Today in Jewish History:
• Passing of Pnei Yehoshua (1755)
Shevat 14 is the anniversary of the passing of Rabbi Yaakov Yehoshua Falk Katz (1680-1755), author of the Talmudic work "P'nei Yehoshua." He served as rabbi of Lemberg (Lvov) in 1718, Berlin in 1730, Metz in 1734 and Frankfurt in 1740.
Daily Quote:
There are two ways to get warm on a cold winter day: a) build a fire, which warms everyone else in the room as well; or b) wrap yourself in furs, which conserves your own warmth but does not generate any heat or warm anyone else. Thus chassidim would say: “Don’t be a tzaddik in a fur coat!”
Daily Study:
Chitas and Rambam for today:
Chumash: Yitro, 1st Portion Exodus 18:1-18:12 with Rashi
• English / Hebrew Linear Translation | Video Class• Exodus Chapter 18
1Now Moses' father in law, Jethro, the chieftain of Midian, heard all that God had done for Moses and for Israel, His people that the Lord had taken Israel out of Egypt. אוַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן משֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹהִים֙ לְמשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא יְהוָֹ֛ה אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם:
Now…Jethro…heard: What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek. — [from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer] וישמע יתרו: מה שמועה שמע ובא, קריעת ים סוף ומלחמת עמלק:
Jethro: He was called by seven names: Reuel, Jether, Jethro [i.e., Yithro], Hobab, Heber, Keni, [and] Putiel (Mechilta). [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21). [He was called] Jethro (יִתְרוֹ) [to indicate that] when he converted and fulfilled the commandments, a letter was added to his name. [He was called] Hobab (חוֹבָב) [which means lover] because he loved (חִבָּב) the Torah. Hobab was indeed Jethro, as it is said: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). Others say that Reuel was Jethro’s father. [If so,] what [is the meaning of] what it [Scripture] says [referring to the daughters of Jethro]: “They came to their father Reuel” (Exod. 2:18)? Because [young] children call their grandfather “Father.” [This appears] in Sifrei (Beha’alothecha 10:29). יתרו: שבע שמות נקראו לו רעואל, יתר, יתרו, חובב, חבר, קיני, פוטיאל. יתר, על שם שיתר פרשה אחת בתורה (להלן פסוק כא) ואתה תחזה. יתרו לכשנתגייר וקיים המצות הוסיפו לו אות אחת על שמו. חובב שחבב את התורה. וחובב הוא יתרו, שנאמר (שופטים ד יא) מבני חובב חותן משה. ויש אומרים רעואל אביו של יתרו היה, ומה הוא אומר (שמות ב יח) ותבאנה אל רעואל אביהן, שהתינוקות קורין לאבי אביהן אבא. בספרי:
Moses’ father-in-law: Here Jethro prides himself on [his relationship to] Moses, [saying,] “I am the king’s father-in-law.” In the past, Moses attributed the greatness to his father-in-law, as it is said: “Moses went and returned to Jether, his father-in-law” (Exod. 4:18). [from Mechilta] חתן משה: כאן היה יתרו מתכבד במשה, אני חותן המלך ולשעבר היה משה תולה הגדולה בחמיו, שנאמר (שמות ד יח) וישב אל יתר חותנו:
for Moses and for Israel: Moses was equal to all of Israel. [Mechilta] למשה ולישראל: שקול משה כנגד כל ישראל:
all that…had done: for them with the descent of the manna, with the well, and with Amalek. את כל אשר עשה: להם בירידת המן ובבאר ובעמלק:
that the Lord had taken Israel out…: This was the greatest of them all. — [from Mechilta] כי הוציא ה' וגו': זו גדולה על כולם:
2So Moses' father in law, Jethro, took Zipporah, Moses' wife, after she had been sent away, בוַיִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן משֶׁ֔ה אֶת־צִפֹּרָ֖ה אֵ֣שֶׁת משֶׁ֑ה אַחַ֖ר שִׁלּוּחֶֽיהָ:
after she had been sent away: When the Holy One, blessed be He, said to him in Midian, “Go, return to Egypt” (Exod. 4: 19), “and Moses took his wife and his sons, etc.” (Exod. 4:20), and Aaron went forth “and met him on the mount of God” (Exod. 4:27), he [Aaron] said to him [Moses], “Who are these?” He [Moses] replied, “This is my wife, whom I married in Midian, and these are my sons.” "And where are you taking them?" he [Aaron] asked. “To Egypt,” he replied. He [Aaron] retorted, “We are suffering with the first ones, and you come to add to them?” He [Moses] said to her [Zipporah], “Go home to your father.” She took her two sons and went away. — [from Mechilta] אחר שלוחיה: כשאמר לו הקב"ה במדין (שמות ד יט) לך שוב מצרימה, (שם כ) ויקח משה את אשתו ואת בניו גו' ויצא אהרן לקראתו, (שם כז) ויפגשהו בהר הא-להים. אמר לו מי הם הללו. אמר לו זו היא אשתי שנשאתי במדין ואלו בני. אמר לו והיכן אתה מוליכן. אמר לו למצרים. אמר לו על הראשונים אנו מצטערים ואתה בא להוסיף עליהם. אמר לה לכי אל בית אביך, נטלה שני בניה והלכה לה:
3and her two sons, one of whom was named Gershom, because he [Moses] said, "I was a stranger in a foreign land," גוְאֵ֖ת שְׁנֵ֣י בָנֶ֑יהָ אֲשֶׁ֨ר שֵׁ֤ם הָֽאֶחָד֙ גֵּֽרְשֹׁ֔ם כִּ֣י אָמַ֔ר גֵּ֣ר הָיִ֔יתִי בְּאֶ֖רֶץ נָכְרִיָּֽה:
4and one who was named Eliezer, because [Moses said,] "The God of my father came to my aid and rescued me from Pharaoh's sword." דוְשֵׁ֥ם הָֽאֶחָ֖ד אֱלִיעֶ֑זֶר כִּֽי־אֱלֹהֵ֤י אָבִי֙ בְּעֶזְרִ֔י וַיַּצִּלֵ֖נִי מֵחֶ֥רֶב פַּרְעֹֽה:
and rescued me from Pharaoh’s sword: When Dathan and Abiram informed [Pharaoh] about the incident of the Egyptian [whom Moses had slain], and he [Pharaoh] sought to slay Moses, his [Moses’] neck became [as hard] as a marble pillar. — [from Exod. Rabbah 1:31, Deut. Rabbah 2:27] ויצלני מחרב פרעה: כשגילו דתן ואבירם על דבר המצרי ובקש להרוג את משה, נעשה צוארו כעמוד של שיש:
5Now Moses' father in law, Jethro, and his [Moses'] sons and his wife came to Moses, to the desert where he was encamped, to the mountain of God. הוַיָּבֹ֞א יִתְר֨וֹ חֹתֵ֥ן משֶׁ֛ה וּבָנָ֥יו וְאִשְׁתּ֖וֹ אֶל־משֶׁ֑ה אֶל־הַמִּדְבָּ֕ר אֲשֶׁר־ה֛וּא חֹנֶ֥ה שָׁ֖ם הַ֥ר הָֽאֱלֹהִֽים:
to the desert: [We too know that he was in the desert [without the text stating it explicitly], but the text is speaking of Jethro’s praise, that he lived amidst the greatest honor of the world, but his heart prompted him to go forth to the desert wasteland to hear words of Torah. — [from Mechilta] אל המדבר: אף אנו יודעין שבמדבר היו, אלא בשבחו של יתרו דבר הכתוב, שהיה יושב בכבודו של עולם ונדבו לבו לצאת אל המדבר, מקום תהו, לשמוע דברי תורה:
6And he said to Moses, "I, Jethro, your father in law, am coming to you, and [so is] your wife and her two sons with her. " ווַיֹּ֨אמֶר֙ אֶל־משֶׁ֔ה אֲנִ֛י חֹֽתֶנְךָ֥ יִתְר֖וֹ בָּ֣א אֵלֶ֑יךָ וְאִ֨שְׁתְּךָ֔ וּשְׁנֵ֥י בָנֶ֖יהָ עִמָּֽהּ:
And he said to Moses: through a messenger. — [from Mechilta, view of Rabbi Eleazar the Modite] ויאמר אל משה: על ידי שליח:
I, Jethro, your father-in-law…: If you will not come out for my sake, come out for your wife’s sake, and if you will not come out for your wife’s sake, come out for the sake of her two sons. — [from Mechilta] אני חתנך יתרו וגו': אם אין אתה יוצא בגיני צא בגין אשתך, ואם אין אתה יוצא בגין אשתך צא בגין שני בניה:
7So Moses went out toward Jethro, prostrated himself and kissed him, and they greeted one another, and they entered the tent. זוַיֵּצֵ֨א משֶׁ֜ה לִקְרַ֣את חֹֽתְנ֗וֹ וַיִּשְׁתַּ֨חוּ֙ וַיִּשַּׁק־ל֔וֹ וַיִּשְׁאֲל֥וּ אִֽישׁ־לְרֵעֵ֖הוּ לְשָׁל֑וֹם וַיָּבֹ֖אוּ הָאֹֽהֱלָה:
So Moses went out: Jethro was afforded great honor at that time. Since Moses went out, Aaron, Nadab, and Abihu also went out, and who [was it who] saw these [men] going out and did not go out? [Thus, everyone went out to greet Jethro.]-[from unknown midrashic source similar to Mechilta and Tanchuma Yithro 6] ויצא משה: כבוד גדול נתכבד יתרו באותה שעה, כיון שיצא משה יצא אהרן נדב ואביהוא, ומי הוא שראה את אלו יוצאין ולא יצא:
prostrated himself and kissed him: I do not know who prostrated himself to whom. [But] when it says, “one another (אִישׁ לְרֵעֵהוּ),” [lit., a man to his friend,] who is called "a man"? This is Moses, as it is said: “But the man (וְהָאִישׁ) Moses” (Num. 12:3). [from Mechilta] וישתחו וישק לו: איני יודע מי השתחוה למי, כשהוא אומר איש לרעהו, מי הקרוי איש, זה משה, שנאמר (במדבר יב ג) והאיש משה:
8Moses told his father in law [about] all that the Lord had done to Pharaoh and to the Egyptians on account of Israel, [and about] all the hardships that had befallen them on the way, and [that] the Lord had saved them. חוַיְסַפֵּ֤ר משֶׁה֙ לְחֹ֣תְנ֔וֹ אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה יְהוָֹה֙ לְפַרְעֹ֣ה וּלְמִצְרַ֔יִם עַ֖ל אוֹדֹ֣ת יִשְׂרָאֵ֑ל אֵ֤ת כָּל־הַתְּלָאָה֙ אֲשֶׁ֣ר מְצָאָ֣תַם בַּדֶּ֔רֶךְ וַיַּצִּלֵ֖ם יְהוָֹֽה:
Moses told his father-in-law: to attract his heart, to draw him near to the Torah. — [from Mechilta] ויספר משה לחתנו: למשוך את לבו לקרבו לתורה:
all the hardships: By the sea and [the hardship] of Amalek. — [from Mechilta] את כל התלאה: שעל הים ושל עמלק:
the hardships: Heb. הַתְּלָאָה. “Lammed aleph” comprise the root of the word. The “tav” is both formative and basic and sometimes is omitted from it. Similarly, separation (תְּרוּמָה), waving (תְּנוּפָה), rising (תְּקוּמָה), removing (תְּנוּאָה). התלאה: למ"ד אל"ף מן היסוד של התיבה והתי"ו הוא תיקון ויסוד הנופל ממנו לפרקים, וכן תרומה, תנופה, תקומה, תנואה:
9Jethro was happy about all the good that the Lord had done for Israel, that He had rescued them from the hands of the Egyptians. טוַיִּ֣חַדְּ יִתְר֔וֹ עַ֚ל כָּל־הַטּוֹבָ֔ה אֲשֶׁר־עָשָׂ֥ה יְהוָֹ֖ה לְיִשְׂרָאֵ֑ל אֲשֶׁ֥ר הִצִּיל֖וֹ מִיַּ֥ד מִצְרָֽיִם:
Jethro was happy: Heb. וַיִחַדּ, and Jethro rejoiced. This is its simple meaning. The Aggadic midrash, however, [explains that] his flesh became prickly [i.e., gooseflesh (חִדּוּדִין חִדּוּדִּין)] [because] he was upset about the destruction of the Egyptians. This is [the source of] the popular saying: Do not disgrace a gentile in the presence of a convert, [even] up to the tenth generation [after the conversion]. — [from Sanh. 94a] ויחד יתרו: וישמח יתרו, זהו פשוטו ומדרשו נעשה בשרו חדודין חדודין, מיצר על איבוד מצרים, היינו דאמרי אינשי גיורא עד עשרה דרי לא תבזי ארמאה באפיה:
about all the good: The good of the manna, the well [of water that went with them], and the Torah, and above all, that He rescued them from the hands of the Egyptians. Until now, no slave had been able to escape from Egypt because the [border of the] land was locked, but these [people] fled six hundred thousand strong. — [from Mechilta] על כל הטובה: טובת המן והבאר והתורה. ועל כולן אשר הצילו מיד מצרים, עד עכשיו לא היה עבד יכול לברוח ממצרים, שהיתה הארץ מסוגרת, ואלו יצאו ששים רבוא:
10[Thereupon,] Jethro said, "Blessed is the Lord, Who has rescued you from the hands of the Egyptians and from the hand of Pharaoh, Who has rescued the people from beneath the hand of the Egyptians. יוַיֹּ֘אמֶר֘ יִתְרוֹ֒ בָּר֣וּךְ יְהֹוָ֔ה אֲשֶׁ֨ר הִצִּ֥יל אֶתְכֶ֛ם מִיַּ֥ד מִצְרַ֖יִם וּמִיַּ֣ד פַּרְעֹ֑ה אֲשֶׁ֤ר הִצִּיל֙ אֶת־הָעָ֔ם מִתַּ֖חַת יַד־מִצְרָֽיִם:
Who has rescued you from the hands of the Egyptians: A strong nation. אשר הציל אתכם מיד מצרים: אומה קשה:
and from the hand of Pharaoh: A strong king. ומיד פרעה: מלך קשה:
from beneath the hand of the Egyptians: As the Targum [Onkelos] renders: [from beneath the control of the Egyptians,] an expression of tyrannization and domination. [The verse is referring to] the hand, which they [the Egyptians] laid heavily upon you [the Israelites]; the slavery. מתחת יד מצרים: כתרגומו לשון רידוי ומרות היד שהיו מכבידים עליהם, היא העבודה:
11Now I know that the Lord is greater than all the deities, for with the thing that they plotted, [He came] upon them." יאעַתָּ֣ה יָדַ֔עְתִּי כִּֽי־גָד֥וֹל יְהוָֹ֖ה מִכָּל־הָֽאֱלֹהִ֑ים כִּ֣י בַדָּבָ֔ר אֲשֶׁ֥ר זָד֖וּ עֲלֵיהֶֽם:
Now I know: I recognized Him in the past, but now [I recognize Him] even more. — [from Mechilta] עתה ידעתי: מכירו הייתי לשעבר ועכשיו ביותר:
than all the deities: This teaches us that he [Jethro] was knowledgeable about every type of idolatry in the world, and there was no pagan deity that he did not worship. — [from Mechilta] מכל הא-להים: מלמד שהיה מכיר בכל עבודה זרה שבעולם שלא הניח עבודה זרה שלא עבדה:
for with the thing that they plotted, [He came] upon them: Heb. זָדוּ. [To be explained] according to its [Aramaic] translation. [Onkelos renders: For with the thing that the Egyptians plotted to judge Israel, with that He judged them.] With water, they planned to destroy them, and they [themselves] were destroyed with water. כי בדבר אשר זדו עליהם: כתרגומו במים דמו לאבדם והם נאבדו במים:
