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- ב"ה - Today in Judaism - Today is Shabbat, 1 Cheshvan, 5778 · October 21, 2017 - Rosh Chodesh CheshvanTorah Reading:
Noach: Genesis 6:9 - 11:32
Shabbat Rosh Chodesh: Numbers 28:9-15
Shabbat Rosh Chodesh: Isaiah 66:1-24; Isaiah 66:23Noach: Genesis 6:9 Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God. 10 Noach fathered three sons, Shem, Ham and Yefet. 11 The earth was corrupt before God, the earth was filled with violence. 12 God saw the earth, and, yes, it was corrupt; for all living beings had corrupted their ways on the earth.
13 God said to Noach, “The end of all living beings has come before me, for because of them the earth is filled with violence. I will destroy them along with the earth. 14 Make yourself an ark of gofer-wood; you are to make the ark with rooms and cover it with pitch both outside and inside. 15 Here is how you are to build it: the length of the ark is to be 450 feet, its width seventy-five feet and its height forty-five feet. 16 You are to make an opening for daylight in the ark eighteen inches below its roof. Put a door in its side; and build it with lower, second and third decks.
17 “Then I myself will bring the flood of water over the earth to destroy from under heaven every living thing that breathes; everything on earth will be destroyed. 18 But I will establish my covenant with you; you will come into the ark, you, your sons, your wife and your sons’ wives with you.
19 “From everything living, from each kind of living being, you are to bring two into the ark, to keep them alive with you; they are to be male and female. 20 Of each kind of bird, each kind of livestock, and each kind of animal creeping on the ground, two are to come to you, so that they can be kept alive. 21 Also take from all the kinds of food that are eaten, and collect it for yourself; it is to be food for you and for them.” 22 This is what Noach did; he did all that God ordered him to do.
7:1 (ii) Adonai said to Noach, “Come into the ark, you and all your household; for I have seen that you alone in this generation are righteous before me. 2 Of every clean animal you are to take seven couples, and of the animals that are not clean, one couple; 3 also of the birds in the air take seven couples — in order to preserve their species throughout the earth. 4 For in seven more days I will cause it to rain on the earth forty days and forty nights; I will wipe out every living thing that I have made from the face of the earth.” 5 Noach did all that Adonai ordered him to do.
6 Noach was 600 years old when the water flooded the earth. 7 Noach went into the ark with his sons, his wife and his sons’ wives, because of the floodwaters. 8 Of clean animals, of animals that are not clean, of birds, and of everything that creeps on the ground, 9 couples, male and female, went in to Noach in the ark, as God had ordered Noach.
10 After seven days the water flooded the earth. 11 On the seventeenth day of the second month of the 600th year of Noach’s life all the fountains of the great deep were broken up, and the windows of the sky were opened. 12 It rained on the earth forty days and forty nights.
13 On that same day Noach entered the ark with Shem, Ham and Yefet the sons of Noach, Noach’s wife and the three wives of his sons accompanying them; 14 they, and every animal of every species, all the livestock of every species, every animal that creeps on the ground of every species, and every bird of every species — all sorts of winged creatures. 15 They went in to Noach in the ark, couples from every kind of living thing that breathes. 16 Those that entered went in, male and female, from every kind of living being, as God had ordered him; and Adonai shut him inside.
(iii) 17 The flood was forty days on the earth; the water grew higher and floated the ark, so that it was lifted up off the earth. 18 The water overflowed the earth and grew deeper, until the ark floated on the surface of the water. 19 The water overpowered the earth mightily; all the high mountains under the entire sky were covered; 20 the water covered the mountains by more than twenty-two-and-a-half feet. 21 All living beings that moved on the earth perished — birds, livestock, other animals, insects, and every human being, 22 everything in whose nostrils was the breath of the spirit of life; whatever was on dry land died. 23 He wiped out every living thing on the surface of the ground — not only human beings, but livestock, creeping animals and birds in the air. They were wiped out from the earth; only Noach was left, along with those who were with him in the ark. 24 The water held power over the earth for 150 days.
8:1 God remembered Noach, every living thing and all the livestock with him in the ark; so God caused a wind to pass over the earth, and the water began to go down. 2 Also the fountains of the deep and the windows of the sky were stopped, the rain from the sky was restrained, 3 and the water came back from completely covering the earth. It was after 150 days that the water went down. 4 On the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 5 The water kept going down until the tenth month; on the first day of the tenth month the tops of the mountains were seen.
6 After forty days Noach opened the window of the ark which he had built; 7 and he sent out a raven, which flew back and forth until the water had dried up from the earth. 8 Then he sent out a dove, to see if the water had gone from the surface of the ground. 9 But the dove found no place for her feet to rest, so she returned to him in the ark, because the water still covered the whole earth. He put out his hand, took her and brought her in to him in the ark. 10 He waited another seven days and again sent the dove out from the ark. 11 The dove came in to him in the evening, and there in her mouth was a freshly plucked olive leaf, so Noach knew that the water had cleared from the earth. 12 He waited yet another seven days and sent out the dove, and she didn’t return to him any more.
13 By the first day of the first month of the 601st year the water had dried up from off the earth; so Noach removed the covering of the ark and looked; and, yes, the surface of the ground was dry. 14 It was on the twenty-seventh day of the second month that the earth was dry.
(iv) 15 God said to Noach, 16 “Go out from the ark, you, your wife, your sons and your son’s wives with you. 17 Bring out with you every living thing you have with you — birds, livestock and every animal that creeps on the earth — so that they can swarm on the earth, be fruitful and multiply on the earth.” 18 So Noach went out with his sons, his wife and his sons’ wives; 19 every animal, every creeping thing and every bird, whatever moves on the earth, according to their families, went out of the ark.
20 Noach built an altar to Adonai. Then he took from every clean animal and every clean bird, and he offered burnt offerings on the altar. 21 Adonai smelled the sweet aroma, and Adonai said in his heart, “I will never again curse the ground because of humankind, since the imaginings of a person’s heart are evil from his youth; nor will I ever again destroy all living things, as I have done. 22 So long as the earth exists, sowing time and harvest, cold and heat, summer and winter, and day and night will not cease.”
9:1 God blessed Noach and his sons and said to them, “Be fruitful, multiply and fill the earth. 2 The fear and dread of you will be upon every wild animal, every bird in the air, every creature populating the ground, and all the fish in the sea; they have been handed over to you. 3 Every moving thing that lives will be food for you; just as I gave you green plants before, so now I give you everything — 4 only flesh with its life, which is its blood, you are not to eat. 5 I will certainly demand an accounting for the blood of your lives: I will demand it from every animal and from every human being. I will demand from every human being an accounting for the life of his fellow human being. 6 Whoever sheds human blood, by a human being will his own blood be shed; for God made human beings in his image. 7 And you people, be fruitful, multiply, swarm on the earth and multiply on it.”
(v) 8 God spoke to Noach and his sons with him; he said, 9 “As for me — I am herewith establishing my covenant with you, with your descendants after you, 10 and with every living creature that is with you — the birds, the livestock and every wild animal with you, all going out of the ark, every animal on earth. 11 I will establish my covenant with you that never again will all living beings be destroyed by the waters of a flood, and there will never again be a flood to destroy the earth.” 12 God added, “Here is the sign of the covenant I am making between myself and you and every living creature with you, for all generations to come: 13 I am putting my rainbow in the cloud — it will be there as a sign of the covenant between myself and the earth. 14 Whenever I bring clouds over the earth, and the rainbow is seen in the cloud; 15 I will remember my covenant which is between myself and you and every living creature of any kind; and the water will never again become a flood to destroy all living beings. 16 The rainbow will be in the cloud; so that when I look at it, I will remember the everlasting covenant between God and every living creature of any kind on the earth.”
17 God said to Noach, “This is the sign of the covenant which I have established between myself and every living creature on the earth.”
(vi) 18 The sons of Noach who went out from the ark were Shem, Ham and Yefet. Ham is the father of Kena‘an. 19 These three were the sons of Noach, and the whole earth was populated by them.
20 Noach, a farmer, was the first to plant a vineyard. 21 He drank so much of the wine that he got drunk and lay uncovered in his tent. 22 Ham, the father of Kena‘an, saw his father shamefully exposed, went out and told his two brothers. 23 Shem and Yefet took a cloak, put it over both their shoulders, and, walking backward, went in and covered their naked father. Their faces were turned away, so that they did not see their father lying there shamefully exposed.
24 When Noach awoke from his wine, he knew what his youngest son had done to him. 25 He said, “Cursed be Kena‘an; he will be a servant of servants to his brothers.” 26 Then he said, “Blessed be Adonai, the God of Shem; Kena‘an will be their servant. 27 May God enlarge Yefet; he will live in the tents of Shem, but Kena‘an will be their servant.”
28 After the flood Noach lived 350 years. 29 In all, Noach lived 950 years; then he died.
10:1 Here is the genealogy of the sons of Noach — Shem, Ham and Yefet; sons were born to them after the flood.
2 The sons of Yefet were Gomer, Magog, Madai, Yavan, Tuval, Meshekh and Tiras. 3 The sons of Gomer were Ashkenaz, Rifat and Togarmah. 4 The sons of Yavan were Elishah, Tarshish, Kittim and Dodanim. 5 From these the islands of the nations were divided into their lands, each according to its language, according to their families, in their nations.
6 The sons of Ham were Kush, Mitzrayim, Put and Kena‘an. 7 The sons of Kush were S’va, Havilah, Savta, Ra‘mah and Savt’kha. The sons of Ra‘mah were Sh’va and D’dan.
8 Kush fathered Nimrod, who was the first powerful ruler on earth. 9 He was a mighty hunter before Adonai — this is why people say, “Like Nimrod, a mighty hunter before Adonai.” 10 His kingdom began with Bavel, Erekh, Akkad and Kalneh, in the land of Shin‘ar. 11 Ashur went out from that land and built Ninveh, the city Rechovot, Kelach, 12 and Resen between Ninveh and Kelach — that one is the great city.
13 Mitzrayim fathered the Ludim, the ‘Anamim, the L’havim, the Naftuchim, 14 the Patrusim, the Kasluchim (from whom came the P’lishtim) and the Kaftorim.
15 Kena‘an fathered Tzidon his firstborn, Het, 16 the Y’vusi, the Emori, the Girgashi, 17 the Hivi, the ‘Arki, the Sini, 18 the Arvadi, the Tz’mari and the Hamati. Afterwards, the families of the Kena‘ani were dispersed. 19 The border of the Kena‘ani was from Tzidon, as you go toward G’rar, to ‘Azah; as you go toward S’dom, ‘Amora, Admah and Tzvoyim, to Lesha.
20 These were the descendants of Ham, according to their families and languages, in their lands and in their nations.
21 Children were also born to Shem, ancestor of all the descendants of ‘Ever and older brother of Yefet. 22 The sons of Shem were ‘Elam, Ashur, Arpakhshad, Lud and Aram. 23 The sons of Aram were ‘Utz, Hul, Geter and Mash. 24 Arpakhshad fathered Shelach, and Shelach fathered ‘Ever. 25 To ‘Ever were born two sons. One was given the name Peleg [division], because during his lifetime the earth was divided. His brother’s name was Yoktan. 26 Yoktan fathered Almodad, Shelef, Hatzar-Mavet, Yerach, 27 Hadoram, Uzal, Diklah, 28 ‘Oval, Avima’el, Sheva, 29 Ofir, Havilah and Yovav — all these were the sons of Yoktan. 30 Their territory stretched from Mesha, as you go toward S’far, to the mountain in the east.
31 These were the descendants of Shem, according to their families and languages, in their lands and in their nations.
32 These were the families of the sons of Noach, according to their generations, in their nations. From these the nations of the earth were divided up after the flood.
11:1 (S: vii) The whole earth used the same language, the same words. 2 It came about that as they traveled from the east, they found a plain in the land of Shin‘ar and lived there. 3 They said to one another, “Come, let’s make bricks and bake them in the fire.” So they had bricks for building-stone and clay for mortar. 4 Then they said, “Come, let’s build ourselves a city with a tower that has its top reaching up into heaven, so that we can make a name for ourselves and not be scattered all over the earth.”
5 Adonai came down to see the city and the tower the people were building. 6 Adonai said, “Look, the people are united, they all have a single language, and see what they’re starting to do! At this rate, nothing they set out to accomplish will be impossible for them! 7 Come, let’s go down and confuse their language, so that they won’t understand each other’s speech.” 8 So from there Adonai scattered them all over the earth, and they stopped building the city. 9 For this reason it is called Bavel [confusion] — because there Adonai confused the language of the whole earth, and from there Adonai scattered them all over the earth.
10 Here is the genealogy of Shem. Shem was 100 years old when he fathered Arpakhshad two years after the flood. 11 After Arpakhshad was born, Shem lived another 500 years and had sons and daughters.
12 Arpakhshad lived thirty-five years and fathered Shelach. 13 After Shelach was born, Arpakhshad lived another 403 years and had sons and daughters.
14 Shelach lived thirty years and fathered ‘Ever. 15 After ‘Ever was born, Shelach lived another 403 years and had sons and daughters.
16 ‘Ever lived thirty-four years and fathered Peleg. 17 After Peleg was born, ‘Ever lived another 430 years and had sons and daughters.
18 Peleg lived thirty years and fathered Re‘u. 19 After Re‘u was born, Peleg lived another 209 years and had sons and daughters.
20 Re‘u lived thirty-two years and fathered S’rug. 21 After S’rug was born, Re‘u lived another 207 years and had sons and daughters.
22 S’rug lived thirty years and fathered Nachor. 23 After Nachor was born, S’rug lived another 200 years and had sons and daughters.
24 Nachor lived twenty-nine years and fathered Terach. 25 After Terach was born, Nachor lived another 119 years and had sons and daughters.
26 Terach lived seventy years and fathered Avram, Nachor and Haran. 27 Here is the genealogy of Terach. Terach fathered Avram, Nachor and Haran; and Haran fathered Lot. 28 Haran died before his father Terach in the land where he was born, in Ur of the Kasdim.
(Maftir) 29 Then Avram and Nachor took wives for themselves. The name of Avram’s wife was Sarai, and the name of Nachor’s wife was Milkah the daughter of Haran. He was the father of Milkah and of Yiskah. 30 Sarai was barren — she had no child. 31 Terach took his son Avram, his son Haran’s son Lot, and Sarai his daughter-in-law, his son Avram’s wife; and they left Ur of the Kasdim to go to the land of Kena‘an. But when they came to Haran, they stayed there. 32 Terach lived 205 years, and he died in Haran.
