarim 4:16. This is the ruling quoted in theShulchan Aruch (loc. cit.).
The Ramah adds that even when a person ate despite making a commitment to fast on a specific day, he is required to fast on another day as well. (See Mishnah Berurah 568:8.)
See also the Mishnah Berurah 568:3, which states that on a communal fast, such a person may recite Anenu in the afternoon service. On an individual fast, however, he may not add this passage.
8.
Note the contrast to a communal fast mentioned in the following halachah.
The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).
9.
Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes.
The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone.
The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.
10.
Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.
11.
The intent is that one should not show that one is enjoying comfort while others are in distress.Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1) to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling.
The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.
12.
This continues the theme developed by the Rambam at the beginning of the text, that the difficulties God brings upon a community should motivate them to repentance.
Significantly, the Rambam does not mention reading the Torah in the morning service. TheShulchan Aruch (Orach Chayim 566:2) mentions that the Torah should be read in the morning, as on other communal fasts, and mentions that the reading Vay'chal, which is usually read on a communal fast day, should be read on such an occasion as well.
13.
This refers to the portion of Bechukotai (Leviticus, Chapter 26), and not the blessings and curses in the book of Deuteronomy (Rashi, Megillah 31a). (See also Hilchot Tefillah 13:18.)
The Shulchan Aruch (ibid.) states that at present, the custom is to read the portion Vay'chal as on other public fast days. (See also the Maggid Mishneh.)
14.
Significantly, Ta'anit 12b, the source for the division of the day in this manner, quotes a different proof-text, "And they read from the Torah scroll of their Lord" (Nechemiah 9:3). The verse cited by the Rambam is mentioned by Megillah 31b in another context.
This reflects a pattern common within the Mishneh Torah. Frequently, the Rambam cites verses independently of the manner in which they appear in the previous works of our Sages.
15.
At present, the custom is to recite the haftarah, Dirshu, as is done on other public fasts. It must be noted that Rav Kapach maintains that the Rambam's intent is not that these passages from the Torah and the Prophets should be read communally with blessings recited beforehand and afterwards, as is our present custom. Instead, the intent is that they should be read merely to motivate repentance in a manner similar to the recitation of Eichah on Tish'ah B'Av. These statements are based on Hilchot Tefillah 13:18.
Halacha 1
It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...."
[This commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets.
Commentary Halacha 1
It is a positive Torah commandment - See Sefer HaMitzvot (Positive Commandment 59), which mentions this in the reckoning of the 613 mitzvot of the Torah.
Significantly, however, the Rambam's appreciation of this mitzvah differs in theMishneh Torah from that in Sefer HaMitzvot. To explain: Following the verse quoted here by the Rambam as a proof-text, the Torah continues [Numbers 10:10]: "On the days of your rejoicing, on your festivals, and on your new moon [celebrations], you shall sound the trumpets for your burnt offerings and for your peace offerings."
In Sefer HaMitzvot, the Rambam writes:
We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him.
In Sefer HaMitzvot (and similarly in Sefer HaChinuch, Mitzvah 384), the emphasis of the mitzvah is clearly on the sounding of the trumpets during the sacrifices. In the Mishneh Torah, when listing the 613 mitzvot at the beginning of the text, the Rambam mentions the sounding of the trumpets both for the sacrifices and in times of distress. Nevertheless, further on in the beginning of the text, when delineating the mitzvot according to subjects, he places the emphasis on crying out to God at a time of distress (seemingly, including crying out verbally and crying out with the trumpets in the same mitzvah). Significantly, in Hilchot Klei HaMikdash, Chapter 3, where the Rambam mentions the practice of sounding the trumpets in connection with the offering of the sacrifices, he does not mention it as a component of this or any other specific mitzvah.
(Note also the commentary of the Maggid Mishneh, which questions why these two different rites were included as a single mitzvah at the outset. Even in the Torah, they are included in two separate verses.)
to cry out - in prayer. Our Sages (Sifre, VaEtchanan) explain that זעקה is one of the ten verbs used for prayer.
and to sound - The verb להריע refers to the sounding of a series of staccato notes referred to as teru'ah. See Hilchot Shofar 3:2-4. Significantly, although in practice, both types of notes were sounded, with regard to the sounding of the trumpets at the offerings, the Torah uses the verb ותקעתם, which refers to sounding a teki'ah, a single long note.
trumpets - In the Temple, these were made of silver (Hilchot Klei HaMikdash3:5). Josephus describes them as being approximately a cubit long, slightly thicker than an ordinary flute, and having a bell-like end. It is questionable whether it was necessary for them to be silver outside the Temple as well.
See also the Ramban (Drashot l'Rosh HaShanah), who mentions an opinion that the shofar, and not a trumpet, should be sounded in time of communal distress. The Maggid Mishneh also notes this opinion and states that either instrument, a shofar or a trumpet, is acceptable, but that - outside of the Temple premises - only one of the two should be used in time of distress. Some support for this position can be drawn from Halachah 6.
in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war...] against an enemy who attacks you and you sound the trumpets...." - As obvious from Halachah 4, this practice was observed throughout Eretz Yisrael, and not only in the Temple. Nor is its observance dependent on the existence of the Temple, nor does the Rambam specify that it must be fulfilled only in Eretz Yisrael. (In this regard, there are differing opinions; see Mishnah Berurah 576:1) Accordingly, the Magen Avraham 576:1 questions: Why is the rite of sounding the trumpets (or shofarot) not observed at present?
The resolution of this question lies in the Rambam's words, "any difficulty that arises which affects the community." This rite should not be observed when an individual, or even a group of individuals, are in distress, but only when a "community" is affected.
Pesachim 54b explains that communal fasts are possible only within Eretz Yisrael. There is no concept of taking such a unified communal act of this nature in the diaspora. Therefore, this mitzvah was not relevant in all the generations of our people's existence in the diaspora. (See also the Drashot l'Rosh HaShanah of the Ramban.)
A question arises, however, with regard to the situation at present, with the renewal of the Jewish settlement in Eretz Yisrael. As explained in the commentary on Chapter 3, Halachah 11, there are opinions (see the gloss of the Birkei Yosef to the Shulchan Aruch, Orach Chayim 575) that maintain that at present, the concept of community also applies in Eretz Yisrael.
According to this view, without entering into the discussion regarding the halachic status of the present government, it would appear that it would be proper for this mitzvah to be observed, since its observance is not dependent on the Temple.
[This commandment is not restricted to such a limited scope - i.e., it does not apply to war alone, as might be understood from the verse.
rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague - Note Ta'anit 22b, which states that the trumpets should not be sounded in the case of a plague even during the week. Since a plague is a very severe matter, were the trumpets to be sounded during the week, they might also be sounded when a plague took place on the Sabbath, and thus a prohibition would be violated. The Rambam discusses this question in his Commentary on the Mishnah (Ta'anit 3:3). Similarly, in Chapter 2, Halachah 1, the Rambam rules that the trumpets are sounded when a plague occurs.
locusts, or the like - i.e., circumstances that cause distress to the community as a whole.
cry out [to God] because of them and sound the trumpets. - See Hilchot Teshuvah 2:6, where the Rambam gives the assurance that if the Jews cry out to God as a community, He will surely heed their prayers.
Halacha 2
This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty.
Commentary Halacha 2
This practice is one of the paths of repentance - Note the conclusion ofHilchot Temurah, where the Rambam writes that although all the mitzvot of the Torah are Divine decrees and thus unfathomable in nature, we should meditate upon them and, to the fullest extent of our potential, try to explain them. Similarly, with regard to the mitzvah under discussion, without claiming to be able to fathom it in its entirety, the Rambam gives a rational explanation for the practice.
for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize - The very sound of the trumpets will have a startling effect, arousing the people to inspect their conduct. Similarly, inHilchot Teshuvah 3:4, the Rambam writes:
Although the sounding of the shofar on Rosh HaShanah is a mitzvah, it also contains an allusion. [It is as if the shofar is saying,] "Wake up you sleepy ones.... You who forget the truth in the vanities of time... look to your souls and improve your conduct."
that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." - See Hilchot Teshuvah 9:1, where the Rambam explains that God has instituted a cycle of causation into the world in which performing a mitzvah brings an individual - or a community - blessing and prosperity, which enable them to perform more mitzvot. Conversely, the failure to observe mitzvot brings about misfortune, which, in turn, makes it even harder to observe mitzvot.