that they plotted: That they planned wickedly. Our Rabbis, however, interpreted it [זָדוּ] as an expression related to “Now Jacob cooked (וַיָזֶר)” (Gen. 25:29) [and thus to infer that] in the very pot in which they cooked, they themselves were cooked. [from Sotah 11a] אשר זדו: אשר הרשיעו. ורבותינו דרשוהו לשון (בראשית כה כט) ויזד יעקב נזיד, בקדרה אשר בשלו בה, נתבשלו:
12Then Moses' father in law, Jethro, sacrificed burnt offering[s] and [peace] offerings to God, and Aaron and all the elders of Israel came to dine with Moses' father in law before God. יבוַיִּקַּ֞ח יִתְר֨וֹ חֹתֵ֥ן משֶׁ֛ה עֹלָ֥ה וּזְבָחִ֖ים לֵֽאלֹהִ֑ים וַיָּבֹ֨א אַֽהֲרֹ֜ן וְכֹ֣ל | זִקְנֵ֣י יִשְׂרָאֵ֗ל לֶֽאֱכָל־לֶ֛חֶם עִם־חֹתֵ֥ן משֶׁ֖ה לִפְנֵ֥י הָֽאֱלֹהִֽים:
burnt offering[s]: Heb. עֹלָה. As its apparent meaning, because it [the offering] was completely (כֻּלָּה) burned [on the altar]. עלה: כמשמעה שהיא עולה כליל:
and [peace] offerings: Peace offerings. וזבחים: שלמים:
And Aaron came: And where did Moses go? [Why is he not mentioned here as partaking of the feast?] He was standing and serving them. — [from Mechilta, Jonathan] ויבא אהרן וגו': ומשה היכן הלך, והלא הוא שיצא לקראתו וגרם לו את כל הכבוד, אלא שהיה עומד ומשמש לפניהם:
before God: From here [we learn] that if one derives pleasure from a feast at which Torah scholars are seated, it is as if he has derived pleasure from the splendor of the Shechinah. — [from Ber. 64a, Mechilta] לפני הא-להים: מכאן שהנהנה מסעודה שתלמידי חכמים מסובין בה כאלו נהנה מזיו השכינה:
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Daily Tehillim: Chapters 72 - 76
• Hebrew text
• English text
•
Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
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Tanya: Likutei Amarim, beginning of Chapter 21
• Lessons in Tanya• English Text
• Lessons in Tanya• English Text
• Hebrew Text
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Sunday, Shevat 14, 5776 · January 24, 2016
Likutei Amarim, beginning of Chapter 21
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Sunday, Shevat 14, 5776 · January 24, 2016
Likutei Amarim, beginning of Chapter 21
והנה מדת הקב״ה שלא כמדת בשר ודם
|
Now1 the nature of the Divine order is not like that of a human being, a creature of flesh and blood.Therefore human terms cannot adequately describe Divine qualites. Thus in our case:
שהאדם כשמדבר דבור, הרי הבל הדבור שבפיו הוא מורגש ונראה דבר בפני עצמו מובדל משרשו, שהן עשר בחינות הנפש עצמה
When a man says something, the breath of the spoken word may be sensed, and is perceived as an independent entity separated from its source, namely, the ten intellectual and emotional faculties of the soul itself.
While still encapsulated in its source, the word is utterly nullified; however, when it is spoken and it leaves its source, it takes on an identity of its own. This is true, however, only with regard to human speech.
אבל הקב״ה אין דבורו מובדל ממנו יתברך חס ושלום, כי אין דבר חו׳ ממנו, ולית אתר פנוי מיניה
But the speech of G‑d is not, heaven forbid, separated from His Divine self. For nothing is outside of Him, and2 “no place is devoid of Him” — so that His speech is always contained within him.
ולכן אין דבורו יתברך כדבורנו חס ושלום כמו שאין מחשבתו כמחשבתינו, כדכתיב: כי לא מחשבותי מחשבותיכם, וכתיב: כן גבהו דרכי מדרכיכם וגו׳
Therefore, His speech is not like our speech, G‑d forbid (just as, obviously, His thought is not like our thought, as it is written:3 “For My thoughts are not like your thoughts”; and it is also written:4 “So My ways are higher than your ways [and My thoughts higher than your thoughts].” Similarly, G‑d’s speech is different from human speech.
But if Divine speech is indeed never separated from G‑d, how can it be described as “speech” at all? Human speech constitutes communication only because the spoken word becomes separated from the speaker. (Thought, by contrast, because it remains within one’s soul, is hidden from all but the thinker himself.) But since nothing ever becomes separated from G‑d, the term “speech” seemingly provides us with no understanding at all of the nature of Divine communication.
In explanation, the Alter Rebbe states that speech is distinguished by two characteristics: (a) it reveals that which was previously hidden in the speaker’s thoughts; (b) it becomes separated from its source. Only the former characteristic of human speech is analogous to Divine “speech”, which reveals to Creation that which was hitherto hidden within G‑dliness.
In the Alter Rebbe’s words:
ולא נקרא דבורו יתברך בשם דבור רק על דרך משל, כמו שדבור התחתון שבאדם הוא מגלה לשומעים מה שהיה צפון ונעלם במחשבתו
G‑d’s speech is called “speech” only in order to illustrate that quality of revelation which it possesses. For just as man’s speech reveals to his audience what was hidden and concealed in his thoughts,
כך למעלה באין סוף ברוך הוא, יציאת האור והחיות ממנו יתברך מההעלם אל הגילוי, לברוא עולמות ולהחיותם, נקראת בשם דבור
so too the emergence of the light and life-force of the Ein Sof from concealment before creation into revelation through the act of creation, for the purpose of creating and animating the worlds, is called “speech”.
In this case, the audience is the created being, which, from its own perspective at least, is separate from G‑d.
והן הן עשרה מאמרות שבהן נברא העולם
It is these revelations of Divine light and life-force that comprise the5 ten Divine utterances recorded in the Torah, namely,6 “And G‑d said, ‘Let there be light,’ ‘Let the earth sprout forth…,’” and so on, by which the world was created.
וכן שאר כל התורה נביאים וכתובים שהשיגו הנביאים במראה נבואתם
Likewise all the other words of the Torah, the Prophets, and the Holy Writings are also called “speech”, even though they were not revealed for the purpose of creation, since they too represent the Divine revelation which the Prophets perceived in their prophetic vision.
Hence, when we refer to G‑d’s revelation as His “speech”, the analogy extends only to speech as revelation and communication, but not to speech as something separate from the speaker — an idea which is not applicable to G‑dliness.
| FOOTNOTES | |
| 1. | Cf. Berachot 40a. |
| 2. | Tikkunei Zohar, Tikkun 57, p. 91b. |
| 3. | Yeshayahu 55:8. |
| 4. | Ibid. v.9. |
| 5. | Avot 5:1. |
| 6. | Bereishit 1:3,11. |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Shevat 14, 5776 · January 24, 2016
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 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Shevat 14, 5776 · January 24, 2016Today'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 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
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• 1 Chapter: Maaser Sheini Maaser Sheini - Chapter 2 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Maaser Sheini - Chapter 2
Audio: Listen | Download | Video Class• Maaser Sheini - Chapter 2
Halacha 1
The second tithe should be eaten1 by its owners within the walls of Jerusalem,2 as [Deuteronomy 14:23] states: "And you shall eat before God, your Lord, in the place He chooses to cause His name to dwell."
It must be observed whether the Temple is standing or it is not standing.3Nevertheless, we partake of it only while the Temple is standing,4 for [the verse states]: "the tithe of your grain, your wine, your oil, and the firstborn of your cattle or your sheep." According to the Oral Tradition, it was taught:5 Just as a firstborn is not eaten except while the Temple is standing, so too, the second tithe is not eaten except when the Temple is standing.
Halacha 2
It is pious behavior6 to redeem the second tithe for its full value7 in the same manner as it should be redeemed while the Temple is standing.8 Our Sages, [however,] ruled that, in the present age, if one desires, he may redeem amaneh's9worth of produce for a p'rutah10as an initial and preferable measure,11 [for this produce] need not be considered more stringently than consecrated property.12 That p'rutah should be discarded in the Mediterranean Sea.13
Halacha 3
Similarly, if one transferred the holiness of a maneh's worth of produce that is the second tithe for a p'rutah's worth of other produce, the holiness is transferred. He should then burn the produce to which he transferred the holiness so that it will not present an obstacle to others, [following the same procedure] as the redemption of neta rivai'i in the present age, as we explained in Hilchot Ma'achalot Assurot.14
Halacha 4
Just as we do not partake of the second tithe in the present era in Jerusalem,15 so too, we do not redeem it there,16 nor transfer its holiness,17 or sell it.18 If [produce which is the second tithe] is brought into Jerusalem in the present era, it should not be removed from there.19 Instead, we leave it there until it rots. Similarly, if one transgressed and removed it from there, he should leave it until it rots.
For this reason,20 we do not separate the second tithe in the present era in Jerusalem. Instead, we remove the produce from the city while it is tevel and redeem it. If it was separated there in the present era, it should be left to rot.
Halacha 5
Anyone who eats an olive-sized portion of [produce from] the second tithe or who drinks a revi'it of wine21 [from such produce] outside the walls of Jerusalem22 is liable for lashes, as [Deuteronomy 12:17] states: "In your gates,23 you may not partake of the tithe of your grain, your wine, and your oil."24
He is liable for lashes for each one individually.25 Therefore if he partakes of the three outside the walls [of Jerusalem], he is liable for three sets of lashes, for it is stated: And you shall eat before God in the place He chooses to cause His name to dwell."
It must be observed whether the Temple is standing or it is not standing.26Nevertheless, we partake of it only while the Temple is standing,27 for [the Torah states]: "And you shall eat before God... the tithe of your grain, your wine, your oil," and "You may not partake of the tithe of your grain, your wine, and your oil."28 Why does [the Torah] mention them individually instead of saying: "Do not partake of them in your gates?" To make one liable for each one individually.
Halacha 6
According to Scriptural Law, one is not liable for lashes unless he partakes of produce [from the second tithe] after it had entered the walls of Jerusalem [and was removed], as it is written: "You may not partake... in your gates" and "And you shall eat before God." [Implied is that] since the produce enters the place where it should be eaten and then it was eaten outside [that place], one is liable for lashes. If, however, one ate such produce before it entered Jerusalem,29 he should be given stripes for rebellious conduct.30
Halacha 7
[The following rules apply if] a portion of [produce from the second] tithe is inside [Jerusalem] and a portion is outside. One who eats from the portion that has not entered [the city] should be given stripes for rebellious conduct.31 If one eats the portion that entered outside [the city], he is liable for lashes. 32
Halacha 8
We do not redeem the second tithe in Jerusalem unless it became impure,33as [Deuteronomy 14:24] states: "If the place34 will be distant from you...." [Implied is that such produce] may be redeemed when the place is distant, but not when it is close.
Halacha 9
Once produce from the second tithe - even if it is demai37 - is brought into Jerusalem, it is forbidden to remove it from there, for it has already been taken in by [the city's] barriers. Similar concepts apply with regard to produce purchased with money [from the redemption of] the second tithe, as [implied by] the verse: "And you shall eat before God your Lord."38 If a person transgressed and took [such produce] out of Jerusalem or it was taken out inadvertently, it should be returned and eaten in Jerusalem.