Shabbat Rosh Chodesh: Numbers 28:9 “‘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.
Shabbat Rosh Chodesh: Isaiah 66:1 “Heaven is my throne,” says Adonai,
“and the earth is my footstool.
What kind of house could you build for me?
What sort of place could you devise for my rest?
2 Didn’t I myself make all these things?
This is how they all came to be,”
says Adonai.
“The kind of person on whom I look with favor
is one with a poor and humble spirit,
who trembles at my word.
3 Those others might as well kill a person as an ox,
as well break a dog’s neck as sacrifice a lamb,
as well offer pig’s blood as offer a grain offering,
as well bless an idol as burn incense.
Just as these have chosen their ways
and enjoy their disgusting practices,
4 so I will enjoy making fools of them,
and bring on them the very things they fear.
For when I called, no one answered;
when I spoke, they did not hear.
Instead they did what was evil in my sight
and chose what did not please me.”
5 Hear the word of Adonai,
you who tremble at his word:
“Your brothers, who hate you and reject you
because of my name, have said:
‘Let Adonai be glorified,
so we can see your joy.’
But they will be put to shame.”
6 That uproar in the city,
that sound from the temple,
is the sound of Adonai repaying
his foes what they deserve.
7 Before going into labor, she gave birth;
before her pains came, she delivered a male child.
8 Who ever heard of such a thing?
Who has ever seen such things?
Is a country born in one day?
Is a nation brought forth all at once?
For as soon as Tziyon went into labor,
she brought forth her children.
9 “Would I let the baby break through
and not be born?” asks Adonai.
“Would I, who cause the birth,
shut the womb?” asks your God.
10 Rejoice with Yerushalayim!
Be glad with her, all you who love her!
Rejoice, rejoice with her,
all of you who mourned for her;
11 so that you nurse and are satisfied
by her comforting breast,
drinking deeply and delighting
in the overflow of her glory.
12 For Adonai says, “I will spread shalom
over her like a river,
and the wealth of nations
like a flooding stream;
you will nurse and be carried in her arm
and cuddled in her lap.
13 Like someone comforted by his mother,
I will comfort you;
in Yerushalayim
you will be comforted.”
14 Your heart will rejoice at the sight,
your bodies will flourish like newly sprouted grass.
It will be known that the hand of Adonai
is with his servants; but with his enemies, his fury.
15 For — look! — Adonai will come in fire,
and his chariots will be like the whirlwind,
to render his anger furiously,
his rebuke with blazing fire.
16 For Adonai will judge all humanity
with fire and with the sword,
and those slain by Adonai will be many.
17 “Those who consecrate and purify themselves
in order to enter the gardens,
then follow the one who was already there,
eating pig meat, reptiles and mice,
will all be destroyed together,” says Adonai.
18 “For I [know] their deeds and their thoughts.
“[The time] is coming when I will gather together all nations and languages. They will come and see my glory, 19 and I will give them a sign. I will send some of their survivors to the nations of Tarshish, Pul, Lud (these are archers), Tuval, Greece and more distant coasts, where they have neither heard of my fame nor seen my glory. They will proclaim my glory in these nations; 20 and they will bring all your kinsmen out of all the nations as an offering to Adonai — on horses, in chariots, in wagons, on mules, on camels — to my holy mountain Yerushalayim,” says Adonai, “just as the people of Isra’el themselves bring their offerings in clean vessels to the house of Adonai. 21 I will also take cohanim and L’vi’im from them,” says Adonai.
22 “For just as the new heavens and the new earth that I am making will continue in my presence,” says Adonai, “so will your descendants and your name continue.
23 “Every month on Rosh-Hodesh
and every week on Shabbat,
everyone living will come
to worship in my presence,” says Adonai.
24 “As they leave, they will look on the corpses
of the people who rebelled against me.
For their worm will never die,
and their fire will never be quenched;
but they will be abhorrent
to all humanity.”
[“Every month on Rosh-Hodesh
and every week on Shabbat,
everyone living will come
to worship in my presence,” says Adonai.]; Isaiah 66:23 “Every month on Rosh-Hodesh
and every week on Shabbat,
everyone living will come
to worship in my presence,” says Adonai.
Today's Laws & Customs:
• Rosh Chodesh ObservancesToday is the second 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'yavoprayer 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
• Month of Cheshvan BeginsThe month of Cheshvan is also called "Mar-Cheshvan." Mar means "bitter" -- an allusion to the fact that the month contains no festive days. Mar also means "water", alluding to the month's special connection with rains (the 7th of Cheshvan is the day on which Jews begin praying for rain (in the Holy Land), and the Great Flood, which we read about in this week's Torah reading, began on Cheshvan 17th).
Links: The Last Jew
Daily Torah Study:
Chumash: Noach, 7th Portion Genesis 11:1-11:32 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 11
1Now the entire earth was of one language and uniform words. אוַיְהִ֥י כָל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים:
one language: the Holy Tongue. — [from Tan. Buber, Noach 28]
שפה אחת: לשון הקודש:
and uniform words: Heb. דְבָרִים אֲחָדִים. They came with one scheme and said, “He had no right to select for Himself the upper regions. Let us ascend to the sky and wage war with Him.” Another explanation: [they spoke] against the Sole One of the world. Another explanation of דְבָרִים אֲחָדִים (other editions read: דְבָרִים חַדִּים, sharp words): They said, “Once every 1,656 years, the sky totters, as it did in the time of the Flood. Come and let us make supports for it.” - [from Gen. Rabbah 28:6, Tan. Buber Noach 24]
ודברים אחדים: באו בעצה אחת ואמרו לא כל הימנו שיבור לו את העליונים, נעלה לרקיע ונעשה עמו מלחמה. דבר אחר על יחידו של עולם. דבר אחר ודברים אחדים, אמרו אחת לאלף ושש מאות חמשים ושש שנים הרקיע מתמוטט כשם שעשה בימי המבול, בואו ונעשה לו סמוכות:
2And it came to pass when they traveled from the east, that they found a valley in the land of Shinar and settled there. בוַיְהִ֖י בְּנָסְעָ֣ם מִקֶּ֑דֶם וַיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם:
when they traveled from the east: where they had settled, as is written above (10:30):“And their dwelling place was, etc., the mountain of the east.” And they traveled from there to seek out a place that would accommodate them all, and they found only Shinar. — [from Gen. Rabbah 38:7]
ויהי בנסעם מקדם: שהיו יושבים שם, כדכתיב למעלה (י ל) ויהי מושבם וגו' הר הקדם, ונסעו משם לתור להם מקום להחזיק את כלם, ולא מצאו אלא שנער:
3And they said to one another, "Come, let us make bricks and fire them thoroughly"; so the bricks were to them for stones, and the clay was to them for mortar. גוַיֹּֽאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר:
And they said to one another: One nation to another nation, Mizraim to Cush; and Cush to Put; and Put to Canaan. - [from Gen. Rabbah 38:8]
איש אל רעהו: אומה לאומה, מצרים לכוש [וכוש לפוט] ופוט לכנען:
Come: Heb. הָבָה, prepare yourselves. Every הָבָה is an expression of preparation, meaning that they prepare themselves and join for work, or for counsel, or for [bearing] a load. הָבָה, prepare yourselves, aparicler in Old French, to get ready. — [from Zohar , vol. 1, 75a]
הבה: הזמינו עצמכם. כל הבה לשון הזמנה הוא, שמכינים עצמן ומתחברים למלאכה, או לעצה, או למשא. הבה, הזמינו אפרייליי"ר בלע"ז [להיכון]:
bricks: Because there are no stones in Babylon, which is a valley. — [from Pirkei d’Rabbi Eliezer ch. 24]
לבנים: שאין אבנים בבבל, שהיא בקעה:
and fire them thoroughly: This is how they make bricks, which are called tivles in Old French (tuilles in modern French): They fire them in a kiln.
ונשרפה לשרפה: כך עושין הלבנים שקורין טיולי"ש בלע"ז [רעפים], שורפים אותן בכבשן:
for mortar: to plaster the wall.
לחמר: לטוח הקיר:
4And they said, "Come, let us build ourselves a city and a tower with its top in the heavens, and let us make ourselves a name, lest we be scattered upon the face of the entire earth." דוַיֹּֽאמְר֞וּ הָ֣בָה | נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ:
lest we be scattered: That He should not bring upon us any plague to scatter us from here. — [from Tan. Buber, Noach 28]
פן נפוץ: שלא יביא עלינו שום מכה להפיצנו מכאן:
5And the Lord descended to see the city and the tower that the sons of man had built. הוַיֵּ֣רֶד יְהֹוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָֽאָדָֽם:
And the Lord descended to see: He did not need to do this, except to teach judges not to condemn a defendant until they see [the case] and understand [it]. [This is] in the Midrash of Rabbi Tanchuma (Buber Noach 18).
וירד ה' לראות: לא הוצרך לכך, אלא בא ללמד לדיינים שלא ירשיעו הנדון עד שיראו ויבינו. במדרש רבי תנחומא (אות יח):
the sons of man: But the sons of whom else [could they have been]? The sons of donkeys and camels? Rather, [this refers to] the sons of the first man, who was ungrateful and said (above 3: 12):“The woman whom You gave [to be] with me.” These, too, were ungrateful in rebelling against the One Who lavished goodness upon them, and saved them from the Flood. — [from Gen. Rabbah 38:9]
בני האדם: אלא בני מי, שמא בני חמורים וגמלים, אלא בני אדם הראשון שכפר את הטובה ואמר (ג יב) האשה אשר נתתה עמדי, אף אלו כפרו בטובה למרוד במי שהשפיעם טובה ומלטם מן המבול:
6And the Lord said, "Lo! [they are] one people, and they all have one language, and this is what they have commenced to do. Now, will it not be withheld from them, all that they have planned to do? ווַיֹּ֣אמֶר יְהֹוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַֽחִלָּ֣ם לַֽעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָֽזְמ֖וּ לַֽעֲשֽׂוֹת:
Lo! [they are] one people: All this goodness they have: that they are one people, and that they all have one language, and they have commenced to do this!- [from Seder Eliyahu Rabbah, ch. 31]
הן עם אחד ושפה אחת: כל טובה זו יש עמהן, שעם אחד הם ושפה אחת לכולם, ודבר זה החלו לעשות:
they have commenced: Heb. הַחִלָּם, lit. their beginning, like אָמְרָם, their saying; עֲשׂוֹתָם, their doing; they have commenced to do.
החלם: כמו אמרם, עשותם, התחילו הם לעשות:
will it not be withheld: This is a question. The word יִבָּצֵר means withholding, as its Aramaic translation (יִתְמְנַע). And similar to it (Ps. 76:13): “He will withhold (יִבְצֹר) the spirit of princes.”