This [realization] will cause the removal of this difficulty. - For when the Jews turn to God in repentance, He will remove their hardships.
Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Commentary Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What happened to us is merely a natural phenomenon and this difficulty is merely a chance occurence" - Rather than seeing their difficulty as part of a Divinely structured plan to motivate their repentance.
this is a cruel conception of things - Misfortune is definitely not pleasant. Nevertheless, when one conceives of it as a message from God, intended to motivate a change in one's conduct, one can appreciate that, ultimately, its intent is mercy. In contrast, when one does not appreciate God's hand, one is left with a conception of an existential and cruel world in which there is no force working for man's benefit.
which causes them to remain attached to their wicked deeds - for they refuse to pay attention to the external cues God gives to motivate repentance.
Thus, this time of distress will lead to further distresses. - Note the conclusion of Hilchot Tum'at Tzara'at, where the Rambam explains that when a person remains indifferent to the punishment God gives him, God brings more severe punishment upon him.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." - מקרה, the Hebrew for "chance occurrence," shares the same root as קרי, "indifferent." Thus
The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Halacha 4
In addition, it is a Rabbinic ordinance to fast whenever there is a difficulty that affects the community until there is a manifestation of Divine mercy.
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets only. In the Temple, we sound both the trumpets and the shofar. The shofar blasts should be shortened and the trumpet blasts extended, for the mitzvah of the day is with the trumpets. The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King."
Commentary Halacha 4
In addition - to the obligation to cry out and sound the trumpets incumbent upon us from the Torah
it is a Rabbinic ordinance to fast - The Or Sameach mentions that this practice has its source in Biblical times. II Chronicles 20:3 relates that Yehoshafat called a communal fast when beset by war.
whenever there is a difficulty that affects the community - These difficulties are listed in Chapter 2.
until there is a manifestation of Divine mercy. - I.e., we are not required to fast only once when a distressing situation occurs. Instead, we are obligated to continue fasting until God shows us His mercies and eliminates the source of distress.
Ta'anit 14b quotes a Rabbinic opinion that maintains that no more than thirteen communal fasts should be ordained because of a difficulty. The Talmud, however, explains that this statement was made with regard to drought alone. With regard to other difficulties, we should continue to fast until our prayers are answered. This conclusion is alluded to by the Rambam's choice of wording in Chapter 3, Halachah 9, and is quoted by the Shulchan Aruch (Orach Chayim575:6).
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets - blow a series of teru'ah notes
only. - I.e., with no other instrument to accompany them.
In the Temple, we sound both the trumpets and the shofar. - From the Mishnah (Rosh HaShanah 3:3), it would appear that two shofarot were sounded together (Minchat Chinuch).
The shofar blasts should be shortened and the trumpet blasts extended -I.e., the trumpet blasts should continue even after the shofar blasts have ceased.
for the mitzvah of the day is with the trumpets. - Note the contrast to Hilchot Shofar 1:2.
The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King." - I.e., only "before God," in the Temple, where His Presence is manifest, should these two instruments be sounded together, not elsewhere.
Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive, for the community would not be able to observe such a practice.
A communal fast should be ordained only on a Monday, on the subsequent Thursday, and on the subsequent Monday. This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies.
Commentary Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive - day after day.
for - even though it would be permitted to eat at night
the community would not be able to observe such a practice. - And an ordinance for the community is not instituted unless it is possible for the majority of the community to observe it (Hilchot Mamrim 2:5). Were a communal ordinance that could not be observed by the majority of the community to be instituted, the people's observance, not only of that particular ordinance, but of the Torah as a whole, would be weakened.
A communal fast should be ordained only on a Monday - See the commentary on the following halachah, which deals with the question of communal fasts being instituted on days other than Monday or Thursday.
on the subsequent Thursday, and on the subsequent Monday. - Mondays and Thursdays are days associated with significant spiritual influences. Also, in this manner, the fasts are separated from each other and from the Sabbath.
In his Commentary on the Mishnah (Ta'anit 2:9), the Rambam explains that communal fasts should be held first on Mondays, because were they to be held on Thursday, the shopkeepers would assume that the possibilities for famine are great - for otherwise why would a public fast be instituted before the Sabbath - and they would raise the prices of foodstuffs.
(This rationale differs slightly from Rashi's interpretation of the Mishnah. Significantly, many of the traditional commentaries on the Mishneh Torah do not mention the Rambam's Commentary on the Mishnah. See the Sefer HaKovetz.)
This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies. - From the wording of this halachah, it would appear that the second Thursday should be skipped, and the second series of three fasts begun on the third Monday. The commentaries note that although there is justification for this position in the Jerusalem Talmud (Ta'anit 2:13), the Babylonian Talmud (Ta'anit 15b) rules that there is no need to interrupt the sequence of fasts on the second Thursday. This ruling is also borne out by the Rambam's Commentary on the Mishnah (loc. cit.) and some authoritative manuscripts of the Mishneh Torah. There are, however, other Rabbinic opinions - which are also supported by different manuscripts of the Mishneh Torah (see the commentary on Chapter 3, Halachah 3) - that maintain that a series of communal fasts should always begin on a Monday.
Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival. On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer.
The [only] exceptions are a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. [In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit (we may fast because of them on the Sabbath), cry out [to God], and offer supplications on their behalf in prayer. [The trumpets] should not be sounded for them, however, unless they are being sounded to gather together the people to help them and [try to] save them.
Commentary Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival -for the reasons mentioned above.
The Merchevat HaMishneh HaSefaradit raises a question regarding this statement. From the previous halachah, it would appear that a communal fast is ordained only on Mondays and Thursdays, and from this halachah one might assume that, since it is necessary to exclude the Sabbath, such a fast might be ordained for other days.
In resolution, it is explained that the previous halachah refers only to the thirteen communal fasts instituted when the rains fail to descend. When a difficulty of another nature arises, a fast may be instituted on a day other than Monday or Thursday. Alternatively, it can be explained that if the difficulty is not a matter of immediate emergency, the fast is put off for a Monday, as mentioned above. In the case of an immediate emergency, however, a fast may be held on any day other than those mentioned in this and the following halachah.
On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer. - Because of the atmosphere of rest and pleasure that permeates the Sabbath, it is improper to make requests about matters that are not immediate necessities. See Hilchot Shabbat 30:12
The [only] exceptions are - See also Chapter 2, Halachah 2, which states that we should cry out in prayer, even on the Sabbath, if our source of sustenance is threatened.
a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. - for these are situations where human life is in immediate danger.
[In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit - i.e., he loses control of his behavior and may harm himself (Rashi, Ta'anit 22b)
(we may fast because of them on the Sabbath) - This phrase is set off by parentheses in most contemporary editions of the Mishneh Torah, because it is not included in the quotation of this halachah in the Tur (Orach Chayim 576). In his Kessef Mishneh, Rav Yosef Karo brings support for the omission of this phrase, noting that in Hilchot Shabbat 2:24 and 30:12, where the Rambam discusses praying to God in the event of such imminent disasters on the Sabbath, he does not mention fasting. Hence, when mentioning appealing to God with regard to these difficulties on the Sabbath in the Shulchan Aruch(288:9, 576:12), Rav Yosef Karo omits the mention of fasting.
cry out [to God], and offer supplications on their behalf in prayer. - Ta'anit14a states that this refers to the addition of the prayer Anenu. According to the authorities who maintain that we may fast on the Sabbath (and even according to some who forbid fasting), this refers to the blessing Anenu added to theShemoneh Esreh). According to the other opinions, it refers to the seven blessings mentioned in Chapter 4 that begin "May He who answered... answer you" (Maggid Mishneh).
[The trumpets] should not be sounded - Sounding a trumpet is not one of the forbidden Sabbath labors; it is, nevertheless, forbidden because of a Rabbinical decree (see Hilchot Shofar 2:7).
for them - as an expression of prayer to arouse God's mercies.
however, unless they are being sounded to gather together the people to help them and [try to] save them. - I.e., they may be sounded as an alarm to call people to come to their assistance, for the Sabbath laws may be violated for the sake of saving lives (Maggid Mishneh).
