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- ב"ה - Today in Judaism - Today is Friday, 30 Tishrei, 5778 · October 20, 2017 - Rosh Chodesh Cheshvan - Candle Lighting - Light Candles before sunset ––:––Torah Reading:
Rosh Chodesh: Numbers 28:1-3; Numbers 28:3-15Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.; Numbers 28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Cheshvan (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Daily Quote: It is a people that dwells alone, and shall not be reckoned among the nations (The Moabite prophet Balaam on the people of Israel, Numbers 23:9)
Daily Torah Study:
Chumash: Noach, 6th Portion Genesis 9:18-10:32 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 9
18And the sons of Noah who came out of the ark were Shem, Ham, and Japheth; and Ham he was the father of Canaan. יחוַיִּֽהְי֣וּ בְנֵי־נֹ֗חַ הַיֹּֽצְאִים֙ מִן־הַתֵּבָ֔ה שֵׁ֖ם וְחָ֣ם וָיָ֑פֶת וְחָ֕ם ה֖וּא אֲבִ֥י כְנָֽעַן:
and Ham-he was the father of Canaan: Why was it necessary to say this here? Because the chapter proceeds to deal with Noah’s drunkenness, in which Ham sinned, and because of him Canaan was cursed, and since the generations of Ham were not yet written, and we do not know that Canaan was his son, it was necessary to say here,“and Ham-he was the father of Canaan.”
וחם הוא אבי כנען: למה הוצרך לומר כאן, לפי שהפרשה עסוקה ובאה בשכרותו של נח שקלקל בה חם, ועל ידו נתקלל כנען, ועדיין לא כתב תולדות חם, ולא ידענו שכנען בנו, לפיכך הוצרך לומר כאן וחם הוא אבי כנען:
19These three were the sons of Noah, and from these, the entire earth spread out. יטשְׁלשָׁ֥ה אֵ֖לֶּה בְּנֵי־נֹ֑חַ וּמֵאֵ֖לֶּה נָֽפְצָ֥ה כָל־הָאָֽרֶץ:
20And Noah began to be a master of the soil, and he planted a vineyard. כוַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם:
[And Noah] began: Heb. וַיָּחֶל. [This can be understood as] “he made himself profane,” for he should have first engaged in planting something different. — [Gen. Rabbah 36:3. I.e., he should not have planted a vineyard, from which wine is produced, but other trees.]
ויחל: עשה עצמו חולין, שהיה לו לעסוק תחלה בנטיעה אחרת:
a master of the soil: אִישׁ הָאֲדָמָה, the master of the earth, like (Ruth 1:3): “Naomi’s husband (אִישׁ).” Rashi explains that Elimelech was called אִישׁ נָעָמִי because of his mastery over her. Cf. Commentary Digest ad loc.
איש האדמה: אדוני האדמה, כמו (רות א ג) איש נעמי:
and he planted a vineyard: When he entered the ark, he brought with him vine branches and shoots of fig trees. — [from Gen. Rabbah 36:3]
ויטע כרם: כשנכנס לתיבה הכניס עמו זמורות ויחורי תאנים:
21And he drank of the wine and became drunk, and he uncovered himself within his tent. כאוַיֵּ֥שְׁתְּ מִן־הַיַּ֖יִן וַיִּשְׁכָּ֑ר וַיִּתְגַּ֖ל בְּת֥וֹךְ אָֽהֳלֹֽה:
his tent: it is written אָהֳלֹה [and not the usual אָהֳלוֹ]. This alludes to the Ten Tribes, who were referred to by the name of Samaria, which was called Oholah [אָהֳלָה] (Ez. 23:4), who were exiled on account of wine, as is written (Amos 6:6): “who drink from basins of wine.” - [from Tan. Buber, Noach 21]
אהלו: אהלה כתיב רמז לעשרת שבטים שנקראו על שם שומרון שנקראת אהלה, שגלו על עסקי היין, שנאמר (עמוס ו ו) השותים במזרקי יין:
and he uncovered himself: Heb. וַיִּתְגַּל, the הִתְפָּעֵל conjugation [the reflexive].
ויתגל: לשון ויתפעל:
22And Ham, the father of Canaan, saw his father's nakedness, and he told his two brothers outside. כבוַיַּ֗רְא חָ֚ם אֲבִ֣י כְנַ֔עַן אֵ֖ת עֶרְוַ֣ת אָבִ֑יו וַיַּגֵּ֥ד לִשְׁנֵֽי־אֶחָ֖יו בַּחֽוּץ:
And Ham, the father of Canaan, saw: (Gen. Rabbah 36:7) Some of our Sages say: Canaan saw and told his father; therefore, he was mentioned regarding the matter, and he was cursed.
וירא חם אבי כנען: יש מרבותינו אומרים כנען ראה והגיד לאביו לכך הוזכר על הדבר ונתקלל:
saw his father’s nakedness: Some say that he castrated him, and some say that he sodomized him. — [from Sanh. 70a]
וירא את ערות אביו: יש אומרים סרסו ויש אומרים רבעו:
23And Shem and Japheth took the garment, and they placed [it] on both of their shoulders, and they walked backwards, and they covered their father's nakedness, and their faces were turned backwards, so that they did not see their father's nakedness. כגוַיִּקַּח֩ שֵׁ֨ם וָיֶ֜פֶת אֶת־הַשִּׂמְלָ֗ה וַיָּשִׂ֨ימוּ֙ עַל־שְׁכֶ֣ם שְׁנֵיהֶ֔ם וַיֵּֽלְכוּ֙ אֲחֹ֣רַנִּ֔ית וַיְכַסּ֕וּ אֵ֖ת עֶרְוַ֣ת אֲבִיהֶ֑ם וּפְנֵיהֶם֙ אֲחֹ֣רַנִּ֔ית וְעֶרְוַ֥ת אֲבִיהֶ֖ם לֹ֥א רָאֽוּ:
And Shem and Japheth took: Heb. וַיִּקַּח. It does not say וַיִּקְחוּ (the plural form), but וַיִּקַּח, the singular form. This teaches us about Shem, that he exerted himself to fulfill the commandment more than Japheth. Therefore, his sons merited a tallith with fringes, and Japheth merited burial for his sons, as it is said (Ezek. 39:11): “I will give Gog a place there as a grave in Israel.” But Ham, who disgraced his father—it is stated about his seed (Isa. 20:4): “So shall the king of Assyria lead the captivity of Egypt and the exile of Cush, youths and old men, naked and barefoot, with bare buttocks, etc.” - [from Tan Buber Noach 16, Gen. Rabbah 36:6]
ויקח שם ויפת: אין כתיב כאן ויקחו אלא ויקח, לימד על שם שנתאמץ במצוה יותר מיפת, לכך זכו בניו לטלית של ציצית, ויפת זכה לקבורה לבניו, שנאמר (יחזקאל לט יא) אתן לגוג מקום שם קבר. וחם שבזה את אביו נאמר בזרעו (ישעיה כ ד) כן ינהג מלך אשור את שבי מצרים ואת גלות כוש נערים וזקנים ערום ויחף וחשופי שת וגו':
and their faces were turned backwards: Why is this stated a second time? This teaches that when they drew near to him and they had to turn around to cover him, they turned their faces backwards.
ופניהם אחורנית: למה נאמר פעם שניה, מלמד שכשקרבו אצלו והוצרכו להפוך עצמם לכסותו, הפכו פניהם אחורנית:
24And Noah awoke from his wine, and he knew what his small son had done to him. כדוַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ וַיֵּ֕דַע אֵ֛ת אֲשֶׁר־עָ֥שָׂה ל֖וֹ בְּנ֥וֹ הַקָּטָֽן:
his small son: The worthless and despicable one, like (Jer. 49:15): “Behold I have made you small among the nations; despised among men.” - [from Gen. Rabbah 16:7]
בנו הקטן: הפסול והבזוי, כמו (ירמיה מט טו) הנה קטן נתתיך בגוים בזוי באדם:
25And he said, "Cursed be Canaan; he shall be a slave among slaves to his brethren." כהוַיֹּ֖אמֶר אָר֣וּר כְּנָ֑עַן עֶ֥בֶד עֲבָדִ֖ים יִֽהְיֶ֥ה לְאֶחָֽיו:
Cursed be Canaan: You have caused me to be incapable of begetting another fourth son (Gen. Rabbah , manuscripts, and early editions read: a fourth son) to serve me. Cursed be your fourth son, that he should minister to the children of these older ones [Shem and Japhet], upon whom the burden of serving me has been placed from now on (Gen. Rabbah 36:7). Now what did Ham see (what reason did he have) that he castrated him? He said to his brothers,“The first man [Adam] had two sons, and one killed the other so as to inherit the world, and our father has three sons, and he still desires a fourth son!” - [from Gen. Rabbah ibid. 5, 22:7]
ארור כנען: אתה גרמת לי שלא אוליד בן רביעי אחר לשמשני, ארור בנך רביעי להיות משמש את זרעם של אלו הגדולים, שהוטל עליהם טורח עבודתי מעתה. ומה ראה חם שסרסו, אמר להם לאחיו אדם הראשון שני בנים היו לו, והרג זה את זה בשביל ירושת העולם ואבינו יש לו שלשה בנים ועודנו מבקש בן רביעי:
26And he said, "Blessed be the Lord, the God of Shem, and may Canaan be a slave to them. כווַיֹּ֕אמֶר בָּר֥וּךְ יְהֹוָ֖ה אֱלֹ֣הֵי שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ:
Blessed be the Lord, the God of Shem: Who is destined to keep His promise to his seed to give them the land of Canaan.
ברוך ה' אלהי שם: שעתיד לשמור הבטחתו לזרעו לתת להם את ארץ כנען:
be: [and let] Canaan be to them a vassal paying tribute.
ויהי כנען עבד למו: למס עובד:
27May God expand Japheth, and may He dwell in the tents of Shem, and may Canaan be a slave to them." כזיַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ:
May God expand Japheth: Translated by the Targum as יַפְתֵּי, meaning: He will widen [or expand]. Cf. Targum Onkelos, Deut. 12:20,19:8.
יפת א-להים ליפת: מתורגם יפתי ירחיב:
and may He dwell in the tents of Shem: May He cause His Presence to rest in Israel. The interpretation of the Sages, however is: Although God will beautify Japheth, insofar as Cyrus, who was of the sons of Japheth, built the Second Temple, the Shechinah did not rest therein. But where did it rest? In the First Temple, built by Solomon, who was of the sons of Shem. — [from Yoma 9b, 10a]
וישכון באהלי שם: ישרה שכינתו בישראל. ומדרש חכמים אף על פי שיפת א-להים ליפת, שבנה כורש שהיה מבני יפת בית שני, לא שרתה בו שכינה. והיכן שרתה, במקדש ראשון שבנה שלמה שהיה מבני שם:
and may Canaan be a slave: Even after the descendants of Shem are exiled, some of the descendants of Canaan will be sold to them as slaves.