לא יבצר מהם וגו' לעשות: בתמיה. יבצר לשון מניעה, כתרגומו, ודומה לו (תהלים עו יג) יבצור רוח נגידים:
7Come, let us descend and confuse their language, so that one will not understand the language of his companion." זהָ֚בָה נֵֽרְדָ֔ה וְנָֽבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ:
Come, let us descend: He took counsel with His tribunal due to His extraordinary humility. — [from Sanh. 38b]
הבה נרדה: בבית דינו נמלך, מענותנותו היתירה:
Come: Measure for measure. They said, “Come, let us build,” and He meted corresponding [punishment] out to them by countering with,“Come, let us descend.” - [from Tan. Buber, Noach 25]
הבה: מדה כנגד מדה, הם אמרו הבה נבנה, והוא כנגדם מדד ואמר הבה נרדה:
and confuse: [The word וְנָבְלָה means] וּנְבַלְבֵּל, and let us confuse. The “nun” is used for the [prefix for the first person] plural, and the final “hey” is superfluous like the “hey” of נֵרְדָה, let us descend. — [from Targum Onkelos]
ונבלה: ונבלבל. נו"ן משמש בלשון רבים, וה"א אחרונה יתירה כה"א של נרדה:
will not understand: This one requests a brick, and that one brings mortar; this [first] one stands and cracks his skull. — [from Gen. Rabbah 38:10]
לא ישמעו: זה שואל לבנה וזה מביא טיט, וזה עומד עליו ופוצע את מוחו:
8And the Lord scattered them from there upon the face of the entire earth, and they ceased building the city. חוַיָּ֨פֶץ יְהֹוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר:
And the Lord scattered them from there: in this world. That which they said, “lest we be scattered” (verse 4) was fulfilled upon them. This is what Solomon said, (Prov. 10:24): “The dread of a wicked man-that will befall him.” - [from Tan. Buber, Noach 28]
ויפץ ה' אותם משם: בעולם הזה. מה שאמרו פן נפוץ, נתקיים עליהם, הוא שאמר שלמה (משלי י כד) מגורת רשע היא תבואנו:
9Therefore, He named it Babel, for there the Lord confused the language of the entire earth, and from there the Lord scattered them upon the face of the entire earth. טעַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהֹוָ֖ה שְׂפַ֣ת כָּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהֹוָ֔ה עַל־פְּנֵ֖י כָּל־הָאָֽרֶץ:
and from there… scattered them: This teaches [us] that they have no share in the world to come (Mishnah Sanh. 107b). Now which [sins] were worse, those of the Generation of the Flood or those of the Generation of the Dispersion? The former did not stretch forth their hands against God, whereas the latter did stretch forth their hands against God, to wage war against Him. Nevertheless, the former were drowned, while the latter did not perish from the world. That is because the Generation of the Flood were robbers and there was strife between them, and therefore they were destroyed. But these behaved with love and friendship among themselves, as it is said (verse 1): “one language and uniform words.” Thus you learn that discord is hateful, and that peace is great. — [from Gen. Rabbah 38:6]
ומשם הפיצם: למד שאין להם חלק לעולם הבא. וכי אי זו קשה, של דור המבול או של דור הפלגה, אלו לא פשטו יד בעיקר, ואלו פשטו יד בעיקר כביכול להלחם בו, ואלו נשטפו, ואלו לא נאבדו מן העולם. אלא שדור המבול היו גזלנים והיתה מריבה ביניהם לכך נאבדו, ואלו היו נוהגים אהבה וריעות ביניהם, שנאמר שפה אחת ודברים אחדים. למדת ששנוי המחלוקת וגדול השלום:
10These are the generations of Shem: Shem was one hundred years old, and he begot Arpachshad, two years after the Flood. יאֵ֚לֶּה תּֽוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל:
Shem was one hundred years old: when he begot Arpachshad two years after the Flood. — [from Targum Jonathan]
שם בן מאת שנה: כשהוליד את ארפכשד שנתים אחר המבול:
11And Shem lived after he had begotten Arpachshad five hundred years, and he begot sons and daughters. יאוַֽיְחִי־שֵׁ֗ם אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־אַרְפַּכְשָׁ֔ד חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
12And Arpachshad lived thirty five years, and he begot Shelah. יבוְאַרְפַּכְשַׁ֣ד חַ֔י חָמֵ֥שׁ וּשְׁלשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שָֽׁלַח:
13And Arpachshad lived after he had begotten Shelah four hundred and three years, and he begot sons and daughters. יגוַיְחִ֣י אַרְפַּכְשַׁ֗ד אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־שֶׁ֔לַח שָׁל֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
14And Shelah lived thirty years, and he begot Eber. ידוְשֶׁ֥לַח חַ֖י שְׁלשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־עֵֽבֶר:
15And Shelah lived after he had begotten Eber, four hundred and three years, and he begot sons and daughters. טווַֽיְחִי־שֶׁ֗לַח אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־עֵ֔בֶר שָׁל֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
16And Eber lived thirty four years, and he begot Peleg. טזוַֽיְחִי־עֵ֕בֶר אַרְבַּ֥ע וּשְׁלשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־פָּֽלֶג:
17And Eber lived after he had begotten Peleg, four hundred and thirty years, and he begot sons and daughters. יזוַֽיְחִי־עֵ֗בֶר אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־פֶּ֔לֶג שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
18And Peleg lived thirty years, and he begot Reu. יחוַֽיְחִי־פֶ֖לֶג שְׁלשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־רְעֽוּ:
19And Peleg lived after he had begotten Reu, two hundred and nine years, and he begot sons and daughters. יטוַֽיְחִי־פֶ֗לֶג אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־רְע֔וּ תֵּ֥שַׁע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
20And Reu lived thirty two years, and he begot Serug. כוַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג:
21And Reu lived after he had begotten Serug two hundred and seven years, and he begot sons and daughters. כאוַיְחִ֣י רְע֗וּ אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־שְׂר֔וּג שֶׁ֥בַע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
22And Serug lived thirty years, and he begot Nahor. כבוַיְחִ֥י שְׂר֖וּג שְׁלשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־נָחֽוֹר:
23And Serug lived after he had begotten Nahor, two hundred years, and he begot sons and daughters. כגוַיְחִ֣י שְׂר֗וּג אַֽחֲרֵ֛י הֽוֹלִיד֥וֹ אֶת־נָח֖וֹר מָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
24And Nahor lived twenty nine years, and he begot Terah. כדוַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח:
25And Nahor lived after he had begotten Terah one hundred and nineteen years, and he begot sons and daughters. כהוַיְחִ֣י נָח֗וֹר אַֽחֲרֵי֙ הֽוֹלִיד֣וֹ אֶת־תֶּ֔רַח תְּשַׁע־עֶשְׂרֵ֥ה שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת:
26And Terah lived seventy years, and he begot Abram, Nahor, and Haran. כווַֽיְחִי־תֶ֖רַח שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֨וֹלֶד֙ אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָֽן:
27And these are the generations of Terah: Terah begot Abram, Nahor, and Haran, and Haran begot Lot. כזוְאֵ֨לֶּה֙ תּֽוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט:
28And Haran died during the lifetime of Terah his father in the land of his birth, in Ur of the Chaldees. כחוַיָּ֣מָת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מֽוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים:
during the lifetime of Terah his father: lit. on the face of Terah his father. During his father’s lifetime (Tan. Acharei 7). And the Midrash Aggadah (Gen. Rabbah 38:13) tells us that he died on account of his father. For Terah complained about Abram his son before Nimrod for crushing his idols; so he [Nimrod] cast him [Abram] into a fiery furnace, and Haran sat and thought, “If Abram is victorious, I am on his side, and if Nimrod is victorious, I am on his side.” When Abram was saved, they said to Haran, “Whose side are you on?” Haran said to them, “I am on Abram’s side!” They cast him into the fiery furnace and he was burned. This is the meaning of אוּר כַּשְׂדִּים, the fire of the Chaldees. Menachem (Machbereth, p. 32), however, explains אוּר as a valley, and so (Isa. 24:15): “in the crevices (בָּאוּרִים) honor the Lord,” and so, (ibid. 11:8): “over the hole of (מְאוּרַת) an old snake.” Any hole or deep crevice is called אוּר.
על פני תרח אביו: בחיי אביו. ומדרש אגדה יש אומרים שעל ידי אביו מת, שקבל תרח על אברם בנו לפני נמרוד על שכתת את צלמיו והשליכו לכבשן האש, והרן יושב ואומר בלבו אם אברם נוצח, אני משלו, ואם נמרוד נוצח, אני משלו. וכשניצל אברם אמרו לו להרן משל מי אתה, אמר להם הרן משל אברם אני. השליכוהו לכבשן האש ונשרף, וזהו אור כשדים. ומנחם בן סרוק פירש אור בקעה, וכן (ישעיה כד טו) באורים כבדו ה', וכן (שם יא ח) מאורת צפעוני. כל חור ובקע עמוק קרוי אור:
29And Abram and Nahor took themselves wives; the name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and the father of Iscah. כטוַיִּקַּ֨ח אַבְרָ֧ם וְנָח֛וֹר לָהֶ֖ם נָשִׁ֑ים שֵׁ֤ם אֵֽשֶׁת־אַבְרָם֙ שָׂרָ֔י וְשֵׁ֤ם אֵֽשֶׁת־נָחוֹר֙ מִלְכָּ֔ה בַּת־הָרָ֥ן אֲבִֽי־מִלְכָּ֖ה וַֽאֲבִ֥י יִסְכָּֽה:
Iscah: This is Sarah [called Iscah] because she would see (סוֹכָה) through Divine inspiration, and because all gazed (סוֹכִין) at her beauty. Alternatively, יִסְכָּה is an expression denoting princedom, (נְסִיכוּת), just as Sarah is an expression of dominion (שְׂרָרָה) . - [from Meg. 14a]
יסכה: זו שרה, על שם שסוכה ברוח הקודש, ושהכל סוכין ביפיה. ועוד יסכה לשון נסיכות, כמו שרה לשון שררה:
30And Sarai was barren; she had no child. לוַתְּהִ֥י שָׂרַ֖י עֲקָרָ֑ה אֵ֥ין לָ֖הּ וָלָֽד:
31And Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter in law, the wife of Abram his son, and they went forth with them from Ur of the Chaldees to go to the land of Canaan, and they came as far as Haran and settled there. לאוַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּֽצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֨כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם:
and they went forth with them: And Terah and Abram went forth with Lot and Sarai.
ויצאו אתם: ויצאו תרח ואברם עם לוט ושרי:
32And the days of Terah were two hundred and five years, and Terah died in Haran. לבוַיִּֽהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן:
and Terah died in Haran: [This happened] after Abram had left Haran and had come to the land of Canaan, and had been there for over sixty years, for it is written (below 12:4): “And Abram was seventy-five years old when he left Haran,” and Terah was seventy years old when Abram was born, making Terah one hundred and forty-five years old when Abram left Haran. Accordingly, many of his [Terah’s] years were left. Why then did Scripture relate Terah’s death before Abram’s departure? So that the matter should not be publicized to all, whereby they would say: “Abram did not fulfill [the commandment of] honoring his father, for he left him in his old age and went away.” Therefore, Scripture calls him dead, for the wicked, even in their lifetime, are called dead, whereas the righteous, even in their death, are called living, as it is said (II Sam. 23:20): “And Benayahu the son of Jehoiada, the son of a living man.” - [from Gen. Rabbah 39:7, Ber. 18b. Note that the keri is בֶּן אִישׁ חַיִל, a valiant man. The Rabbis here expound on the kethib: בֶּן אִישׁ חַי].
וימת תרח בחרן: לאחר שיצא אברם מחרן ובא לארץ כנען והיה שם יותר מששים שנה, שהרי כתוב (יב ד) ואברם בן חמש שנים ושבעים שנה בצאתו מחרן, (פסוק כו) ותרח בן שבעים שנה היה כשנולד אברם, הרי מאה ארבעים וחמש לתרח כשיצא אברם מחרן, עדיין נשארו משנותיו הרבה. ולמה הקדים הכתוב מיתתו של תרח ליציאתו של אברם, שלא יהא הדבר מפורסם לכל ויאמרו לא קיים אברם את כבוד אביו שהניחו זקן והלך לו, לפיכך קראו הכתוב מת, שהרשעים אף בחייהם קרוים מתים, והצדיקים אף במיתתן קרוים חיים, שנאמר (שמואל ב' כג כ) ובניהו בן יהוידע בן איש חי:
in Haran: The “nun” of חָרָן is inverted, to tell you that until Abram [appeared], the wrath of the Omnipresent was kindled (חֲרוֹן). [The inverted “nun” symbolizes the change from Divine anger to Divine mercy.] — [based on Sifrei, Ha’azinu 311]
בחרן: הנו"ן הפוכה, לומר לך עד אברם היה חרון אף של מקום בעולם:
Tehillim: Psalms Chapters 1 - 9
• Hebrew text
• English text
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Tanya: Iggeret HaKodesh, middle of Epistle 25
• English Text (Lessons in Tanya)
• Hebrew Text
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Shabbat, Cheshvan 1, 5778 · October 21, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 25
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והנה זה לעומת זה
Now,1 “[G‑d created] this opposite that”:
Since the entire dynamic of the holy “side” of the universe has its counterpart in the “other side,” the sitra achra, the above-mentioned Ten Sefirot of holiness (and likewise the ten corresponding faculties of the G‑dly soul) each have their unholy counterpart:
יש עשרה כתרי דמסאבותא
there are2 “ten crowns of impurity.”
ומהן נמשכות נפשות האומות, גם כן כלולות מעשר בחינות אלה ממש
From these issue the souls of the nations, which are also comprised of the very same ten levels.
ומודעת זאת בארץ מה שכתוב בספר הגלגולים על פסוק: אשר שלט האדם באדם, לרע לו
The exposition of Sefer HaGilgulim3 on the verse,4 “That man rules over man, to his detriment,” is common knowledge:
שהוא סוד גלות השכינה בתוך הקליפות, להחיותם ולהשליטם עתה בזמן הגלות
it refers to the mystery of the exile of the Shechinah in the midst of the kelipot, in order to animate them and to empower them to rule in the present time of exile.
“Man rules over man” thus means that the “evil man” (of kelipah) rules over the “sacred man” (i.e., the holy “side” of the universe).
אבל הוא לרע לו וכו׳
However, this [temporary dominion of evil] is “to his [ultimate] detriment...,” for its underlying intent is that the sparks of holiness that are found within evil, be extracted and elevated.
ולכן האומות שולטין עתה על ישראל
This is why the nations presently dominate the Jewish people.5
להיות נפשות האומות מהקליפות, אשר השכינה מתלבשת בבחינת גלות בתוכם
For the souls of the nations [derive] from the kelipot, in which the Shechinah is vested in a state of exile, empowering them to rule.
והנה, אף שזה צריך ביאור רחב, איך ומה, מכל מקום האמת כן הוא
Though extensive exposition is required, as to how and what is the manner in which the Shechinah is invested in the exile of the kelipot, nevertheless, it is truly so.
אלא שאף על פי כן, אין הקליפות והאומות יונקים ומקבלים חיות אלא מהארה הנמשכת להם מבחינת אחוריים דקדושה
Despite this, the kelipot and the nations receive their nurture and life-force only from a reflection extended to them from the hindmost dimension of holiness,
כמאן דשדי בתר כתפיה
“in the manner of one who [unwillingly] throws [something] over his shoulder [to his enemy],” as explained in Tanya, ch. 22.
ואף גם זאת, על ידי צמצומים ומסכים רבים ועצומים, עד שנתלבשה הארה זו בחומריות עולם הזה
And even that is by way of numerous and intense contractions and screens, until this radiation becomes vested in the materiality of this world,
ומשפעת לאומות עושר וכבוד וכל תענוגים גשמיים
dispensing wealth and honor and all physical pleasures unto the nations.
מה שאין כן ישראל יונקים מבחינת פנים העליונים, כמו שכתוב: יאר ה׳ פניו אליך
Jews, however, elicit [their sustenance] from the Supernal Countenance (the panim, or pnimiyus,i.e., the innermost aspect of Divinity); as it is written,6 “May G‑d make His Countenance shine upon you,”
כל אחד ואחד לפי שרש נשמתו, עד רום המעלות
each according to the source of his soul, up to the most elevated of levels.
* * *
| FOOTNOTES | |
| 1. | Kohelet 7:14. |
| 2. | Zohar III, 41b; et al. |
| 3. | Ch. 2. |
| 4. | Kohelet 8:9. |
| 5. | The text here (in Hebrew and English) reinstates the original version, which a czarist censor had tampered with so that it read, העובדי גילולים היו שולטין על ישראל — “the heathens used to dominate the Jewish people....” A few lines earlier, the word עתה (“in the present”) had likewise been deleted. |
| 6. | Bamidbar 6:25. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShabbat, Cheshvan 1, 5778 · October 21, 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 Three
English Text | Hebrew Text
Audio: Listen | Download | Video ClassDe'ot - Chapter Three
1
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, I shall separate from them to a very great degree and move away from them to the opposite extreme." For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - just as the pagan priests do.
This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." Our sages declared: If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths [of abstention]. Thus, our Sages stated: Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself?
This general statement also refers to those who fast constantly. They are not following a good path, [for] our Sages have forbidden a man to mortify himself by fasting. Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16).