[The concept that produce from the second tithe that was brought into Jerusalem is] taken in by its partitions is a Rabbinic decree. Even produce from [the redemption of] the second tithe whose fifth is not worth a p'rutahwhich is [observed] by virtue of Rabbinic decree [alone]39is taken in by [the city's] partitions and it is forbidden to remove it.40 Money from [the redemption of] the second tithe, by contrast, may be brought into Jerusalem and then removed.41
Halacha 10
When produce for which the tasks involved in its preparation have been completed42 is taken through Jerusalem and then removed, [its owner] cannot separate tithes from it from other produce which has not been brought into Jerusalem yet.43 Instead, the second tithe from this produce should be [separated,] and returned and eaten in Jerusalem. It cannot be redeemed outside the city. Even if one designates the entire quantity of produce which was removed as the second tithe for produce that was not yet brought [to Jerusalem], it must be returned and eaten in [that city].44 This is a stringency associated with the walls of Jerusalem. Once [produce] is taken in by them, it has been taken in.45
Halacha 11
13When produce for which the tasks involved in its preparation have not been completed, e.g., baskets of grapes that are being taking to the vat46 or baskets of figs that are being taken to dry, is taken through Jerusalem and then removed, it is permitted to redeem the second tithe from them outside Jerusalem.47 Similarly, the second tithe from produce that is demai may be redeemed outside [of Jerusalem] even though the tasks involved in its preparation have been completed and it passed through the city.48
Halacha 12
[The following laws apply when] produce from the second tithe which became impure49 in Jerusalem was redeemed.50 If it became impure through contact with a secondary source of impurity, it is forbidden to remove it.51[Instead,] it should be eaten within [the city]. If it became impure as a result of contact with a primary source of impurity or it became impure outside [the city] even through contact with a secondary source of impurity, it may be redeemed and eaten in any place, even though it was brought into Jerusalem.52
Halacha 13
When does the above53 apply? When it was brought in with the intent that the barriers of [the city] would not take it in. If, however, he did not make such a stipulation, since it entered the city and it is ritually pure according to Scriptural Law, it is taken in by [the city's] barriers and should not be removed.54 For a secondary source of ritual impurity does not impart impurity to another entity according to Scriptural Law.
Halacha 14
It is permitted to partake of chilba from the second tithe while it is in its fresh, for then it is fit to be eaten.55 Similarly, vetch from the second tithe may be eaten while it is fresh.56 If one made a dough from them, it is permitted to take it into Jerusalem and remove it, because vetch is not considered as [ordinary] produce.57 If it became impure in Jerusalem, it may be redeemed and eaten outside [the city].
Halacha 15
When a tree is standing within the walls of Jerusalem and its branches extend outside the wall, produce from the second tithe should not be eaten under [those] branches.58 If, however, produce from the second tithe was brought under its branches, it can no longer be redeemed, because it is considered as if it was brought into Jerusalem.59
Halacha 16
[The following rules apply when] houses positioned at the side of the wall with their entrances within the wall, but the length of the house extends outside the wall. [The portions of the house that] are within the wall are considered as being within the city with regard to all matters. In those which are outside the wall, we may not eat [the produce of the second tithe] and as a stringency, produce from the second tithe should not be redeemed there.60 If the length of the house extends within [the wall] and the entrance is outside, [the portion that are] outside the wall are considered as outside the city.61 We may re redeem [produce from the tithes] there and may not partake of it there. [In the portion that is within the wall], we may not eat [such produce] there62 and as a stringency, we may not redeem it.63 The windows and the breadth of the walls are considered within the city.64
| FOOTNOTES | |
| 1. |
Similarly, it can be used as a beverage or for anointing oneself, for these are also considered as "eating."
|
| 2. |
As mentioned in the notes to the previous chapter, there are authorities who consider partaking of the second tithe as an independent mitzvah. The Rambam, however, considers it as part of the mitzvah of separating the second tithe.
|
| 3. |
See Hilchot Beit HaBechirah 6:15 which states that the holiness of Jerusalem is not nullified even though the Temple is destroyed, for the city's holiness derives from the manifestation of God's presence and that holiness can never be nullified.
|
| 4. |
When the Temple is not standing, the second tithe must be separated, but we do not partake of it. Instead, we redeem it, as stated in the following halachah.
|
| 5. |
Sifri to Deuteronomy 14:23.
|
| 6. |
A commitment to observance that goes beyond the basic requirements of the law.
|
| 7. |
The Jerusalem Talmud (Ma'aser Sheni 4:1) relates that the Sages of the Talmud would conduct themselves in this manner.
|
| 8. |
See Chapter 4, Halachah 1, 18.
|
| 9. |
100 silver coins.
|
| 10. |
A copper coin of minimal value. Since when the Temple is standing, after the fact, such an exchange is acceptable, in the present era, it can be accepted as an initial and preferable measure (Radbaz).
|
| 11. |
For, after all, it is being destroyed (Siftei Cohen 331:149).
|
| 12. |
Which can be redeemed in this manner as an initial and preferable measure (Hilchot Arachin8:10).
|
| 13. |
I.e., in a place where it will permanently be lost. If it is being thrown to a river, it must first be ground to dust so that it will never be able to be used [Kessef Mishneh; Shulchan Aruch (Yoreh De'ah 331:133)].
Here the Rambam uses the term yam hagadol, "the Great Sea," which in relation to Eretz Yisraelmeans the Mediterranean Sea. Sometimes, the term yam hamelech, "the Salt Sea, is used. Although in contemporary usage, the term is used in reference to the Dead Sea, the Rambam understands it as referring to the Mediterranean.
|
| 14. |
See Hilchot Ma'achalot Assurot 10:17. Both here and in that source, the Ra'avad differs with the Rambam and maintains that a silver coin must be used for these redemptions. The Radbaz and the Kessef Mishneh support the Rambam's position. See also Chapter 2, Halachah 4 and notes.
|
| 15. |
For the Temple is not standing, as stated in Halachah 1. Moreover, we are all ritually impure, and the second tithe may not be eaten in a state of ritual impurity, as stated in Chapter 3, Halachah 1.
It must be emphasized that with the term Jerusalem, we mean the city limits in the era of the Second Temple. The fact that an area is included in the contemporary metropolis of Jerusalem is not at all significant.
|
| 16. |
For money.
The Kessef Mishneh states that if produce from the second tithe becomes ritually impure, it can be redeemed as indicated by Halachah 8. The Tur (Yoreh De'ah 331) [based on the Jerusalem Talmud (Ma'aser Sheni 3:6)] writes that we can water produce that has been detached so that it will become susceptible to ritual impurity. When it becomes ritually impure, it can be redeemed. These concepts are quoted by the Shulchan Aruch and Rama (Yoreh De'ah 331:135).
|
| 17. |
For other produce. The rationale is that produce from the second tithe should not be redeemed or exchanged in Jerusalem as stated in Halachah 8.
|
| 18. |
See also Chapter 3, Halachah 17.
|
| 19. |
See Halachah 9.
|
| 20. |
I.e., because it will be condemned to rot.
|
| 21. |
See Hilchot Terumot 10:2.
|
| 22. |
I.e., he partook of the produce after it was taken to Jerusalem and then taken out, as stated in the following halachah.
|
| 23. |
I.e., in cities outside Jerusalem.
|
| 24. |
Sefer HaMitzvot (negative commandments 141-142) and Sefer HaChinuch (mitzvot 442-444) include these as three of the 613 mitzvot of the Torah.
|
| 25. |
The Rambam explains the rationale for this in General Principle 9 of his Sefer HaMitzvot, quotingKeritot 4b, and giving the explanation that he offers in this halachah.
|
| 26. |
See Hilchot Beit HaBechirah 6:15 which states that the holiness of Jerusalem is not nullified even though the Temple is destroyed, for the city's holiness derives from the manifestation of God's presence and that holiness can never be nullified.
|
| 27. |
When the Temple is not standing, the second tithe must be separated, but we do not partake of it. Instead, we redeem it, as stated in the following halachah.
|
| 28. |
I.e., since the Torah mentions all three types of produce in both the positive and negative commandments, we can assume that the repetition was meant to teach us that one is liable for each type of produce individually. In his Hasagot, the Ramban disagrees and maintains that one who administers three sets of lashes for partaking of these types of produce is liable for striking a fellow Jew unnecessarily.
|
| 29. |
Tosafot (Makkot 19b) explain that the violation of a positive commandment is involved, for we are commanded to redeem the produce from the second tithe that is not brought to Jerusalem.
|
| 30. |
A punishment ordained by the Rabbis for breaking Rabbinic commandments or negative commandments that result from a positive commandment.
|
| 31. |
I.e., one might think that he would be liable, because a portion of the produce was brought into the city. Hence, it is necessary to state that he is not. See Hilchot Bikkurim 3:2, for it is the source of this law.
|
| 32. |
I.e., one might think that he would not be liable, because the entire quantity of produce was not brought into the city. Hence, it is necessary to state that he is.
|
| 33. |
Even though produce from the second tithe that is pure should not be redeemed in Jerusalem, as stated in Halachah 4, if it becomes impure, it should be redeemed, for otherwise, it will be worthless, for it may not be eaten in that state.
Pesachim 36b derives this concept as follows: The mitzvah of redeeming produce from the second tithe is derived from Deuteronomy 14:24: "If you cannot carry it...." Se'as, the term for "carry" used in that verse is also used in connection with food as stated in Genesis 43:34. Hence, the verse can be interpreted as meaning that the produce should be redeemed if it cannot be eaten.
|
| 34. |
Jerusalem. The verse speaks about the redemption of the second tithe.
|
| 35. |
And thus he does not even have to walk outside to bring it inside (Kessef Mishneh; Or Sameach). Rashi interprets the passage differently.
|
| 36. |
The converse is also true. If he was outside and his burden had been brought inside, it cannot be redeemed (Makkot 19b).
|
| 37. |
Produce which is demai may be taken in and out of Jerusalem (Halachah 11). Once the second tithe has been separated from it, however, it may not be taken out of Jerusalem after it has been brought in. This represents a reversal of the Rambam's opinion from that stated in his Commentary to the Mishnah (Demai 3:6).
|
| 38. |
The law is not derived from this verse, for as the Rambam stated previously, the prohibition is Rabbinic in origin. Instead, the verse is an asmachta, a support from the Torah for a Rabbinic law. Significantly, to this writer's knowledge, our Rabbis have not identified a previous Rabbinic source where this verse is cited as a prooftext.
[This alludes to a question frequently raised: Did the Rambam have sources from the Sages of the Talmud that were lost or were interpretations such as this his original work?]
|
| 39. |
When a person redeems produce from the second tithe that belongs to him, it is necessary to add a fifth, as stated in Chapter 5, Halachah 1. Here, however, we are speaking about a situation where that fifth is not worth a p'rutah. Thus the redemption of such produce is not feasible. And since its redemption is not feasible, according to Scriptural Law, such produce need not be treated as produce from the second tithe (Meiri to Bava Metzia 53b). Nevertheless, our Rabbis were stringent and required that the fifth be separated even in such a situation.
|
| 40. |
I.e., although two Rabbinic decrees are involved, we still rule stringently.
|
| 41. |
For our Sages imposed their decree with regard to produce alone.
|
| 42. |
And from which the second tithe has not been separated.
|
| 43. |
I.e., in this regard, we consider it as if the second tithe had already been separated. Hence, since it passed through Jerusalem, it must be eaten there [the Rambam's Commentary to the Mishnah (loc. cit.)].
|
| 44. |
I.e., it cannot be redeemed for money.
|
| 45. |
I.e., there is no alternative but to partake of the produce in the holy city.
|
| 46. |
To be squeezed for wine [the Rambam's Commentary to the Mishnah (loc. cit.)].
|
| 47. |
Since there was no obligation to tithe them at the time they passed through Jerusalem, they are not considered to have been taken in by the city's barriers.
|
| 48. |
Since the obligation to separate the second tithe from demai was instituted only because of a doubt, our Rabbis did not apply this stringency. See Halachah 9.
|
| 49. |
And hence cannot be eaten.
|
| 50. |
See Halachah 4.
|
| 51. |
I.e., the decree imposed by our Sages must be upheld because this impurity is merely Rabbinic in origin and thus the holiness of the produce was not defiled [the Rambam's Commentary to the Mishnah (loc. cit.):9].
|
| 52. |
For when it was brought into Jerusalem, it was not fit to be eaten and thus did not possess a measure of holiness (ibid.).
|
| 53. |
That produce that became impure due to conduct with a secondary source of impurity outside of Jerusalem can be redeemed or removed from the city after it was brought in. If, however, produce became impure through contact with a primary source of impurity, one's intent is not significant. A person may remove it from Jerusalem even if he did not have the intent originally.
|
| 54. |
Instead, it should be redeemed and eaten in Jerusalem.
|
| 55. |
After it has dried out, by contrast, it is not fit to be eaten. For that reason, it is forbidden to let it dry out [the Rambam's Commentary to the Mishnah (loc. cit.) 2:3; see also Hilchot Terumah 2:8]. This explanation nullifies the Ra'avad's objections to the Rambam's ruling.
|
| 56. |
Vetch refers to a species of beans generally used as cattle fodder. While they are fresh, however, they are fit for human consumption with difficulty (see ibid.:4; see also Hilchot Terumah 2:2;Hilchot Tuma'at Ochalin 1:9).
|
| 57. |
Since they are not fit for ordinary human consumption, the restrictions that usually apply to produce from the second tithe were not placed upon a dough made from them. Indeed, the laws governing vetch are more lenient than those governing chilba, for chilba is frequently eaten by humans while fresh. Vetch, by contrast, is eaten only when ordinary food is not available.