Note Chapter 2, Halachah 14, which states that if a community's source of sustenance is threatened מתריעים (the verb that generally means "we sound the trumpets") on the Sabbath. Note the commentary on that halachah for an explanation.
Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, Chanukah, Purim, or Chol HaMo'ed. If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day.
Commentary Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, -Rashi (Ta'anit 15b) cites Numbers 10:10 as an indication that Rosh Chodesh is described as "a festival." As such, it is inappropriate for a fast to be held on such a day.
Chanukah, Purim - Tosafot, Ta'anit 18b, note that Esther 9:22 describes Purim as "days of celebration and joy." Thus, fasting is inappropriate.
or Chol HaMo'ed. - Although it is a logical addition, it must be noted that Chol HaMo'ed is not mentioned in the source for this halachah, Ta'anit 2:10, nor is it mentioned in the Tur (Orach Chayim 572). The Shulchan Aruch (Orach Chayim572:2) quotes the Rambam's ruling.
If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day. - Although the Mishnah (ibid.) states that the fast should be interrupted before nightfall because of the positive nature of these days, Ta'anit 18b quotes a majority opinion that maintains that the fast should be completed.
Halacha 8
Pregnant women, nursing women, and children need not fast on communal fasts that are instituted because of difficulties of this nature.
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained. Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep, he may not eat after arising.
Commentary Halacha 8
Pregnant women, nursing women - lest their fetus or child be endangered by the lack of nourishment.
and children - The Magen Avraham 576:10 questions the mention of children in this halachah, for it is accepted that children are never obligated to fast. He explains that, in this instance, the term refers to children past the age of majority. Males are not obligated to observe fasts of this nature until they are 18, nor females until they are 15.
The B'nei Binyamin offers another explanation, noting that on Yom Kippur children should be trained to fast by withholding food from them for several hours (Hilchot Sh'vitat Asor 2:10). This practice need not be observed on these fast days.
need not fast - Nevertheless, as mentioned in Chapter 3, Halachah 5, they should not indulge in food and drink for the sake of pleasure.
on communal fasts that are instituted because of difficulties of this nature. - In contrast, these women are required to fast on the seven fasts observed for a lack of rain (ibid.).
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained -in Chapter 3, Halachot 3 and 5.
Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep - Ta'anit 12b emphasizes that this refers to a sound sleep. If one merely dozes off briefly, one may eat.
he may not eat after arising - even if he wakes up before dawn.
The Tur and the Shulchan Aruch (Orach Chayim 564:1) state that if, before going to sleep, a person stipulates that he desires to rise before dawn and eat, he is allowed to eat, and yet his fast is still considered to be a fast.
Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer, and say [the passage]Anenu in all the Shemoneh Esreh prayers recited [that day]. One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim.
Commentary Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. - The Maggid Mishneh interprets this as an obligation. Not only is fasting advisable for a person as a means to secure Divine favor, it is an obligation incumbent upon him.
What is implied? When an individual to whom a person [feels close] is sick - The B'nei Binyamin cites the example of King David, who fasted when the first son born to him by Batsheva fell ill (II Samuel 12:15-16).
lost in the desert, or imprisoned, one should fast for his sake -Significantly, the Rambam mentions fasting on behalf of another person. Surely, one should fast for one's own sake if that is possible. In many situations, however, were a person who confronts distress to fast, he would lack the strength to cope with the crisis he is facing. (See Shulchan Aruch, Orach Chayim 571:3.)
Nevertheless, Ta'anit 8b gives advice regarding such a situation as well, counselling one to vow to fast in the future. This will be considered as if the person fasted already, as implied by Daniel 10:12, "From the day on which you first considered... fasting before your Lord, your words were heeded."
ask for mercy for him in prayer, and say [the passage] Anenu - See Hilchot Tefillah 2:14.
in - the blessing Shome'a Tefillah in
all the Shemoneh Esreh prayers recited [that day].
One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim. - The Maggid Mishneh interprets this as a prohibition. Although a community may observe a fast on some of these days, as stated in Halachah 7, an individual may not. (See also Halachah 12.)
Note the Lechem Mishneh, which raises questions about this decision, citingHilchot Nedarim 3:9, where the Rambam states:
If a person vowed to fast for several days, and those days included Chanukah and Purim, his vow is nullified and he should not fast. [The celebration of] these days was instituted by the Rabbis, and hence, it should be reinforced.
One might infer that on the other days that should be celebrated because of the Torah's decree, a vow to fast takes precedence. Some commentaries, however, differentiate between a vow to fast and a commitment to fast made in the afternoon service of the preceding day, as mentioned in the following halachah. In practice, the Shulchan Aruch (Orach Chayim 578:1) rules that one should not fast on these days.
Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast.
How does one accept a fast? After reciting the afternoon prayers, one states, "Tomorrow I will fast," and resolves to do so. Although one eats at night, this does not detract from one's commitment to fast.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast. It is unnecessary for him to state his intent on the afternoon before each succeeding day.
Commentary Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast. - Ta'anit 12a describes a person who fasts without having made such a commitment to be "a bellows full of air" - i.e., he receives no reward for refraining from eating. Note the Lechem Mishneh, who questions why such a person does not receive at least the reward of an hourly fast, as mentioned in Halachah 13.
He explains that since the person desired his fast to be considered as a full day fast, it is impossible for him to receive the merit of an hourly fast. (See alsoMishnah Berurah 562:42.)
How does one accept a fast? After reciting the afternoon prayers - i.e., after reciting the verse, Yih'yu l'ratzon, but before concluding one's prayers entirely.
Significantly, the Maggid Mishneh notes that some texts of the Mishneh Torahstate that one should make this commitment in the blessing Shome'a Tefillah, reciting the prayer Anenu. Although the Kessef Mishneh and others take issue with this concept, its authenticity is borne out by two responsa ascribed to the Rambam.
In practice, the Shulchan Aruch 562:6 mentions both possibilities, while the Ramah states that it is preferable to make this statement after the Shemoneh Esreh. Interestingly, the Kitzur Shulchan Aruch 127:2 fuses together both options, stating that one should make a mental resolve while reciting the blessing Shome'a Tefillah, and a verbal statement after reciting the verse,Yih'yu l'ratzon.
one states, "Tomorrow I will fast," and resolves to do so. - From the Rambam's statements, it appears that a mental resolve is not sufficient. This is borne out by the Shulchan Aruch (Orach Chayim 563:1). Note the ruling of theKitzur Shulchan Aruch (ibid.) and the Mishnah Berurah 563:3, which state that, after the fact, it is sufficient to have made a mental resolve for one's commitment to fast to be binding.
Although one eats at night, this does not detract from one's commitment to fast. - In contrast to what might be inferred from the Rambam's statements and the ruling of the Shulchan Aruch (ibid.), the Kitzur Shulchan Aruch (ibid.) and the Mishnah Berurah (ibid.) also mention that, after the fact, it is not necessary for the commitment to be made in the afternoon service. As long as it was made during the previous day, whether before the service (according to the Kitzur Shulchan Aruch only) or afterwards (according to both sources), it is binding.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast - provided that in the daylight hours one refrains from eating.
It is unnecessary for him to state his intent on the afternoon before each succeeding day. - The Shulchan Aruch (Orach Chayim 562:8) questions whether this applies only when one intends to fast on several consecutive days. If, however, one intends to fast on several non-consecutive days - e.g., on a Monday, on the following Thursday, and on the following Monday - perhaps one is required to make a separate commitment for each day.
With regard to the fasts of B'hav (the Monday-Thursday-Monday sequence of fasts which follow the festivals), the authorities agree that a single statement of intent is sufficient. In other instances, however, the Kitzur Shulchan Aruch 127:1 and others require a separate commitment.
The Kitzur Shulchan Aruch 127:3 mentions another leniency in this instance. Were a person to desire to retract his commitment to fast on the subsequent days, he is allowed, since he did not make an explicit statement to the effect that he would fast.
This view is not, however, accepted by all authorities. The Mishnah Berurah162:39 cites opinions that require him to honor his commitment on the subsequent days as well.
Halacha 11
When a person accepted a resolution to fast on the following day, and indeed, did fast, and on the night [following his fast], changed his mind and decided to [continue his] fast on the following day, it is not considered a fast,1 because he did not accept [this commitment] while it was still day.2 [This applies] even if he continued his fast overnight. Needless to say, if he ate and drank at night and woke up in the morning and desired to fast, it is not considered a fast at all.