א
שמא יאמר אדם הואיל והקנאה והתאוה והכבוד וכיוצא בהם דרך רעה הן ומוציאין את האדם מן העולם אפרוש מהן ביותר ואתרחק לצד האחרון עד שלא יאכל בשר ולא ישתה יין ולא ישא אשה ולא ישב בדירה נאה ולא ילבש מלבוש נאה אלא השק והצמר הקשה וכיוצא בהן כגון כהני העובדי כוכבים גם זה דרך רעה היא ואסור לילך בה המהלך בדרך זו נקרא חוטא שהרי הוא אומר בנזיר וכפר עליו מאשר חטא על הנפש אמרו חכמים ומה אם נזיר שלא פירש אלא מן היין צריך כפרה המונע עצמו מכל דבר ודבר על אחת כמה וכמה לפיכך צוו חכמים שלא ימנע אדם עצמו אלא מדברים שמנעתו התורה בלבד ולא יהא אוסר עצמו בנדרים ובשבועות על דברים המותרים כך אמרו חכמים לא דייך מה שאסרה תורה אלא שאתה אוסר עליך דברים אחרים ובכלל הזה אלו שמתענין תמיד אינן בדרך טובה ואסרו חכמים שיהא אדם מסגף עצמו בתענית ועל כל הדברים האלו וכיוצא בהן צוה שלמה ואמר אל תהי צדיק הרבה ואל תתחכם יותר למה תשומם:
Commentary on Halachah 1
2
A person should direct his heart and the totality of his behavior to one goal, becoming aware of God, blessed be He. The [way] he rests, rises, and speaks should all be directed to this end.
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. Rather, he should do these things, so that he will be able to obtain that which the body needs - food, drink, a home and a wife.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure to the point where he will eat and drink only that which is sweet to the palate and engage in intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb.
Therefore, he should not eat all that the palate desires like a dog or a donkey. Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. For example: a person with a warm constitution should not eat meat or honey, nor drink wine, as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it it bitter, for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy and to preserve the [human] race. Therefore, he should not engage in intercourse whenever he feels desire, but when he knows that he requires a seminal emission for medical reasons or in order to preserve the [human] race.
ב
צריך האדם שיכוון לבו וכל מעשיו כולם לידע את השם ברוך הוא בלבד ויהיה שבתו וקומו ודבורו הכל לעומת זה הדבר כיצד כשישא ויתן או יעשה מלאכה ליטול שכר לא יהיה בלבו לקבוץ ממון בלבד אלא יעשה דברים האלו כדי שימצא דברים שהגוף צריך להם מאכילה ושתיה וישיבת בית ונשיאת אשה וכן כשיאכל וישתה ויבעול לא ישים בלבו לעשות דברים האלו כדי ליהנות בלבד עד שנמצא שאינו אוכל ושותה אלא המתוק לחיך ויבעול כדי ליהנות אלא ישים על לבו שיאכל וישתה כדי להברות גופו ואיבריו בלבד לפיכך לא יאכל כל שהחיך מתאוה ככלב וחמור אלא יאכל דברים המועילים לגוף אם מרים אם מתוקים ולא יאכל דברים הרעים לגוף אע"פ שהן מתוקים לחיך כיצד מי שהיה בשרו חם לא יאכל בשר ולא דבש ולא ישתה יין כענין שאמר שלמה דרך משל אכול דבש וגו' ושותה מי העולשין אף על פי שהוא מר שנמצא שותה ואוכל דרך רפואה בלבד כדי שיבריא ויעמוד שלם הואיל ואי אפשר לאדם לחיות אלא באכילה ושתיה וכן כשיבעול לא יבעול אלא כדי להברות גופו וכדי לקיים את הזרע לפיכך אינו בועל כל זמן שיתאוה אלא כל עת שידע שהוא צריך להוציא שכבת זרע כמו דרך הרפואה או לקיים את הזרע:
Commentary on Halachah 2
3
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy and that he have children who will do his work and toil for him. Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. [Similarly,] one should intend to have a son [with the hope that] perhaps he will be a wise and great man in Israel.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He.
On this matter, our Sages have directed and said: "And all your deeds should be for the sake of Heaven." This is what Solomon declared in his wisdom: "Know Him in all your ways and He will straighten your paths" (Proverbs 3:6).
ג
המנהיג עצמו על פי הרפואה אם שם על לבו שיהיה כל גופו ואבריו שלמים בלבד ושיהיו לו בנים עושין מלאכתו ועמלין לצורכו אין זו דרך טובה אלא ישים על לבו שיהא גופו שלם וחזק כדי שתהיה נפשו ישרה לדעת את ה' שאי אפשר שיבין וישתכל בחכמות והוא רעב וחולה או אחד מאיבריו כואב וישים על לבו שיהיה לו בן אולי יהיה חכם וגדול בישראל נמצא המהלך בדרך זו כל ימיו עובד את ה' תמיד אפילו בשעה שנושא ונותן ואפילו בשעה שבועל מפני שמחשבתו בכל כדי שימצא צרכיו עד שיהיה גופו שלם לעבוד את ה' ואפילו בשעה שהוא ישן אם ישן לדעת כדי שתנוח דעתו עליו וינוח גופו כדי שלא יחלה ולא יוכל לעבוד את ה' והוא חולה נמצאת שינה שלו עבודה למקום ברוך הוא ועל ענין זה צוו חכמים ואמרו וכל מעשיך יהיו לשם שמים והוא שאמר שלמה בחכמתו בכל דרכיך דעהו והוא יישר אורחותיך:
Rambam:
• 3 Chapters A Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Eleven, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Twelve, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Thirteen
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Audio: Listen | Download | Video ClassTefilah and Birkat Kohanim - Chapter Eleven
1
Wherever ten Jews live, it is necessary to establish a place for them to congregate for prayer at the time of each prayer service.
This place is called a Beit K'nesset. The inhabitants of a city can compel each other to construct a synagogue and to purchase scrolls containing the Torah, the Prophets, and the Sacred Writings.
א
כל מקום שיש בו עשרה מישראל צריך להכין לו בית שיכנסו בו לתפלה בכל עת תפלה ומקום זה נקרא בה"כ וכופין בני העיר זה את זה לבנות להם בה"כ ולקנות להם ספר תורה נביאים וכתובים:
Commentary on Halachah 1
2
When a synagogue is built, it should be built only at the highest point of the city [as implied by Proverbs 1:21]: "She cries at the head of the public places." It should be built [so that] its height exceeds [that of] all the other buildings in the city [as implied by Ezra 9:9]: "to lift up the house of our God."
The entrance to the synagogue should open only on the east [as implied by Numbers 3:38]: "...And those who camped before the sanctuary on the east."
In [the synagogue], a heichal, where the Torah scroll is placed, should be constructed. The heichal should be constructed in the direction to which the people pray in that city, so that they will face the heichal when they stand to pray.
ב
כשבונין בית הכנסת אין בונין אותה אלא בגבהה של עיר שנאמר בראש הומיות תקרא ומגביהין אותה עד שתהא גבוהה מכל חצרות העיר שנאמר ולרומם את בית אלהינו ואין פותחין פתחי הכנסת אלא במזרח שנאמר והחונים לפני המשכן קדמה ובונין בו היכל שמניחין בו ספר תורה ובונין היכל זה ברוח שמתפללין כנגדו באותה העיר כדי שיהיו פניהם אל מול ההיכל כשיעמדו לתפלה:
Commentary on Halachah 2
3
A platform is placed in the center of the hall, so that the one who reads the Torah or one who gives a sermon can stand on it, so that all the others will hear him.
When one positions the tevah which contains the Torah scroll, one should position it in the center of the hall, in the direction of the heichal and facing the people.
ג
ומעמידין בימה באמצע הבית כדי שיעלה עליה הקורא בתורה או מי אשר אומר לעם דברי כבושין כדי שישמעו כולם וכשמעמידין התיבה שיש בה ספר תורה מעמידין אותה באמצע ואחורי התיבה כלפי ההיכל ופניה כלפי העם:
Commentary on Halachah 3
4
How do the people sit in the synagogue? The elders sit facing the people with their backs toward the heichal. All the people sit row after row, each row facing the back of the row before it. Thus, all the people face the sanctuary, the elders, and the tevah.
When the leader of the congregation stands to pray, he stands on the ground, before the tevah, facing the sanctuary like the others.
ד
כיצד העם יושבין בבתי כנסיות הזקנים יושבין ופניהן כלפי העם ואחוריהם כלפי ההיכל וכל העם יושבין שורה לפני שורה ופני השורה לאחורי השורה שלפניה עד שיהיו פני כל העם כלפי הקודש וכלפי הזקנים וכלפי התיבה ובעת ששליח ציבור עומד לתפלה עומד בארץ לפני התיבה ופניו לפני הקדש כשאר העם:
Commentary on Halachah 4
5
Synagogues and houses of study should be treated with respect. They should be swept clean and mopped.
All the Jews in Spain, the west, Babylonia, and Eretz Yisrael, are accustomed to light lamps in the synagogue and spread mats over the floor to sit on. In European communities, they sit on chairs.
ה
בתי כנסיות ובתי מדרשות נוהגין בהן כבוד ומכבדים אותן ומרביצין אותן ונוהגין כל ישראל בספרד ובמערב בשנער ובארץ הצבי להדליק עששיות בבתי כנסיות ולהציע בקרקען מחצלאות כדי לישב עליהם ובערי אדום יושבין בה על הכסאות:
Commentary on Halachah 5
6
No lightheadedness - i.e., jests, frivolity, and idle conversation - should be seen in a synagogue. We may not eat or drink inside [a synagogue], nor use [a synagogue] for our benefit, nor stroll inside one.
On a sunny [day], one should not enter [a synagogue to seek shade] from the sun, and on a rainy [day], [one should not enter a synagogue to seek shelter] from the rain. [However,] the sages and their students are permitted to eat and drink in a synagogue because of the difficulty [observing the prohibition would cause them].
ו
בתי כנסיות ובתי מדרשות אין נוהגין בהן קלות ראש כגון שחוק והיתול ושיחה בטלה ואין אוכלין בהן ואין שותין בהן ואין ניאותין בהן ואין מטיילין בהן ואין נכנסין בהן בחמה מפני החמה ובגשמים מפני הגשמים וחכמים ותלמידיהם מותרין לאכול ולשתות בהן מדוחק:
Commentary on Halachah 6
7
It is forbidden to calculate accounts in [a synagogue], unless the accounts are connected with a mitzvah: for example, the collection of charity, the redemption of captives, or the like.
[Similarly,] eulogies should not be recited inside them, except a eulogy that involves many [of the inhabitants of the city]; for example, [if] there were a eulogy of the great sages of that city for which all the people would gather together and come.
ז
ואין מחשבין בהן חשבונות אא"כ היו חשבונות של מצוה כגון קופה של צדקה ופדיון שבויים וכיוצא בהן ואין מספידין בהן אלא הספד של רבים כגון שיהיה שם הספד גדולי חכמי אותה העיר שכל העם מתקבצין ובאין בגללן:
Commentary on Halachah 7
8
If a synagogue or a house of study has two entrances, one should not use it for a shortcut, i.e., to enter through one entrance and leave through the other to reduce [the distance one] travels, because it is forbidden to enter [these buildings] except for a mitzvah.
ח
היה לבית הכנסת או לבית המדרש שני פתחין לא יעשנו קפנדריא כדי שיכנס בפתח זה ויצא בפתח שכנגדו לקרב הדרך שאסור ליכנס בהן אלא לדבר מצוה:
Commentary on Halachah 8
9
A person who has to enter a synagogue to call a child or his friend should enter and read [a portion of the written law] or relate a teaching [of the oral law] and then call his friend, so that he will not have entered [a synagogue] for his personal reasons alone.
If he does not know [how to study], he should ask one of the children [to] tell him the verse he is studying or, [at the very least,] wait a while in the synagogue and then leave, since spending time [in the synagogue] is one of the aspects of the mitzvah as implied by [Psalms 84:5]: "Happy are those who dwell in Your house."
ט
מי שצריך ליכנס לבית הכנסת לקרות תינוק או חבירו יכנס ויקרא מעט או יאמר שמועה ואחר כך יקרא חבירו כדי שלא יכנס בשביל חפציו בלבד ואם אינו יודע יאמר לתינוק מן התינוקות קרא לי הפסוק שאתה קורא בו או ישהה מעט בבית הכנסת ואח"כ יצא שהישיבה שם מעסקי המצות היא שנאמר אשרי יושבי ביתך וגו':
Commentary on Halachah 9
10
A person who enters [a synagogue] to pray or to study is permitted to leave by the opposite door to shorten his way.
A person is permitted to enter a synagogue [holding] his staff, [wearing] his shoes, wearing [only] lower garments, or with dust on his feet. If it is necessary for him to spit, he may spit in the synagogue.
י
מי שנכנס להתפלל או לקרות מותר לו לצאת בפתח שכנגדו כדי לקרב את הדרך ומותר לאדם ליכנס לבית הכנסת במקלו במנעלו ובאפונדתו ובאבק שעל רגליו ואם היה צריך לרוק ירוק בבית הכנסת:
Commentary on Halachah 10
11
Synagogues and houses of study that have been destroyed remain holy [as can be inferred from Leviticus 26:31]: "I will destroy your sanctuaries." [Our Sages explained]: Even though they are destroyed, they remain holy.
Just as one must treat them with respect while they are standing, so must they be treated [with respect] when they are destroyed with the exception of sweeping and mopping them. [When destroyed], they need not be swept or mopped.
If grass grows in them, it should be pulled out and left there so that it will be seen by the people [in the hope that] it will rouse their spirits and rebuild them.
יא
בתי כנסיות ובתי מדרשות שחרבו בקדושתן הן עומדות שנאמר והשימותי את מקדשיכם אף על פי שהן שוממין בקדושתן הן עומדין וכשם שנוהגין בהן כבוד ביישובן כך נוהגין בהן בחורבנם חוץ מכיבוד וריבוץ שאין מכבדין אותן ואין מרביצין אותן עלו בהן עשבים תולשין אותם ומניחין אותן במקומן כדי שיראו אותן העם ותעור רוחם ויבנום:
Commentary on Halachah 11
12
One should not tear down a synagogue in order to build another in its place or in another place. Instead, one should build the [new synagogue] and then, one [may] tear down the [previous] one lest unforeseen difficulties arise [which prevent it] from being built.
This applies even to a single wall of [a synagogue]. One should build the new wall next to the old wall and then, tear down the old wall.
יב
אין סותרין בית הכנסת כדי לבנות אחר במקומו או במקום אחר אבל בונין אחר ואחר כך סותרין זה שמא יארע להם אונס ולא יבנו אפילו כותל אחד ממנו בונה החדש בצד הישן ואח"כ סותר הישן:
Commentary on Halachah 12
13
When does the above apply? When its foundations are not ruined or its walls are not leaning perilously. However, if its foundation is destroyed or its walls are leaning perilously, it should be destroyed immediately and [then, efforts to] rebuild it should be begun immediately throughout the day and night lest times become difficult and it remain destroyed.