ויהי כנען עבד למו: אף משיגלו בני שם, ימכרו להם עבדים מבני כנען:
28And Noah lived after the Flood, three hundred and fifty years. כחוַֽיְחִי־נֹ֖חַ אַחַ֣ר הַמַּבּ֑וּל שְׁל֤שׁ מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָֽה:
29And all the days of Noah were nine hundred and fifty years, and he died. כטוַֽיְהִי֙ כָּל־יְמֵי־נֹ֔חַ תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָ֑ה וַיָּמֹֽת:
Genesis Chapter 10
1And these are the generations of the sons of Noah: Shem, Ham, and Japheth, and sons were born to them after the Flood. אוְאֵ֨לֶּה֙ תּֽוֹלְדֹ֣ת בְּנֵי־נֹ֔חַ שֵׁ֖ם חָ֣ם וָיָ֑פֶת וַיִּוָּֽלְד֥וּ לָהֶ֛ם בָּנִ֖ים אַחַ֥ר הַמַּבּֽוּל:
2The sons of Japheth were Gomer and Magog and Madai and Javan and Tubal, and Meshech and Tiras. בבְּנֵ֣י יֶ֔פֶת גֹּ֣מֶר וּמָג֔וֹג וּמָדַ֖י וְיָוָ֣ן וְתֻבָ֑ל וּמֶ֖שֶׁךְ וְתִירָֽס:
Tiras: This is Persia. — [from Gen. Rabbah ad loc., Yoma 10a]
ותירס: זו פרס:
3And the sons of Gomer were Ashkenaz and Riphath and Togarmah. גוּבְנֵ֖י גֹּ֑מֶר אַשְׁכְּנַ֥ז וְרִיפַ֖ת וְתֹֽגַרְמָֽה:
4And the sons of Javan were Elishah and Tarshish, Kittim, and Dodanim. דוּבְנֵ֥י יָוָ֖ן אֱלִישָׁ֣ה וְתַרְשִׁ֑ישׁ כִּתִּ֖ים וְדֹֽדָנִֽים:
5From these, the islands of the nations separated in their lands, each one to his language, according to their families, in their nations. המֵאֵ֠לֶּה נִפְרְד֞וּ אִיֵּ֤י הַגּוֹיִם֙ בְּאַרְצֹתָ֔ם אִ֖ישׁ לִלְשֹׁנ֑וֹ לְמִשְׁפְּחֹתָ֖ם בְּגֽוֹיֵהֶֽם:
6And the sons of Ham were Cush and Mizraim and Put and Canaan. ווּבְנֵ֖י חָ֑ם כּ֥וּשׁ וּמִצְרַ֖יִם וּפ֥וּט וּכְנָֽעַן:
7And the sons of Cush were Seba and Havilah and Sabta and Raamah and Sabtecha, and the sons of Raamah were Sheba and Dedan. זוּבְנֵ֣י כ֔וּשׁ סְבָא֙ וַֽחֲוִילָ֔ה וְסַבְתָּ֥ה וְרַעְמָ֖ה וְסַבְתְּכָ֑א וּבְנֵ֥י רַעְמָ֖ה שְׁבָ֥א וּדְדָֽן:
8And Cush begot Nimrod; he began to be a mighty man in the land. חוְכ֖וּשׁ יָלַ֣ד אֶת־נִמְרֹ֑ד ה֣וּא הֵחֵ֔ל לִֽהְי֥וֹת גִּבֹּ֖ר בָּאָֽרֶץ:
he began to be a mighty man: to cause the entire world to rebel against the Holy One, blessed be He, with the plan of the Generation of the Dispersion. — [from Eruv. 53a, Chul. 89a]
להיות גבור: להמריד כל העולם על הקב"ה בעצת דור הפלגה:
9He was a mighty hunter before the Lord; therefore it is said, "Like Nimrod, a mighty hunter before the Lord." טהֽוּא־הָיָ֥ה גִּבֹּֽר־צַ֖יִד לִפְנֵ֣י יְהֹוָ֑ה עַל־כֵּן֙ יֵֽאָמַ֔ר כְּנִמְרֹ֛ד גִּבּ֥וֹר צַ֖יִד לִפְנֵ֥י יְהֹוָֽה:
a mighty hunter: He ensnared people’s minds with his speech and misled them to rebel against the Omnipresent. — [from Gen. Rabbah 37:2]
גבור ציד: צד דעתן של בריות בפיו ומטען למרוד במקום:
before the Lord: He intended to provoke Him to His face. — [from Sifra Bechukkothai 2:2]
לפני ה': מתכוין להקניטו על פניו:
therefore it is said: About any man who is brazenly wicked, who recognizes his Master and intends to rebel [לִמְרֹד] against Him, it is said,“This one is like Nimrod [נִמְרֹד], a mighty hunter.”
על כן יאמר כנמרד: על כל אדם מרשיע בעזות פנים, יודע רבונו ומתכוין למרוד בו, יאמר זה כנמרוד גבור ציד:
10And the beginning of his kingdom was Babylon and Erech and Accad and Calneh, in the land of Shinar. יוַתְּהִ֨י רֵאשִׁ֤ית מַמְלַכְתּוֹ֙ בָּבֶ֔ל וְאֶ֖רֶךְ וְאַכַּ֣ד וְכַלְנֵ֑ה בְּאֶ֖רֶץ שִׁנְעָֽר:
11From that land emerged Asshur, and he built Nineveh and Rehoboth ir and Calah. יאמִן־הָאָ֥רֶץ הַהִ֖וא יָצָ֣א אַשּׁ֑וּר וַיִּ֨בֶן֙ אֶת־נִ֣ינְוֵ֔ה וְאֶת־רְחֹבֹ֥ת עִ֖יר וְאֶת־כָּֽלַח:
From that land: Since Asshur saw his sons obeying Nimrod and rebelling against the Omnipresent by building the tower, he departed from their midst. — [from Gen. Rabbah 37:4]
מן הארץ וגו': כיון שראה אשור את בניו שומעין לנמרוד ומורדין במקום לבנות המגדל, יצא מתוכם:
12And Resen, between Nineveh and between Calah; that is the great city. יבוְאֶת־רֶ֕סֶן בֵּ֥ין נִֽינְוֵ֖ה וּבֵ֣ין כָּ֑לַח הִ֖וא הָעִ֥יר הַגְּדֹלָֽה:
the great city: This is Nineveh, as it is said (Jonah 3: 3):“Now Nineveh was an exceedingly great city to God.” - [from Gen. Rabbah 37:4, Yoma 10a] [i.e., Scripture is referring to Nineveh, not to Resen or Calah.]
העיר הגדולה: היא נינוה שנאמר (יונה ג ג) ונינוה היתה עיר גדולה לא-להים:
13And Mizraim begot the Ludim and the Anamim and the Lehabim and the Naphtuhim, יגוּמִצְרַ֡יִם יָלַ֞ד אֶת־לוּדִ֧ים וְאֶת־עֲנָמִ֛ים וְאֶת־לְהָבִ֖ים וְאֶת־נַפְתֻּחִֽים:
Lehabim: Heb. לְהָבִים [people] whose faces were like flames (לַהַב).
להבים: שפניהם דומים ללהב:
14And the Pathrusim and the Casluhim, from whom the Philistines emerged, and the Caphtorim. ידוְאֶת־פַּתְרֻסִ֞ים וְאֶת־כַּסְלֻחִ֗ים אֲשֶׁ֨ר יָֽצְא֥וּ מִשָּׁ֛ם פְּלִשְׁתִּ֖ים וְאֶת־כַּפְתֹּרִֽים:
And the Pathrusim and the Casluhim, from whom the Philistines emerged: They [the Philistines] descended from them both, for the Pathrusim and the Casluhim exchanged the intimacy of their wives with each other, and the Philistines descended from them. — [from Gen. Rabbah 37:5]
ואת פתרוסים ואת כסלוחים אשר יצאו משם פלשתים: משניהם יצאו, שהיו פתרוסים וכסלוחים מחליפין משכב נשותיהם אלו לאלו, ויצאו מהם פלשתים:
15And Canaan begot Zidon his firstborn and Heth. טווּכְנַ֗עַן יָלַ֛ד אֶת־צִידֹ֥ן בְּכֹר֖וֹ וְאֶת־חֵֽת:
16And the Jebusites and the Amorites and the Girgashites. טזוְאֶת־הַיְבוּסִי֙ וְאֶת־הָ֣אֱמֹרִ֔י וְאֵ֖ת הַגִּרְגָּשִֽׁי:
17And the Hivvites and the Arkites and the Sinites. יזוְאֶת־הַֽחִוִּ֥י וְאֶת־הָֽעַרְקִ֖י וְאֶת־הַסִּינִֽי:
18and the Arvadites and the Zemarites and the Hamathites, and afterwards the families of the Canaanites were scattered. יחוְאֶת־הָֽאַרְוָדִ֥י וְאֶת־הַצְּמָרִ֖י וְאֶת־הַֽחֲמָתִ֑י וְאַחַ֣ר נָפֹ֔צוּ מִשְׁפְּח֖וֹת הַכְּנַֽעֲנִֽי:
and afterwards…were scattered: From these were scattered many families.
ואחר נפצו: מאלו נפוצו משפחות הרבה:
19And the border of the Canaanites was from Sidon as you come to Gerar, until Gaza, as you come to Sodom and Gomorrah, and Admah and Zeboiim, until Lesha. יטוַיְהִ֞י גְּב֤וּל הַכְּנַֽעֲנִי֙ מִצִּידֹ֔ן בֹּֽאֲכָ֥ה גְרָ֖רָה עַד־עַזָּ֑ה בֹּֽאֲכָ֞ה סְדֹ֧מָה וַֽעֲמֹרָ֛ה וְאַדְמָ֥ה וּצְבוֹיִ֖ם (כתיב וּצְבֹיִ֖ם) עַד־לָֽשַׁע:
the border of the Canaanites: Heb. גְּבוּל, the end of his land. Every mention of גְּבוּל denotes an end and an edge.
גבול הכנעני: סוף ארצו. כל גבול שבמקרא לשון סוף וקצה:
as you come: Heb. בֹּאֲכָה is a noun [i.e., the approach to]. And it appears to me that [it is an expression] as when a person says to his friend, “This border extends until you come to such and such a border.”
באכה: שם דבר. ולי נראה כאדם האומר לחבירו גבול זה מגיע עד אשר תבא לגבול פלוני:
20These are the sons of Ham according to their families, and their tongues, in their lands, in their nations. כאֵ֣לֶּה בְנֵי־חָ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹֽׁנֹתָ֑ם בְּאַרְצֹתָ֖ם בְּגֽוֹיֵהֶֽם:
according to…their tongues, in their lands: Although they were divided into tongues and lands, they are all the sons of Ham.