Halacha 12
A person who has a disturbing dream must fast on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance.
He should undertake such a fast even on the Sabbath, reciting the passageAnenu in each of the prayer services. [This applies] even though he did not resolve on the previous day to fast.
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath.
Commentary Halacha 12
A person who has a disturbing dream must fast - i.e., the Rambam sees this as an obligation. Other authorities differ, as mentioned in the Kitzur Shulchan Aruch 127:18.
on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance. - As the Rambam mentioned at the beginning of this text, the purpose of fasting is not the fast itself, but the repentance evoked by the fast.
He should undertake such a fast even on the Sabbath - Berachot 31b states that a person who fasts on the Sabbath will cause a decree of seventy years standing against him to be rent.
Shulchan Aruch HaRav 288:3 explains that such a person is allowed to fast on the Sabbath, because the disturbing nature of his dream will prevent him from appreciating the Sabbath pleasures. It is fasting and not indulgence that will bring such a person satisfaction.
Note that the Shulchan Aruch (Orach Chayim 288:5) explains that at present, it is customary to fast on the Sabbath only for certain disturbing dreams, since we are not as aware of the proper interpretation of dreams as were the Sages of the previous generations.
reciting the passage Anenu in each of the prayer services. - During the week, this passage should be recited in the blessing Shome'a Tefillah as usual. On the Sabbath, one should recite Anenu in the passage E-lohai Netzor(Maggid Mishneh).
[This applies] even though he did not resolve on the previous day to fast. - This is the only exception to the rule mentioned in Halachah 10. The positive influences aroused by fasting are most effective immediately after the disturbing dream (Ta'anit 12b).
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath - i.e., indulging in the Sabbath meals. Although one is obligated (or at least advised) to fast on the Sabbath, one is not absolved from the mitzvah of Sabbath pleasure. Hence, one must fast again in atonement.
Halacha 13
A person may fast for several hours - i.e., that he not eat anything for the remainder of a day. What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. Should he make a decision to fast for the remaining hours of the day, he should fast for that time and recite [the passage] Anenu, because he accepted the fast before the hours of the fast. Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours.
Commentary Halacha 13
A person may fast for several hours - i.e., although a person did not undertake a full day fast, the fact that he refrains from eating for several hours can be considered to be a fast. Although his merit is less than that of a person who undertakes and completes a full day fast, he still receives reward for his conduct.
i.e., that he not eat anything for the remainder of a day. - This phrase has its source in Ta'anit 12a and serves as a point of difference between the Rambam and other authorities (among them, the Ra'avad and the Maggid Mishneh). The others maintain that it should be rendered "provided he has not eaten anything the entire day." Based on the Jerusalem Talmud (Nedarim 8:1), the Rambam maintains that even if a person has eaten, if he does not eat for the remainder of the day, he receives merit for fasting.
What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. -Although the person actually fasted for the entire day, it is considered only an hourly fast, since he did not make a commitment on the previous day.
Should he make a decision to fast for the remaining hours of the day, he should fast for that time - and he is given merit for having fasted
and recite [the passage] Anenu - in the afternoon service
because he accepted the fast before the hours of the fast. - Hence, the fact that he refrains from eating is considered significant.
Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours. - As mentioned above, this is a point of difference between the Rambam and other commentaries. In his responsa (Vol. I, Responsum 6), the Rashba writes that the Rambam altered his opinion in his later years and accepted the majority view. The majority opinion is accepted by the Shulchan Aruch (Orach Chayim 562:10).
Significantly, the Shulchan Aruch also mentions a more stringent view (that of Rabbenu Asher). According to this opinion, even an hourly fast has to be accepted on the previous day. Thus, an hourly fast refers to an instance when a person previously made a commitment to fast for half a day, and then decided to extend the fast for the entire day.
It must be noted that at present, when individuals find fasting difficult, it is customary for a community to declare an hourly fast. In these instances, the members of the community make a commitment not to eat until the afternoon. They recite the afternoon service early, and each individual recites Anenu(Ramah, Orach Chayim 562:1; Mishnah Berurah 562:6). This passage is not, however, recited in the repetition of the Shemoneh Esreh by the chazan(Ramah, Orach Chayim 562:1).
Halacha 14
Whenever a person is fasting, whether he is fasting because of an individual distress, a disturbing dream, or distress of a communal nature, he should not indulge in pleasures, act frivolously, or be happy and of good spirits. Instead, [his conduct] should be characterized by serious concern, [as if he were] in mourning, as [implied by Eichah 3:39]: "Over what should a living man be concerned? [Each] man over his sins."3
Halacha 15
When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast.8
A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast.9 One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them.10 If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures.11
Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. Instead, they should eat, drink, and gather together to read the Great Hallel, for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full.
If [the rains descended] after noon, since the majority of the day had passed in holiness, they should complete their fast. Similar [rules apply] if [a community] was fasting because of a distressing situation and the distress passed, or because of a harsh decree and the decree was nullified: [If this occurred] before noon, they need not complete their fast; after noon, they should complete their fast.
Commentary Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. - This teaching, quoted from the Mishnah (Ta'anit 3:9), conveys an important lesson. We must always be ready to praise God for His mercies and to do so with joy.
Instead, they should eat, drink, and gather together to read the Great Hallel - The term Hallel means "songs of praise." Generally, Hallel refers to the passages from Psalm 113 to Psalm 118. The Great Hallel, in contrast, refers to Psalm 136 (Hilchot Chametz UMatzah 8:10).
Pesachim 118a explains that this psalm is given this title because it contains the verse, "He grants bread to all flesh, His kindnesses are everlasting." This is the greatest praise of God, that although He utterly transcends our world, He provides each creation with its needs.
for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full. - Hence, we do not recite these verses of praise until we have eaten.
If [the rains descended] after noon, since the majority of the day had passed in holiness - i.e., in separation from material concerns
they should complete their fast. - From this explicit teaching regarding rain, the Rambam infers that
Similar [rules apply] if [a community] - in contrast to an individual, as mentioned in the previous halachah
was fasting because of a distressing situation, and the distress passed, or because of a harsh decree and the decree was nullified: - The Mishnah Berurah 569:5 quotes a difference of opinion among the Rabbis whether the leniency to be mentioned applies if the prayers of the community were not answered, but the reason for which they are fasting ceases to become relevant. For example, the people were fasting for the recovery of a sick person and he died.
[If this occurred] before noon, they need not complete their fast; - The Ra'avad objects to this decision, explaining that the leniency of stopping a communal fast applies only with regard to the fasts associated with rain. In other instances, it is impossible to be certain that the distressing situation has entirely passed before noon.
The Maggid Mishneh justifies the Rambam's ruling, explaining that although the Ra'avad's rationale is generally applicable, if - in fact - the distressing situation passes before noon, the fast may be halted.
The Maggid Mishneh also states two reasons for the difference between an individual fast and a communal fast:
a) Leniency was granted to the community because of the greater scale of the difficulty involved in such a fast;
b) When the court called the communal fast, it had in mind that were the community's prayers to be answered, the fast could be terminated.
The Shulchan Aruch (Orach Chayim 569:1) rules that if the Torah scholars and the majority of the members of the community desire to continue the fast, all the members of the community are obligated to abide by their decision.
after noon, they should complete their fast. - There are opinions which rule that if the community receives word after noon that the difficulty for which they are fasting was averted before noon, they need not continue their fast.
Halacha 17
Whenever there is a communal fast that was instituted for a distressing circumstance, the [community's] court and [its] elders sit in the synagogue and review the conduct of the city's [inhabitants] from the time the morning prayers were concluded until noon. They remove the stumbling blocks that lead to sin. They give warnings, enquire, and investigate all those who pursue violence and sin, and [encourage them] to depart [from these ways]. Similarly, [they investigate] people who coerce others and humble them. They also occupy themselves with other similar matters.12
[This is what would happen] from noon until the evening: During the [third] quarter of the day, they would read the blessings and the curses in the Torah13[as implied by Proverbs 3:11]: "My son, do not despise the instruction of the Lord, and do not reject His rebuke."14 As the haftarah,15 they would read a portion from the prophets appropriate to the distress [for which they are fasting].