The Ra'avad understands the Rambam as ruling that the restrictions are relaxed only with regard to dough made from vetch, but not with regard to vetch itself. If the actual beans were taken outside the city, they must be returned. The commentaries accept this understanding.
|
| 58. |
I.e., in this context, one is considered to be outside the city.
|
| 59. |
Note the parallel in Hilchot Rotzeach 8:11; see also Hilchot Ma'aser 4:16.
|
| 60. |
I.e., in this context, it is considered as part of the city, because of the entrance.
|
| 61. |
For neither the entrance to the home, nor this position of it is in the city.
|
| 62. |
Because the entrance is the primary determinant.
|
| 63. |
For in actual fact, one is within the city's walls.
|
| 64. |
The commentaries note the concurrence between this ruling and that of Hilchot Beit HaBechirah6:9, but the apparent contradiction between it and that of Hilchot Shemitah VeYoval 12:12. They conclude that there is no one general principle governing the situation and each set of laws has its own rules.
|
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Halacha 1
We should fast and sound the trumpets in the [following] situations of communal distress:1 because of the distress that the enemies of the Jews cause the Jews, because of [the passage of] an armed [force], because of a plague, because of a wild animal [on a rampage], because of various species of locusts,2 because of the black blight and the yellow blight, because of falling buildings,3 because of an epidemic, because of [the loss of our source of] sustenance, and because of rain [or a lack of it].4
Halacha 2
A city afflicted by any of these difficulties should fast and sound the trumpets until the difficulty passes.5 The inhabitants of the surrounding area should fast,6 but should not sound the trumpets. They should, however, ask for mercy on [their brethren's] behalf. We do not cry out [to God] or sound the trumpets on the Sabbath, as was explained,7 except in the case of distress over [the loss of our source of] sustenance. In this instance, we cry out [to God] even on the Sabbath,8 but we do not sound the trumpets for this reason on the Sabbath.
Halacha 3
What is meant by "the distress that the enemies of the Jews cause the Jews"? When gentiles come to wage war against the Jews, to impose a tax upon them,9 to take land away from them, or to pass a decree [restricting the observance of our faith,]10 even concerning merely a slight mitzvah, we should fast and sound the trumpets until [God shows] mercy.
All the surrounding cities should fast, but they should not sound the trumpets unless they are doing so to gather the people together to come to their aid.11
Halacha 4
What is meant by "[the passage of] an armed [force]"? This applies even to an armed [force] that has peaceful intentions. For example, gentiles were waging war against other gentiles and they passed a Jewish settlement.12 Although they are not at war with the Jews, this is still considered a time of distress13for which we should fast, as [implied by the blessing, Leviticus 26:6] "A sword will not pass through your land." From this, it can be understood14 that seeing war is itself a sign of distress.
Halacha 5
"Because of plague." What constitutes a plague? When three people die on three consecutive days15 in a city that has 500 male inhabitants,16 this is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague.
If a city has 1000 male inhabitants and six people die on three consecutive days, it is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague. Similarly, this ratio should be followed [with regard to all cities, regardless of their size].
Women, children, and older men who no longer work are not included in the census in this context.17
Halacha 6
Halacha 7
We do not fast because of a wild animal unless it is on a rampage.21 What is implied? If it is seen in a city during the day, it is on a rampage.22 Should it be seen in a field during the day, encounter two men and not flee from them, it is on a rampage.23 If the field was close to a swamp, and it saw two men and pursued them, it is on a rampage; if it did not pursue them, it is not on a rampage.24
If it was in a swamp, even if it pursued them, it is not considered to be on a rampage25 unless it slew both of them and ate [only] one.26 If, however, it ate both of them in a swamp, it is not considered to be on a rampage, for this is its place, and it slew them because it was hungry, not because it was on a rampage.27
Halacha 8
When houses are constructed in deserts or in other abandoned areas,28 since this is a natural place for bands of wild animals, [it is only when] an animal climbs to the top of a roof and takes a baby from a cradle that it is considered to be "on a rampage." Otherwise, it is not considered to be "on a rampage." [The fault lies rather] with these people who endangered their lives and came to a place where wild animals live.
Halacha 9
When there is a rampage of swarming animals29 - e.g., snakes or scorpions - or swarming birds that cause injury,30 we do not fast or sound the trumpets because of them. We do, however, call out [to God] without trumpet blasts. Needless to say, [this applies to swarms of] hornets, mosquitoes, and the like.
Halacha 10
"Because of various species of locusts." Even if only one fleet31 is seen in all of Eretz Yisrael, [the entire country] should fast and sound the trumpets because of them.32 [The same applies if] even the slightest amount of govaiappear.33 For chagav,34 however, we do not fast or sound the trumpets; nevertheless, we do call out [to God] without sounding the trumpets.
Halacha 11
Halacha 12
What is meant by "because of falling buildings"? When many38 strong walls that are not located on the banks of a river39 begin to fall in a city,40 this is a difficulty [that warrants] fasting and the sounding of the trumpets.
Similarly, we should fast and sound the trumpets because of earthquakes and strong winds that destroy buildings and kill people.
Halacha 13
What is meant by "because of an epidemic"? When one illness - e.g., a throat infection41 or polio42 - affects many people in a city and people die because of this illness,43 this is considered to be a matter of communal distress. A fast is called and the trumpets are sounded.
Similarly, if running sores44 affect the majority of the community, it is considered like boils, and they should fast and sound the trumpets. For a dry itch [which affects the entire community], we merely cry out [to God].
Halacha 14
What is meant by "because of [the loss of our source of] sustenance"? That the price of the articles on which the livelihood of most of the inhabitants of a city depend - e.g., linen goods in Babylon and wine and oil in Eretz Yisrael - has fallen, and the trade in these articles has decreased to the extent that a merchant must offer them for sale at only 60% of their real value in order to be able to find a purchaser. This is considered a communal distress [that warrants] us to raise a clamor45 and cry out to God,46 even on the Sabbath.47
Halacha 15
What is meant by "because of rain"? When the rainfall is so abundant that it causes difficulty, prayers should be recited. There is no greater difficulty than this, that homes should fall and become the graves [of their inhabitants].48
Halacha 16
If, after grain has already sprouted, the rains cease51 and the produce begins to dry, the people should fast and cry out [to God] until rain descends or the produce dries out entirely.52
Similarly, if the Pesach season, which is the time when the trees flower inEretz Yisrael, arrives and there is no rainfall,53 the people should fast and cry out [to God] until rain that is fit for trees descends or until the season passes.
Halacha 17
Similarly, if the festival of Sukkot54 arrived and a sufficient amount of rain had not descended to fill the storage vats, the irrigation ditches, and the caverns, the people should fast until sufficient rain descends for the storage vats.
If the people have no water to drink, they should fast for rain at all times whenever there is no water to drink, even in the summer.55
Halacha 18
When the rains ceased for more than forty days in the rainy season, it is a drought, and the people should fast and cry out [to God] until the rains descend or until the rainy season passes.
| FOOTNOTES | |
| 1. |
Having explained the nature of the obligations to fast and sound the trumpets in the previous chapter, the Rambam devotes this chapter to explaining the various situations in which these obligations apply.
It must be noted that the advances of civilization have cushioned us against many of these natural disasters and it is not common for us to fast because of these situations. Nevertheless, the obligation for a community to fast in such times of distress applies even in the present age and in the diaspora. Thus, both the Tur and the Shulchan Aruch devote an entire chapter (576) to the discussion of fasts of this nature. Nevertheless, in the present era, even in times of genuine communal distress, it is infrequent for the Rabbis to declare a communal fast, because our physical stamina is not as great as that of the previous generations.
|
| 2. |
Both Hebrew terms arbeh and chasil refer to species of locusts. The exact names of the species intended is a source of debate.
|
| 3. |
And because of earthquakes or hurricanes strong enough to cause buildings to topple.
|
| 4. |
The lack of rain is the most common and the most widely discussed of all the phenomena mentioned. Nevertheless, it is precisely for that reason that it is discussed last. All the other phenomena are discussed briefly in this chapter, while the fasts concerning rain are discussed in several halachot in this chapter and in the following two chapters in their entirety.
|
| 5. |
From Chapter 1, Halachah 5, it appears that the the intent is not to fast on consecutive days until the difficulty passes, but rather to fast on the Mondays and Thursdays in this period. Nevertheless, in times of great distress, the Rabbis occasionally ordained consecutive fasts.
|
| 6. |
Only the people in the immediate vicinity of the distressed area are obligated to fast. Were we to be obligated to fast for difficulties in distant places, we would be constantly fasting, for there are, ל"ע, a multitude of difficulties throughout the world (Kessef Mishneh). Although this ruling is generally followed, there are times when public fasts are called when Jews in distant lands are in profound distress. In particular, this applies with regard to the Jews in Eretz Yisrael. (See Halachah 6.)
|
| 7. |
Chapter 1, Halachah 6. See also Hilchot Shabbat 2:24.
|
| 8. |
In that halachah, it is mentioned that we also cry out to God in prayer on the Sabbath on behalf of people whose lives are in immediate danger - e.g., a besieged city or a ship in danger of sinking.
|
| 9. |
This refers to an unfair tax imposed on the Jews alone, and not a tax on all the inhabitants of the country.
|
| 10. |
Here too, mortal danger is involved. As the Rambam writes in Hilchot Yesodei HaTorah 5:3, we are obligated to sacrifice our lives if gentiles pass a decree forbidding the observance of even a seemingly slight mitzvah (Kinat Eliyahu).
|
| 11. |
For the latter purpose, this is permitted even on the Sabbath, as stated in Chapter 1, Halachah 6.
|
| 12. |
This also refers to Jewish settlements in the diaspora.
|
| 13. |
Although the Rambam proves his point through Biblical exegesis, anyone who reads the chronicles of the rampages of "friendly" armies through the various periods of Jewish history will realize how the passage of any armed forces can constitute communal distress for our people.
|
| 14. |
I.e., since the lack of passage of an armed force is considered a blessing, it can be assumed that the passage of an armed force is the opposite.
|
| 15. |
The Lechem Mishneh associates this ruling with the concept of chazakah, i.e., once a phenomenon is repeated three times, it can be presumed to recur.
|
| 16. |
In one of his responsa, the Rambam writes that the numbers mentioned in this halachah also include gentiles. If a city is smitten by a plague, it will spread among all its inhabitants, whether Jew or gentile. This concept is quoted as halachah by the Shulchan Aruch (Orach Chayim 576:3).
|
| 17. |
The Maggid Mishneh notes that the Mishnah (Ta'anit 3:1) uses the expression רגלי for inhabitants. From Exodus 12:37, "600,000 men on foot (רגלי) aside from children," we know that the term refers to adult males able to perform military service (i.e., below the age of sixty). The commentaries explain that elderly men, children, and women are considered to have a weaker constitution than adult males. Hence, it is only when a significant number of adult males die that one may be sure that the deaths can be attributed to a plague. (See also the Jerusalem Talmud,Ta'anit 3:5.)
|
| 18. |
Ta'anit 21b explains the rationale for this halachah: "If a Matron (Eretz Yisrael) is stricken, is it not likely that the maid-servant (the diaspora) will be stricken." The welfare of the inhabitants of Eretz Yisrael is a matter of concern for all Jews.
The Ramah (Orach Chayim 576:2) states that this applies only when the plague has affectedEretz Yisrael in its entirety.
|
| 19. |
The Magen Avraham 576:2 states that it is not customary at present to fast because of a plague. The nature of our physical constitutions has changed, and, were the inhabitants of a city afflicted by a plague to fast, it is more likely that they would succumb to it. Similarly, if caravans frequently travel from one city to another, there is the danger of infection. Therefore, even people in the distant city should not fast (Mishnah Berurah 576:10).
|
| 20. |
As mentioned in Halachah 2, in such an instance the surrounding cities should fast as long as there is no danger of infection (ibid.).
|
| 21. |
We have translate the word משלחת in this manner so that its intent will be easily understood. It is, however, worthy to mention the interpretation of Rashi, Ta'anit 22a, who interprets the word as "sent from Heaven," i.e., a minister of Divine retribution. (See also the gloss of the Ra'avad to Halachah 9.) This implies that the animal is not acting according to its natural pattern and is therefore more dangerous than normal.
|
| 22. |
A wild animal would not ordinarily enter a populated area during the daytime.
|
| 23. |
Although wild animals occasionally wander through fields, their tendency is to flee when they encounter humans.
|
| 24. |
As the Rambam mentions, it is common to find wild animals in a swamp. Therefore, the fact that they do not flee when discovered close to a swamp is not considered extraordinary. If, however, the animal pursues them, this is considered a departure from the norm and a sign that it was "sent from Heaven."
|
| 25. |
It is not out of the ordinary for a wild animal to pursue intruders to its natural home.
|
| 26. |
The fact that the animal ate only one of the men is a clear indication that it was motivated by reasons other than natural hunger when it slew the men.
|
| 27. |
The Mishnah Berurah 576:23 states that a deep forest is governed by the same laws as a swamp.
|
| 28. |
Ta'anit 22a mentions this teaching in connection with hunters' huts.
|
| 29. |
Reptiles as opposed to mammals.
|
| 30. |
The Ra'avad protests, stating that if these animals kill humans, that is a sign that they were chosen as "messengers of God," and fasting should be instituted because of them. Although theMaggid Mishneh does not accept this ruling, the Kessef Mishneh takes note of the term "that cause injury," and explains that the Rambam himself would accept the Ra'avad's view when it has been demonstrated that these animals have deadly intentions. In his Beit Yosef and Shulchan Aruch (Orach Chayim 576:7), Rav Yosef Karo quotes and even extends this interpretation.
|
| 31. |
Our translation of kanaf is taken from Rav Kapach, whose interpretation is based on the Arabic term used by the Rambam for that word in the Guide to the Perplexed, Vol. 1, Chapter 43. In his commentary, he also sheds light on the tendencies of the various insects mentioned by the Rambam. Others interpret kanaf as referring to a single locust.