ללשונותם בארצותם: אף על פי שנחלקו ללשונות וארצות, כולם בני חם הם:
21And to Shem were also born [children; he was] the father of all the people of the other side [of the river], the brother of Japheth the elder. כאוּלְשֵׁ֥ם יֻלַּ֖ד גַּם־ה֑וּא אֲבִי֙ כָּל־בְּנֵי־עֵ֔בֶר אֲחִ֖י יֶ֥פֶת הַגָּדֽוֹל:
the father of all the people of the other side: of the river was Shem. See below 14:13.
אבי כל בני עבר: הנהר היה שם:
the brother of Japheth, the elder: I do not know [from the wording of the verse] whether Japheth is the elder or Shem. [The verse may be rendered: the elder brother of Japheth.] When Scripture says (11:10): “Shem was a hundred years old, etc.” two years after the Flood, you must say that Japheth was the elder, because Noah was five hundred years old when he first had children, and the Flood came to pass in the six hundredth year. Consequently, the eldest of his sons was a hundred years old [at the time of the Flood], and Shem did not reach [the age of] a hundred until two years after the Flood. — [from Gen. Rabbah 37:7]
אחי יפת הגדול: איני יודע אם יפת הגדול אם שם, כשהוא אומר (להלן יא י) שם בן מאת שנה וגו' שנתים אחר המבול, הוי אומר יפת הגדול, שהרי בן חמש מאות שנה היה נח כשהתחיל להוליד, והמבול היה בשנת שש מאות שנה לנח, נמצא שהגדול בבניו היה בן מאה שנה, ושם לא הגיע למאה שנה עד שנתים אחר המבול:
the brother of Japheth: But not the brother of Ham, for these two honored their father, and that one [Ham] disgraced him. [See Targum Jonathan, which renders: the brother of Japheth, who was great in the fear of the Lord. Perhaps this was Rashi’s source, but it is unlikely.]
אחי יפת: ולא אחי חם, שאלו שניהם כבדו את אביהם, וזה בזהו:
22The sons of Shem were Elam and Asshur and Arpachshad and Lud and Aram. כבבְּנֵ֥י שֵׁ֖ם עֵילָ֣ם וְאַשּׁ֑וּר וְאַרְפַּכְשַׁ֖ד וְל֥וּד וַֽאֲרָֽם:
23And the sons of Aram were Uz and Hul and Gether and Mash. כגוּבְנֵ֖י אֲרָ֑ם ע֥וּץ וְח֖וּל וְגֶ֥תֶר וָמַֽשׁ:
24And Arpachshad begot Shelah, and Shelah begot Eber. כדוְאַרְפַּכְשַׁ֖ד יָלַ֣ד אֶת־שָׁ֑לַח וְשֶׁ֖לַח יָלַ֥ד אֶת־עֵֽבֶר:
25And to Eber were born two sons: one was named Peleg, because in his days the earth was divided, and the name of his brother was Joktan. כהוּלְעֵ֥בֶר יֻלַּ֖ד שְׁנֵ֣י בָנִ֑ים שֵׁ֣ם הָֽאֶחָ֞ד פֶּ֗לֶג כִּ֤י בְיָמָיו֙ נִפְלְגָ֣ה הָאָ֔רֶץ וְשֵׁ֥ם אָחִ֖יו יָקְטָֽן:
was divided: The tongues became confused, and they were scattered from the valley and were dispersed throughout the entire world. We learn that Eber was a prophet, since he named his son for a future event [i.e. פֶּלֶג resembles the word נִפְלְגָה meaning “dispersed”]. And we learned in Seder Olam (ch. 1) that at the end of his [Peleg’s] days, they were dispersed. For if you say that [they were dispersed] at the beginning of his days, behold his brother Joktan was his junior, and he begot many families before that, as it is said (verse 26): “And Joktan begot, etc.,” and [only] afterwards [is it written] (11:1): “And the whole earth was one language.” Now if you say [that they were dispersed] in the middle of his [Peleg’s] days, [this is not so, because] Scripture does not come to make things obscure but to explain. Hence, you learn that in the year of Peleg’s death, they were dispersed.
נפלגה: נתבלבלו הלשונות, ונפוצו מן הבקעה, ונתפלגו בכל העולם. למדנו שהיה עבר נביא שקרא שם בנו על שם העתיד. ושנינו בסדר עולם (פרק א) שבסוף ימיו נתפלגו, שאם תאמר בתחלת ימיו, הרי יקטן אחיו צעיר ממנו והוליד כמה משפחות קודם לכן, שנאמר (פסוק כו) ויקטן ילד וגו' ואחר כך ויהי כל הארץ וגו'. ואם תאמר באמצע ימיו, לא בא הכתוב לסתום אלא לפרש, הא למדת שבשנת מות פלג נתפלגו:
Joktan: Because he was humble and considered himself small (קָטָן). Therefore, he merited to raise all these families. — [from Gen. Rabbah 37:7]
ויקטן: שהיה עניו ומקטין עצמו, לכך זכה להעמיד כל המשפחות הללו:
26And Joktan begot Almodad and Sheleph and Hazarmaveth and Jerah. כווְיָקְטָ֣ן יָלַ֔ד אֶת־אַלְמוֹדָ֖ד וְאֶת־שָׁ֑לֶף וְאֶת־חֲצַרְמָ֖וֶת וְאֶת־יָֽרַח:
Hazarmaveth: lit. yard of death, graveyard. He was so called because of his place. [These are] the words of the Aggadah (Gen. Rabbah 37:8).
חצרמות: על שם מקומו, דברי אגדה:
27And Hadoram and Uzal and Diklah. כזוְאֶת־הֲדוֹרָ֥ם וְאֶת־אוּזָ֖ל וְאֶת־דִּקְלָֽה:
28And Obal and Abimael and Sheba. כחוְאֶת־עוֹבָ֥ל וְאֶת־אֲבִֽימָאֵ֖ל וְאֶת־שְׁבָֽא:
29And Ophir and Havilah and Jobab; all these were the sons of Joktan. כטוְאֶת־אוֹפִ֥ר וְאֶת־חֲוִילָ֖ה וְאֶת־יוֹבָ֑ב כָּל־אֵ֖לֶּה בְּנֵ֥י יָקְטָֽן:
30And their settlement was from Mesha, as you come to Sephar, the mountain of the east. לוַיְהִ֥י מֽוֹשָׁבָ֖ם מִמֵּשָׁ֑א בֹּֽאֲכָ֥ה סְפָ֖רָה הַ֥ר הַקֶּֽדֶם:
31These are the sons of Shem according to their families, according to their tongues, in their lands, according to their nations. לאאֵ֣לֶּה בְנֵי־שֵׁ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹֽׁנֹתָ֑ם בְּאַרְצֹתָ֖ם לְגֽוֹיֵהֶֽם:
32These are the families of the sons of Noah according to their generations, in their nations, and from these, the nations were separated on the earth after the Flood. לבאֵ֣לֶּה מִשְׁפְּחֹ֧ת בְּנֵי־נֹ֛חַ לְתֽוֹלְדֹתָ֖ם בְּגֽוֹיֵהֶ֑ם וּמֵאֵ֜לֶּה נִפְרְד֧וּ הַגּוֹיִ֛ם בָּאָ֖רֶץ אַחַ֥ר הַמַּבּֽוּל:
Tehillim: Psalms Chapters 145 - 150
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• English text
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Iggeret HaKodesh, middle of Epistle 25
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Friday, Tishrei 30, 5778 · October 20, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 25
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והנה נפש האדם, ידוע לכל שהיא כלולה מיו״ד ספירות: חכמה, בינה, דעת וכו׳
Now, it is known to all that the soul of man — the soul of the Jew — is compounded of the Ten Sefirot: Chochmah, Binah, Daat, and so on, as explained in Tanya, ch. 3.
ואף שכולן מרוח פיו יתברך, כדכתיב: ויפח באפיו כו׳
Though these [corresponding faculties of the soul] all derive from the breath of [G‑d’s] mouth, as it is written,1 “And He blew into his nostrils [the soul of life],”
The term “He blew” indicates that the divine soul derives from the innermost spirit and vitality of its Creator, as explained in Tanya, ch. 2, and Shaar HaYichud VehaEmunah, ch. 5.
מכל מקום
nevertheless, each of these ten faculties of the soul is particularly connected with one of the ten SupernalSefirot, as follows:
דרך פרט, חב״ד שבנפשו הן דוגמא לחב״ד שביו״ד ספירות
more specifically, the ChaBaD in one’s soul, one’s intellective faculties of Chochmah, Binah andDaat, are analogous to the [Divine intellective emanations of] ChaBaD in the Ten Sefirot.
המכונות בשם אבא ואמא
These are referred to as Abba and Imma.
In the Zohar, [the Sefirah of] Chochmah of [the World of] Atzilut is termed Abba (“father”), and [the Sefirah of] Binah of [the World of] Atzilut is termed Imma (“mother”), while [the Sefirah of] Daat is a combination of the two, as explained in the teachings of Chassidut.
ומדות אהבה ויראה וכו׳ שבנפשו, הן דוגמא למדות שביו״ד ספירות, הנקראות בשם זעיר אנפין
The [emotive] attributes in one’s soul of [the] love and fear [of G‑d], and so on, are analogous to the [first six] middot (or Divine emotive attributes) in the Ten Sefirot, which are [collectively] known as Z’eir Anpin (lit., “the Minor Visage”).
וכח הדבור שבנפשו, דוגמא לדבור העליון, הנקרא בשם מלכות ושכינה
And the faculty of speech in one’s soul is analogous to the Supernal Speech, which is known as [the Sefirah of] Malchut, or the Shechinah.
ולכן, כשמדבר דברי תורה, מעורר דבור העליון, ליחד השכינה
Hence, since a Jew’s speech is analogous to Supernal Speech, the Shechinah, when speaking words of Torah one arouses the Supernal Speech, the Sefirah of Malchut, thereby unifying the Shechinah, i.e., linking it to the preceding stages of emanation.
ומשום הכי קיימא לן, בקריאת שמע וברכת המזון ודברי תורה, דלא יצא בהרהור, בלא דבור
That is why it is established2 that for the Reading of Shema, for the Grace after Meals, and for [the study of] words of Torah, one has not discharged his duty by meditation without speech.
* * *
| FOOTNOTES | |
| 1. | Bereishit 2:7. |
| 2. | See the Alter Rebbe’s Shulchan Aruch 62:3 and 185:3; and his Hilchot Talmud Torah 2:12. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassFriday, Tishrei 30, 5778 · October 20, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 5
Prayer
"And you shall serve the L-rd, your G-d"—Exodus 23:25.