During the [fourth] quarter of the day, the afternoon service is recited, supplications are made, [the people] cry out [to God] and confess according to their capability.
| FOOTNOTES | |
| 1. |
Note the comments of the Lechem Mishneh cited in the commentary on the previous halachah with regard to whether the person receives the rewards of an hourly fast.
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| 2. |
This halachah, quoted from Ta'anit 11b, illustrates clearly the principles stated in the previous halachah.
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| 3. |
Here again, the Rambam reemphasizes the theme stated at the beginning of the text, that the purpose of fasting is to motivate a person to sincere repentance. (See also Shulchan Aruch,Orach Chayim 568:12.) The Chesed L'Avraham states that on such days a person should make a special effort to refrain from becoming angry and should try to carry out all his dealings with his colleagues in a pleasant manner.
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| 4. |
But no more. (See Shulchan Aruch, Orach Chayim 567:1-2.) A revi'it is 66.4 cc according toShiurei Torah and 150 cc according to the Chazon Ish. The Ramah writes that it is customary not to take this leniency on a communal fast day.
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| 5. |
Note the contrast to Hilchot Berachot 1:2 (D'var Torah).
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| 6. |
This discussion applies when he eats a k'zayit of food (Shulchan Aruch, Orach Chayim 568:1). Other authorities mention slightly larger amounts.
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| 7. |
The Ra'avad states that this applies only when the person made a commitment to fast on that specific day. If he made a commitment to fast for one day without specifying the day, he is required to fast another full day afterwards. The Maggid Mishneh notes that this interpretation is borne out by the Rambam's own statements, Hilchot Nedarim 4:16. This is the ruling quoted in theShulchan Aruch (loc. cit.).
The Ramah adds that even when a person ate despite making a commitment to fast on a specific day, he is required to fast on another day as well. (See Mishnah Berurah 568:8.)
See also the Mishnah Berurah 568:3, which states that on a communal fast, such a person may recite Anenu in the afternoon service. On an individual fast, however, he may not add this passage.
|
| 8. |
Note the contrast to a communal fast mentioned in the following halachah.
The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).
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| 9. |
Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes.
The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone.
The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.
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| 10. |
Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.
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| 11. |
The intent is that one should not show that one is enjoying comfort while others are in distress.Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1) to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling.
The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.
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| 12. |
This continues the theme developed by the Rambam at the beginning of the text, that the difficulties God brings upon a community should motivate them to repentance.
Significantly, the Rambam does not mention reading the Torah in the morning service. TheShulchan Aruch (Orach Chayim 566:2) mentions that the Torah should be read in the morning, as on other communal fasts, and mentions that the reading Vay'chal, which is usually read on a communal fast day, should be read on such an occasion as well.
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| 13. |
This refers to the portion of Bechukotai (Leviticus, Chapter 26), and not the blessings and curses in the book of Deuteronomy (Rashi, Megillah 31a). (See also Hilchot Tefillah 13:18.)
The Shulchan Aruch (ibid.) states that at present, the custom is to read the portion Vay'chal as on other public fast days. (See also the Maggid Mishneh.)
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| 14. |
Significantly, Ta'anit 12b, the source for the division of the day in this manner, quotes a different proof-text, "And they read from the Torah scroll of their Lord" (Nechemiah 9:3). The verse cited by the Rambam is mentioned by Megillah 31b in another context.
This reflects a pattern common within the Mishneh Torah. Frequently, the Rambam cites verses independently of the manner in which they appear in the previous works of our Sages.
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| 15. |
At present, the custom is to recite the haftarah, Dirshu, as is done on other public fasts. It must be noted that Rav Kapach maintains that the Rambam's intent is not that these passages from the Torah and the Prophets should be read communally with blessings recited beforehand and afterwards, as is our present custom. Instead, the intent is that they should be read merely to motivate repentance in a manner similar to the recitation of Eichah on Tish'ah B'Av. These statements are based on Hilchot Tefillah 13:18.
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Tum'at Met - Chapter 12
Halacha 1
A covering that is a square, a handbreadth by a handbreadth and a handbreadth high brings ritual impurity and intervenes between ritual impurity according to Scriptural Law. For an ohel is given that distinction only when it is a handbreadth by a handbreadth and a handbreadth high or more.
What is implied? There was an olive-sized portion of a corpse lying with open space above it and implements (keilim), e.g., needles and spits, were at its side, without touching it. If one covered the portion of the corpse and the implements with an ohel that was a handbreadth by a handbreadth and was more than a handbreadth above the ground, the covering conveys impurity to the implements and renders them impure.
If there were other implements on top of this ohel that was a handbreadth by a handbreadth, they are pure, because the ohel intervenes between them and the impurity. Thus we have learnt that just as an ohel imparts impurity to everything that is under it, it preserves the purity of anything outside it, and intervenes between the impurity and the implements that are on top of it. Similarly, if the impurity was above the ohel and the implements were below it, the implements are pure, because the ohel intervenes in the face of impurity.
If the ohel was less than a handbreadth high or less than a handbreadth by a handbreadth, even if it was several handbreadths high, the implements that are next to the impurity are pure. Any of the implements that are above this oheland are directly above the impurity are impure. The rationale is that they were positioned over the impurity and there was no ohel intervening in the face of the impurity. Similarly, if there was impurity above this ohel and implements beneath it, any implements that are directly beneath the impurity are impure, for the impurity was hanging over them and there is no ohel intervening in the face of the impurity. The rationale is that whenever there is less than a handbreadth of open space, it is considered as touching and the impurity under it is considered as "flush," as we explained.
When does the above apply? When the ohel was not a person or an implement. If, however, a person or an implement serves as an ohel over the impurity, whether they were the covering itself or the support for the covering, even if the implements were such that themselves do not contract impurity, they convey impurity and do not intervene in the face of impurity.
What is implied? If there was a board placed upon four men or on four implements, even stone implements or the like that do not contract impurity or, needless to say, if they were placed on four spits or four reeds that were a handbreadth high, and there was impurity and other implements beneath it, those implements are impure. If the implements were on top of the board, even if they were not directly above the impurity, they are impure. If there was impurity above the board and implements below it, all of the implements below the board are impure. If, however, the board was placed on four stones or on an animal or a beast and there was impurity under it, the implements on top of it are pure.
Halacha 2
If there was impurity on top of a board, all of the implements under it are pure, because the ohel intervenes in the face of the impurity. Implements made from animal turds, stone implements, or implements made from earth that are oversized are considered as ohalim and not as implements. Therefore, they intervene in the face of impurity.
Halacha 3
The following laws apply when a board was placed on top of a new oven and it protrudes beyond the oven on either side for more than a handbreadth. If there was impurity below the board, implements that are on top of it are pure. If there was impurity on top of it, the implements below it are pure. The rationale is that a new oven is not considered as a k'li in this context. If the oven was old, everything is impure.
Halacha 4
When a board was placed over two ovens, even if they are old, and it protrudes beyond each oven and there is impurity below it, between the two ovens, only the space between them is impure. Keilim that are beneath the two ends that are beyond the ovens are pure, for the area beneath the ends and that beneath the ovens are considered as two tents, one next to the other.
Similarly, if a board was placed over an oven, even an old one, and it protruded a handbreadth at both ends, but not from the sides, should there be impurity under one end, keilim under the other end are not considered as impure.
Halacha 5
The following laws apply when a person carries a k'li, e.g., a plow or the like, and one side of the k'li hung over impurity. If the circumference of the k'li was a handbreadth, even though its width was only a finger breadth and a third, it imparts impurity to the person carrying it. Impurity is conveyed to him according to Rabbinic Law, for our Sages decreed impurity for a k'li whose circumference is a handbreadth as a safeguard lest one be lenient when there is one whose width is a handbreadth. It does not, however, convey impurity to keilim that are below it or other people over which it hangs unless its width is a handbreadth.
Halacha 6
Wooden coffins in which a corpse is placed are not considered as graves. Instead, if there is a handbreadth of empty space between the covering of the coffin and corpse, the cover is considered as an intervening substance and one who stands on the cover is considered as pure according to Scriptural Law. Nevertheless, although most coffins have an empty space of a handbreadth, since there are some which do not have such space, our Sages degreed that no coffin would be considered as an intervening substance. Thus one who walks on a coffin is considered as if he touched a corpse or a grave.