יג
בד"א שלא חרבו יסודותיו או שלא נטו כתליו ליפול אבל אם חרבו יסודותיו או שנטו כתליו ליפול סותרין אותו מיד ומתחילין לבנות במהרה ביום ובלילה שמא תדחק השעה וישאר חרב:
Commentary on Halachah 13
14
It is permitted to transform a synagogue into a house of study. However, it is forbidden to transform a house of study into a synagogue because the sanctity of a house of study exceeds that of a synagogue and one must proceed to a higher rung of holiness, but not descend to a lower rung.
Similarly, the inhabitants of a city who sold a synagogue may purchase an ark with the proceeds. If they sold an ark, they may purchase a mantle or a case for a Torah scroll with the proceeds. If they sold a mantle or a case, they may buy chumashim with the proceeds. If they sold chumashim, they may buy a Torah scroll with the proceeds. If they sold a Torah scroll, the proceeds may only be used to purchase another Torah scroll, for there is no level of holiness above that of a Torah scroll.
The same [laws apply] to [any money] which remains.
יד
מותר לעשות בית הכנסת בית המדרש אבל בית המדרש אסור לעשותו בית הכנסת שקדושת בית המדרש יתירה על קדושת בית הכנסת ומעלין בקדש ולא מורידין וכן בני העיר שמכרו בית הכנסת יש להן ליקח בדמיו תיבה מכרו תיבה יש להן ליקח בדמיה מטפחות או תיק לספר תורה מכרו מטפחות או תיק לוקחים בדמיו חומשים מכרו חומשין לוקחין בדמיו ספר תורה אבל אם מכרו ספר תורה אין לוקחין בדמיו אלא ספר תורה אחר שאין שם קדושה למעלה מקדושת ספר תורה וכן במותריה:
Commentary on Halachah 14
15
Similar [principles apply] if a congregation collected money to build a house of study or a synagogue or to purchase an ark, a mantle or a case [for a Torah scroll], or a Torah scroll, and desired to change [the purpose for which] all the [funds] had been [originally] collected.
It is forbidden to change [the purpose for which the funds will be used] except from a matter of lesser sanctity to one of greater sanctity. However, if [the congregation] accomplished the purpose for which they had [originally] collected [the funds], they may use the remainder for whatever they desire.
All the components of a synagogue are considered like the synagogue itself. The curtain hanging before the ark is considered like the mantle of a Torah scroll. If a condition was made concerning them, the terms of the condition are binding.
טו
וכן אם גבו העם מעות לבנות בית המדרש או לבית הכנסת או לקנות תיבה או מטפחות ותיק או ספר תורה ורצו לשנות כל מה שגבו אין משנין אותן אלא מקדושה קלה לקדושה חמורה ממנה אבל אם עשו מה שגבו לעשות והותירו משנין המותר לכל מה שירצו וכל כלי בית הכנסת כבית הכנסת פרוכת שעל הארון שמניחים בו הספרים כמטפחות הספרים ואם התנו עליהם הרי הן כפי התנאי:
Commentary on Halachah 15
16
When do the above statements permitting the sale of a synagogue apply? In regard to a synagogue in a village. Since it was constructed for the sake of the inhabitants of that village alone, so that they can pray inside it, they are permitted to sell it if they all desire to do so.
In contrast, a synagogue in a metropolis, since it was constructed for the sake of all the people in the world, [i.e.,] so that anyone who comes to that country can come and pray in it, it is considered as [the property] of [the entire] Jewish people and it can never be sold.
טז
במה דברים אמורים שמותר למכור בית הכנסת בבית הכנסת של כפרים שלא עשו אותו אלא על דעת בני הכפר לבדם שיהיה להם להתפלל בו שאם רצו כולם למוכרו מותרין אבל בית הכנסת של כרכין הואיל ועל דעת כל אנשי העולם נעשה שיבוא ויתפלל בו כל הבא אל המדינה נעשה של כל ישראל ואין מוכרין אותו לעולם:
Commentary on Halachah 16
17
The inhabitants of a village who desire to sell their synagogue in order to build another synagogue with the money, or to buy an ark or Torah scroll with the money, must establish as a condition [of the sale] that the purchaser not use the building for a bathhouse, a leatherworks, a mikveh, or a laundry.
If, at the time of the sale, the seven officials of the community made a condition in the presence of the entire community that the purchaser be allowed to use the building for the above purposes, he may.
יז
בני הכפר שרצו למכור בית הכנסת שלהן או לבנות בדמיו בית הכנסת אחר או לקנות בדמיו תיבה או ספר תורה צריכין להתנות על הלוקח שלא לעשות אותו לא מרחץ ולא בורסקי והוא המקום שמעבדין בו את העורות ולא בית הטבילה ולא בית המים ואם התנו שבעה טובי העיר במעמד אנשי העיר בשעת מכירה שיהא הלוקח מותר לעשות בו כל אלו מותר:
Commentary on Halachah 17
18
Similarly, if the seven officials of the community made a condition in the presence of the entire community that [after the community accomplished the purpose for which they sold the synagogue], the remainder of the funds could be used for mundane purposes, they may be used for such purposes. Thus, after the money has been used for building another synagogue, for purchasing an ark, a mantle or case [for a Torah scroll], chumashim, or a Torah scroll, the remainder may be used for mundane purposes in accordance with their condition, and may be used for whatever they please.
יח
וכן אם התנו שבעה טובי העיר במעמד אנשי העיר על מותר הדמים שיהיו חולין הרי הן חולין וכשלוקחין הדמים ובונין מהן בית הכנסת אחר או שיקנו מהם תיבה או מטפחות ותיק או חומשין או ספר תורה השאר יהא חולין כמו שהתנו ויעשו בהן מה שירצו:
Commentary on Halachah 18
19
Similarly, if all the inhabitants of a city - or a majority of them - accept [the authority of] a single individual, whatever actions he takes [in regard to a synagogue] are binding. He may sell [the synagogue] or give [it as a gift] alone, as he sees fit, and establish whatever conditions he desires.
יט
וכן אם קבלו עליהן כל אנשי העיר או רובם אדם אחד כל מה שעשה עשוי והוא מוכר ונותן לבדו כפי מה שיראה ויתנה כפי מה שיראה:
Commentary on Halachah 19
20
Just as it is permitted to sell a synagogue, it is permitted to give it away as a present. If the community had not received any benefit from giving it as a gift, it would not have given it. However, it cannot be rented or given as security.
Similarly, when a synagogue is being torn down so that it can be rebuilt, it is permitted to sell the bricks, timber, and soil, exchange them, or give them as gifts. However, it is forbidden to lend them, since their sanctity only departs in return for money or benefit which is equivalent to money.
כ
כשם שמותר להם למכור בית הכנסת כך נותנין אותו במתנה שאילו לא היה להם לציבור הנייה במתנה זו לא נתנוהו אבל לא משכירין אותו ולא ממשכנין אותו וכן כשסותרין בתי כנסיות לבנותן מותרין למכור ולהחליף ולתת במתנה הלבנים והעצים והעפר שלהן אבל להלוותן אסור שאין הקדושה עולה מהן אלא בדמים או בהנייה שהיא כדמים:
Commentary on Halachah 20
21
Although the people pray in a city's main street on fast days and ma'amadot, because too many people gather to fit within a synagogue, [the street] does not possess any quality of sanctity, because [praying there is only a temporary measure] and it is not established as a place of prayer.
Similarly, buildings and courtyards where people gather to pray do not possess any measure of sanctity, because they were not designated for prayer alone. Rather, [people] pray within them as a temporary measure, as a person prays within his home.
כא
רחובה של עיר אע"פ שהעם מתפללין בו בתעניות ובמעמדות מפני שהקיבוץ רב ואין בתי כנסיות מכילין אותן אין בו קדושה מפני שהוא עראי ולא נקבע לתפלה וכן בתים וחצרות שהעם מתקבצין בהם לתפלה אין בהם קדושה מפני שלא קבעו אותם לתפלה בלבד אלא עראי מתפללים בהן כאדם שמתפלל בתוך ביתו:
Commentary on Halachah 21
Tefilah and Birkat Kohanim - Chapter Twelve
1
Moses, our teacher, ordained that the Jews should read the Torah publicly on the Sabbath and on Monday and Thursday mornings, so the [people] would never have three days pass without hearing the Torah.
Ezra ordained that [the Torah] should be read during the Minchah service on the Sabbath, because of the shopkeepers. He also ordained that on Mondays and Thursdays, three people should read [from the Torah], and that they should read no fewer than ten verses.
א
משה רבינו תיקן להם לישראל שיהו קורין בתורה ברבים בשבת ובשני ובחמישי בשחרית כדי שלא ישהו שלשה ימים בלא שמיעת תורה ועזרא תיקן שיהו קורין כן במנחה בכל שבת משום יושבי קרנות וגם הוא תיקן שיהו קורין בשני ובחמישי שלשה בני אדם ולא יקראו פחות מעשרה פסוקים:
Commentary on Halachah 1
2
These are the days when the Torah is read publicly: Sabbaths, festivals, Rashei Chadashim, fast days, Chanukah, Purim, and Mondays and Thursdays each week.
The haftarah is read only on Sabbaths, festivals, and Tish'ah B'Av.
ב
ואלו הן הימים שקורין בהם בתורה בציבור בשבתות ובמועדים ובראשי חדשים ובתעניות ובחנוכה ובפורים ובשני וחמישי שבכל שבוע ושבוע ואין מפטירין בנביאים אלא בשבתות וימים טובים ותשעה באב בלבד:
Commentary on Halachah 2
3
The Torah is never read in public in the presence of fewer than ten adult free men. No fewer than ten verses are read. Vayedaber is counted as one of them. No fewer than three men should read.
[When] beginning a passage from the Torah, [one should read] at least three verses, and one should not conclude less than three verses from the conclusion of a passage. Each reader should not read fewer than three verses.
ג
אין קורין בתורה בציבור בפחות מעשרה אנשים גדולים בני חורין ואין קורין פחות מעשרה פסוקים וידבר עולה מן המנין ולא יהיו הקורין פחות משלשה אנשים ואין מתחילין בפרשה פחות משלשה פסוקים ואין משיירין בפרשה פחות משלשה פסוקים ולא יקרא הקורא פחות משלשה פסוקים:
Commentary on Halachah 3
4
[When] three people read ten verses: Two read three [verses each] and one, four [verses]. It is praiseworthy regardless of whether the one who read four [verses] is first, last, or in the middle.
ד
שלשה שקראו עשרה פסוקים שנים קוראין שלשה שלשה ואחד ארבעה ובין שהיה הקורא ארבעה ראשון או אחרון או אמצעי הרי זה משובח:
Commentary on Halachah 4
5
Each one of the readers opens the Torah scroll and looks at the place from which he is to read. Afterwards, he declares, Barchu et Ado-nai hamevorach, and all the people answer: Baruch Ado-nai hamevorach le'olam va'ed. He then recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, the Giver of the Torah.
All the people respond: "Amen." Afterwards, he reads until he completes the reading, rolls the scroll [closed] and recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has given us His Torah, the Torah of truth, and implanted eternal life in our midst. Blessed are You, God, the Giver of the Torah.
ה
כל אחד ואחד מן הקורין פותח ספר תורה ומביט למקום שהוא קורא בו ואח"כ אומר ברכו את יי' המבורך וכל העם עונין ברוך ה' המבורך לעולם ועד וחוזר ומברך ברוך אתה יי' אלהינו מלך העולם אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה יי' נותן התורה וכל העם עונין אמן ואחר כך קורא עד שישלים לקרות וגולל הספר ומברך ברוך אתה יי' אלהינו מלך העולם אשר נתן לנו תורתו תורת אמת וחיי עולם נטע בתוכנו ברוך אתה יי' נותן התורה:
Commentary on Halachah 5
6
The person reading the Torah is not allowed to begin reading until the congregation ceases responding "Amen." If one erred while reading, even regarding the careful pronunciation of one letter, [the reader] is forced to repeat [the reading] until he reads it correctly.
Two people should not read at the same time. Rather, one should read alone. If one was reading and lost the ability to speak, another should replace him. He should begin from the place where the one who lost the ability to speak began, and recite the blessing after concluding.
ו
אין הקורא בתורה רשאי לקרות בתורה עד שיכלה אמן מפי הציבור קרא וטעה אפילו בדקדוק אות אחת מחזירין אותו עד שיקראנה בדקדוק ולא יקראו שנים בתורה אלא האחד לבדו קרא ונשתתק יעמוד אחר תחתיו ויתחיל ממקום שהתחיל הראשון שנשתתק ומברך בסוף:
Commentary on Halachah 6
7
The reader is not permitted to [begin] reading until the person of greatest stature within the community tells him to [begin] reading. Even the chazan or the gabbai should not begin reading on their own initiative until the community [as a whole] or the person of greatest stature begins to read.
[When the chazan reads from the Torah,] another person should stand with him while he reads, just as the chazan stands together with the other readers.
ז
אין הקורא רשאי לקרות עד שיאמר לו גדול שבציבור לקרות ואפילו חזן הכנסת או ראש הכנסת אינו קורא מעצמו עד שיאמרו לו הציבור או גדול שבהם לקרות וצריך אחד לעמוד עמו בשעת קריאה כדרך חזן העומד עם הקוראין:
Commentary on Halachah 7
8
The reader may skip from place to place in one subject - for example, from Acharei mot... to Ach be'asor, in the portion Emor el Hacohanim - provided he does not read by heart. It is forbidden [for a reader] to say even one word [without looking at the text]. [When] skipping [in this fashion, the reader] should not wait longer than it takes for the translator to translate one verse.
ח
הקורא יש לו לדלג ממקום למקום בענין אחד כגון אחרי מות ואך בעשור שבפרשת אמור אל הכהנים והוא שלא יקרא על פה שאסור לקרות שלא מן הכתב אפילו תיבה אחת ולא ישהה בדילוג אלא כדי שישלים התורגמן תרגום הפסוק:
Commentary on Halachah 8
9
Once the reader begins reading the Torah, it is forbidden [for the congregants] to talk, even regarding matters of Torah law. Rather, everyone should listen, remain silent, and pay attention to what is being read, as [Nechemiah 8:3] states: "The ears of all the people were [attentive] to the Torah scroll."