We are commanded countless times throughout the Torah to serve G-d. Although this is a general commandment, it does contain a very specific application: prayer, service of the heart as expressed through the mouth.
Full text of this Mitzvah »
Prayer
Positive Commandment 5
Translated by Berel Bell
The 5th mitzvah is that we are commanded to serve G‑d (blessed be He). This commandment is repeated many times: And you shall serve G‑d, your L‑rd";1 "And you shall serve Him";2 "And to serve Him."3
Although this commandment is of a general nature,4 as explained in the Fourth Principle,5 [and apparently should not be included in the count of the 613 mitzvos,] nevertheless it has a specific quality, since it is the commandment to pray.
[We see that "service" is not just a general command from the following statements:] The Sifri6 says, "The verse, 'And to serve Him' means prayer." The Sages also said, "The verse, 'And to serve Him' means Torah study.
In the Mishnah of Rabbi Eliezer, the son of Rabbi Yosi HaG'lili,7 the Sages said, "What is the biblical source to include prayer among the mitzvos? From the verse, 'You shall fear G‑d, your L‑rd, and you shall serve Him.' "8
They also said,9 "Serve Him through His Torah; serve Him in His Temple." This [statement, 'serve Him in His Temple,'] means that one's goal should be to pray in the Temple or in the direction of the Temple, as King Solomon explained.10
FOOTNOTES
1.Ex. 23:25.
2.Deut. 13:5. Some versions of Sefer Hamitzvos include here Deut. 6:13, "And you shall serve Him."
3.Deut. 11:13.
4.I.e. "serving" G‑d includes performance of all the mitzvos, rather than a specific act.
5.In the Introductory section of Sefer Hamitzvos. This Principle states that a mitzvah must be of a specific nature in order to be counted among the 613 mitzvos.
6.Deut 11:13.
7.Also quoted in Migdal Oz, beginning of Hilchos Tefilah.
8.Deut. 10:20.
9.Sifri Medrash Tenaim.
10.Kings I, 8:23,35. Chronicles II, 6:32.
Rambam:
• 1 Chapter A Day: De'ot De'ot - Chapter Two
English Text | Hebrew Text
Audio: Listen | Download | Video ClassDe'ot - Chapter Two
1
To those who are physically sick, the bitter tastes sweet and the sweet bitter. Some of the sick even desire and crave that which is not fit to eat, such as earth and charcoal, and hate healthful foods, such as bread and meat - all depending on how serious the sickness is.
Similarly, those who are morally ill desire and love bad traits, hate the good path, and are lazy to follow it. Depending on how sick they are, they find it exceedingly burdensome.
Isaiah 5:20 speaks of such people in a like manner: "Woe to those who call the bad good, and the good bad, who take darkness to be light and light to be darkness, who take bitter to be sweet and sweet to be bitter." Concerning them, Proverbs 2:13 states: "Those who leave the upright paths to walk in the ways of darkness."
What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. They will heal them by teaching them how to acquire proper traits, until they return them to the good path.
Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: "Fools scorned wisdom and correction."
א
חולי הגוף טועמים המר מתוק ומתוק מר ויש מן החולים מי שמתאוה ותאב למאכלות שאינן ראויין לאכילה כגון העפר והפחם ושונא המאכלות הטובים כגון הפת והבשר הכל לפי רוב החולי כך בני אדם שנפשותיהם חולות מתאוים ואוהבים הדעות הרעות ושונאים הדרך הטובה ומתעצלים ללכת בה והיא כבידה עליהם למאד לפי חליים וכן ישעיהו אומר באנשים הללו הוי האומרים לרע טוב ולטוב רע שמים חושך לאור ואור לחושך שמים מר למתוק ומתוק למר ועליהם נאמר העוזבים ארחות יושר ללכת בדרכי חושך ומה היא תקנת חולי הנפשות ילכו אצל החכמים שהן רופאי הנפשות וירפאו חליים בדעות שמלמדין אותם עד שיחזירום לדרך הטובה והמכירים בדעות הרעות שלהם ואינם הולכים אצל החכמים לרפא אותם עליהם אמר שלמה חכמה ומוסר אוילים בזו:
2
How are they to be healed? We tell the wrathful man to train himself to feel no reaction even if he is beaten or cursed. He should follow this course of behavior for a long time, until the anger is uprooted from his heart.
The man who is full of pride should cause himself to experience much disgrace. He should sit in the lowliest of places, dress in tattered rags which shame the wearer, and the like, until the arrogance is uprooted from his heart and he returns to the middle path, which is the proper path. When he returns to this middle path, he should walk in it the rest of his life.
One should take a similar course with each of the other traits. A person who swayed in the direction of one of the extremes should move in the direction of the opposite extreme, and accustom himself to that for a long time, until he has returned to the proper path, which is the midpoint for each and every temperament.
ב
וכיצד היא רפואתם מי שהוא בעל חמה אומרים לו להנהיג עצמו שאם הוכה וקולל לא ירגיש כלל וילך בדרך זו זמן מרובה עד שיתעקר החמה מלבו ואם היה גבה לב ינהיג עצמו בבזיון הרבה וישב למטה מן הכל וילבש בלויי סחבות המבזות את לובשיהם וכיוצא בדברים אלו עד שיעקור גובה הלב ממנו ויחזור לדרך האמצעית שהוא דרך הטובה ולכשיחזור לדרך האמצעית ילך בה כל ימיו ועל קו זה יעשה בשאר כל הדעות אם היה רחוק לקצה האחד ירחיק עצמו לקצה השני וינהוג בו זמן רב עד שיחזור בו לדרך הטובה והיא מדה בינונית שבכל דעה ודעה:
3
There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other.
Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant."
Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.
The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life.
Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path.
This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."
ג
ויש דעות שאסור לו לאדם לנהוג בהן בבינונית אלא יתרחק מן הקצה האחד עד הקצה האחר והוא גובה לב שאין דרך הטובה שיהיה אדם עניו בלבד אלא שיהיה שפל רוח ותהיה רוחו נמוכה למאד ולפיכך נאמר במשה רבינו ענו מאד ולא נאמר ענו בלבד ולפיכך צוו חכמים מאד מאד הוי שפל רוח ועוד אמרו שכל המגביה לבו כפר בעיקר שנאמר ורם לבבך ושכחת את ה' אלקיך ועוד אמרו בשמתא מאן דאית ביה גסות הרוח ואפילו מקצתה וכן הכעס מדה רעה היא עד למאד וראוי לאדם שיתרחק ממנה עד הקצה האחר וילמד עצמו שלא יכעוס ואפילו על דבר שראוי לכעוס עליו ואם רצה להטיל אימה על בניו ובני ביתו או על הציבור אם היה פרנס ורצה לכעוס עליהן כדי שיחזרו למוטב יראה עצמו בפניהם שהוא כועס כדי לייסרם ותהיה דעתו מיושבת בינו לבין עצמו כאדם שהוא מדמה כועס בשעת כעסו והוא אינו כועס אמרו חכמים הראשונים כל הכועס כאילו עובד עבודת כוכבים ואמרו שכל הכועס אם חכם הוא חכמתו מסתלקת ממנו ואם נביא הוא נבואתו מסתלקת ממנו ובעלי כעס אין חייהם חיים לפיכך צוו להתרחק מן הכעס עד שינהיג עצמו שלא ירגיש אפילו לדברים המכעיסים וזו היא הדרך הטובה ודרך הצדיקים הן עלובין ואינן עולבין שומעים חרפתם ואינם משיבין עושין מאהבה ושמחים ביסורים ועליהם הכתוב אומר ואוהביו כצאת השמש בגבורתו:
4
One should always cultivate silence and refrain from speaking, except with regard to matters of knowledge or things that are necessary for his physical welfare. It was said that Rav, the disciple of our saintly teacher, Rabbi Yehudah HaNasi, never uttered an idle word in all his days - which is what the conversation of most people consists of.
One should not speak at length even about matters involving one's physical needs. On this point, our Sages commanded us and said: "Whoever speaks at length brings on sin." They also said: "I have found nothing better for one's person than silence."
Similarly, when speaking about matters of Torah or knowledge, one's words should be brief, but rich in content. This is what the Sages commanded with their statement: "One should always teach his students with brevity." In contrast, if one's words are many and the content scant, that is foolishness, of which Ecclesiastes 5:2 states: "The dream comes with a multitude of subjects, and the voice of the fool with a multitude of words."
ד
לעולם ירבה אדם בשתיקה ולא ידבר אלא או בדבר חכמה או בדברים שצריך להם לחיי גופו אמרו על רב תלמיד רבינו הקדוש שלא שח שיחה בטלה כל ימיו וזו היא שיחת רוב כל אדם ואפילו בצרכי הגוף לא ירבה אדם דברים ועל זה צוו חכמים ואמרו כל המרבה דברים מביא חטא ואמרו לא מצאתי לגוף טוב אלא שתיקה וכן בדברי תורה ובדברי חכמה יהיו דברי האדם מעטים ועניניהם מרובים והוא שצוו חכמים ואמרו לעולם ישנה אדם לתלמידיו דרך קצרה אבל אם היו הדברים מרובין והענין מועט הרי זו סכלות ועל זה נאמר כי בא החלום ברוב ענין וקול כסיל ברוב דברים:
5
Silence is a safeguard for wisdom.
Therefore, one should not hasten to answer, nor speak at length. He should teach his students in calm and tranquility without shouting or wordiness. This is what Solomon stated: "The words of the wise are heard in tranquility" (Ecclesiastes 9:17).
ה
סייג לחכמה שתיקה לפיכך לא ימהר להשיב ולא ירבה לדבר וילמד לתלמידים בשובה ונחת בלא צעקה ובלא אריכות לשון הוא שאמר שלמה דברי חכמים בנחת נשמעים:
6
A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.
It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort.
It is forbidden to utter a single word of deception or fraud. Rather. one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.
ו
אסור לאדם להנהיג עצמו בדברי חלקות ופיתוי ולא יהיה אחד בפה ואחד בלב אלא תוכו כברו והענין שבלב הוא הדבר שבפה ואסור לגנוב דעת הבריות ואפילו דעת הנכרי כיצד לא ימכור לנכרי בשר נבילה במקום בשר שחוטה ולא מנעל של מתה במקום מנעל של שחוטה ולא יסרהב בחבירו שיאכל אצלו והוא יודע שאינו אוכל ולא ירבה לו בתקרובת והוא יודע שאינו מקבל ולא יפתח לו חביות שהוא צריך לפותחן למוכרן כדי לפתותו שבשביל כבודו פתח וכן כל כיוצא בו ואפילו מלה אחת של פיתוי ושל גניבת דעת אסור אלא שפת אמת ורוח נכון ולב טהור מכל עמל והוות:
7
One should neither be constantly laughing and a jester, nor sad and depressed, but happy. Our Sages declared: "Jesting and lightheadedness accustom one to lewdness." They also directed that a man should not laugh without control, nor be sad and mournful, but receive everyone in a friendly manner.