|
| 32. |
Locusts multiply speedily. If one fleet is seen, we can assume that soon there will be swarms of them that will cover the entire countryside.
|
| 33. |
Govai is also a species of locusts. They are more dangerous than the others
|
| 34. |
Chagav is also a species of locusts; they are smaller than the others and do not pose a serious danger to the crops. At present, we are unfamiliar with the exact names of all the various species of locusts. Therefore, it is customary to fast and sound the trumpets whenever any locusts are sighted (Ra'avad, Shulchan Aruch, Orach Chayim 576:9).
|
| 35. |
We have followed the translation of "The Living Torah" (Deuteronomy 28:22), for it appears appropriate in the immediate context. Both these terms appear to refer to agricultural afflictions that affect crops and spread from field to field. Others, however, render either or both of these terms as damage to crops from a searing hot wind or burning sun.
|
| 36. |
As mentioned, the fear is that the contagion will spread from field to field. For this reason, the entire region in which the blight is found is required to fast (Ramah, Orach Chayim 576:8).
|
| 37. |
I.e., a portion of the field the size of the opening of an oven. Our translation is based on the Rambam's Commentary on the Mishnah (Ta'anit 3:5). The Maggid Mishneh and others offer a different explanation, "the amount of grain necessary to bake enough bread to fill the mouth of an oven."
|
| 38. |
The Mishnah Berurah 576:11 quotes the Ritba as explaining that this refers to the walls of three homes.
|
| 39. |
If, however, the houses are located on a river bank, the fact that the walls fall can be attributed to the erosion of their foundations by the water.
|
| 40. |
In his Commentary on the Mishnah (Ta'anit 3:4), the Rambam writes that this refers to walls that fall without any apparent reason.
|
| 41. |
The Hebrew אסכרה is related to the root סוכר, which means "close." It refers to a throat infection which forces a person to keep his mouth closed (Ramah, Orach Chayim 576:5).
|
| 42. |
Our translation, admittedly somewhat of an extension, is based on the commentary of Rav Sa'adiah Gaon on Deuteronomy 28:22. Rashi describes it as a disease that causes a person to run a very high fever and to constantly thirst for water; perhaps typhoid.
|
| 43. |
The Beit Yosef (Orach Chayim 576) questions why the Rambam does not mention that the situation warrants a fast only when three people die in three days, as he did with regard to plague (Halachah 5). He concludes that there is a more severe element to these epidemics than plague, and even if fewer than three people die each day, a communal fast should be held. The Ramah (Orach Chayim 576:5) quotes this as halachah.
The Lechem Mishneh explains the difference between the two as follows: Plague refers to an instance when death hits the city before there is an outbreak of illness. In contrast, the epidemic mentioned in this halachah refers to an instance where both illness and death are manifest in the city.
|
| 44. |
Literally, "a moist itch" - i.e., a skin inflammation that is aggravating and produces lymph secretions. Bava Kama 80b states that we cry out to God for relief from this ailment, even on the Sabbath. The Lechem Mishneh questions why the Rambam does not quote this concept.
|
| 45. |
Although we have translated מתריעים as "sound the trumpets" throughout the text, we have altered our translation in this halachah, because in Halachah 2, the Rambam explicitly states that we call out to God on the Sabbath because of the loss of our source of sustenance, but we may not sound the trumpets. The word מתריעים is used as a quote from Bava Batra 91a.
|
| 46. |
Significantly, Bava Batra (ibid.) does not mention fasting for this reason. Accordingly, the Ritba (Ta'anit 19b) states that this is not cause for a public fast. The ruling of most authorities (seeMishnah Berurah 576:29) is that a communal fast should be called.
|
| 47. |
As mentioned in Halachah 2, this and the instances when people's lives are in immediate danger are the only times when such prayers are offered on the Sabbath.
|
| 48. |
Ta'anit 22b mentions this with regard to Babylon, which is a valley and whose homes are not built with sturdy foundations.
Note the Tur and the Shulchan Aruch, who quote the Rambam's statements (Orach Chayim576:11), but also mention (577:1) a less extreme instance of abundant rainfall, in which the rains prevent the land from being tilled properly.
|
| 49. |
Hence, abundant rainfall does not pose a danger.
|
| 50. |
For there are few rivers, and the winter rains are the primary source of water throughout the entire year.
|
| 51. |
This and the following two halachot, in contrast to the fasts for lack of rain mentioned in Chapter 3, describe a situation in which rain has already begun to descend and then ceases. To a certain degree, since crops have already sprouted, this situation is more distressing than if the rains had never descended at all. These three halachot are quoted without emendation in the Shulchan Aruch (Orach Chayim 575:8).
|
| 52. |
At which point, there would be no purpose in continuing the fast.
|
| 53. |
At this time, more water is necessary to allow the trees to produce fruit.
|
| 54. |
This and the previous halachah apply only in Eretz Yisrael where the rains are seasonal in this manner. In other countries, different principles apply.
Most texts of the Jerusalem Talmud (Ta'anit 3:2) which is the direct source for this halachah, state Atzeret (Shavuot), rather than Sukkot. The Rambam's choice of this version of the text can be explained in that it is very unlikely for rain to descend in the summer (the season of Shavuot) inEretz Yisrael. In contrast, it is possible for rain to descend on Sukkot, although this is slightly earlier than usual. Thus the Rambam chose the version that is closer to the prevailing circumstances.
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| 55. |
The Ritba states that, in such circumstances, one should call out for Divine mercy, even on the Sabbath.
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Ta'aniyot - Chapter Three
Halacha 1
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: If the seventeenth of Marcheshvan arrives and no rains have descended, the Torah scholars should begin to fast, [starting on] a Monday [and continuing on] the [following] Thursday, and the [following] Monday. All students [of the Torah] are fit to accept these [fasts] upon themselves.
Commentary Halacha 1
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: -Ta'anit 6a relates that the rainy season in Eretz Yisrael begins in the month of Marcheshvan. The third of the month is considered to be the earliest time rain can be expected to descend.
In other lands, such fasts should be held when, ע"ל, they are necessary according to the local needs and climate (Halachah 10; Shulchan Aruch, Orach Chayim 575:9).
If the seventeenth of Marcheshvan arrives and no rains have descended - The rains have already been delayed. To hasten the manifestation of Divine blessing
the Torah scholars should begin to fast - and repent. Nevertheless, the situation is not serious enough to alarm the people at large.
[starting on] a Monday - i.e., the Monday closest to the seventeenth of Marcheshvan, for, as explained in Chapter 1, Halachah 5, a series of communal fasts should always begin on a Monday.
[and continuing on] the [following] Thursday, and the [following] Monday. - These fasts begin at dawn; work, anointing oneself, wearing shoes, and sexual relations are permitted.
The Shulchan Aruch (Orach Chayim 575:1) emphasizes that these fasts are considered individual fasts and not communal fasts.
All students [of the Torah] are fit to accept these [fasts] upon themselves. - At certain times, ordinary students are advised to refrain from accepting stringencies intended for the Torah sages, lest they appear overly proud. In this instance, however, Ta'anit 10b suggests that all students of the Torah accept these fasts if possible.
Halacha 2
If Rosh Chodesh Kislev arrives without the rains having descended, the court should decree three communal fasts, [starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday. It is permitted to eat and drink at night. The men serving in the [weekly] priestly watch should not fast with them because they are involved in the Temple service.
On these days, the entire people should enter the synagogue, pray, cry out [to God], and make supplications as is customary on all fasts.
Commentary Halacha 2
If Rosh Chodesh Kislev arrives without the rains having descended - The drought is considered serious enough to warrant that
the court should decree three communal fasts, [starting on] a Monday - If, however, Rosh Chodesh Kislev itself falls on a Monday, the fast is not held until the Monday of the following week.
[and continuing on] the [following] Thursday, and the [following] Monday. - As mentioned in Chapter 1, Halachah 5, when necessary the court ordains a series of three fasts to evoke Divine favor.
It is permitted to eat and drink at night - until dawn, or until one goes to sleep. (See Chapter 1, Halachah 8.)
The men serving in the [weekly] priestly watch - See Hilchot Klei Hamikdash 3:9, which states that the prophet Samuel and King David ordained 24 priestly watches, which rotated in the Temple service. Each week, a different watch would serve.
should not fast with them, because they are involved in the Temple service. - This leniency includes even the members of the families who are not obligated to serve in the Temple on that day, for many sacrifices may be brought unexpectedly and they may be called to assist in the service. Were they to be fasting, they would not be able to perform this service properly (Ta'anit 2:6).
On these days, the entire people should enter the synagogue, pray, cry out [to God] - i.e., the prayer Anenu is recited in the Shemoneh Esreh, and other supplicatory prayers are recited.
and make supplications as is customary on all fasts. - The trumpets, however, are not sounded.
Halacha 3
If these [fasts] pass without [their prayers] being answered, the court should decree an additional three communal fasts. On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur.
The men serving in the [weekly] priestly watch should fast for part of the day, but should not complete the fast. The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating and decided not to eat any more, he may not change his mind and eat, even though there is still time during the day.
Commentary Halacha 3
If these [fasts] pass without [their prayers] being answered - By choosing this wording (quoted from Ta'anit 1:6), the Rambam teaches us a lesson in the service of God. It could have said, "If these fasts pass without rain having descended." The Rambam and the Mishnah, however, want to emphasize that the ultimate reason why rain descends or does not descend is not dependent on natural factors, but rather on God's mercies.
the court should decree an additional three communal fasts - of a more severe nature.
There are some texts of the Mishneh Torah that read "[starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday," and other texts read "[starting on] Thursday, [and continuing on] the [following] Monday, and the [following] Thursday."
The difference between these two versions depends on the difference of opinion mentioned in the commentary on Chapter 1, Halachah 5, concerning the question: Should the second series of fasts begin on a Thursday or not?
On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur. - I.e., as on Yom Kippur, we are forbidden to eat and drink after sunset. The Magen Avraham 575:2, however, explains that unlike Yom Kippur (Hilchot Sh'vitat Esor 1:6), there is no obligation to begin the fast before sunset.
The men serving in the [weekly] priestly watch should fast for part of the day - because these fasts are more severe and also because, at the beginning of the day, it was less likely that they be called to assist in the Temple service
but should not complete the fast - lest they become weak and be unable to serve in the Temple when called.
The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all - for the above reason.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating - concluded his meal
and decided not to eat any more - for this is considered as if he accepted the fast upon himself
he may not change his mind and eat, even though there is still time during the day. - The Ramban and the Maggid Mishneh differ with the Rambam on this point and maintain that as long as one has not made an explicit statement to the fact that one has accepted the fast, one is allowed to change one's mind and eat. The rationale for their ruling is that, as explained above, on these fasts, in contrast to Yom Kippur, there is no obligation to begin the fast before sunset.
With regard to the laws of Tish'ah B'Av - and from there we can extrapolate to the instance at hand - the Shulchan Aruch (Orach Chayim553:1) accepts the Ramban's ruling. The Mishneh Berurah 553:2, however, states that a mental resolve to accept the fast is also sufficient to cause one to be forbidden to eat further.
Halacha 4
On these three fasts, all people are forbidden to perform work during the day, but they are permitted during the [previous] night. It is forbidden for a person to wash his entire body in hot water, but one may wash one's face, hands, and feet. For this reason, the bathhouses are closed.
It is forbidden to anoint oneself. One may, however, do so to remove filth. Sexual relations are forbidden, as is wearing shoes in a city. One may, however, wear shoes on a journey. We pray in the synagogues, cry out [to God], and make supplications as is customary on all fasts.
Commentary Halacha 4
On these three fasts, all people are forbidden - As the Rambam mentions in Chapter 1, Halachah 4, all the fasts mentioned in this text are Rabbinic in origin. The only fast mentioned in the Torah is Yom Kippur. Accordingly, when the Sages instituted communal fasts, they used Yom Kippur as a paradigm. Therefore, just as it is forbidden to perform work, wash, anoint oneself, engage in sexual relations, or wear shoes on that holy day, these activities were also forbidden on other fast days.
Nevertheless, on fast days other than Yom Kippur, certain leniencies were instituted, and these restrictions were not enforced to the same degree as on Yom Kippur.
to perform work during the day - Ta'anit 12b brings support for this concept from the exegesis of Joel 2:15: "Sanctify the fast day; call an assembly, and collect the elders." The word for "assembly," עצרה, resembles the Biblical name for the holiday of Shavuot, עצרת. Just as it is forbidden to work on Shavuot, so too, it is forbidden to work on a fast day.
but they are permitted during the [previous] night. - Ta'anit, ibid., continues using exegesis to show that, in contrast to Shavuot, working on the night of a fast day is permitted.
It is forbidden for a person to wash his entire body in hot water - but one may wash one's body with cold water (Shulchan Aruch, Orach Chayim 575:3).
but one may wash one's face, hands, and feet - even in hot water (loc. cit.).
For this reason, the bathhouses are closed - to ensure that this prohibition is observed.
It is forbidden to anoint oneself - for the sake of pleasure.
One may, however, do so to remove filth - or for medicinal reasons (Mishnah Berurah 575:7).
Sexual relations are forbidden - This applies even on the night of a woman's ritual immersion (Mishnah Berurah 575:8).
as is wearing shoes in a city. One may, however, wear shoes on a journey - for making a journey without proper shoes is extremely uncomfortable.
We pray in the synagogues - As opposed to the following sequence of fasts, whose prayer services are held in the streets of the city, as explained in Chapter 4.
cry out [to God], and make supplications as is customary on all fasts. - The trumpets, however, are not sounded.
Halacha 5
If these [fasts] pass without [their prayers] being answered, the court decrees another seven communal fasts, [beginning on the next] Monday, [and continuing as follows]: Thursday, Monday, Thursday, Monday, Thursday, and Monday.