Halacha 7
The following laws apply when a beam extended from one wall to another wall and there was impurity under it. If it was a handbreadth wide, it conveys impurity to everything under its entire span. Any keilim or persons under it are impure. This applies even if its width is not the same along the entire span and some portions are less than a handbreadth wide. The rationale is that these portions are considered as part of an ohel. If it is not a handbreadth wide, the impurity pierces through and ascends and pierces through and descends, as we explained.
How much must the circumference be for the board to have a width of a handbreadth? If it is round, three handbreadths. If it is square, four handbreadths.
Halacha 8
When a barrel a se'ah in size was on its side in an open area, it does not convey impurity to everything under its entire expanse unless it is approximately four and half handbreadths in circumference. In this way, its upper portion will be a handbreadth and a half above the ground and there will be a portion of it, a handbreadth by a handbreadth a handbreadth above the ground. Accordingly, if it was suspended half a handbreadth above the ground and its circumference was three handbreadths, it conveys impurity.
Similarly, if there is a round pillar lying in an open space and resting on the earth, it does not convey impurity under its side unless it is 24 handbreadths in circumference. If it is not 24 handbreadths in circumference, the impurity pierces through and ascends and pierces through and descends. The reason that 24 handbreadths are required is that whenever there is a circumference of three, there is a width of one. Whenever there is a square, a handbreadth by a handbreadth, its diagonal will be a handbreadth and two fifths. Therefore if the pillar's circumference was 24 handbreadths, there is a little bit more than a handbreadth by a handbreadth that is a handbreadth high under its entire side. All of these calculations are approximations. This is its form.
Halacha 1
A covering that is a square, a handbreadth by a handbreadth and a handbreadth high brings ritual impurity and intervenes between ritual impurity according to Scriptural Law. For an ohel is given that distinction only when it is a handbreadth by a handbreadth and a handbreadth high or more.
What is implied? There was an olive-sized portion of a corpse lying with open space above it and implements (keilim), e.g., needles and spits, were at its side, without touching it. If one covered the portion of the corpse and the implements with an ohel that was a handbreadth by a handbreadth and was more than a handbreadth above the ground, the covering conveys impurity to the implements and renders them impure.
If there were other implements on top of this ohel that was a handbreadth by a handbreadth, they are pure, because the ohel intervenes between them and the impurity. Thus we have learnt that just as an ohel imparts impurity to everything that is under it, it preserves the purity of anything outside it, and intervenes between the impurity and the implements that are on top of it. Similarly, if the impurity was above the ohel and the implements were below it, the implements are pure, because the ohel intervenes in the face of impurity.
If the ohel was less than a handbreadth high or less than a handbreadth by a handbreadth, even if it was several handbreadths high, the implements that are next to the impurity are pure. Any of the implements that are above this oheland are directly above the impurity are impure. The rationale is that they were positioned over the impurity and there was no ohel intervening in the face of the impurity. Similarly, if there was impurity above this ohel and implements beneath it, any implements that are directly beneath the impurity are impure, for the impurity was hanging over them and there is no ohel intervening in the face of the impurity. The rationale is that whenever there is less than a handbreadth of open space, it is considered as touching and the impurity under it is considered as "flush," as we explained.
When does the above apply? When the ohel was not a person or an implement. If, however, a person or an implement serves as an ohel over the impurity, whether they were the covering itself or the support for the covering, even if the implements were such that themselves do not contract impurity, they convey impurity and do not intervene in the face of impurity.
What is implied? If there was a board placed upon four men or on four implements, even stone implements or the like that do not contract impurity or, needless to say, if they were placed on four spits or four reeds that were a handbreadth high, and there was impurity and other implements beneath it, those implements are impure. If the implements were on top of the board, even if they were not directly above the impurity, they are impure. If there was impurity above the board and implements below it, all of the implements below the board are impure. If, however, the board was placed on four stones or on an animal or a beast and there was impurity under it, the implements on top of it are pure.
Halacha 2
If there was impurity on top of a board, all of the implements under it are pure, because the ohel intervenes in the face of the impurity. Implements made from animal turds, stone implements, or implements made from earth that are oversized are considered as ohalim and not as implements. Therefore, they intervene in the face of impurity.
Halacha 3
The following laws apply when a board was placed on top of a new oven and it protrudes beyond the oven on either side for more than a handbreadth. If there was impurity below the board, implements that are on top of it are pure. If there was impurity on top of it, the implements below it are pure. The rationale is that a new oven is not considered as a k'li in this context. If the oven was old, everything is impure.
Halacha 4
When a board was placed over two ovens, even if they are old, and it protrudes beyond each oven and there is impurity below it, between the two ovens, only the space between them is impure. Keilim that are beneath the two ends that are beyond the ovens are pure, for the area beneath the ends and that beneath the ovens are considered as two tents, one next to the other.
Similarly, if a board was placed over an oven, even an old one, and it protruded a handbreadth at both ends, but not from the sides, should there be impurity under one end, keilim under the other end are not considered as impure.
Halacha 5
The following laws apply when a person carries a k'li, e.g., a plow or the like, and one side of the k'li hung over impurity. If the circumference of the k'li was a handbreadth, even though its width was only a finger breadth and a third, it imparts impurity to the person carrying it. Impurity is conveyed to him according to Rabbinic Law, for our Sages decreed impurity for a k'li whose circumference is a handbreadth as a safeguard lest one be lenient when there is one whose width is a handbreadth. It does not, however, convey impurity to keilim that are below it or other people over which it hangs unless its width is a handbreadth.
Halacha 6
Wooden coffins in which a corpse is placed are not considered as graves. Instead, if there is a handbreadth of empty space between the covering of the coffin and corpse, the cover is considered as an intervening substance and one who stands on the cover is considered as pure according to Scriptural Law. Nevertheless, although most coffins have an empty space of a handbreadth, since there are some which do not have such space, our Sages degreed that no coffin would be considered as an intervening substance. Thus one who walks on a coffin is considered as if he touched a corpse or a grave.
Halacha 7
The following laws apply when a beam extended from one wall to another wall and there was impurity under it. If it was a handbreadth wide, it conveys impurity to everything under its entire span. Any keilim or persons under it are impure. This applies even if its width is not the same along the entire span and some portions are less than a handbreadth wide. The rationale is that these portions are considered as part of an ohel. If it is not a handbreadth wide, the impurity pierces through and ascends and pierces through and descends, as we explained.
How much must the circumference be for the board to have a width of a handbreadth? If it is round, three handbreadths. If it is square, four handbreadths.
Halacha 8
When a barrel a se'ah in size was on its side in an open area, it does not convey impurity to everything under its entire expanse unless it is approximately four and half handbreadths in circumference. In this way, its upper portion will be a handbreadth and a half above the ground and there will be a portion of it, a handbreadth by a handbreadth a handbreadth above the ground. Accordingly, if it was suspended half a handbreadth above the ground and its circumference was three handbreadths, it conveys impurity.
Similarly, if there is a round pillar lying in an open space and resting on the earth, it does not convey impurity under its side unless it is 24 handbreadths in circumference. If it is not 24 handbreadths in circumference, the impurity pierces through and ascends and pierces through and descends. The reason that 24 handbreadths are required is that whenever there is a circumference of three, there is a width of one. Whenever there is a square, a handbreadth by a handbreadth, its diagonal will be a handbreadth and two fifths. Therefore if the pillar's circumference was 24 handbreadths, there is a little bit more than a handbreadth by a handbreadth that is a handbreadth high under its entire side. All of these calculations are approximations. This is its form.
Tum'at Met - Chapter 13
Halacha 1
Whenever there is a covering that is a handbreadth by a handbreadth that is a handbreadth high, it is considered an ohel, as we explained. It intervenes in the face of ritual impurity and conveys ritual impurity whether it was made as a shelter or came into being as a matter of course. Even if it was brought into being without human activity, it conveys ritual impurity and intervenes in the face of it.
What is implied? If there was a cavern that was hollowed out by water or crawling animals or even if the earth itself cratered or one gathered stone and beams and created a covered space of a handbreadth, it is considered as anohel and it conveys ritual impurity and intervenes in the face of it.