Similarly, he should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, he should be of a goodly eye and limit his business endeavors so that he may occupy himself with Torah study. He should be happy with the little which is his lot.
He should not be quarrelsome, of envious temperament, full of desires, nor pursue honor. Our Sages have said: "Envy, desire and honor remove a man from life in this world."
The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint. This is what is implied by Solomon's statement: "Make even the turning of your foot and make all your ways firm" (Proverbs 4:26).
ז
לא יהא אדם בעל שחוק ומהתלות ולא עצב ואונן אלא שמח כך אמרו חכמים שחוק וקלות ראש מרגילין את האדם לערוה וצוו שלא יהא אדם פרוץ בצחוק ולא עצב ומתאבל אלא מקבל את כל האדם בסבר פנים יפות וכן לא יהיה בעל נפש רחבה נבהל להון ולא עצב ובטל ממלאכה אלא בעל עין טובה ממעט בעסק ועוסק בתורה ואותו המעט שהוא חלקו ישמח בו ולא בעל קטטה ולא בעל קנאה ולא בעל תאוה ולא רודף אחר הכבוד כך אמרו חכמים הקנאה והתאוה והכבוד מוציאין את האדם מן העולם כללו של דבר ילך במדה הבינונית שבכל דעה ודעה עד שיהיו כל דעותיו מכוונות באמצעות והוא ששלמה אמר פלס מעגל רגליך וכל דרכיך יכונו:
Rambam:
• 3 Chapters A Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Eight, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Nine, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Ten
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTefilah and Birkat Kohanim - Chapter Eight
1
Communal prayer is always heard. Even when there are transgressors among [the congregation], the Holy One, blessed be He, does not reject the prayers of the many. Therefore, a person should include himself in the community and should not pray alone whenever he is able to pray with the community.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard at all times except [when recited] in the synagogue.
Anyone who has a synagogue in his city and does not pray [together] with the congregation in it is called a bad neighbor.
א
תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקב"ה מואס בתפלתן של רבים לפיכך צריך אדם לשתף עצמו עם הציבור ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור ולעולם ישכים אדם ויעריב לבית הכנסת שאין תפלתו נשמעת בכל עת אלא בבית הכנסת וכל מי שיש לו בית הכנסת בעירו ואינו מתפלל בו עם הציבור נקרא שכן רע:
Commentary on Halachah 1
2
It is a mitzvah to run to the synagogue as [Hoshea 6:3] states: "Let us know. Let us run to know God." A person should not take long steps when he leaves the synagogue. Instead, he should proceed [slowly,] step by step.
When one enters a synagogue, he should go in the distance of two doorways and then pray, [in order] to fulfill [the instructions of Proverbs 8:34] which states: "to guard the posts of My doors."
ב
ומצוה לרוץ לבית הכנסת שנאמר ונדעה נרדפה לדעת את יי' וכשיצא מבית הכנסת אל יפסיע פסיעה גסה אלא ילך מעט מעט וכשיכנס בבית הכנסת יכנס שיעור שני פתחים ואח"כ יתפלל לקיים מה שנאמר לשמור מזוזות פתחי:
Commentary on Halachah 2
3
A study hall is greater than a synagogue. Even though [some of the] great Sages [lived in] cities where many synagogues were located, they would pray only in the place where they studied Torah.
The above applies, [however, only] when one can participate in communal prayer there.
ג
בית המדרש גדול מבית הכנסת וחכמים גדולים אע"פשהיו להם בעירם בתי כנסיות הרבה לא היו מתפללין אלא במקום שהיו עוסקין שם בתורה והוא שיתפלל שם תפלת הציבור:
Commentary on Halachah 3
4
What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen. This should not be done with fewer than ten adult free males. The leader of the congregation is [counted as] one of them.
Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten provided the majority of the ten have not prayed.
Similarly, we should not recite Kedushah, read the Torah with its blessings before and after it, or read the haftorah from the Prophets except in [a quorum of] ten.
ד
וכיצד היא תפלת הציבור יהיה אחד מתפלל בקול רם והכל שומעים ואין עושין כן בפחות מעשרה גדולים ובני חורין ושליח ציבור אחד מהם ואפילו היו מקצתן שכבר התפללו ויצאו ידי חובתן משלימין להם לעשרה והוא שיהיו רוב העשרה שלא התפללו וכן אין אומרים קדושה ולא קוראין בתורה ומברכין לפניה ולאחריה ולא מפטירין בנביאים אלא בעשרה:
Commentary on Halachah 4
5
Similarly, one [person] should not recite the blessings associated with the Shema while the others listen and answer "Amen" except [in the presence of a quorum of] ten. This is called poreis al Shema.
One only recites Kaddish with ten. The priests do not bless the people except [in the presence of a quorum of] ten. The priests [themselves] may be considered part of the quorum.
[Ten are required] because every [group of] ten Jews is called a congregation as [implied by Numbers 14:27]: "How long [must I suffer] this evil congregation." They were ten, for Joshua and Calev were not included [among them].
ה
וכן לא יהיה אחד מברך ברכת שמע והכל שומעים ועונין אחריו אמן אלא בעשרה וזה הוא הנקרא פורס על שמע ואין אומרים קדיש אלא בעשרה ואין הכהנים נושאים ידיהם אלא בעשרה והכהנים מן המנין שכל עשרה מישראל הם הנקראים עדה שנאמר עד מתי לעדה הרעה הזאת וגו' והיו עשרה שהרי יצאו יהושע וכלב:
Commentary on Halachah 5
6
Any holy matter may only [be performed] in a congregation of Jews, as [Leviticus 22:32] states: "And I shall be sanctified among the children of Israel".
Regarding all these matters, if they were begun with ten [people] and some leave - even though they are not permitted to - the remainder should conclude [the holy matter].
ו
וכל דבר קדושה לא יהא אלא בתוך העדה מישראל שנאמר ונקדשתי בתוך בני ישראל וכל אלו הדברים אם התחילו בהם בעשרה והלכו מקצתם אף על פי שאין רשאין יגמרו השאר:
Commentary on Halachah 6
7
All [ten members of a congregation] and the leader of the congregation must be in one place.
[The following rules apply when] a small courtyard opens up in its entirety into a large courtyard: If there are nine [people] in the large one and one in the small one, they may be considered as a group [to form a quorum of ten]. If there are nine [people] in the small one and one in the large one, they are not considered as a group.
If a congregation is in the large one, but the leader of the congregation is in the small one, they fulfill their obligation. If the congregation is in the small one, but the leader of the congregation is in the large one, they do not fulfill their obligation since he is separate from them and not with them in one place.
[The motivating principle is] that the walls on each side of the large courtyard separate it from the small one. [However], the smaller one is not separated from the large one, but rather, is considered as its corner.
ז
וצריך להיות כולם במקום אחד ושליח ציבור עמהם במקום אחד חצר קטנה שנפרצה במלואה לחצר גדולה והיו תשעה בגדולה ויחיד בקטנה מצטרפין תשעה בקטנה ויחיד בגדולה אין מצטרפין ציבור בגדולה ושליח ציבור בקטנה יוצאין ידי חובתן ציבור בקטנה ושליח ציבור בגדולה אין יוצאין ידי חובתן שהרי הוא מופלג מהם ואינו עמהם במקום אחד מפני שיש בגדולה פסין מכאן ומכאן הרי היא כמו מופלגת מן הקטנה ואין הקטנה מופלגת מן הגדולה אלא הרי היא כקרן זוית שלה:
Commentary on Halachah 7
8
Similarly, if there were feces in the larger [courtyard], it is forbidden to pray or recite the Shema [even] in the smaller one. If there were feces in the smaller one, it is permissible to pray and recite the Shema in the larger one provided there is not a foul odor since [the larger courtyard] is set apart from [the feces].
ח
וכן אם היתה צואה בגדולה אסור להתפלל ולקרות ק"ש בקטנה היתה צואה בקטנה מותר להתפלל ולקרות ק"ש בגדולה אם לא היה שם ריח רע מפני שהיא מופלגת ממנה:
Commentary on Halachah 8
9
The leader of the congregation can fulfill the obligation [of prayer] on behalf of the congregation.
What is implied? When he prays and they listen and respond "Amen" after each and every blessing, it is considered as if they prayed [themselves].
To whom does this apply? To one who does not know how to pray. However, one who does know how to pray, only fulfills his obligation by praying himself.
ט
שליח ציבור מוציא את הרבים ידי חובתן כיצד בשעה שהוא מתפלל והם שומעין ועונין אמן אחר כל ברכה וברכה הרי הן כמתפללין בד"א כשאינו יודע להתפלל אבל היודע אינו יוצא ידי חובתו אלא בתפלת עצמו:
Commentary on Halachah 9
10
When does the above apply? Throughout the entire year with the exception of Rosh HaShanah, and Yom Kippur of the Jubilee year.
On these two days, the leader of the congregation can fulfill the obligation [of prayer] on behalf of those who know [how to pray] just as he can fulfill the obligation [of prayer] on behalf of those who do not know [how to pray] because [the Shemoneh Esreh recited on these days contains] long blessings and most people do not know them [to the extent] that they can have the same intention as the leader of the congregation.
Therefore, on these two days, even a person who knows [how to pray] is granted permission to rely on the prayers of the leader of the congregation to fulfill his obligation [of prayer] if he so desires.
י
במה דברים אמורים בשאר ימות השנה חוץ מראש השנה ויום הכפורים של שנת היובל אבל בשני ימים אלו שליח ציבור מוציא את היודע כשם שמוציא מי שאינו יודע מפני שהם ברכות ארוכות ואין רוב היודעים אותן יכולין לכוון דעתן כשליח ציבור לפיכך אם רצה היודע לסמוך בשני ימים אלו על תפלת ש"ץ להוציאו ידי חובתו הרשות בידו:
Commentary on Halachah 10
11
Only a person of great stature within the community in both wisdom and deed should be appointed as the leader of the congregation. If he is an older man, it is very praiseworthy. An effort should be made to appoint as the leader of the congregation, someone who has a pleasant voice and is familiar with reading [Biblical verses].
A person who does not have a full beard should not be appointed as the leader of the congregation even if he be a wise man of great stature, as a gesture of respect to the congregation. However, he may recite the Shema publicly after he has reached the age of thirteen and manifested signs of physical maturity.