It is forbidden to leave the synagogue while the reader is reading from the Torah. However, one is permitted to leave between aliyot. A person who is constantly involved in Torah study, and Torah is his occupation, is permitted to involve himself in Torah study while the Torah is being read.
ט
כיון שהתחיל הקורא לקרות בתורה אסור לספר אפילו בדבר הלכה אלא הכל שומעין ושותקין ומשימין לבם למה שהוא קורא שנאמר ואזני כל העם אל ספר התורה ואסור לצאת מן הכנסת בשעה שהקורא קורא ומותר לצאת בין איש לאיש ומי שהוא עוסק בתורה תמיד ותורתו אומנותו מותר לו לעסוק בתלמוד תורה בשעה שהקורא קורא בתורה:
Commentary on Halachah 9
10
From the time of Ezra, it was customary that a translator would translate to the people the [passages] read by the reader from the Torah, so that they would understand the subject matter.
The reader should read one verse alone and remain silent while the translator translates it. Afterwards, he should read a second verse. The reader is not permitted to read to the translator more than one verse [at a time].
י
מימות עזרא נהגו שיהא שם תורגמן מתרגם לעם מה שהקורא קורא בתורה כדי שיבינו ענין הדברים והקורא קורא פסוק אחד בלבד ושותק עד שיתרגם אותו התורגמן וחוזר וקורא פסוק שני ואין הקורא רשאי לקרות למתורגמן יותר מפסוק אחד:
Commentary on Halachah 10
11
The reader is not permitted to raise his voice above that of the translator, nor should the translator raise his voice above that of the reader. The translator is not permitted to [begin] translating until the reader completes reading the verse, nor may the reader [begin] reading another verse until the translator has completed the translation.
The translator should not lean on a beam or on a pillar. Rather, he should stand with awe and fear. He should not translate from a written text, but rather should recite the translation by heart.
The reader is not permitted to assist the translator, lest people say: "The translation is written in the Torah scroll." A person of lesser stature may serve as a translator for a person of greater stature. However, it is not befitting the honor of a person of greater stature to serve as a translator for a person of lesser stature. Two people should not serve as translators simultaneously; rather, one person should read and one should translate.
יא
אין הקורא רשאי להגביה קולו יותר מן המתרגם והמתרגם לא יגביה קולו יותר מן הקורא ואין המתרגם רשאי לתרגם עד שיכלה הפסוק מפי הקורא ואין הקורא רשאי לקרות פסוק אחר עד שיכלה התרגום מפי התורגמן ואין התורגמן נשען לא לעמוד ולא לקורה אלא עומד באימה וביראה ולא יתרגם מתוך הכתב אלא על פה ואין הקורא רשאי לסייע לתורגמן שלא יאמרו תרגום כתוב בתורה והקטן מתרגם ע"י גדול ואין כבוד לגדול שיתרגם על ידי קטן ולא יהיו המתרגמין שנים כאחד אלא אחד קורא ואחד מתרגם:
12
Not all passages from the Torah are translated in public. All [of the following passages] should be read, but not translated: the incident involving Reuven, the priestly benediction, [the passage describing the sin] of the golden calf from "And Moses told Aharon" (Exodus 32:21) until "And Moses saw the people" (Exodus 32:25) and one other verse, "And God set a plague upon the people" (Exodus 32:35).
In the [description of] the incident concerning Amnon (II Samuel, Chapter 13), the verse which states, "Amnon, the son of David" (13:1) should be neither read nor translated.
יב
ולא כל המקראות מתרגמינן בצבור מעשה ראובן וברכת כהנים ומעשה העגל מן ויאמר משה אל אהרן עד וירא משה את העם וגו' ועוד פסוק אחד ויגף ה' את העם כולם נקראין ולא מתרגמין ובמעשה אמנון במקום שנאמר אמנון בן דוד נקרא ולא מתרגם:
13
The person who reads the haftarah must read from the Torah first. Even three verses [are sufficient]. He should read again the passage that had been read previously.
He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. He should not read fewer than twenty-one verses [as the haftarah]. However, if a concept is completed in fewer [verses] than that, he need not add more. If he read only ten verses, but the haftarah is translated, it is sufficient even if the concept is not completed.
[When reading] from the prophets, one reads and even two may translate. One may skip from one concept to another. However, one should not skip from one prophet to another, except among the twelve prophets. Furthermore, [even within a book from a single prophet,] one should not skip from the conclusion of the book until its beginning. Whenever one skips, one should not wait longer than it takes the translator to complete his translation.
יג
המפטיר בנביא צריך לקרות בתורה תחלה אפילו שלשה פסוקים חוזר וקורא מה שקרא לפניו ולא יפטיר בנביא עד שיגלול ספר תורה ולא יפחות מעשרים ואחד פסוקים ואם שלם הענין בפחות מאלו אינו צריך להוסיף ואם קרא עשרה פסוקים ותרגמן המתרגם דיו ואפילו לא שלם הענין ובנביא אחד קורא ואפילו שנים מתרגמין ומדלג מענין לענין אחר ואינו מדלג מנביא לנביא אלא בנביאים של שנים עשר בלבד ובלבד שלא ידלג מסוף הספר לתחלתו וכל המדלג לא ישהה בדילוג אלא כדי שישלים המתרגם תרגומו:
Commentary on Halachah 13
14
A person reading from the prophets may read three verses to the translator at one time, and the translator translates them one after another. If the three verses are three separate passages, [the reader] should read them to the translator only one at a time.
יד
הקורא בנביא יש לו לקרות לתורגמן שלשה פסוקים והמתרגם מתרגם שלשתן זה אחר זה ואם היו שלשה הפסוקים שלש פרשיות לא יקרא לתורגמן אלא אחד אחד בלבד:
Commentary on Halachah 14
15
The person who reads the haftarah recites one blessing before [beginning his reading]: Blessed are You, God, our Lord, King of the universe, who chose prophets....
After [completing the reading], he recites four blessings. He concludes the first blessing: "the God who is faithful in all of His words." He concludes the second blessing: "who builds Jerusalem." He concludes the third blessing: "the Shield of David." He concludes the fourth blessing with the mention of the sacred aspect of the day, as he does in the Shemoneh Esreh. Similarly, if Rosh Chodesh falls on the Sabbath, the one who reads the haftarah mentions Rosh Chodesh in this blessing, as he does in the Shemoneh Esreh.
טו
המפטיר בנביא מברך לפניו ברכה אחת ברוך אתה ה' אלהינו מלך העולם אשר בחר בנביאים וכו' ומברך לאחריו ארבע ברכות ברכה ראשונה חותם בה האל הנאמן בכל דבריו שנייה חותם בה בונה ירושלים שלישית חותם בה מגן דוד רביעית חותם בה ענין קדושת היום כמו שחותם בתפלה וכן אם חל ראש חדש להיות בשבת המפטיר בנביא מזכיר ראש חדש בברכה זו כמו שמזכיר בתפלה:
Commentary on Halachah 15
16
How many readers [are called to the Torah]? On Sabbath morning, seven; on Yom Kippur, six; on festivals, five. This number may not be reduced. However, it may be increased.
On Rashei Chadashim and on Chol Hamo'ed, four people [are called to read [from the Torah]. On the Sabbath and Yom Kippur during the Minchah service, on Mondays and Thursdays throughout the entire year, on Chanukah and Purim in the morning service, and on fast days in the morning and Minchah services three people [are called to] read [from the Torah]. This number may not be reduced, nor may it may be increased.
טז
כמה הן הקוראין בשבת בשחרית קוראין שבעה וביום הכפורים ששה ובימים טובים חמשה אין פוחתין מהן אבל מוסיפין עליהם בראשי חדשים ובחולו של מועד קורין ארבעה בשבת וביוה"כ במנחה ובשני ובחמישי של כל השנה ובחנוכה ובפורים בשחרית ובימי התענית בשחרית ובמנחה קורין שלשה אין פוחתין ממנין זה ואין מוסיפין עליהן:
Commentary on Halachah 16
17
A woman should not read the Torah publicly, as a token of respect for the community. A minor who knows how to read and is aware of the One who is being blessed may be counted as one of the required number [of people called to the Torah].
Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah. [However,] if the leader of the congregation interrupted [by reciting] Kaddish between the conclusion of the Torah reading and the reading of the person who recites the haftarah, [the latter] is not included as one of the required number [of people called to the Torah].
If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah, read, descend [from the platform], return and read again a second and a third time until he completes the number of aliyot designated for that day.
יז
אשה לא תקרא בציבור מפני כבוד הציבור קטן היודע לקרות ויודע למי מברכין עולה ממנין הקוראים וכן מפטיר עולה מהמנין שהרי הוא קורא בתורה ואם הפסיק שליח ציבור בקדיש בין משלים ובין המפטיר אינו עולה מן המנין ציבור שלא היה בהם יודע לקרות אלא אחד עולה וקורא ויורד וחוזר וקורא שנייה ושלישית עד שיגמור מנין הקוראים של אותו היום:
Commentary on Halachah 17
18
In all of these [Torah] readings, a priest reads first; after him, a Levite; and after him, an Israelite. It is common custom at present that even a priest who is a common person is given precedence and allowed to read before a wise man of great stature in Israel.
Whoever is greater than his colleague in wisdom is given precedence regarding the reading [of the Torah]. The last person who rolls the Torah scroll closed receives a reward equivalent to that of all the others. Therefore, even the person of the greatest stature in the community can receive the concluding aliyah.
יח
בכל קריאה וקריאה מאלו כהן קורא ראשון ואחריו לוי ואחריו ישראל ומנהג פשוט הוא היום שאפילו כהן עם הארץ קודם לקרות לפני חכם גדול ישראל וכל מי שהוא גדול מחברו בחכמה קודם לקרות והאחרון שגולל ספר תורה נוטל שכר כנגד הכל לפיכך עולה ומשלים אפילו גדול שבציבור:
Commentary on Halachah 18
19
When there are no priests present, an Israelite is called to the Torah and a Levite should not be called after him at all.
When there are no Levites present, the priest who received the first aliyah returns and reads [from the Torah] a second time in place of the Levite. Another priest should not read [from the Torah] after him, lest others say that there is a blemish in the first's lineage, and, therefore, another priest was given the aliyah.
Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them.
יט
אין שם כהן עולה ישראל ולא יעלה אחריו לוי כלל אין שם לוי כהן שקרא ראשון חוזר וקורא הוא עצמו פעם שנייה במקום לוי אבל לא יקרא אחריו כהן אחר שמא יאמרו הראשון פסול ולפיכך עולה כהן אחר וכן לא יקרא לוי אחר לוי שמא יאמרו אחד משניהם פסול:
Commentary on Halachah 19
20
What is the order [of the service] when the Torah is read after prayer? On a day when there is a Musaf service, after the leader of the congregation completes the morning service, he recites Kaddish and takes out the Torah scroll. He calls the members of the community, one by one, and they ascend and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place, recites Kaddish, and then the [congregation] recites the Musaf service.
On days when the haftarah is read and there is a Musaf service, it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah]. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].
כ
כיצד סדר הקריאה בתורה אחר התפלה כל יום שיש בו תפלת מוסף אחר שיגמור שליח צבור תפלת שחרית אומר קדיש ומוציא ספר תורה וקורא לאחד אחד מן הציבור ועולין וקורין בתורה וכשגומרין מחזיר ספר תורה למקומה ואומר קדיש ומתפללין תפלת מוסף וימים שיש בהן מפטיר ומוסף נהגו לומר קדיש קודם שיעלה המפטיר ויש מקומות שנהגו לומר קדיש אחר המפטיר:
Commentary on Halachah 20
21
During the Minchah service on the Sabbath and on Yom Kippur, after the leader of the congregation completes Tehillah l'David and the order of Kedushah, he recites the Kaddish, and takes out a Torah scroll. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place. The leader of the congregation] recites Kaddish, and the [congregation] recites the Minchah service.
Similarly, on a fast day, the Torah is read [before] the Minchah service. Afterwards, Kaddish is recited, and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.
כא
ובמנחה של שבת ושל יום הכפורים אחר שיגמור שליח ציבור תהלה לדוד וסדר היום אומר קדיש ומוציא ספר תורה ועולין וקורין בו ומחזירו ואומר קדיש ומתפללין מנחה וכן בתענית קוראין במנחה ואח"כ אומר קדיש ומתפללין תפלת מנחה אבל ביום טוב לא נהגו לקרות במנחה:
Commentary on Halachah 21
22
[When the Torah is read on] a day when Musaf is not recited, after the morning Shemoneh Esreh is completed, [the leader of the congregation] recites the Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place. The leader of the congregation] recites Tehillah l'David and the order of Kedushah, as is the practice every day. [Afterwards,] he recites the Kaddish and the people depart.
כב
ויום שאין בו מוסף כשגומר תפלת שחרית אומר קדיש ומוציא ספר תורה וקוראין בו ומחזירו ואומר קדיש ואחר כך אומר תהלה לדוד וסדר היום כדרך שאומרים בכל יום ואומר קדיש וכל העם נפטרין:
Commentary on Halachah 22
23
It is not proper to read from chumashim in synagogues, as a token of respect for the community.
A Torah scroll should not be rolled [from one portion to another portion] in the presence of the community, because of the difficulty it would cause the people, forcing them to remain standing while the Torah scroll is being rolled. Therefore, if it is necessary to read two separate concepts, two Torah scrolls are taken out. [However,] one person should not read one concept from two Torah scrolls, lest people say that the first scroll was invalid and, therefore, they read from the second.
כג
אין קוראין בחומשין בבתי כנסיות משום כבוד ציבור ואין גוללין ספר תורה בציבור מפני טורח הציבור שלא יטריח עליהם להיותן עומדין עד שיגלול ספר תורה לפיכך אם יצטרכו לקרות שני ענינים מוציאין שני ספרי תורה ולא יקרא איש אחד ענין אחד בשתי תורות שמא יאמרו ספר ראשון פגום היה ולפיכך קורא בשני:
Commentary on Halachah 23
24
When a person rolls a Torah scroll [closed], he should roll it from the outside. When he ties it, he should tie it from the inside. He should leave the stitching [in the center], so that it will not rip.
In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation is not allowed to leave until the Torah scroll is taken. They should accompany it, following it to the place where it is kept.