Halacha 2
When does the above apply? When the ohel was strong and sturdy. A unstableohel, by contrast, does not convey ritual impurity, nor does it intervene in the face of ritual impurity according to Scriptural Law. According to Rabbinic Law, by contrast, it conveys ritual impurity, but does not intervene in the face of it.
What is implied? When branches of trees that hang over the earth which are called sichachot and stones which project outward from a wall that hang over the earth and are called peraot are sturdy enough to carry an average ceiling and remain standing, they convey impurity and intervene in the face of it according to Scriptural Law. If they are not sturdy enough to carry an average ceiling and would fall, they convey impurity according to Rabbinic decree and do not intervene in the face of it. Similar laws apply in all analogous situations.
Halacha 3
These substances convey ritual impurity and intervene in the face of it: oversized wooden vessels, keilim made from stone, animal turds, or earth that are oversized, simple leather keilim, a curtain, a sheet, or a reed mat that are made like tents, animals or beasts, whether kosher or non-kosher, provided the head of one is placed between the legs of another and they are flush against each other, a bird that rests, one who digs out a place for a child in a grainheap to save him from the sun, and food that was not made ready to be susceptible to ritual impurity so that it would not become impure.
When vegetables continue to grow in the summer and the winter, they are considered like trees and convey ritual impurity and intervene in the face of it. Among those in this category are: mint, bindweed, wild gourd, and Greek squash. Similarly, all of the following - branches of trees that hang over the earth, stones which project outward from a wall, projections, balconies, dovecotes, the clefts of stones, stones that stick out of a wall, the arches of a wall, and stony precipices - convey ritual impurity and intervene in the face of it.
Halacha 4
The following convey ritual impurity, but do not intervene in the face of it: a human being, wooden vessels that are not oversized, because they are like all other keilim and convey ritual impurity, simple leather keilim, a curtain, a sheet, or a reed mat that are not made like tents, but merely extended outward, without being on a slant or having walls, an animal or a beast that died, and impure foods or foods that were made susceptible to ritual impurity, for an impure substance does not intervene in the face of ritual impurity, and a hand mill, because it is in the category of stone keilim. All of these convey ritual impurity, but do not intervene in the face of it.
Halacha 5
The following articles neither convey ritual impurity, nor do they intervene in the face of it: seeds, vegetables that are still connected to the ground with the exception of the four vegetables mentioned, a mound of hail, snow, sleet, ice, or salt, one who skips from place to place, one who runs from place to place, a bird that flies freely, a garment flying in the wind, or a ship that floats on the water. All these neither convey ritual impurity, nor do they intervene in the face of it. Although they create a covering, the covering is not lasting.
Halacha 6
If one tied a ship to something that could anchor it or covered the corner of a garment with a stone, it conveys ritual impurity.
Halacha 7
When there is a board floating in the water and there is impurity under one of its sides, the keilim under its other side are pure. The rationale is that, as we already explained, a ship that is floating does not convey impurity.
Halacha 8
The following entities intervene in the face of ritual impurity, but do not convey impurity]: the threads of the woof on a weaver's loom, the cords of a bed, a net on which fertilizer is held, and lattice shades for windows.
How do they intervene in the face of impurity? If there was a window between two houses, impurity was found in one house, and one of these entities is extended over this window and covers it, it serves as an intervening substance and prevents impurity from entering the second house. This applies even if there is open space within the intervening article, provided there is not a square handbreadth of empty space in this lattice work, net, or cords. If there is a square handbreadth of empty space, impurity will enter as will be explained.
Halacha 1
Whenever there is a covering that is a handbreadth by a handbreadth that is a handbreadth high, it is considered an ohel, as we explained. It intervenes in the face of ritual impurity and conveys ritual impurity whether it was made as a shelter or came into being as a matter of course. Even if it was brought into being without human activity, it conveys ritual impurity and intervenes in the face of it.
What is implied? If there was a cavern that was hollowed out by water or crawling animals or even if the earth itself cratered or one gathered stone and beams and created a covered space of a handbreadth, it is considered as anohel and it conveys ritual impurity and intervenes in the face of it.
Halacha 2
When does the above apply? When the ohel was strong and sturdy. A unstableohel, by contrast, does not convey ritual impurity, nor does it intervene in the face of ritual impurity according to Scriptural Law. According to Rabbinic Law, by contrast, it conveys ritual impurity, but does not intervene in the face of it.
What is implied? When branches of trees that hang over the earth which are called sichachot and stones which project outward from a wall that hang over the earth and are called peraot are sturdy enough to carry an average ceiling and remain standing, they convey impurity and intervene in the face of it according to Scriptural Law. If they are not sturdy enough to carry an average ceiling and would fall, they convey impurity according to Rabbinic decree and do not intervene in the face of it. Similar laws apply in all analogous situations.
Halacha 3
These substances convey ritual impurity and intervene in the face of it: oversized wooden vessels, keilim made from stone, animal turds, or earth that are oversized, simple leather keilim, a curtain, a sheet, or a reed mat that are made like tents, animals or beasts, whether kosher or non-kosher, provided the head of one is placed between the legs of another and they are flush against each other, a bird that rests, one who digs out a place for a child in a grainheap to save him from the sun, and food that was not made ready to be susceptible to ritual impurity so that it would not become impure.
When vegetables continue to grow in the summer and the winter, they are considered like trees and convey ritual impurity and intervene in the face of it. Among those in this category are: mint, bindweed, wild gourd, and Greek squash. Similarly, all of the following - branches of trees that hang over the earth, stones which project outward from a wall, projections, balconies, dovecotes, the clefts of stones, stones that stick out of a wall, the arches of a wall, and stony precipices - convey ritual impurity and intervene in the face of it.
Halacha 4
The following convey ritual impurity, but do not intervene in the face of it: a human being, wooden vessels that are not oversized, because they are like all other keilim and convey ritual impurity, simple leather keilim, a curtain, a sheet, or a reed mat that are not made like tents, but merely extended outward, without being on a slant or having walls, an animal or a beast that died, and impure foods or foods that were made susceptible to ritual impurity, for an impure substance does not intervene in the face of ritual impurity, and a hand mill, because it is in the category of stone keilim. All of these convey ritual impurity, but do not intervene in the face of it.
Halacha 5
The following articles neither convey ritual impurity, nor do they intervene in the face of it: seeds, vegetables that are still connected to the ground with the exception of the four vegetables mentioned, a mound of hail, snow, sleet, ice, or salt, one who skips from place to place, one who runs from place to place, a bird that flies freely, a garment flying in the wind, or a ship that floats on the water. All these neither convey ritual impurity, nor do they intervene in the face of it. Although they create a covering, the covering is not lasting.
Halacha 6
If one tied a ship to something that could anchor it or covered the corner of a garment with a stone, it conveys ritual impurity.
Halacha 7
When there is a board floating in the water and there is impurity under one of its sides, the keilim under its other side are pure. The rationale is that, as we already explained, a ship that is floating does not convey impurity.
Halacha 8
The following entities intervene in the face of ritual impurity, but do not convey impurity]: the threads of the woof on a weaver's loom, the cords of a bed, a net on which fertilizer is held, and lattice shades for windows.
How do they intervene in the face of impurity? If there was a window between two houses, impurity was found in one house, and one of these entities is extended over this window and covers it, it serves as an intervening substance and prevents impurity from entering the second house. This applies even if there is open space within the intervening article, provided there is not a square handbreadth of empty space in this lattice work, net, or cords. If there is a square handbreadth of empty space, impurity will enter as will be explained.
Tum'at Met - Chapter 14
Halacha 1
Impurity does not enter a shelter, nor does it depart from it if there is an opening less than a handbreadth by a handbreadth.
What is implied? When there is a window between one house and another or between a house and a loft, if it is a square handbreadth by a handbreadth and there was impurity in one of the structures, the other structure is also impure. If the window does not comprise a handbreadth by a handbreadth, impurity does not depart from it, nor does it enter the second structure.
When does the above apply? With regard to a window made by a person for functional purposes. When, by contrast, a window was made by man for illumination, that light should enter, its measure is the size of pundiyon. Then ritual impurity departs through it.
What is implied? There was impurity in a house. A person came and stood on the outside, near this window for light or placed an k'li there, or there was a covering on the other side of the wall, the person, the k'li, and everything under the covering to which the impurity passes through becomes impure. A window made for light is one that is not covered by a roof, but instead, is open to the sun.