יא
אין ממנין שליח ציבור אלא גדול שבציבור בחכמתו ובמעשיו ואם היה זקן הרי זה משובח ביותר ומשתדלין להיות שליח ציבור אדם שקולו ערב ורגיל לקרות ומי שלא נתמלא זקנו אע"פ שהוא חכם גדול לא יהא ש"ץ מפני כבוד ציבור אבל פורס הוא על שמע משיביא שתי שערות אחר שלש עשרה שנים:
Commentary on Halachah 11
12
Similarly, the inarticulate who pronounce an alef as an ayin or an ayin as an alef or one who cannot articulate the letters in the proper manner should not be appointed as the leader of a congregation.
A teacher may appoint one of his students to lead the prayers in his presence. A blind person may recite the Shema publicly and serve as the leader of a congregation. A person whose shoulders are uncovered - though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak.
יב
וכן העלג כגון מי שקורא לאל"ף עי"ן או לעי"ן אל"ף וכל מי שאינו יכול להוציא את האותיות כתיקונן אין ממנין אותו שליח ציבור והרב ממנה אחד מתלמידיו להתפלל לפניו בציבור הסומא פורס על שמע ונעשה שליח ציבור אבל מי שכתפיו מגולות אף על פי שהוא פורס על שמע אינו נעשה שליח ציבור לתפלה עד שיהיה עטוף:
Commentary on Halachah 12
Tefilah and Birkat Kohanim - Chapter Nine
1
The order of prayer is as follows:
In the morning, [while] all the people are sitting, the leader of the congregation descends before the ark in the midst of the people and recites the Kaddish. Everyone responds with all their strength: Amen. Yehei shemeih rabba mevarach le'alam ul'almei almaya. They answer "Amen" at the end of the Kaddish.
Afterwards, [the chazan] declares: Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud. They answer "Amen" after each blessing.
A person who knows how to recite the blessings and read [the Shema] with him should read [the blessings by himself] until he recites the blessing ga'al Yisrael.
א
סדר תפלות הציבור כך הוא:
בשחר כל העם יושבים ושליח ציבור יורד לפני התיבה ועומד באמצע העם ומתחיל ואומר קדיש וכל העם עונים אמן יהא שמיה רבא מברך לעלם ולעלמי עלמיא בכל כחן ועונין אמן בסוף קדיש ואחר כך אומר ברכו את יי' המבורך והם עונים ברוך יי' המבורך לעולם ועד ומתחיל ופורס על שמע בקול רם והם עונים אמן אחר כל ברכה וברכה והיודע לברך ולקרות עמו קורא עד שמברך גאל ישראל:
2
Immediately [afterwards], all stand and pray in a hushed tone. A person who does not know how to pray should stand in silence while the leader of the congregation prays in a hushed tone together with the others. Whoever concludes his prayers with the congregation should take three steps back and stand [still] in the place he reached when he stepped backwards.
ב
והכל עומדין מיד ומתפללים בלחש ומי שאינו יודע להתפלל עומד ושותק עד שיתפלל שליח ציבור בלחש עם שאר העם וכל מי שיגמור תפלתו עם הציבור יפסיע שלש פסיעות לאחוריו ויעמוד במקום שהגיע אליו בעת שיפסיע:
3
After the leader of the congregation takes three steps backwards and stands still, he begins and prays in a loud voice from the beginning of the blessings, in order to fulfill the obligation on behalf of those who did not pray.
Everyone - both those who did not fulfill their obligation [to pray] and those who fulfilled their obligation - stands, listens, and recites "Amen" after each and every blessing.
ג
ואחר שיפסיע שליח ציבור שלש פסיעות לאחוריו ויעמוד מתחיל ומתפלל בקול רם מתחילת הברכות להוציא את מי שלא התפלל והכל עומדים ושומעים ועונין אמן אחר כל ברכה וברכה בין אלו שלא יצאו ידי חובתן בין אלו שכבר יצאו ידי חובתן:
4
[The leader of the congregation] recites Kedushah in the third blessing.
When the leader of the congregation reaches Kedushah, each individual may return to the place where he originally stood in prayer.
When the leader of the congregation reaches Modim and bows, everyone should also bow - but not bow exceedingly - and say:
We give thanks to You, God, our Lord, and Lord of all flesh, our Creator and the Creator of all existence. [We offer] blessings and thanks to Your great and holy name, for You have granted us life and sustained us. So may You continue to grant us life and sustain us, and gather our exiles into the courtyards of Your Sanctuary [so that we may] keep Your laws, serve You in truth, and fulfill Your will with a perfect heart, for we thankfully acknowledge You.
Whoever says Modim, modim should be silenced.
ד
ואומר קדושה בברכה שלישית וכיון שהגיע שליח ציבור לקדושה יש רשות לכל אחד ואחד לחזור במקום שעמד בו בתפלה וכשיגיע שליח ציבור למודים וכורע כל העם שוחין מעט ולא ישחו יותר מדאי ואומרים מודים אנחנו לך יי' אלהינו ואלהי כל בשר יוצרנו יוצר בראשית ברכות והודאות לשמך הגדול והקדוש על שהחייתנו וקיימתנו כן תחיינו ותחננו ותאסוף גליותינו לחצרות קדשך לשמור חוקיך ולעבדך באמת ולעשות רצונך בלבב שלם על שאנו מודים לך וכל האומר מודים מודים משתקין אותו:
5
After the leader of the congregation concludes the entire Shemoneh Esreh, he and the entire congregation should sit, fall on their faces, and lean over slightly, reciting supplicatory prayers while fallen on their faces.
Then, he and the entire congregation should sit, lift their heads, and recite a small amount of supplicatory prayer out loud while seated. Afterwards, the leader of the congregation alone should stand and recite Kaddish a second time. The congregation should answer as they did previously.
Afterwards, while he is standing, he recites V'hu rachum... and Tehillah [l'David]... The congregation remains seated and recites together with him. Afterwards, he recites [the following verses]: U'va l'Tzion go'el..., Va'ani zot..., V'attah kadosh... and V'kara zeh el zeh, v'amar: Kadosh... and completes the Kedushah.
They respond: Kadosh, Kadosh three times. He then recites the Kedushah in an Aramaic translation. Afterwards, he recites [the verse] Vatisa'eni ruach and reads it in Aramaic, and then recites [the verse], Ado-nai yimloch le'olam va'ed and reads it in Aramaic. [The Aramaic translations are intended] in order that the [common] people should understand.
ה
ואחר שישלים כל התפלה ישב ויפול על פניו ויטה מעט הוא וכל הציבור ויתחנן והוא נופל וישב ויגביה ראשו הוא ושאר העם ומתחנן מעט בקול רם מיושב ואחר כך יעמוד שליח ציבור לבדו ואומר קדיש פעם שנייה והם עונים כדרך שעונין בתחלה ואומר והוא רחום וכו' תהלה וכו' הוא עומד והם יושבים והם קוראים עמו ואח"כ אומר ובא לציון גואל וכו' ואני זאת וכו' ואתה קדוש וקרא זה אל זה ואמר קדוש וגומר הקדושה והם עונין קדוש קדוש שלש פעמים וחוזר וקורא הקדושה תרגום ואומר ותשאני רוח וכו' וקורא אותו תרגום ואומר יי' ימלוך לעולם ועד וקוראהו תרגום כדי להבין העם:
6
These verses [which are recited] before Kedushah and afterwards, together with their Aramaic translations, are referred to as "the order of Kedushah."
Afterwards, he recites supplicatory prayers and verses of mercy. He then recites the Kaddish. The people respond as is customary, and depart.
ו
ואלו הפסוקים שלפני הקדושה ושל אחריה עם תרגומן הם הנקראין סדר קדושה ואחר כך מתחנן בדברי תחנונים ובפסוקי רחמים ואומר קדיש וכל העם עונין כדרכן ונפטרין:
7
One who says in his supplicatory prayers: "May He who showed mercy on a bird's nest prohibiting the taking of the mother together with the chicks, or the slaughter of an animal and its calf on the same day, also show mercy on us," or [makes other] similar statements should be silenced, because these mitzvot are God's decrees and not [expressions] of mercy. Were they [expressions] of mercy, He would not permit us to slaughter at all.
Also, a person should not be profuse in his mention of adjectives describing God, and say: "The great, mighty, awesome, powerful, courageous, and strong God," for it is impossible for man to express the totality of His praises. Instead, one should mention [only] the praises that were mentioned by Moses, of blessed memory.
ז
מי שאמר בתחנונים מי שריחם על קן ציפור שלא ליקח האם על הבנים או שלא לשחוט אותו ואת בנו ביום אחד ירחם עלינו וכיוצא בענין זה משתקין אותו מפני שמצות אלו גזרת הכתוב הן ואינן רחמים שאילו היו מפני רחמים לא היה מתיר לנו שחיטה כל עיקר וכן לא ירבה בכנוים של שם ויאמר האל הגדול הגבור והנורא והחזק והאמיץ והעיזוז שאין כח באדם להגיע בסוף שבחיו אלא אומר מה שאמר משה רבינו עליו השלום:
8
In the Minchah service, the leader of the congregation recites Ashrei yoshvei veitecha..., Tehillah l'David.... He and the congregation recite this while seated. [Then,] the leader of the congregation stands and recites Kaddish. They stand and respond in their normal manner. [Afterwards,] they all pray in a hushed tone.
Afterwards, the leader of the congregation prays out loud, as in the morning service, until he concludes the Shemoneh Esreh. Then, both he and the congregation fall on their faces, recite supplicatory prayers, lift their heads, and recite a few supplicatory prayers while seated, as in the morning service.
[The leader of the congregation] rises and recites Kaddish. The congregation responds in the normal manner and they depart to their affairs.
ח
במנחה אומר שליח ציבור אשרי יושבי ביתך וכו' תהלה לדוד וכו' קורא הוא והעם מיושב ועומד שליח ציבור ואומר קדיש והם עומדים אחריו ועונין כדרכן ומתפללין כולם בלחש ואח"כ חוזר שליח ציבור ומתפלל בקול רם כדרך שעשה בשחרית עד שישלים כל התפלה ונופלים על פניהם ומתחנן ומגביה ראשו הוא והם ומתחנן מעט מיושב כדרך שעשה בשחרית ועומד ואומר קדיש וכל העם עונין כדרכן ונפטרין למעשיהם:
9
In the evening, all the people sit, and [the leader of the congregation] stands and recites: V'hu rachum.... [He announces:] Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud and recites Kaddish. [Afterwards,] they all stand and pray in a hushed tone.
When they conclude, [the leader of the congregation] recites Kaddish and they depart. He does not repeat the evening Shemoneh Esreh out loud, since the evening service is not obligatory. Therefore, he should not recite blessings in vain, for there is no one who is obligated [to recite these blessings] whose obligation he would fulfill [by his recitation].