כד
כל הגולל ספר תורה גוללו מבחוץ וכשהוא מהדקו מהדקו מבפנים וצריך להעמידו על התפר כדי שלא יקרע מקום שמוציאין ספר תורה אחר שקוראין בו ומוליכין אותו לבית אחר להצניעו אין הצבור רשאין לצאת עד שיצא ספר תורה וילוו אותו והם אחריו עד המקום שמצניעין אותו בו:
Commentary on Halachah 24
Tefilah and Birkat Kohanim - Chapter Thirteen
1
The common custom throughout all Israel is to complete the [reading of] the Torah in one year. [The cycle] is begun on the Sabbath after the Sukkot festival, reading the sidrah, Bereshit. On the following Sabbath, [the sidrah,] Eleh toldot [is read]; on the third, [the sidrah,] Vayomer Ado-nai el Avram. We continue reading according to this order until the Torah is completed, during the Sukkot festival.
There are those who finish the Torah reading in a three-year cycle. However, this is not a widely accepted custom.
א
המנהג הפשוט בכל ישראל שמשלימין את התורה בשנה אחת מתחילין בשבת שאחר חג הסוכות וקורין בסדר בראשית בשניה אלה תולדות בשלישית ויאמר יי' אל אברם וקוראין והולכין על הסדר הזה עד שגומרין את התורה בחג הסוכות ויש מי שמשלים את התורה בשלש שנים ואינו מנהג פשוט:
2
Ezra instituted the practice of having the Jews read the "curses" found in the Book of Leviticus before Shavuot, and those found in the Book of Deuteronomy before Rosh HaShanah.
It is common custom to read [the sidrah,] Bemidbar Sinai before Shavuot, [the sidrah,] Va'etchanan after Tish'ah B'Av, [the sidrah,] Attem nitzavim before Rosh HaShanah, and [the sidrah,] Tzav et Aharon before Pesach in an ordinary year.
Therefore, there are Sabbaths on which two sedarim are read: for example, [the sidrah,] Ishah ki tazria and [the sidrah,] Vezot tih'yeh torat hametzora [are often combined. Similarly, the sidrah,] Im bechukotai [is often combined] with [the sidrah,] Behar Sinai, so that [the reading of the Torah] will be completed in a year, and the sedarim will be read at the appropriate times.
ב
עזרא תיקן להם לישראל שיהו קורין קללות שבספר ויקרא קודם עצרת ושבמשנה תורה קודם ראש השנה והמנהג הפשוט שיהו קוראין במדבר סיני קודם עצרת ואתחנן אחר תשעה באב אתם נצבים קודם ראש השנה צו את אהרן קודם הפסח בשנה פשוטה לפיכך יש שבתות שקורין שחרית שני סדרין כגון אשה כי תזריע וזאת תהיה תורת המצורע אם בחקותי עם בהר סיני וכיוצא בהן כדי שישלימו בשנה ויקראו אותן הסדרים בעונתן:
3
At the point [in the Torah] where the Sabbath morning [reading] was completed, the reading [is begun] on the Sabbath afternoon, on Monday, on Thursday, and on the following Sabbath.
What is implied? On the first Sabbath, we read [the sidrah,] Bereshit in the morning. In the afternoon, ten or more verses from [the sidrah,] Eleh toldot Noach are read. The same practice [is followed] on Monday and Thursday. On the coming Sabbath, we begin from Eleh toldot Noach, and read until the conclusion of the sidrah. This pattern is followed throughout the year.
On each Sabbath, a haftarah is recited that reflects the Torah reading.
ג
מקום שמפסיקין בשבת בשחרית שם קוראין במנחה ובשני ובחמישי ולשבת הבאה כיצד שבת ראשונה קורין בשחרית בסדר בראשית במנחה קורין אלה תולדות נח עשרה פסוקים או יותר וכן בשני ובחמישי וכן לשבת הבאה בשחרית מתחילין מאלה תולדות נח וקורא עד סוף הסדר ועל דרך זו קורין כל השנה ומפטירין בכל שבת ושבת בנביא מעין שקרא בתורה:
4
On Rosh Chodesh, the first reader reads three verses from the passage (Numbers 28:1-15) Tzav. The second reader reads the third verse which was read by the first reader, and the following two verses, so that three verses will remain in the passage. The third reader reads the three verses that were left [unread] by the second reader, and the passage "And on the Sabbath day...." The fourth reader reads [the passage] "And on your new months...."
If Rosh Chodesh falls on the Sabbath, two Torah scrolls are taken out in the morning. The sidrah of that particular Sabbath is read from one, and the person who concludes the reading reads [the passage] "And on your new months...."
The person who reads the haftarah reads the passage concerning Rosh Chodesh, and then reads [the passage (Isaiah 66:1-24) that concludes:] "And it will be from month to month..." as the haftarah.
If Rosh Chodesh Av falls on the Sabbath [the passage, Isaiah 1:14-31, beginning:] "My soul hates your new moons and your festivals" is read as the haftarah.
If Rosh Chodesh falls on Sunday, on the preceding Sabbath [the passage (I Samuel 20:18-42), beginning:] "And Jonathan told him: 'Tomorrow is the new month...'” is read as the haftarah.
ד
ובראשי חדשים הראשון קורא שלשה פסוקים מפרשת צו והשני חוזר וקורא פסוק ג' שקרא הראשון ושני פסוקים שאחריו כדי שישייר בפרשה שלשה פסוקים והשלישי קורא שלשה פסוקים ששייר השני עם וביום השבת והרביעי קורא ובראשי חדשיכם ואם חל ראש חדש להיות בשבת מוציאין שני ספרים בשחרית באחד קורין בו סדר אותה שבת ובשני קורא בו המשלים ובראשי חדשיכם והמפטיר קורא ענין ראש חדש ומפטירין והיה מדי חדש בחדשו וראש חדש אב שחל להיות בשבת מפטירין חדשיכם ומועדיכם שנאה נפשי ור"ח שחל להיות באחד בשבת מפטירין בשבת שלפניו ויאמר לו יהונתן מחר חדש:
5
Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter.
However, in Parashat Ha'azinu, the first [person called to the Torah] reads until Z'chor y'mot olam (Deuteronomy 32:7). The second begins from Z'chor y'mot olam [and continues] until Yarkivehu (ibid.:13). The third [reads] from Yarkivehu until Vayar Ado-nai vayin'atz (ibid.:19). The fourth [reads] from Vayar Ado-nai vayin'atz until Lu chachmu (ibid.:29). The fifth [reads] from Lu chachmu until Ki essa el shamayim yadi (ibid.:40). The sixth [reads] from Ki essa el shamayim yadi until the conclusion of the song (ibid.:43).
Why is the Torah reading ceased at these points? Because these are [verses of] rebuke, [and the intent is that] that they motivate the people to repent.
ה
כל העולה לקרות בתורה פותח בדבר טוב ומסיים בדבר טוב אבל פרשת האזינו קורא הראשון עד זכור ימות עולם והשני מתחיל מזכור ימות עולם עד ירכיבהו והשלישי מירכיבהו עד וירא ה' וינאץ והרביעי מן וירא ה' וינאץ עד לו חכמו והחמישי מן לו חכמו עד כי אשא אל שמים ידי והששי מכי אשא אל שמים ידי עד סוף השירה ולמה פוסקין בה בענינות אלו מפני שהן תוכחה כדי שיחזרו העם בתשובה:
6
The eight verses at the conclusion of the Torah may be read in a synagogue when fewer than ten people are present. They are indeed all Torah and were related by Moses from the Almighty. However, since, on the surface, they appear to have been recited after Moses' death, the [rules governing them] are different. Therefore, it is permissible for an individual to read them.
ו
שמונה פסוקים שבסוף התורה מותר לקרות אותם בבית הכנסת בפחות מעשרה אף על פי שהכל תורה היא ומשה מפי הגבורה אמרם הואיל ומשמען שהם אחר מיתת משה הרי נשתנו ולפיכך מותר ליחיד לקרות אותן:
7
The "curses" in Leviticus should not be interrupted. Rather, a single person should read them [in their entirety]. He should begin with the verse preceding them and conclude with the verse following them.
The "curses" in Deuteronomy may be interrupted if one desires. However, the people have already adopted the custom of not interrupting [this reading]. Rather, a single person reads them [in their entirety].
ז
קללות שבתורת כהנים אין מפסיקין בהן אלא אחד קורא אותן מתחיל בפסוק שלפניהם ומסיים בפסוק של אחריהם וקללות שבמשנה תורה אם רצה לפסוק בהן פוסק וכבר נהגו העם שלא לפסוק בהן אלא אחד קורא אותן:
8
[The cycle of Torah readings] is interrupted for the festivals and Yom Kippur. [On these occasions,] we read [a passage that] concerns the festival and not the sidrah of [that] Sabbath.
Moses instituted [the practice that], on each festival, the Jews should read [a passage] appropriate to it. Also, it [is proper] on each festival to ask about and explain the subjects [pertinent] to that festival.
Which [passages] are read? On Pesach, [we read] the passage concerning the festivals in Leviticus (23:4-44). [However,] the people have already adopted the custom of reading Mishchu uk'chu lachem (Exodus 12:21-51) on the first day. The haftarah is [the description] of the Pesach celebrated in Gilgal (Joshua 5:2-15).
On the second day, we read Shor o kesev (Leviticus 22:26-23:44). The haftarah is [the description] of the Pesach celebrated by Josaiah (II Kings 1-9, 21-25). On the third day, we read Kadesh li kol b'chor (Exodus 13:1-16); on the fourth day, Im kessef talveh (Exodus 22:24-23:19); on the fifth day, P'sol lecha (Exodus 34:1-26); on the sixth day, Vaya'asu Bnei Yisrael et hapesach b'mo'ado (Numbers 9:1-14).
On the final festival, [we read] from Vay'hi beshalach until the conclusion of the song [sung at Red Sea] until [the verse,] Ani Ado-nai rof'echa (Exodus 13:17-15:26). The haftarah is Vayedaber David (II Samuel 22:1-51).
On the eighth day, [we read], Kol hab'chor (Deuteronomy 15:19-16:17). The haftarah is Od hayom (Isaiah 10:32-4, 11:1-16, 12:1-6).
ח
מפסיקין למועדות וליוה"כ וקוראין בענין המועד לא בסדר שבת ומשה תיקן להם לישראל שיהו קוראין בכל מועד ענינו ושואלין ודורשין בענינו של יום בכל מועד ומועד ומה הן קורין בפסח בפרשת מועדות שבתורת כהנים וכבר נהגו העם לקרות ביום ראשון משכו וקחו לכם ומפטירין בפסח גלגל וביום טוב שני שור או כשב ומפטירין בפסח יאשיהו בשלישי קדש לי כל בכור ברביעי אם כסף תלוה בחמישי פסל לך בששי ויעשו בני ישראל את הפסח במועדו ביום טוב אחרון ויהי בשלח עד סוף השירה עד כי אני ה' רופאך ומפטירין וידבר דוד ובשמיני כל הבכור ומפטירין עוד היום:
9
On Shavuot, we read [the passage, containing the reading] Shiv'ah shavuot (Deuteronomy 16:9). However, it is common custom to read [the passage,] Bachodesh hash'lishi (Exodus 19:1-20:23) on the first day of the festival. [The vision of God's] chariot (Ezekiel 1:1-28) is read as the haftarah.
On the second day, the passage describing the festivals, Kol hab'chor (Deuteronomy 15:19-16:17) is read, and [a passage from] Chabbakuk (3:1-19) is read as the haftarah.
ט
בעצרת קורין בשבעה שבועות ומנהג פשוט שקורים ביום טוב הראשון בחדש השלישי ומפטירין במרכבה ובשני קורין בפרשת מועדות כל הבכור ומפטירין בחבקוק:
10
On Rosh HaShanah, we read [the passage including the verse]: Uvachodesh hash'vi'i b'echad lachodesh (Numbers 29:1). However, it is common custom to read [the passage,] VAdo-nai pakad et Sarah (Genesis 21:1-33). [The passage,] Vay'hi ish echad min haramatayim (I Samuel 1:1-2:10) is read as the haftarah.
On the second day, [the passage,] V'HaElo-him nisah et Avraham (Genesis 22:1-24) is read, and [the passage including the verse] Haven yakir li Efrayim (Jeremiah 31:1-19) is read as the haftarah.
י
בראש השנה קורין בחדש השביעי באחד לחדש ומנהג פשוט שקורין ביום ראשון ויי' פקד את שרה ומפטירין ויהי איש אחד מן הרמתים ובשני קורין והאלהים נסה את אברהם ומפטירין הבן יקיר לי אפרים:
11
On Yom Kippur, in the morning, we read [the passage,] Acharei mot (Leviticus 16:1-34) and read [the passage,] Ki koh amar ram v'nisa (Isaiah 57:14-58:14) as the haftarah.
In the afternoon, [we read the passage] in Acharei mot that is concerned with forbidden sexual relations, in order that anyone who has violated one of these sins will remember, become embarrassed, and repent. The third person [who] reads from the Torah recites [the Book of] Yonah as the haftarah.
יא
ביום הכפורים בשחרית קורין אחרי מות ומפטירין כה אמר רם ונשא במנחה קורין בעריות שבאחרי מות כדי שיזכור ויכלם כל מי שנכשל באחת מהן ויחזור בתשובה והשלישי קורא בתורה ומפטיר ביונה:
12
On Sukkot, on the first two days, we read the passage that concerns the festivals: Shor o kesev o eyz (Leviticus 22:26-23:44). The haftarah read on the first day is [the passage,] Hiney yom ba l'Ado-nai (Zechariah 14). On the second day, [the haftarah is the passage,] Vayikahalu el hamelech Shlomo (I Kings 8:2-21).
On the final day of the festival, we read [the passage,] Kol hab'chor (Deuteronomy 15:19-16:17). For the haftarah, we read [the passage,] Vay'hi k'chalot Shlomo (I Kings 8:54-66).
On the following day, we read [the sidrah,] Vezot haberachah (Deuteronomy 33-34). For the haftarah, we read [the passage,] Vaya'amod Shlomo (I Kings 8:22-53). There are those who read [the passage,] Vay'hi acharei mot Moshe (Joshua 1) as the haftarah.
On the other days of Sukkot, we read [the passages that describe] the sacrifices [offered] on the festival.