Halacha 6
On these seven fasts the men serving in the [weekly] priestly watch should fast for the entire day. The men of the beit av should fast for a portion of the day, but should not complete their fast.4 All the prohibitions in force during the second set of fasts are also in force during these last seven fasts.5
Halacha 7
There are additional dimensions [of severity] to these [fasts]: it is on these alone that we sound the trumpets, pray in the street of the city, call on an elder to admonish the people [and motivate] them to repent from their [evil] ways, add six blessings in the morning and afternoon prayers - thus, we recite twenty-four blessings, and close the stores.
On Mondays, the doors of the stores are left slightly ajar towards evening and they may be opened [for business]. On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. If a store has two entrances, one entrance should be opened and the other closed. If the store has a display area in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction].
Commentary Halacha 7
There are additional dimensions [of severity] to these [fasts] - The first four points mentioned in this halachah are described at length in Chapter 4.
it is on these alone that we sound the trumpets - as required in a time of distress (Chapter 1, Halachah 1). In Chapter 4, Halachot 14-17, the manner in which the trumpets are sounded is explained.
pray in the street of the city - See Chapter 4, Halachah 1
call on an elder to admonish the people [and motivate] them to repent from their [evil] ways - See Chapter 4, Halachah 2
add six blessings in the morning - See Chapter 4, Halachot 7-14
and afternoon prayers - Although the Talmud does not mention that these six blessings were added in both prayer services, were this not to be the case, it would have been proper to state that they were added only in the morning service (Maggid Mishneh).
thus, we recite twenty-four blessings - More precisely 25. The Rambam is quoting the Mishnah (Ta'anit 2:2), which refers to the era before the nineteenth blessing was added to the daily Shemoneh Esreh. (See Hilchot Tefillah 2:1.)
and close the stores - with the leniencies to be mentioned. The stores are closed to intensify the people's consciousness of the fast (Rashi,Ta'anit 14b).
On Mondays, the doors of the stores - From the Shulchan Aruch(Orach Chayim 575:4), the Ramah, and other commentaries, it appears that the leniencies mentioned here refer only to stores that sell food, but not those that carry other merchandise.
are left slightly ajar towards evening - but they should not be opened completely
and they may be opened [for business] - to allow people to purchase food for the evening meal. There are, however, certain restrictions; for example, the products in the store may not be taken out to the store's display area (Rambam's Commentary on the Mishnah, Ta'anit 1:6).
On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. - The following restriction should be adhered to:
If a store has two entrances, one entrance should be opened and the other closed. - From the Rambam's Commentary on the Mishnah (loc. cit.), it appears that this restriction applies on Mondays as well as on Thursdays.
If the store has a display area - a bench for the storekeeper and/or customers to sit and a place for merchandise to be placed
in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction]. - Rashi, Ta'anit 14b, explains that the display area prevents the entrances to the store from being seen. Hence, there is no difficulty in leaving them both open.
Halacha 8
If these [fasts] pass without [their prayers] being answered, we should minimize our commercial activity, construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls, plantings associated with joy - e.g., that of myrtle trees, and the erection of tents.
We also minimize betrothals and marriages, unless one has not fulfilled the mitzvah of being fruitful and multiplying. Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. When a common person greets them, they may return the greeting in a weak and concerned tone.
Commentary Halacha 8
If these [fasts] pass without [their prayers] being answered - no other communal fasts are ordained, as explained in the following halachah. The fact that no other fasts are called does not mean that the community may return to their ordinary pattern of conduct. Quite the contrary: the period is regarded as one of Divine disfavor. Hence,
we should minimize our commercial activity - The restrictions that follow were instituted to reduce joy. In contrast, this restriction appears to include all commercial activity, even that which is not directed associated with happiness (Lechem Mishneh). Seemingly, the intent is that since the time is not favorable, it is unwise to invest money and effort in commercial endeavors (Kinat Eliyahu).
There are, however, authorities who maintain that here also, the restriction involves only commercial activity associated with joy - e.g., preparing for a child's wedding or purchasing valuable articles, but ordinary business activities are permitted (Mishnah Berurah 575:18).
construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls - In his Commentary on the Mishnah (Ta'anit 1:7), the Rambam states that this refers to ornate buildings erected by the wealthy. There is, however, no restriction on ordinary building projects necessary for one's everyday purposes.
The Shulchan Aruch (Orach Chayim 575:7) describes the prohibition as applying to "buildings of joy." The Mishnah Berurah 575:18 (based on theTur) explains that this refers to all buildings that are unnecessary and are constructed for beauty and comfort.
plantings - In this instance, the differences between Hebrew and English have caused our translation to be non-literal. In Hebrew, the word נטיעה refers to both planting trees and setting up tents.
associated with joy - e.g., that of myrtle trees - In his Commentary on the Mishnah (ibid.), the Rambam explains that this refers to spice and flower gardens planted for pleasure. One may, however, plant orchards for the purpose of growing fruit. There are no restrictions on such activity.
and the erection of tents. - This also refers to tents set up for festive purposes; there is no restriction against pitching tents for ordinary purposes.
We also minimize betrothals and marriages - The Beit Yosef (Orach Chayim 575) interprets this to mean that a person who has fulfilled the mitzvah of fathering children should not become betrothed or marry at all.
unless one has not fulfilled the mitzvah of being fruitful and multiplying. - This involves fathering a son and a daughter. (See Hilchot Ishut 15:4.)
Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine. - Ta'anit 11a derives this concept fromGenesis 41:50, which states that Joseph's children were born before the famine. One can infer that during the famine he did not engage in relations.
This restriction was instituted because it is proper to reduce our indulgence in pleasure in a time of communal distress.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. - Needless to say, frivolity and jests are also forbidden.
Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. - A person under a ban of ostracism is forbidden to greet others or to return greetings. Hence the above prohibition.
Ta'anit 14b states that it is proper to cover one's head with a cloak as mourners do. Nevertheless, neither the Rambam nor the Shulchan Aruchquotes this obligation (perhaps because even mourners did not generally observe this custom after the Talmudic era).
When a common person greets them, they may return the greeting -lest the person become offended (Rashi, Ta'anit 14b); but when doing so, they should respond
in a weak and concerned tone - so that he will appreciate that the greeting was not in place.
Halacha 9
The Torah scholars alone continue to fast, [beginning on the next] Monday, [and continuing on the following] Thursday and Monday [in this manner] until the month of Nisan - as determined in relation to the spring season - passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall.
When these individuals fast until Nisan passes, they are allowed to eat at night and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. They do not fast on Rashei Chodashim, nor on Purim.
After the month of Nisan, as determined in relation to the spring season, passes - i.e., when the sun enters the sign of the bull - they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse.
Commentary Halacha 9
The Torah scholars alone continue to fast - The commentaries do not mention whether it is preferable that all the students of the Torah join in these fasts, as was stated in Halachah 1. One might presume, however, that they should. Indeed, the entire community should have been required to observe these fasts, and it is only because the Rabbis thought that this would be too difficult for them that they were released from this obligation.
[beginning on the next] Monday, [and continuing on the following] Thursday and Monday - As mentioned in the commentary on Chapter 1, Halachah 5, and in Halachah 3 of this chapter, there are opinions that maintain that if a cycle of fasts ends on Monday - as does the cycle of the seven communal fasts - the next cycle of fasts may be started on the Thursday of that week. Other opinions - and these are followed by the standard published text of the Mishneh Torah - maintain that all cycles of fasts begin on Monday. Hence, if a cycle of fasts ends on Monday, the next cycle begins on the following Monday.
This difference of opinion involves much more than one day, for these fasts are decreed in series of three. Thus, according to the opinion followed by the standard texts, the scholars would fast three days in every two weeks for the duration of the period. The other view, in contrast, would require them to fast on every Monday and Thursday.
[in this manner] until the month of Nisan - Ta'anit 1:7 states that these fasts should continue "until Nisan passes." In the Jerusalem Talmud's explanation of this Mishnah, it is explained that this refers to Nisan
as determined in relation to the spring season - which always begins in the month of Nisan. In Hilchot Kiddush HaChodesh 9:3, the Rambam defines the beginning of spring as the time the sun enters the zodiac constellation of the goat. This is the beginning of April according to the secular calendar.
passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall. - Ta'anit 14b considered thirteen fasts as the maximum a community should be required to undertake for this reason. More fasts would be considered an excessive burden. (Significantly, according to Kabbalah, the number thirteen is identified with God's attributes of mercy.)
As mentioned in the commentary on Chapter 1, Halachah 4, this limit applies only regarding fasts decreed because of a lack of rain. When communal fasts are decreed because of other distressing circumstances, we should continue fasting until our prayers are answered.
When these individuals fast until Nisan passes, they are allowed to eat at night - i.e., the fast begins at dawn. See Chapter 1, Halachah 8.
and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. - These restrictions apply only on Yom Kippur, Tish'ah B'Av, and the latter ten fasts decreed because of a lack of rain.
They do not fast on Rashei Chodashim, nor on Purim. - As mentioned in Chapter 1, Halachah 9, an individual should not fast on these days. Although many individuals may participate in these fasts, they are still deemed individual - and not communal - fasts.
After the month of Nisan, as determined in relation to the spring season, passes - i.e. - one month after the spring season begins
when the sun enters the sign - i.e., the zodiac constellation
of the bull - This is at the beginning of the secular month of May.
they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse. - Since the land has already become parched, the rain will be of no benefit. For God to display His beneficence at such a time, after the time had passed when the rain could have helped, is a further sign of Divine disfavor (Rav Ovadiah of Bertinoro).
Halacha 10
Where does the above apply? In Eretz Yisrael and in similar lands.6 In contrast, in places where the rainy season begins before or after the seventeenth of Marcheshvan,7 when the time [for the rains] arrives and no rain descends, individuals should [begin a series of three] fasts, [starting on] Monday [and continuing on the following] Thursday and Monday. They should not fast on Rashei Chodashim, Chanukah, or Purim.8
Halacha 11
[The following laws apply to] all the communal fasts decreed in the diaspora: It is permitted to eat during the night,11 and they are governed by the same laws as other fasts.12 A communal fast resembling Yom Kippur is decreed only inEretz Yisrael,13 and only because of [a lack of] rain.14 This refers to the latter ten fasts - i.e., the middle series of three fasts and the final series of seven fasts.
| FOOTNOTES | |
| 1. |
The Rambam, based on his interpretation of Ta'anit 14a, does not consider the nature of the situation during the first two sets of fasts serious enough to warrant that these women fast. During these seven fasts, in contrast, the drought has become a real danger. Hence, they are also required to fast.
This ruling is not accepted by many other authorities. Most follow Rashi's interpretation of the passage, which requires these women to fast during the second set of three fasts only. The rationale for that ruling is that he feels that the drought has already become serious enough to warrant their fasting during the second set of three fasts. In principle, these women should also fast during the final seven fasts, but the Rabbis felt that such a long period of fasting would be too taxing for them. Hence, they restricted their fasts to the second set alone. This is the ruling quoted by the Shulchan Aruch (Orach Chayim 575:5).
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| 2. |
The same applies to other individuals who are ill and would suffer from the fast.
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| 3. |
It is significant to mention the statement of the Ramah (Orach Chayim, ibid.), "It is forbidden for them to be stringent with themselves and fast."
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| 4. |
Because of the severity of the situation, the leniencies that applied in the previous sets of fasts were withdrawn, and the men of the priestly watch who were not required to serve in the Temple that day were required to complete the fast. Even those who were required to serve in the Temple on that day (the men of the beit av) were obligated to fast for a portion of the day.
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| 5. |
Nevertheless, with the exception of the factors mentioned in the following halachah, these fasts are also not more severe. Hence, the leniencies with regard to work, washing, anointing oneself, and wearing shoes mentioned in the previous halachah also apply.
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| 6. |
As mentioned, in Eretz Yisrael, the rainy season should begin at the start of Marcheshvan.
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| 7. |
The Mishnah Berurah 575:24 states that this applies even if a country's rainy season begins after Shavuot. Note also Hilchot Tefillah 2:16-17, in which the Rambam discusses the question of requesting rain in lands other than Eretz Yisrael. This question is particularly relevant in regard to countries in the southern hemisphere.
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| 8. |
For individual fasts should not be held on these days.
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| 9. |
This is approximately the time between the conclusion of the three fasts begun on the seventeenth of Cheshvan, and the beginning of the second series of fasts after Rosh Chodesh Kislev. (See Kessef Mishneh.)
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| 10. |
As explained in the following halachah, there are, however, certain differences in the severity of the fasts.
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| 11. |
Until dawn. See Chapter 1, Halachah 8.
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| 12. |
See Halachah 9. Thus, there are no prohibitions against work, washing, anointing oneself, sexual relations, and wearing shoes on these fasts.
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| 13. |
Ta'anit 11b states, "There is no communal fast in Babylon other than Tish'ah B'Av" - i.e., in Babylon, there is no fast as severe as Yom Kippur, with the exception of Tish'ah B'Av. Significantly, Tosafot (loc. cit.) and Rashi (Pesachim 54b) explain that this refers to the land of Babylon, where rains were always plentiful and there was never a need for fasts.
The Rambam - and other commentaries and authorities, including the Shulchan Aruch (Orach Chayim 575:10) - explain that the law which applies to Babylon, applies to the entire diaspora. It is not that there can be no need for a communal fast of this nature, but rather that, outside of Eretz Yisrael, the Jewish court lacks the authority to declare such a fast. (See the Jerusalem Talmud,Ta'anit 2:1.)