ט
בערב כל העם יושבין והוא עומד ואומר והוא רחום כו' ברכן את יי' המבורך וכו' והם עונין ברוך יי' המבורך לעולם ועד ומתחיל לפרוס על שמע ואומר קדיש ואחר כך הכל עומדים ומתפללין בלחש וכשמשלימין אומר קדיש והם נפטרין ואינו חוזר להתפלל בקול רם ערבית לפי שאין תפלת ערבית חובה לפיכך לא יברך ברכות לבטלה שאין כאן אדם שנתחייב בהם כדי להוציאו ידי חובתו:
10
On the night of the Sabbath, after praying together with the congregation in a hushed tone, the leader of the congregation prays out loud. However, he does not recite all seven blessings, but rather one blessing that includes all seven. He states:
Blessed are You, God, our Lord and Lord of our fathers, the Lord of Abraham, the Lord of Isaac, and the Lord of Jacob, the great, mighty, and awesome God, the supreme God, who, in His mercies, creates heaven and earth.
He shielded our ancestors with His word. He resurrects the dead with His statements - the holy God, like whom there is none. He causes His people to rest on His holy Sabbath, for to them did He desire to grant rest. We will serve Him with awe and fear and give thanks to His name every day, continually, according to the blessings [appropriate for that day]. God who is worthy of thanks, Lord of peace, who sanctifies the Sabbath and blesses the seventh day and brings rest with holiness to a people satiated with delight in commemoration of the work of creation.
Our Lord, and Lord of our fathers, desire our rest.... Blessed are You, God, who sanctifies the Sabbath.
He recites Kaddish and the people depart.
י
בלילי שבתות חוזר ש"ץ אחר שמתפלל בלחש עם הציבור ומתפלל בקום רם אבל אינו מתפלל שבע אלא ברכה אחת מעין שבע וכן הוא אומר ברוך אתה יי' אלהינו ואלהי אבותינו אלהי אברהם אלהי יצחק ואלהי יעקב האל הגדול הגבור והנורא אל עליון קונה ברחמיו שמים וארץ מגן אבות בדברו מחיה מתים במאמרו האל הקדוש שאין כמוהו המניח לעמו בשבת קדשו כי בם רצה להניח להם לפניו נעבוד ביראה ופחד ונודה לשמו בכל יום תמיד מעין הברכות אל ההודאות אדון השלום מקדש השבת ומברך השביעי ומניח בקדושה לעם מדושני עונג זכר למעשה בראשית אלהינו ואלהי אבותינו רצה נא במנוחתנו וכו' ברוך אתה יי' מקדש השבת ואומר קדיש ונפטרין כל העם
11
Why did the Sages institute this [practice]? Because the majority of people come to recite the evening service on Friday night. It is possible that someone will come late, remain alone in the synagogue, and thus be endangered. Accordingly, the leader of the congregation repeats his prayers in order that the entire congregation will remain, [allowing] the one who came late to conclude his prayers and leave together with them.
יא
ולמה תקנו חכמים זה מפני שרוב העם באין להתפלל ערבית בלילי שבתות ויהיה שם מי שנתאחר לבא ולא השלים תפלתו וישאר לבדו בבה"כ ויבא לידי סכנה לפיכך חוזר שליח ציבור ומתפלל כדי שיתעכבו כל העם עד שישלים המתאחר ויצא עמהם:
12
Therefore, when a festival, Rosh Chodesh or Yom Kippur coincides with the Sabbath, the leader of the congregation who recites the evening service does not mention the unique aspect of the day in this blessing. Instead, he concludes, "[Blessed are You, God,] who sanctifies the Sabbath," [mentioning] only [the Sabbath], because [on the other] days, there is no obligation [to recite] this blessing.
יב
יב. לפיכך יום טוב שחל להיות בשבת או יוה"כ או ראש חדש אין שליח ציבור היורד ערבית לפני התיבה מזכיר ענין היום בברכה זו אבל חותם בה מקדש השבת בלבד לפי שלא נתחייב היום בברכה זו:
13
On the Sabbaths and the festivals, after the leader of the congregation completes the recitation of the Shemoneh Esreh of the morning service out loud, he recites Kaddish and afterwards, Tehillah l'David. He recites Kaddish [again] and [the congregation] recites Musaf in a hushed tone. Afterwards, he recites the Musaf Shemoneh Esreh out loud, in the same manner as the morning service. He recites Kaddish after Musaf and the people depart.
We do not recite Kedushah and supplicatory prayers after the morning service. Instead, we recite them before the Minchah service. What is implied? We recite Tehillah l'David, the order of the day, and supplicatory prayers. [The leader of the congregation] recites Kaddish and the Minchah service is recited [in a hushed tone.] Afterwards, [the leader of the congregation] repeats the service out loud, and then recites Kaddish.
יג
בשבתות וימים טובים כשגומר שליח ציבור תפלת שחרית בקול רם אומר קדיש ואח"כ תהלה לדוד וכו' ואומר קדיש ומתפללין מוסף בלחש ואחר כך מתפלל מוסף בקול רם כדרך שעשה בשחרית ואומר קדיש אחר תפלת מוסף והעם נפטרין ואין אומרין קדושה ותחנונים אחר תפלת שחרית כשאר הימים אלא אומר אותה קודם תפלת המנחה כיצד קורא תהלה לדוד ואומר סדר היום ודברי תחנונים ואומר קדיש ומתפללין מנחה וחוזר ומשמיע תפלת מנחה בקול רם ואומר קדיש:
14
On Rosh Chodesh and Chol Hamo'ed, one recites the order of kedushah before the Musaf prayer. On the night following the Sabbath, the order of the day is also recited after the evening service. [Then] one recites Kaddish and afterwards, Havdalah.
יד
בראשי חדשים ובחולו של מועד אומר סדר קדושה קודם תפלת מוסף במוצאי שבת אומר סדר היום גם אחר תפלת הערב ואומרים קדיש ואח"כ מבדיל:
Tefilah and Birkat Kohanim - Chapter Ten
1
A person who prayed without concentrating [on his prayers] must pray a second time with concentration. However, if he had concentrated during the first blessing, nothing more is necessary.
A person who errs in the recitation of the first three blessings [of the Shemoneh Esreh] must return to the beginning [of the Shemoneh Esreh]. Should one err in the recitation of the final three blessings, one should return to [the blessing, R'tzey]. If one errs in the midst of [one of] the intermediate blessings, one should return to the beginning of that blessing and [then] conclude one's prayers in the [proper] order.
Should the leader of the congregation err when he is praying out loud, he should [correct himself] based on these principles.
א
מי שהתפלל ולא כיון את לבו יחזור ויתפלל בכוונה ואם כיון את לבו בברכה ראשונה שוב אינו צריך מי שטעה באחת משלש ברכות הראשונות חוזר לראש ואם טעה באחת משלש ברכות אחרונות יחזור לעבודה ואם טעה באחת מן האמצעיות חוזר לתחלת ברכה שטעה בה ומשלים תפלתו על הסדר וכן ש"צ שטעה כשהוא מתפלל בקול רם על דרך זו הוא חוזר:
2
However, if the leader of the congregation errs while he is praying in a hushed tone, I maintain that he does not repeat his prayers a second time, because of the difficulty it will cause the congregation. Rather, he relies on the prayer which he will recite out loud.
The above applies when he does not err in the first three blessings. If he errs in their [recitation], he always repeats [his prayers] in the same manner as any [other] individual.
ב
אבל אם טעה ש"ץ כשהוא מתפלל בלחש אני אומר שאינו חוזר ומתפלל פעם שנייה מפני טורח ציבור אלא סומך על התפלה שמתפלל בקול רם והוא שלא טעה בשלש ראשונות שאם טעה בהם לעולם חוזר כמו שהיחיד חוזר:
3
Should the leader of a congregation err [in his repetition of the Shemoneh Esreh], become confused and not know where to begin [again] - if he waits for a prolonged period, another person should replace him.
If he errs in the recitation of the blessing [that curses] the heretics, we do not wait for him [to correct himself]; rather, another person should replace him. This applies only when he did not begin this [blessing]. However, if he did begin [the blessing], we wait for him.
The second person should not refuse at this time.
ג
שליח ציבור שטעה ונבהל ולא ידע מהיכן יתחיל ושהה שעה יעמוד אחר תחתיו ואם טעה בברכת האפיקורסין אין ממתינין לו אלא מיד יעמוד אחר תחתיו שמא אפיקורסות נזרקה בו והוא שלא התחיל בה אבל אם התחיל בה ממתינין לו שעה ולא יהא השני סרבן באותה שעה:
4
From which point should [the substitute for the leader of the congregation] begin? If the first one erred in one of the intermediate blessings, [the substitute] should begin from the beginning of the blessing in which he erred. However, if he erred in one of the first three blessings, the [substitute] starts from the beginning [of the Shemoneh Esreh. If he erred in one of the final [three] blessings, the substitute should begin from [the blessing, R'tzey].
ד
ומהיכן הוא מתחיל מתחילת ברכה שטעה בה ראשון אם טעה באחת מן האמצעיות אבל אם טעה באחת מן השלש ראשונות מתחיל השני מן הראש ואם טעה באחת מן האחרונות יתחיל השני מן העבודה:
5
A person who says, "I will not lead the congregation in prayer because [I am wearing] colored clothes," should not lead the congregation in that prayer service even when wearing white clothes. If he said, "I will not lead the congregation because I am wearing sandals," he should not lead the congregation even when barefoot.
ה
האומר איני יורד לפני התיבה מפני שבגדי צבועים אף בלבנים לא יעבור באותה תפלה אמר איני עובר מפני שיש ברגלי סנדל אף יחף לא יעבור:
6
A person who is in doubt whether he prayed or not should not repeat his prayers, unless he recites the second prayer with the intention that it is a voluntary prayer, since an individual may recite voluntary prayers throughout the entire day.
A person who remembers that he has already prayed while he is in the midst of the Shemoneh Esreh should cease [praying] immediately, even if he is in the midst of a blessing. [However,] if he was reciting the evening service, he need not cease [praying], for even at the outset, he did not begin that prayer service with the thought that it was an obligation.
ו
מי שנסתפק לו אם התפלל אם לא התפלל אינו חוזר ומתפלל אלא אם כן מתפלל תפלה זו על דעת שהיא נדבה שאם רצה יחיד להתפלל כל היום תפלת נדבה יתפלל מי שהיה עומד בתפלה ונזכר שכבר התפלל פוסק ואפילו באמצע ברכה ואם היתה תפלת ערבית אינו פוסק שלא התפלל אותה מתחילה אלא על דעת שאינה חובה:
7
A person who erred and recited a weekday prayer on the Sabbath does not fulfill his obligation. If he recalled while he was in the midst of the Shemoneh Esreh, he should conclude the blessing which he has begun and [continue] reciting the Sabbath prayers.