יב
בסוכות בשני ימים טובים הראשונים קורין בפרשת המועדות שהיא שור או כשב או עז וגו' ומפטירין ביום ראשון הנה יום בא ליי' וביום שני ויקהלו אל המלך שלמה וביום טוב אחרון קורין כל הבכור ומפטירין ויהי ככלות שלמה ולמחר קורין וזאת הברכה ומפטירין ויעמוד שלמה ויש מי שמפטירין ויהי אחרי מות משה ובשאר ימות החג קורין בקרבנות החג:
13
What is implied? On each of the days of Chol Hamo'ed, we read two passages. [For example,] on the third day [of the festival], which is [the first day of] Chol Hamo'ed, the priest reads [the passage,] Uvayom hasheni. The Levite reads [the passage,] Uvayom hash'lishi. The Israelite repeats [the passage,] Uvayom hash'lishi, and the person called for the fourthaliyah repeats [both passages:] Uvayom hasheni and Uvayom hash'lishi.
Similarly, on the fourth day [of the festival], which is the second day of Chol Hamo'ed, we read the passages Uvayom hash'lishi and Uvayom harevi'i. The same pattern is followed on all the [other] days.
יג
כיצד בכל יום ויום מחולו של מועד קורא שתי פרשיות ביום השלישי שהוא חולו של מועד קורא הכהן וביום השני ולוי קורא וביום השלישי וישראל קורא ביום השלישי והרביעי חוזר וקורא ביום השני וביום השלישי וכן ביום הרביעי שהוא שני של חולו של מועד קורין וביום השלישי וביום הרביעי ועל דרך זו בכל יום ויום:
14
In the morning [service] on each and every one of the festivals, on Yom Kippur, and during the seven days of Pesach, two [Torah] scrolls are taken out. We read the passages mentioned above from the first scroll, and from the second scroll we read the description of the sacrifices [offered on] that day, in the Book of Numbers. The person who reads the description of the sacrifices recites the haftarah from the prophets.
יד
בכל יום ויום מימים טובים וכן ביוה"כ ובשבעת ימי הפסח מוציאין שני ספרים בשחרית הראשון קורא בו אלו הענינות שאמרנו והשני קורא בו קרבן אותו היום האמור בחומש הפקודים בתורה והקורא ענין הקרבן הוא מפטיר בנביא:
15
On any day when two or three [Torah] scrolls are taken out: if they are taken out one after the other, when the first scroll is returned, Kaddish is recited and the second scroll is taken out. When the second scroll is returned, Kaddish is also recited.
We have mentioned above that the common custom is to recite Kaddish after the reader concludes the reading at all times, and then to recite the haftarah from the prophets.
טו
ובכל יום שמוציאין שני ספרים או שלשה אם הוציאו זה אחר זה כשמחזיר את הראשון אומר קדיש ומוציא השני וכשמחזיר את האחרון אומר קדיש וכבר אמרנו שהמנהג הפשוט לומר קדיש אחר שקורא המשלים לעולם ואחר כך מפטירין בנביא:
16
When the Sabbath falls during Chol Hamo'ed - whether during Pesach or during Sukkot - [the passage,] R'ey Attah omer elai (Exodus 33:12-34:26) is read on that Sabbath. On Pesach, [the passage describing Ezekiel's vision of] the dry bones (Chapter 37) is read as the haftarah. When [the Sabbath] falls in the midst of Sukkot, [the passage,] B'yom bo Gog (Ezekiel 38:18-39:16) is read as the haftarah.
טז
שבת שחלה להיות בחולו של מועד בין בפסח בין בסוכות קורין באותה שבת ראה אתה אומר אלי ומפטירין בפסח העצמות היבשות ואם חלה בתוך החג ביום בא גוג:
17
On Chanukah, [the following passages are read:] On the first day, we read from the Priestly Blessing (Numbers 6:38-42) until the conclusion of the sacrifice offered on the first day (Numbers 7:17). On the second day, we read [the passage describing] the sacrifices of the Nasi who brought the offering on the second day. This practice is continued until the eighth day. On the eighth day, we read [the descriptions of] all the [remaining] sacrifices until the end of the portion.
On the Sabbath of Chanukah, the haftarah is Zechariah's [vision of the Menorah (2:14-4:7)]. If two Sabbaths are celebrated during Chanukah, on the first Sabbath, Zechariah's [vision of the Menorah] is read as the haftarah; on the second, [the description of] Solomon's [Menorah is read as the haftarah (I Kings 7:40-50)]. The one who reads the [passage designated for] Chanukah is the one who recites the haftarah from the prophets.
On Purim, [the passage,] Vayavo Amalek (Exodus 17:8-16) [is read].
יז
בחנוכה ביום ראשון קורין מברכת כהנים עד סוף קרבן המקריב ביום הראשון וביום שני קורין קרבן נשיא שהקריב בשני וכן עד יום השמיני ביום שמיני קורין עד סוף הקרבנות עד סוף הסדר ומפטירין בשבת של חנוכה בנרות זכריה ואם היו שתי שבתות בחנוכה מפטירין בשבת ראשונה בנרות זכריה ובשנייה בנרות שלמה והקורא בענין חנוכה הוא שמפטיר בנביא בפורים קורין בשחרית ויבא עמלק:
18
On Tish'ah B'Av, in the morning, [the passage,] Ki tolid banim (Deuteronomy 4:25-40) is read, and [the passage,] Asof asifem, n'um Ado-nai (Jeremiah 8:13-9:23) is read as the haftarah. During the Minchah service, we read [the passage,] Vay'chal Moshe (Exodus 32:11-14, 34:1-10), as on other fast days.
On the other days when we fast [to commemorate the bitter events] that occurred to our ancestors, we read the [above-mentioned passage,] in the morning and Minchah services [in the following manner]: The first person called to the Torah reads four verses, [beginning] Vay'chal Moshe. The second and the third read from P'sol lecha until asher ani oseh imach.
On the fasts that are declared by the community because of difficulties like famine or plague, we read blessings and curses, so that the people will repent and humble their hearts when they hear them.
יח
בתשעה באב קורין בשחרית כי תוליד בנים ומפטירין אסף אסיפם נאם יי' ובמנחה קורין ויחל משה כשאר ימי התעניות ובשאר התעניות שאנו מתענין על מה שאירע לאבותינו קורין בשחרית ומנחה הראשון קורא ויחל משה ארבע פסוקים וקורא השני והשלישי מפסל לך עד אשר אני עושה עמך ובתעניות שגוזרין אותן הצבור מפני הצרות כגון בצורת ודבר וכיוצא בהן קורין ברכות וקללות כדי שישובו העם ויכנע לבבם כשישמעו אותם:
19
It is customary on the three Sabbaths before Tish'ah B'Av to read haftarot of rebuke. On the first Sabbath, we read [the passage,] Divrei Yirmiyahu (Jeremiah 1:1-2:3) as the haftarah. On the second [Sabbath], we read [the passage,] Chazon Yishayahu (Isaiah 1:1-27). On the third [Sabbath], we read [the passage,] Eichah hay'ta l'zonah (Isaiah 1:21).
Similarly, on the Sabbath after Tish'ah B'Av we read [the passage Nachamu, nachamu, ami (Isaiah 40:1-26) as the haftarah. It is the common custom in our cities to read the comforting prophecies of Isaiah as the haftarot from Tish'ah B'Av until Rosh HaShanah.
On the Sabbath between Rosh HaShanah and Yom Kippur, we read [the passage,] Shuvah Yisrael as the haftarah.
יט
נהגו העם להיות מפטירין קודם תשעה באב בשלש שבתות בדברי תוכחות שבת ראשונה מפטירין בדברי ירמיהו שנייה חזון ישעיהו שלישית איכה היתה לזונה וכן שבת שאחר תשעה באב מפטירין נחמו נחמו עמי ומנהג פשוט בעירנו להיות מפטירין בנחמות ישעיהו מאחר תשעה באב עד ראש השנה ושבת שבין ראש השנה ויום הכפורים מפטירין שובה ישראל:
20
When Rosh Chodesh Adar falls on the Sabbath, we read Parashat Shekalim (Exodus 30:11-16), and read as the haftarah [the passage concerning] Yehoyada, the priest (II Kings 11:17-20, 12:1-17). If Rosh Chodesh Adar falls in the middle of the week - even if it falls on Friday - Parashat Shekalim is read on the previous Sabbath.
On the "second Sabbath," we read Parashat Zachor (Deuteronomy 25:17-19), and read as the haftarah, [the passage,] Pakad'ti et asher asah Amalek (I Samuel 15:1-34). What is meant by the "second Sabbath"? The Sabbath before the week in which Purim falls - even if Purim falls on Friday.
On the "third Sabbath," we read [the passage describing] "the red heifer" (Numbers 19:1-22), and read as the haftarah [the passage,] V'zarakti aleichem (Ezekiel 36:16-38). Which is the "third Sabbath"? The one preceding the fourth.
On the fourth Sabbath, we read [the passage,] Hachodesh hazeh lachem (Exodus 12:1-20), and read as the haftarah [the passage,] Barishon b'echad lachodesh (Ezekiel 45:16-25, 46:1-18). Which is the "fourth Sabbath"? The Sabbath of the week when Rosh Chodesh Nisan falls - even if it falls on Friday.
כ
ראש חדש אדר שחל להיות בשבת קורין בפרשת שקלים ומפטירין ביהוידע הכהן וכן אם חל ראש חדש אדר להיות בתוך השבת ואפילו בערב שבת מקדימין וקורין בשבת שלפניו בפרשת שקלים בשנייה קורין זכור ומפטירין פקדתי את אשר עשה עמלק אי זו היא שבת שנייה כל שחל פורים להיות בתוכה ואפי' בערב שבת בשלישית קורין פרה אדומה ומפטירין וזרקתי עליכם ואי זו היא שבת שלישית הסמוכה לרביעית ברביעית קורין החדש הזה ומפטירין בראשון באחד לחדש ואי זו היא רביעית כל שחל ראש חדש ניסן להיות בתוכה ואפילו בערב שבת:
21
Thus, there will be times when there is an interruption between the first [of these] Sabbaths and the second, or between the second and the third. At times, there will be two interruptions - between the first and the second and between the second and third. However, an interruption is never made between the third and fourth [Sabbaths].
כא
נמצאת אומר שפעמים תהיה הפסקה בין שבת ראשונה ושנייה או בין שנייה ושלישית ופעמים יהיו שתי הפסקות בין ראשונה לשנייה ובין שנייה ושלישית אבל בין שלישית לרביעית אין מפסיקין:
22
Each one of these four passages should be read from another Torah scroll, after reading the sidrah of that Sabbath from the scroll that was taken out first.
If Rosh Chodesh Adar fell on the Sabbath and the sidrah to be read that week was V'attah tetzaveh, six people read from V'attah tetzaveh until V'asita kiyor nechoshet.The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.
If the sidrah to be read that week was Ki tissa itself, six people read from Ki tissa until Vayakhel. The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.
כב
כל פרשה מארבע פרשיות האלו אחד קורא אותה בספר שני אחר שקורין סדר אותה שבת בספר שהוציאו ראשון חל ראש חדש אדר להיות בשבת והיה סדר אותה שבת בואתה תצוה קורין ששה מואתה תצוה עד ועשית כיור נחשת והשביעי חוזר וקורא מכי תשא עד ועשית כיור ואם היה סדר אותה שבת כי תשא עצמו קורין ששה מכי תשא עד ויקהל והשביעי חוזר וקורא בספר שני מכי תשא עד ועשית כיור נחשת:
23
[When] Rosh Chodesh Adar falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and Ki tissa is read from the third scroll. Similarly, [when] Rosh Chodesh Nisan falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll, the passage concerning Rosh Chodesh is read from the second scroll, and Hachodesh hazeh is read from the third scroll.
כג
ראש חדש אדר שחל להיות בשבת מוציאין שלשה ספרים הראשון קורא בו סדר היום והשני קורא בו ענין ראש חדש והשלישי קורין בו כי תשא וכן ראש חדש ניסן שחל להיות בשבת מוציאין שלשה ספרים קורין סדר היום בראשון וענין ראש חדש בשני והחדש הזה בשלישי:
24
[Similarly, when] Rosh Chodesh Tevet falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and the passage for Chanukah is read from the third scroll.
[When Rosh Chodesh Tevet] falls during the middle of the week, three people read from the passage concerning Rosh Chodesh, and the fourth person reads the passage for Chanukah.
כד
ראש חדש טבת שחל להיות בשבת מוציאין שלשה ספרים הראשון קורא בו סדר היום והשני קורא בו ענין ראש חדש והשלישי קורא בו ענין חנוכה חל להיות באמצע השבת שלשה קורין בענין ראש חדש והרביעי קורא בענין חנוכה:
25
Although a person hears the entire Torah [portion] each Sabbath [when it is read] communally, he is obligated to study on his own each week the sidrah of that week, reading it twice in the original and once in the Aramaic translation. [When] there is no Aramaic translation for a verse, one should read the verse three times in the original, so that one completes [the study of] one's [Torah] portions with the community.
כה
אע"פ שאדם שומע כל התורה כולה בכל שבת בצבור חייב לקרות לעצמו בכל שבוע ושבוע סדר של אותה שבת שנים מקרא ואחד תרגום ופסוק שאין בו תרגום קוראהו שלש פעמים עד שישלים פרשיותיו עם הצבור:
Hayom Yom:
• English Text | Video Class
Shabbbat, Cheshvan 1, 5778 · 21 October 2017
"Today's Day"
Shabbat, Cheshvan 1, Shabbat Rosh Chodesh, 5704
Torah lessons: Chumash: Noach, Shevi'i with Rashi.
Tehillim: 1-9.
Tanya: Now, with one (p. 543) ...the peak of levels. (p. 543).
At Mincha, and on Monday and Thursday of the approaching week (Lech L'cha), the third aliya ("Yisrael") begins with Vayeira Hashem el Avram etc.
The Rebbe my father told someone at yechidus: Ever since G-d told our father Avraham, "Go from your land etc."1 and it is then written "Avram kept travelling southward,"2 we have the beginning of the mystery of birurim. By decree of Divine Providence man goes about his travels to the place where the "sparks" that he must purify await their redemption.
Tzadikim, who have vision, see where their birurim await them and go there deliberately. As for ordinary folk, The Cause of all causes and the Prime Mover3 brings about various reasons and circumstances that bring these people to that place where lies their obligation to perform the avoda of birurim.
FOOTNOTES
1.Bereishit 12:1.
2.Ibid 12:9.
3."Cause of all causes," ilat kol ha'ilot. "Prime Mover," sibat kol hasibot. For the difference between the two terms, see Likutei Sichot, Vol. 16, p. 349, footnote 68.
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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