The Ramban explains that the reason for the lack of authority is that there is no Nasi in the diaspora, and the declaration of a communal fast would require his approval. The Rashba states that the lack of authority stems from the lack of judges who have received the semichah(ordination) extending back in a chain to Moses. (See Hilchot Sanhedrin, Chapter 4.) According to these opinions, even in Eretz Yisrael today it is impossible to ordain communal fasts of this nature. Note the gloss of the Birkei Yosef on the Shulchan Aruch (Orach Chayim 575), where this concept is discussed and a rationale is given for fasting in Eretz Yisrael today.
(Homiletically, it can be explained that the unity necessary to establish a community is possible only in Eretz Yisrael. In contrast, in the diaspora our greater involvement with material affairs prevents the establishment of true oneness among our people.)
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| 14. |
Thus, such severe fasts are not ordained for any of the other difficulties mentioned in the second chapter. Although the Ramban differs with the Rambam on this point, the Rambam's view is accepted as halachah.
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Ta'aniyot - Chapter Four
Halacha 1
On each and every day of the final seven fasts for lack of rain, we pray in the [following] manner. The ark is taken out to the street of the city, and all the people gather together, while dressed in sackcloth.
Ashes are placed on the ark and on the Torah scroll to heighten the grief and humble [the people's] hearts. One of the people should take some ashes and place them on the head of the Nasi and on the head of the chief justice, so that they will be ashamed and repent. [The ashes] are placed on the place where one puts on tefillin. Everyone else should take ashes and place them on his [own] head.
Commentary Halacha 1
On each and every day of the final seven fasts for lack of rain - TheBeit Yosef (Orach Chayim 579) emphasizes that this phrase implies an exclusion: This order of prayer is followed only for the fasts instituted for a lack of rain, and not for the public fasts instituted for the other reasons mentioned in Chapter 2. Significantly, the Tur maintains that this order is followed on those fasts as well.
we pray in the [following] manner. - This and the following halachot in this chapter are quoted - almost verbatim - from the Mishnah, Ta'anit, Chapter 2. Similarly, they are quoted - almost verbatim - in the Shulchan Aruch (Orach Chayim 579).
The ark - The Hebrew word tevah is used. As the Rambam explains inHilchot Tefillah 11:2-3, a synagogue had two arks: one that was affixed in the wall which was called the heichal, and one that was movable and was positioned at the side of the chazan. This is the tevah referred to here.
is taken out to the street of the city - See Hilchot Tefillah 11:21, where the Rambam explains that these prayers are recited in the street, because they were attended by the entire community and the synagogues were not large enough to contain them.
The transition of the people's place of prayer from the private confines of a synagogue to the public square is also an act of self-humiliation, intended to evoke Divine mercy. These feelings were intensified by the fact that the ark is also taken out and exposed as well (Ta'anit 16a). Going out to the street is significant from another perspective. It an act of exile, and "exile brings atonement" (ibid.).
and all the people gather together, while dressed in sackcloth. -Sackcloth is usually used for animals. Donning it serves as a statement that we do not see ourselves as any more important than they (ibid.). For this reason, the Bible frequently mentions sackcloth as a symbol of mourning and penitence.
Ashes - Dust is not acceptable. Ashes bring to mind the binding of Isaac; alternatively, they serve as a statement of humility, "we are as ashes before You," (ibid.).
are placed on the ark - Ta'anit, ibid., interprets this as a reference toIsaiah 63:9, "Whenever they are in distress, I am in distress."
and on the Torah scroll - These words are not included in the text of the Mishnah common at present. The Beit Yosef (Orach Chayim 579) questions the Rambam's source. Many commentaries, however, point to the version of Ta'anit 16a cited by Rabbenu Yitzchak Alfasi and Rabbenu Asher.
to heighten the grief and humble [the people's] hearts. - Ta'anit, loc. cit., quotes Rabbi Zeira as saying, "When I saw the Rabbis putting ashes on the ark, my entire body trembled in shock."
One of the people should take some ashes and place them on the head of the Nasi - The head of the court of 71 judges (Hilchot Sanhedrin1:3)
and on the head of the chief justice - the second in authority at that court (ibid.)
so that they will be ashamed and repent. - A person suffers more embarrassment when he is humiliated by another person than when he humiliates himself (Ta'anit, loc. cit.).
[The ashes] are placed on the place where one puts on tefillin. -Ta'anit, ibid., derives the association between ashes and tefillin fromIsaiah 61:3: "To attend to the mourners of Zion, to give them glory instead of ashes." Glory is associated with tefillin, as mentioned in the exegesis of Ezekiel 24:17, "Your glory is fastened upon you."
Everyone else should take ashes and place them on his [own] head. - A common person would not suffer any greater shame were the ashes to be placed on his forehead by others. It is only persons of dignity who are so affected (Ta'anit, ibid.).
Halacha 2
Afterwards, one of the wise elders [of the community] stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. If there is no man of wisdom, a man of stature should be chosen.
He should speak words of rebuke to them, telling them: "Brethren, it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10]. Similarly, in the words of the prophetic tradition, it is written, 'Rend your hearts and not your garments' [Joel 2:13]." He should continue in this vein according to his ability until they are humbled and turn [to God] in complete repentance.
Commentary Halacha 2
Afterwards, one of the wise elders [of the community] - The Mishnahuses the term זקן, which means "elder," but also serves as an acronym for the phrase, זה שקנה חכמה. Hence, the Rambam (based on Ta'anit16a) combines the two.
stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. - A common person should not be chosen to address the people, regardless of his age (Ta'anit, ibid.).
If there is no man of wisdom, a man of stature should be chosen. -Rashi and Tosafot (Ta'anit, ibid.) maintain that this refers to a person of physical stature, whose bearing would make a deep impression on the community. Rabbenu Asher interprets this as meaning inner, personal stature, referring to the person most fitting to serve as a leader of the community.
He should speak words of rebuke - The Hebrew divrei kibbushinstems from the root כבש, meaning "press." The intent is that the elder should force the people to confront themselves, "pressing their hearts" as it were, and inspiring them to turn to God in repentance.
to them, telling them: "Brethren - Although he is more revered than they, he addresses them as equals. Whenever a person wants to influence others, he should not speak to them with a condescending attitude. Rather, he should seek to establish a commonality with them. This will allow his words to be accepted with greater ease.
it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. - This addition to the words of the Mishnah is quoted fromTa'anit, ibid.
It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10] - "...that they had turned from their evil ways." The people of Nineveh all fasted and donned sackcloth, but this is not what evoked a response from God. It was their change of heart, and an appropriate change of conduct, that caused Divine mercy to be manifest.
Similarly, in the words of the prophetic tradition - Rashi (Ta'anit, ibid.) explains that although both Jonah and Joel are prophetic works, there is a difference between the verses cited. The verse from Jonah is part of a narrative included in the book, while the verse from Joel is a verse of actual prophecy.
it is written, 'Rend your hearts and not your garments' [Joel 2:13]." -What is important is not the external expressions of penitence, but rather the inner movement within the soul, and the reflection of these feelings in our future actions.
Fasting and sackcloth are, nevertheless, important. We are not always in control of our feelings, and cannot necessarily generate genuine feelings of repentance at will. Fasting, sackcloth, and the other measures mentioned above can create an atmosphere that inspires the arousal of our emotions.
He should continue in this vein - adding concepts of relevance to his community
according to his ability until they are humbled and turn [to God] in complete repentance. - As mentioned in Chapter 1, Halachot 1-4, this is the goal of all public fasts.
Halacha 3
After this person has completed his words of rebuke, the community stands up to pray. They should choose a person suitable to serve as a leader of prayer on such fast days.1 If the person who spoke the words of rebuke is suitable to [lead the congregation in] prayer, he should.2 If not, another person should be chosen.
Halacha 4
Who is fit to [lead the congregation in] prayer on these fasts? A person who leads the prayers frequently and who frequently reads the Torah, the Prophets, and the Sacred Writings. He should have children, but lack means and have work in the field.
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin; nor should any unfavorable report have been made concerning him during his childhood.
He should be humble, appreciated by the community, and have a voice that is appealing and sweet. If he possesses all these virtues and is also an elder, this is most desirable. [Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
Commentary Halacha 4
Who is fit to [lead the congregation in] prayer on these fasts? -Compare to Hilchot Tefillah 8:11, where the Rambam mentions who should be chosen as a chazan for the daily prayers:
We should appoint as a leader of communal prayer, the person of the greatest stature in the community with regard to wisdom and deed. If he is an elder, this is very praiseworthy. An effort should be made to appoint a person... whose voice is sweet and who reads [the Bible] frequently.
In his Commentary on the Mishnah, Ta'anit 2:2, the Rambam writes that the qualifications of a chazan on these communal fast days are the same as those that apply every day, except for two factors: on a fast day thechazan must have children, and "his house must be empty." The meaning of the latter phrase is explained below.
A person who leads the prayers frequently - Our translation is based on the Rambam's Commentary on the Mishnah, ibid. The Rambam's intent appears to be that unless a person is used to praying or speaking before a community, the responsibility may unnerve him and, despite all his other qualifications, he may not perform his role effectively.
Significantly, Rashi, Ta'anit 15a, interprets the word רגיל in the Mishnah to mean "is familiar with the prayers," and thus will not err. He citesBerachot 5:5, which states that when a person makes a mistake in his prayers, it is a bad omen for him. Similarly, when the leader of a congregation errs, it is a bad omen for the entire congregation. Many other commentaries and halachic authorities (see Mishnah Berurah579:9) quote Rashi's interpretation.
and who frequently reads the Torah, the Prophets, and the Sacred Writings. - Because of additional passages added on fast days, it is desirable that he be familiar, not only with the usual prayer service, but with the entire Bible, so that he will not err when adding the special blessings mentioned in Halachot 5-14.
The Mishnah, Ta'anit 2:2, lists as one of the qualifications for leading these prayer services that "his house is empty." Ta'anit 16b offers two interpretations of that phrase. The Rambam understands that they are not contradictory and quotes them both as requirements. The first is:
He should have children, but lack means - His need will make his prayers more sincere.
and have work in the field - and he will therefore have a personal interest that the rains come.
The second interpretation of "his house is empty" is that:
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin - This is required so that the congregation would accept him as the leader of prayer. Even when his own conduct is above reproach, if his children or the other members of his household are not virtuous, the community will not accept him.
The Rambam (interpreting Ta'anit 16b) derives the concept that not only the chazan himself, but also his household, must be virtuous from the Mishnah's association of the two qualifications, "he must have children and his house must be empty." According to the first interpretation, that fact that the person has children makes his need a matter of greater concern. Similarly, according to the second interpretation, the fact that his virtues are emulated by the members of his household increases the public's appreciation of his own character (Kinat Eliyahu).
nor should any unfavorable report have been made concerning him during his childhood. - Similarly, although at present his conduct may be impeccable, if he had acted in an undesirable manner previously, there will be members of the community who will not accept him.
He should be humble - The fact that he possesses the above virtues should not lead him to pride.
appreciated by the community - and thus they will all join together with him in prayer
and have a voice that is appealing - Our translation of נעימה as referring to the chazan's voice is based on the Rambam's Commentary on the Mishnah (ibid.).
and sweet. - When a chazan's voice is pleasant, the congregation is more motivated to join with him in prayer. See, however, the commentary of the Moznaim edition of Hilchot Tefillah 8:11, which explains that although a pleasant voice is a desirable quality for a chazan, the other virtues mentioned are more important.
If he possesses all these virtues and is also an elder, this is most desirable. - The mishnah (Ta'anit 2:2) that mentions the qualifications of a chazan mentions that he should be an elder, but the baraita (Ta'anit16a-b) that explains these qualities in greater detail does not mention that factor.
[Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
Halacha 5
The chazan should begin and recite the Shemoneh Esreh [in the usual fashion]3 until the blessing Go'el Yisrael.4 He then recites Zichronot5 andShofarot6 that relate to the difficulty [facing the people].7 He should also recite the psalms, "I called to God in my distress and He answered me" (Psalm 120), "I lift up my eyes to the mountains" (Psalm 121), "Out of the depths, I called to You, O God" (Psalm 130), "A prayer of the afflicted, when he becomes faint" (Psalm 102).
Halacha 6
[In this blessing,] he recites supplicatory prayers according to his ability.8 He says, "Please, behold our affliction and wage our battle; speed our redemption."9 He then recites supplications and states at the conclusion of these supplications, "He who answered Abraham our patriarch at Mount Moriah,10 will answer you and will hear the sound of your outcry on this day. Blessed are You, God, Redeemer of Israel."
Halacha 7
He then begins to add six blessings; these are added one after the other. In each of them, he recites supplicatory prayers which include pleas [for mercy] and verses11 from the Prophets and the Holy Writings with which he is familiar.12 He concludes each of these blessings with the concluding phrases mentioned below.
Halacha 8
Halacha 9
Halacha 10
Halacha 11
Halacha 12
Halacha 13
Halacha 14
For the seventh of these blessings, he begins, "Heal us, O God, and we will be healed," and concludes the Shemoneh Esreh in its usual order. The trumpets are sounded. This is the order of prayer [on these fasts] in all places.
Commentary Halacha 14
For the seventh of these blessings - For the seventh blessing, beginning the count from the first blessing added to the Shemoneh Esreh. This is the fourteenth blessing recited in this service.
he begins, "Heal us, O God, and we will be healed" - This is the usual manner in which we begin the eighth blessing of the Shemoneh Esreh. It is the blessing that follows Go'el Yisrael, the blessing in which we begin to make additions to the Shemoneh Esreh.
and concludes the Shemoneh Esreh in its usual order - without further additions. The commentaries note that it appears that the Rambam does not require recitation of the prayer Anenu, which is recited on all communal fasts.