When does the above apply? In the evening, morning, and Minchah services. However, in the Musaf service, one should cease [praying] even in the midst of a blessing. Similarly, if one completed a weekday Shemoneh Esreh with the intention that it be one's Musaf prayers, one must recite Musaf again. This applies on the Sabbath, on a festival, and on Rosh Chodesh.
ז
מי שטעה והתפלל של חול בשבת לא יצא ואם נזכר והוא בתוך התפלה גומר ברכה שהתחיל בה וחוזר ומתפלל של שבת בד"א בערבית או בשחרית או במנחה אבל במוסף פוסק אפילו באמצע הברכה וכן אם השלים תפלה של חול על דעת שהוא מוסף חוזר ומתפלל מוסף אחד שבת ואחד יום טוב ואחד ראש חדש:
8
[When] one errs during the rainy season and does not recite either morid hageshem or morid hatal, he must return to the beginning of the prayers. However, if he mentions dew, he need not repeat [his prayers].
Should one err in the summer and recite morid hageshem, he must return to the beginning of the prayers. However, if he omits mention of dew [in the summer], he need not repeat his prayers, for dew is never held back, nor is there a need to request it.
ח
מי שטעה בימות הגשמים ולא אמר מוריד הגשם ולא מוריד הטל חוזר לראש ואם הזכיר הטל אינו חוזר ואם טעה בימות החמה ואמר מוריד הגשם חוזר לראש ואם לא הזכיר טל אין מחזירין אותו שאין הטל נעצר ואין צריך בקשה:
9
[The following rules apply when] one forgets to request rain in the blessing for material prosperity: If he remembers before [the blessing,] shome'a tefilah, he should request rain in [that blessing]. If he [recalls] after reciting the blessing, shome'a tefilah, he should return to the blessing for material prosperity. If he does not recall until after he completes the Shemoneh Esreh, he must return to the beginning of the prayer and pray a second time.
ט
מי ששכח שאלה בברכת השנים אם נזכר קודם שומע תפלה שואל את הגשמים בשומע תפלה ואם אחר שבירך שומע תפלה חוזר לברכת השנים ואם לא נזכר עד שהשלים כל תפלתו חוזר לראש ומתפלל שנייה:
10
[The following rules apply when] a person errs and fails to mention Ya'aleh v'yavo: If he remembers before he has concluded the Shemoneh Esreh, he should return to [the blessing, R'tzey], and recite it. If he remembers after he has concluded his prayers, he must repeat the Shemoneh Esreh from the beginning. If he is accustomed to recite supplicatory prayers after Shemoneh Esreh and remembers after he has concluded his prayers, but before he has lifted up his feet [to step backwards after prayer], he should return to [the blessing, R'tzey].
י
טעה ולא הזכיר יעלה ויבא אם נזכר קודם שישלים תפלתו חוזר לעבודה ומזכיר ואם נזכר אחר שהשלים תפלתו חוזר לראש ואם היה רגיל לומר תחנונים אחר תפלתו ונזכר אחר שהשלים תפלתו קודם שיעקור רגליו חוזר לעבודה:
11
When does the above apply? On Chol Hamo'ed or in the morning or Minchah services of Rosh Chodesh. However, in the evening service of Rosh Chodesh, if one failed to mention it one need not repeat his prayers.
יא
במה דברים אמורים בחולו של מועד או בשחרית ובמנחה של ראשי חדשים אבל ערבית של ראש חדש אם לא הזכיר אינו חוזר:
12
In every case in which an individual is required to repeat his prayers [because of an error], the leader of the congregation is also required to repeat his prayers if he made a similar mistake while praying out loud, with the exception of the morning service of Rosh Chodesh.
[In this instance,] if the leader of the congregation failed to mention Ya'aleh v'yavo before completing his prayers, he is not required to repeat his prayers because of the difficulty it would cause the congregation. The Musaf service is still to be recited and Rosh Chodesh will be mentioned there.
יב
כל מקום שהיחיד חוזר ומתפלל ש"ץ חוזר ומתפלל אם טעה כמותו בעת שמתפלל בקול רם חוץ משחרית של ראש חדש שאם שכח ש"ץ ולא הזכיר יעלה ויבא עד שהשלים תפלתו אין מחזירין אותו מפני טורח ציבור שהרי תפלת המוספין לפניו שהוא מזכיר בה ראש חדש:
13
If during the ten days between Rosh Hashanah and Yom Kippur, one erred and concluded the third blessing, Ha'El hakadosh, he should return to the beginning of the Shemoneh Esreh.
If he erred and concluded the eleventh blessing, Melech ohev tzedakah umishpat, he should return to the beginning of the blessing and conclude Hamelech hamishpat, and continue reciting his prayers in order. If he did not remember until he concluded his prayers, he must recite [his prayers again] from the beginning.
[These laws apply] to both an individual and to the leader of the congregation.
יג
עשרה ימים שמראש השנה עד יום הכפורים טעה וחתם בהם בברכה שלישית האל הקדוש חוזר לראש טעה וחתם בעשתי עשרה מלך אוהב צדקה ומשפט חוזר לתחלת הברכה וחותם בה המלך המשפט ומתפלל והולך על הסדר ואם לא נזכר אלא עד שהשלים כל תפלתו חוזר לראש אחד יחיד ואחד שליח ציבור:
14
If a person erred and did not mention Havdalah in the blessing, chonen hada'at, he should conclude his prayers, without returning [to correct himself]. Similarly, one who did not mention Al hanisim on Chanukah or Purim, or Anenu in the prayers on a fast day, need not repeat his prayers. [These laws apply] to both an individual and the leader of a congregation.
If one remembers before lifting his feet [to step backwards after prayer], he should say: "Answer us because You are the one who hears prayer, redeems, and rescues in all times of difficulty and distress. May the words of my mouth...."
יד
טעה ולא הזכיר הבדלה בחונן הדעת משלים תפלתו ואינו צריך לחזור וכן מי שלא הזכיר על הנסים בחנוכה ובפורים ועננו בתפלת תענית אינו חוזר ומתפלל אחד יחיד ואחד שליח ציבור ואם נזכר קודם שיעקור את רגליו אומר עננו כי אתה שומע תפלה פודה ומציל בכל עת צרה וצוקה יהיו לרצון אמרי פי וגו':
15
[A person who] forgot to recite the afternoon service on the Sabbath eve should recite the Sabbath evening service twice. [The same law applies] on a festival.
[A person who] forgot to recite the afternoon service on the Sabbath or a festival should recite the weekday evening service twice after their conclusion.
He should recite Havdalah in the first of these prayers and not in the second. However, if he recited Havdalah in both prayers or omitted it in both prayers, he fulfills his obligation. Nevertheless, if he did not recite Havdalah in his first Shemoneh Esreh, but mentioned it in his second, he [must] return and recite a third Shemoneh Esreh, since his first prayers were not acceptable because they were recited before the evening service.
Whoever recites two prayers [in succession] - even the morning service and the Musaf service - should not recite them one immediately after the other. Rather, he should wait between prayers, so that his mind will be settled.
טו
שכח ולא התפלל מנחה בערב שבת יתפלל ערבית שתים של שבת וכן ביום טוב שכח ולא התפלל מנחה בשבת או ביום טוב מתפלל במוצאיהן ערבית שתים של חול מבדיל בראשונה ואינו מבדיל בשנייה ואם הבדיל בשתיהן או לא הבדיל באחת מהן יצא אבל אם לא הבדיל בראשונה והבדיל בשנייה חוזר ומתפלל תפלה שלישית מפני שהראשונה לא עלתה לו מפני שהקדימה לתפלת ערבית וכל המתפלל שתי תפלות אפילו שחרית ומוסף לא יתפלל זו אחר זו אלא ישהה בין תפלה לתפלה כדי שתתחונן דעתו עליו:
16
It is forbidden for a person who is praying with a congregation to pray before the congregation.
[The following rules apply when] a person enters a synagogue and finds the congregation praying in a hushed tone: If he could begin and complete his prayers before the leader of the congregation reached Kedushah, he should recite the Shemoneh Esreh. If not, he should wait until the leader of the congregation begins reciting the Shemoneh Esreh out loud, and pray together with him word for word until the leader of the congregation reaches Kedushah. He should respond to Kedushah with the rest of the congregation and then recite the remainder of the Shemoneh Esreh alone.
One who began reciting the Shemoneh Esreh before the leader of the congregation, [but was unable to conclude his prayers before] the leader of the congregation reached Kedushah, should not interrupt his prayers [to] respond to Kedushah with [the congregation]. Similarly, one should not respond Amen, yehei shemeih rabba mevarach... while in the midst of Shemoneh Esreh. Needless to say, [this applies regarding responding "Amen"] to other blessings.
טז
אסור לו למתפלל בציבור שיקדים תפלתו לתפלת הציבור הנכנס לבית הכנסת ומצא ציבור שמתפללין בלחש אם יכול להתחיל ולגמור עד שלא יגיע שליח ציבור לקדושה יתפלל ואם לאו ימתין עד שיתחיל שליח ציבור להתפלל בקול רם ויתפלל עמו בלחש מלה במלה עד שיגיע שליח ציבור לקדושה ועונה קדושה עם הציבור ומתפלל שאר תפלה לעצמו ואם התחיל להתפלל קודם שליח ציבור והגיע שליח ציבור לקדושה לא יפסיק ולא יענה קדושה עמהן וכן לא יענה אמן יהא שמיה רבא מברך והוא באמצע התפלה ואין צריך לומר בשאר הברכות:
Hayom Yom:
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Friday, Tishrei 30, 5778 · 20 October 2017
"Today's Day"
Friday, Tishrei 30, 1st Day of Rosh Chodesh, 5704
Torah lessons: Chumash: Noach, Shishi with Rashi.
Tehillim: 145-150.
Tanya: Now, it is known (p. 541) ...without speech. (p. 543).
In Hallel - repeat Hodu lashem (p. 243) after each of the next three verses, Yomar na, etc., even if davening alone. The verses V'Avraham zakein, etc. and Zevadya yish'mreini etc. are said three times.
Daily Thought:
Friends In Time of Need
G‑d is with me among my helpers. (Psalms 118:7)
Your best friends are those who are at your side in time of distress.
And why are they there? Because you are at their side at the time of their distress.
Sometimes your charitable donations are seriously threatened. You might be short on funds, or the market might be unstable. Yet, nevertheless, you still provide with a full and generous hand.
You have stood by a good friend at an hour of distress. A friend called charity.
Sometimes, your fixed time for Torah study is under existential threat. You might be running off to business, chasing another client—and instead you stick it out to the end.
You have stood by a good friend at a threatening hour. A friend called Torah.
Without a doubt, such dear friends will not leave your dedication unrequited. When you will need them, they will come running. (12 Tammuz 5725, sicha 6.)
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