Halacha 2
When an aperture was not made through intentional human activity, e.g., it was hollowed out by water or crawling animals, the earth itself cratered, a window had been shuttered close and the shutter was removed, or it had been covered by glass and the glass broke, the minimum measure is the full span of a shingle which is the size of the head of an ordinary man.
The above applies provided that the owner did not think of using that aperture for functional purposes. If, however, he thought of using it, the minimum measure is an opening of a handbreadth by a handbreadth. If he thought to use it for light, its measure is the size of a pundiyon. The rationale is that, in these instances, thought is considered equivalent to deed.
Halacha 3
The following rules apply when a person began closing a window opened for light and did not complete the task because he did not have sufficient cement or a colleague called him, night fell initiating the Sabbath, and there remained a small amount open. If a portion the height of two fingerbreadths and the width of a thumbbreadth remain, it conveys ritual impurity. If it is less than that, it is as if it was closed.
Halacha 4
The following rules apply when there was a large window made for light covered by a lattice or the like. If there was one place where there is a hole as large as a pundiyon, it conveys ritual impurity and allows ritual impurity to depart. If the holes of the lattice are small and not one of them is the size of apundiyon, it is considered as closed. Similarly, when there was a large window made for functional purposes and it was covered by thatchwork coverings or shades, if there was empty space a handbreadth by a handbreadth square, it conveys ritual impurity and allows ritual impurity to depart. Otherwise, it is considered as closed.
Halacha 5
When a window is exposed to the open air, its minimum measure is the size of a pundiyon, because it is made solely for the purpose of light, as we explained. If one builds a house outside this window and thus the window is now under a roof, it is considered as if it is between two structures and its measure is a handbreadth by a handbreadth of empty space. If the roof was built in the middle of the window, the measure for the lower portion that is below the roof is a handbreadth by a handbreadth of empty space. The measure of the upper portion that is above the roof is the size of a pundiyon, because it is exposed to the open air.
Halacha 6
The following rules apply in the situations to be described: There is a hole in a door, a carpenter left an empty place above or below or hung two swinging doors and did not complete adjusting them and thus there was empty space between the two doors, or he closed the door and it was blown open by the wind. In all these situations, if the opening was the size of a shingle, the impurity leaves through this opening and enters through it. If the opening is less than the size of a shingle, it is considered as closed.
Halacha 7
When a person makes a hole in a wall in order to place a rod or a large nail there, to see those who pass by, or to speak to his colleague, it is considered as a window made for functional purposes and its minimum measure is a space a handbreadth by a handbreadth.
Halacha 1
Impurity does not enter a shelter, nor does it depart from it if there is an opening less than a handbreadth by a handbreadth.
What is implied? When there is a window between one house and another or between a house and a loft, if it is a square handbreadth by a handbreadth and there was impurity in one of the structures, the other structure is also impure. If the window does not comprise a handbreadth by a handbreadth, impurity does not depart from it, nor does it enter the second structure.
When does the above apply? With regard to a window made by a person for functional purposes. When, by contrast, a window was made by man for illumination, that light should enter, its measure is the size of pundiyon. Then ritual impurity departs through it.
What is implied? There was impurity in a house. A person came and stood on the outside, near this window for light or placed an k'li there, or there was a covering on the other side of the wall, the person, the k'li, and everything under the covering to which the impurity passes through becomes impure. A window made for light is one that is not covered by a roof, but instead, is open to the sun.
Halacha 2
When an aperture was not made through intentional human activity, e.g., it was hollowed out by water or crawling animals, the earth itself cratered, a window had been shuttered close and the shutter was removed, or it had been covered by glass and the glass broke, the minimum measure is the full span of a shingle which is the size of the head of an ordinary man.
The above applies provided that the owner did not think of using that aperture for functional purposes. If, however, he thought of using it, the minimum measure is an opening of a handbreadth by a handbreadth. If he thought to use it for light, its measure is the size of a pundiyon. The rationale is that, in these instances, thought is considered equivalent to deed.
Halacha 3
The following rules apply when a person began closing a window opened for light and did not complete the task because he did not have sufficient cement or a colleague called him, night fell initiating the Sabbath, and there remained a small amount open. If a portion the height of two fingerbreadths and the width of a thumbbreadth remain, it conveys ritual impurity. If it is less than that, it is as if it was closed.
Halacha 4
The following rules apply when there was a large window made for light covered by a lattice or the like. If there was one place where there is a hole as large as a pundiyon, it conveys ritual impurity and allows ritual impurity to depart. If the holes of the lattice are small and not one of them is the size of apundiyon, it is considered as closed. Similarly, when there was a large window made for functional purposes and it was covered by thatchwork coverings or shades, if there was empty space a handbreadth by a handbreadth square, it conveys ritual impurity and allows ritual impurity to depart. Otherwise, it is considered as closed.
Halacha 5
When a window is exposed to the open air, its minimum measure is the size of a pundiyon, because it is made solely for the purpose of light, as we explained. If one builds a house outside this window and thus the window is now under a roof, it is considered as if it is between two structures and its measure is a handbreadth by a handbreadth of empty space. If the roof was built in the middle of the window, the measure for the lower portion that is below the roof is a handbreadth by a handbreadth of empty space. The measure of the upper portion that is above the roof is the size of a pundiyon, because it is exposed to the open air.
Halacha 6
The following rules apply in the situations to be described: There is a hole in a door, a carpenter left an empty place above or below or hung two swinging doors and did not complete adjusting them and thus there was empty space between the two doors, or he closed the door and it was blown open by the wind. In all these situations, if the opening was the size of a shingle, the impurity leaves through this opening and enters through it. If the opening is less than the size of a shingle, it is considered as closed.
Halacha 7
When a person makes a hole in a wall in order to place a rod or a large nail there, to see those who pass by, or to speak to his colleague, it is considered as a window made for functional purposes and its minimum measure is a space a handbreadth by a handbreadth.
• Tuesday, Tammuz 13, 5775 · 30 June 2015
"Today's Day"
Friday Tamuz 13, Festival of Liberation 5703
Tachanun in not said.
Torah lessons: Chumash: Balak, Shishi with Rashi.
Tehillim: 69-71.
Tanya: Ch. 2. However, (p. 347) ..."desirable day." (p. 349).
On this day the Rebbe (R. Yosef Yitzchak) was actually freed.
The imprisonment began at 2:15 a.m. on Wednesday, Sivan 15, 5687 (June 15, 1927). He remained in exile - in the town of Kostrama - until one half-hour past mid-day, Wednesday, Tamuz 13, 5687 (July 13, 1927).
From a letter of the Rebbe to mark the Festival of his Liberation: "I send you a maamar ...which is my participation - for their success - with my beloved friends the chassidim wherever they reside, (which is my way of) being united with you in your farbrengen for the purpose of strengthening the practices of Chassidus, in fixing and observing periods for studying Chassidus and to be stimulated to pragmatically implement those studies...
May our G-d and G-d of our Fathers bless the whole community of chassidim - them, their households, their children and grandchildren among all our brothers the people of Israel (G-d grant them eternal life)1 with all good things of soul and of flesh."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.C.f. Yeshayahu 38:16; the verse there refers to t'chiyat hameitim, resurrection.
Daily Thought:
Personal Trainer
All of us come with a built-in spiritual fitness trainer.
The trainer’s job is to gauge our spiritual capacity at every step and adjust our program accordingly. Just when things start getting too easy, our trainer will turn up the friction on the standing bicycle or add more weights to the pulley lift.
This innate personal trainer has many titles. It’s crucial to know at least some of those titles. If you don’t know the identity of this trainer, you might get the idea that you are failing when really you’re making great progress.
Most popular title: “the beast within.”[See Tanya, book 1, chapter 28..]
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All of us come with a built-in spiritual fitness trainer.
The trainer’s job is to gauge our spiritual capacity at every step and adjust our program accordingly. Just when things start getting too easy, our trainer will turn up the friction on the standing bicycle or add more weights to the pulley lift.
This innate personal trainer has many titles. It’s crucial to know at least some of those titles. If you don’t know the identity of this trainer, you might get the idea that you are failing when really you’re making great progress.
Most popular title: “the beast within.”[See Tanya, book 1, chapter 28..]
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