The trumpets are sounded. - The Maggid Mishneh notes that it appears that the Rambam's intent is that the trumpets are sounded only once, after the conclusion of the Shemoneh Esreh. Seemingly, the Rambam does not require the trumpets to be sounded after every blessing when these prayers are recited outside the Temple Mount. In contrast, the Tur - and to all indications, also the Shulchan Aruch (Orach Chayim 579:2) - make such a requirement.
The source for this difference of opinion is the interpretation of the phrase in the Mishnah, Ta'anit 2:5, "This was not our custom except at the eastern gate of the Temple Mount." According to the Rambam, this refers to both matters mentioned in the Mishnah: the responses to the blessings and the sounding of the trumpets. In contrast, the Tur explains that it refers only to the responses to the blessings.
This is the order of prayer [on these fasts] in all places - outside the Temple Mount. The order of prayer there is described in the following halachot.
Halacha 15
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate, and pray in this manner. When the chazan reached the passage, "He who answered Abraham,..." he would say, "Blessed are You God, our Lord, the Lord of Israel, for all eternity. Blessed are You God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teki'ah, priests. Sound a teki'ah." The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and ateki'ah.
Commentary Halacha 15
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate -This halachah is based on the Mishnah, Ta'anit 2:5, and a baraita, Ta'anit16b. The Rambam's text of that Mishnah states "at the eastern gates." In his Commentary on the Mishnah, the Rambam states that this refers to "the eastern gate to the Temple Mount and the gate to the Temple Courtyard."
In his notes on that commentary, Rav Kapach mentions that the above words were written over others that had been blotted out. Thus, it appears that the Rambam changed his mind several times about this matter.
The eastern gate of the Temple Mount faced the Mount of Olives. All the eastern gates of the Temple complex were aligned in a straight line, so that one could proceed directly to the Holy of Holies.
and pray in this manner - reciting all the blessings mentioned above.
When the chazan reached the passage, "He who answered Abraham,..." - The first of the special additions to the blessings
he would say, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. - The latter phrase literally means "from world to world."Berachot 54a relates that this addition was made to all the blessings in the Temple to emphasize the existence of the World-to-Come.
Blessed are You, God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever." - This, rather than Amen, was the customary response to blessings recited in the Temple. (See Ta'anit 16b.)
The attendant to the synagogue - Although the word chazan is used, the intent is not the leader of the prayers.
would tell those who blow [the trumpets]: "Sound a teki'ah, priests. - This expression, a quote from Ta'anit 2:5, appears to indicate that the priests would blow the trumpets. This is borne out by Numbers 10:8, "The priests, Aaron's descendants, will sound the trumpets. This will be an eternal law for future generations." See also the Sefer HaChinuch(Mitzvah 384) and Hilchot Klei HaMikdash 3:5. Outside the Temple premises, however, the trumpets did not have to be sounded by the priests.
Sound a teki'ah." - As the Rambam explains in Halachah 17, the repetition of the phrase "Sound a teki'ah" implies that a series teki'ah, teru'ah, teki'ah is sounded.
The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." - Rabbenu Nissim explains that this phrase is repeated to emphasize that the trumpets are being sounded in response to this plea for Divine mercy, and not in response to the people's statement, "Blessed be His name and the glory of His kingdom for ever and ever."
Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.
Halacha 16
Similarly, in the second of these blessings, which is the first of the six [blessings] that are added, the chazan concludes the blessing, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. Blessed are You, God, who remembers the forgotten." [The people] would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teru'ah, sons of Aaron.27 Sound a teru'ah."28 The person reciting the prayers then repeats, "He who answered Moses and our ancestors at the Red Sea, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a series of teru'ot, ateki'ah, and a series of teru'ot.
Halacha 17
Similarly for each [of these] blessings: for one, he announces "Sound ateki'ah," and for the other, he announces "Sound a teru'ah," until all seven blessings are concluded. Thus, at times, the priests blow a series, teki'ah, teru'ah, teki'ah, and at times, they blow a series, teru'ah, teki'ah, teru'ah.29Seven series are blown.
This order is followed only on the Temple Mount. When they blow teki'ot andteru'ot there, they sound the trumpets and the shofar together, as explained.30
Halacha 18
Halacha 19
| FOOTNOTES | |
| 1. |
A chazan is not considered a mere functionary. Rather, since he is the leader of prayer, it is hoped that he will motivate all the members of the community to sincere prayer. Moreover, his personal merits can influence the standing of the community as a whole and cause their prayers to be acceptable more readily.
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| 2. |
Since he is the wisest and most distinguished member of the community, it would be appropriate for him to lead the prayers.
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| 3. |
The Tur (Orach Chayim 579) maintains that changes are made in the previous blessing, S'lach lanu, as well. To the usual text of that blessing, we add the confessional prayers recited on Yom Kippur.
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| 4. |
Go'el Yisrael, "the Redeemer of Israel," is the seventh blessing of the Shemoneh Esreh. Instead of reciting that blessing in its usual manner, the following additions should be made.
The Maggid Mishneh notes that the Rambam apparently had a different version of the Mishnah,Ta'anit 2:3. According to the version of the Mishnah in common use at present, the six passages mentioned above form the body of the six blessings added on these fasts. In contrast, according to the simple interpretation of the Rambam's text, all these passages should be added in the blessing Go'el Yisrael. Significantly, almost all other authorities follow the former view.
|
| 5. |
Verses recalling God's remembrance of the Jewish people. (See Hilchot Shofar 3:8-9.)
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| 6. |
Verses recalling the unique influence of the shofar. (See Hilchot Shofar, ibid.)
|
| 7. |
I.e., the chazan does not recite the same verses that are recited in the Rosh HaShanah prayers, but different verses, more appropriate to the present circumstances.
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| 8. |
I.e., according to the Rambam, there is no set text for these prayers, and their text is chosen by the chazan.
|
| 9. |
This is the text of the blessing Go'el Yisrael that is recited every day.
|
| 10. |
I.e., at the binding of Isaac. The Jerusalem Talmud (Ta'anit 2:4) questions the nature of this reference. The intention surely is not that Abraham prayed to God to spare Isaac, for he was totally willing to sacrifice him to fulfill God's will. Instead, this refers to a short prayer that Abraham recited after God told him not to sacrifice his son. In this prayer, he implored God to remember the merit of his act and come to the assistance of his descendants whenever they would be in distress. God "answered Abraham" and acquiesced.
|
| 11. |
I.e., according to the Rambam, there is no set text for the main body of these six blessings. Instead, it must be chosen by the chazan. The conclusions for each of these blessings are listed in the halachot that follow.
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| 12. |
As mentioned above, for this reason it is necessary that the chazan be familiar with the entire Bible.
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| 13. |
There they prayed to be saved from their Egyptian pursuers. (See Exodus 14:15 and Rashi's commentary.)
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| 14. |
Rashi, Ta'anit 15a, explains that this conclusion is appropriate because after the many years of exile in Egypt, the Jews despaired of being redeemed and considered themselves to have been forgotten by God.
This differs from the conclusion of the Zichronot blessing on Rosh HaShanah, which is "...who remembers the covenant." Significantly, even the Tur (Orach Chayim 579) and the authorities who differ with the Rambam and maintain that the six passages mentioned in Halachah 5 form the body of these six blessings agree with the Rambam concerning the conclusion of this blessing.
See also Rashi (Ta'anit 15a), who explains the connection between each of the blessings and the correspondent passage of these six.
|
| 15. |
This refers to Joshua's prayers that he be able to conquer Jericho. That city fell after the people encircled it blowing the shofar. Joshua's prayer is mentioned as Gilgal because that was the site of the encampment of the Jewish people at that time. (See Joshua, Chapter 5.)
|
| 16. |
This is the conclusion of the Shofarot blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.
|
| 17. |
This refers to Samuel's prayer that the Jews be rescued from the Philistines. (See I Samuel 7:8-10.)
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| 18. |
The verses cited in the previous note speak of Samuel "crying out to God."
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| 19. |
This refers to Elijah's confrontation with the prophets of Baal. Elijah prayed to God to accept his offering. Afterwards, he also prayed on Mount Carmel for rain. (See I Kings, Chapter 18.)
|
| 20. |
Despite the use of this conclusion for one of the blessings of the daily Shemoneh Esreh, it is also employed here.
|
| 21. |
After fleeing from the fulfillment of the mission which God had assigned him, Jonah was thrown to the sea and swallowed by a large fish. Out of the fish's belly, he called out in prayer to God. (See Jonah, Chapter 2.)
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| 22. |
Jonah began his prayer, "I cried out to God in my distress and He heard me."
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| 23. |
Rashi, Ta'anit 15a, explains that this refers to David's prayer, II Samuel 21:1, after the land suffered a famine for three successive years. Solomon's prayer refers to the prayer he uttered at the dedication of the Temple, I Kings 8:22-53, in which he beseeched God to hear the prayers of the Jews in their time of need.
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| 24. |
Although King David and King Solomon preceded Elijah and Jonah chronologically, the prayers of the former are chosen as the subject for this concluding blessing, because the intent of their prayers resembles that of the people praying in these communal fasts, that God have mercy on His people and on His holy land in a time of distress (Tosafot, Ta'anit 16b).
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| 25. |
The Rambam emphasizes this point, because when these blessings are recited in the Temple, the people respond in a different manner, as explained in Halachah 15.
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| 26. |
See Hilchot Berachot 1:13-14.
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| 27. |
"Sons of Aaron" is analogous to "priests."
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| 28. |
The repetition of the phrase "Sound a teru'ah," implies that a series teru'ah, teki'ah, teru'ah is sounded.
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| 29. |
The Ra'avad differs with the Rambam on this point, explaining that when the announcement "Sound a teki'ah" was made, only a teki'ah was sounded. Conversely, when the announcement "Sound a teru'ah" was made, only a teru'ah was sounded. The B'nei Binyamin (based on his text of the Tosefta, Ta'anit 1:10) mentions a third opinion, that for all seven times, they blew a seriesteki'ah, teru'ah, teki'ah.
|
| 30. |
See Chapter 1, Halachah 4. Only in the Temple is the shofar sounded together with the trumpets. Outside the Temple, only the trumpets - or according to the Maggid Mishneh, either the trumpets or the shofar - is sounded.
|
| 31. |
I.e., throughout Eretz Yisrael and also in the diaspora, not only on the Temple Mount as in the previous halachot.
|
| 32. |
This emphasizes the theme expressed several times in this text, that distress and relief from it are dependent on our virtuous conduct or lack thereof.
Significantly, Ta'anit 16a gives two rationales for this custom: the one quoted by the Rambam, and a second one, "so that the dead will intercede on our behalf." That passage continues, "What is the difference between these two opinions? A non-Jewish cemetery."
Rashi explains that in a non-Jewish cemetery, there is no concept of the dead interceding on our behalf. Nevertheless, even such a place is sufficient to communicate the message "Unless you return...." In light of this, the Lechem Mishneh mentions that if there is no Jewish cemetery available, the community may go to a non-Jewish cemetery. Significantly, the Ramah (Orach Chayim 579:3) quotes this as halachah. (Note, however, the Mishnah Berurah 579:4.)
|
| 33. |
This includes all the thirteen fasts declared because of rain and all communal fasts decreed because of the distressing circumstances mentioned in Chapter 2. As the Rambam explicitly states (Hilchot Nesiat Kapayim 14:2), Ne'ilah is not recited on commemorative fasts such as Tish'ah B'Av or the Seventeenth of Tammuz. It is, however, recited on Yom Kippur.
|
| 34. |
The word Ne'ilah means "closing." It refers to "the closing of the gates of heaven for the setting sun" (Hilchot Tefillah 1:7). This service is added just before sunset. Thus, on communal fasts, four services are recited.
The Jerusalem Talmud (Berachot 4:1) states that this extra prayer service was added because "All those who increase their prayers are answered."
|
| 35. |
See Chapter 1, Halachah 16.
|
| 36. |
In all three instances, a similar amount of rain is required. Parched earth does not allow the water to penetrate easily. Conversely, cultivated earth is broken up and thus allows for greater penetration.
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Hayom Yom:
• English Text | Video Class• Sunday, Shevat 14, 5776 · 24 January 2016
"Today's Day"
Wednesday Sh'vat 14 5703
Torah lessons: Chumash: B'shalach, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: Ch. 21. However, (p. 87)...their prophetic vision. (p. 87).
Tachanun (p. 103) is not said at Mincha.
Our Holy forebears, the Rebbe'im through the generations, appealed to G-d and evoked Divine compassion toward their Chassidim, those bound to them. This was not all; they also had an avoda of bringing their Chassidim to mind, inwardly, pondering their affection and attachment to the Rebbe, reciprocating that affection and attachment. Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another he will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.---------------------• Daily Thought:
Hayom Yom:
• English Text | Video Class• Sunday, Shevat 14, 5776 · 24 January 2016
"Today's Day"
Wednesday Sh'vat 14 5703
Torah lessons: Chumash: B'shalach, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: Ch. 21. However, (p. 87)...their prophetic vision. (p. 87).
Tachanun (p. 103) is not said at Mincha.
Our Holy forebears, the Rebbe'im through the generations, appealed to G-d and evoked Divine compassion toward their Chassidim, those bound to them. This was not all; they also had an avoda of bringing their Chassidim to mind, inwardly, pondering their affection and attachment to the Rebbe, reciprocating that affection and attachment. Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another he will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.---------------------• Daily Thought:
Do-It-Yourself Lawyer
As thinking human beings, we have an unlimited capacity to find excuses, to discover ingenious and innovative ways to distance the perpetrator from the act.
We can blame it on youth, on old age, on parents, on children, on financial hardships, daily environs, psychological state. We can easily discharge anybody of any responsibility for any negative deeds that stain their hands. We can all be wonderful advocates and lawyers for one another—and the Merciful One Above surely enjoys hearing such things.
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