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- ב"ה - Today in Judaism - Today is Monday, 9 Kislev, 5778 · November 27, 2017Torah Reading:
Vayishlach: Genesis 32:4-13
Vayishlach: Genesis 32:4 (3) Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom, 5 (4) with these instructions: “Here is what you are to say to my lord ‘Esav: ‘Your servant Ya‘akov says, “I have been living with Lavan and have stayed until now. 6 (5) I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor.” ’” 7 (6) The messengers returned to Ya‘akov saying, “We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men.”
8 (7) Ya‘akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, 9 (8) saying, “If ‘Esav comes to the one camp and attacks it, at least the camp that is left will escape.” 10 (9) Then Ya‘akov said, “God of my father Avraham and God of my father Yitz’chak, Adonai, who told me, ‘Return to your country and your kinsmen, and I will do you good’: 11 (10) I’m not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. 12 (11) Please! Rescue me from my brother ‘Esav! I’m afraid of him, afraid he’ll come and attack me, without regard for mothers or children. 13 (12) You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can’t be counted.’”
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Today's Laws & Customs:
• Chabad custom: Omit Tachnun in afternoon prayersIn Chabad practice, starting in the afternoon, Tachnun (confession of sins) and similar prayers are omitted.
Today in Jewish History:
• Birth & Passing of R. Dovber of Lubavitch (1773; 1827)Kislev 9 is both the birthday and day of passing of Rabbi DovBer of Lubavitch, son of and successor to the founder of Chabad Chassidism, Rabbi Schneur Zalman·of Liadi. Rabbi DovBer was known for his unique style of "broadening rivers" -- his teachings were the intellectual rivers to his father's wellspring, lending breadth and depth to the principles set down by Rabbi Schneur Zalman.
Born in Li'ozna, White Russia in 1773, Rabbi DovBer was named after Rabbi Schneur Zalman's mentor and teacher, Rabbi DovBer of Mezeritch, who had passed away on Kislev 19 of the previous year. Rabbi DovBer assumed the leadership of Chabad upon his father's passing in 1812. In 1813 he settled in the town of Lubavitch, which was to serve as the movement's headquarters for the next 102 years. In 1826, he was arrested on charges that his teachings threatened the imperial authority of the Czar, but was subsequently exonerated.
Rabbi DovBer passed away on his 54th birthday in 1827, a day before the first anniversary of his liberation (see calendar entries for tomorrow, Kislev 10).
Links: A Precise Life;
Four stories: The Rebbe's Son and the Chassid; Two Against One; Yechidut; Yosef the Wagon Driver
Daily Quote: The Jewish people are compared to the stars sparkling in the high heavens; by their light, even he who walks in the darkness of night shall not blunder. Every Jew possesses enough moral and spiritual strength to influence friends and acquaintances, and bring them into a place of light. (Hayom Yom, Cheshvan 5)
Daily Torah Study:
Chumash: Vayishlach, 2nd Portion Genesis 32:14-32:30 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 32
14So he lodged there on that night, and he took from what came into his hand a gift for his brother Esau: ידוַיָּ֥לֶן שָׁ֖ם בַּלַּ֣יְלָה הַה֑וּא וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ מִנְחָ֖ה לְעֵשָׂ֥ו אָחִֽיו:
what came into his hand: Into his possession. And similarly, (Num. 21:26):“and he took all his land from his possession (מִיָדוֹ) .” [According to the] Midrash Aggadah, “what came into his hand” means precious stones and pearls, which a person binds in a packet and carries in his hand. Another explanation: “what came into his hand” signifies ordinary animals [which have no sanctity], for he had already tithed them, as it is stated (28:22):“I will surely tithe to You.” And then he took [animals for] a gift.
הבא בידו: ברשותו, וכן (במדבר כא כו) ויקח את כל ארצו מידו. ומדרש אגדה מן הבא בידו אבנים טובות ומרגליות, שאדם צר בצרור ונושאם בידו. דבר אחר מן הבא בידו מן החולין, שנטל מעשר, כמה דאת אמר (כח כב) עשר אעשרנו לך, והדר לקח מנחה:
15Two hundred she goats and twenty he goats, two hundred ewes and twenty rams, טועִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים:
Two hundred she-goats and twenty he-goats: Two hundred she-goats require twenty he-goats, and so all of them, the males according to what are required by the females. In Genesis Rabbah (76:7) the Rabbis derive from here the conjugal duties stated in the Torah: Men of leisure, every day; laborers, twice a week; donkey-drivers, once a week; camel-drivers, once in thirty days; sailors, once in six months. I do not know, however, how this midrash arrives at exactly these requirements. Nevertheless, it appears to me that we learn from here that conjugal duties are not uniform with every person, but according to the burden he must bear, for we find here that he (Jacob) gave each he-goat ten she-goats, and so for each ram. Since they are free from work, they generally mate frequently and [each male] can impregnate ten females, for as soon as an animal conceives, she does not accept a male [and he is compelled to seek another mate]. With the bulls, however, since they are occupied with work, he gave each male only four females, and for a donkey, which goes long distances, two females for a male, and for camels, which go longer distances, one female for a male.
עזים מאתים ותישים עשרים: מאתים עזים צריכות עשרים תישים, וכן כולם, הזכרים כדי צורך הנקבות. ובבראשית רבה (עו ז) דורש מכאן לעונה האמורה בתורה, הטיילים בכל יום, הפועלים שתים בשבת, החמרים אחת בשבת, הגמלים אחת לשלשים יום, הספנים אחת לששה חדשים. ואיני יודע לכוין המדרש הזה בכוון. אך נראה בעיני שלמדנו מכאן שאין העונה שוה בכל אדם אלא לפי טורח המוטל עליו, שמצינו כאן שמסר לכל תיש עשרה עזים, וכן לכל איל, לפי שהם פנוים ממלאכה, דרכן להרבות בתשמיש לעבר עשר נקבות, ובהמה משנתעברה אינה מקבלת זכר, ופרים שעוסקין במלאכה לא מסר לזכר אלא ארבע נקבות, ולחמור שהולך בדרך רחוקה שתי נקבות לזכר, ולגמלים שהולכים דרך יותר רחוקה נקבה אחת לזכר:
16Thirty nursing camels with their young, forty cows and ten bulls, twenty she donkeys and ten he donkeys. טזגְּמַלִּ֧ים מֵֽינִיק֛וֹת וּבְנֵיהֶ֖ם שְׁלשִׁ֑ים פָּר֤וֹת אַרְבָּעִים֙ וּפָרִ֣ים עֲשָׂרָ֔ה אֲתֹנֹ֣ת עֶשְׂרִ֔ים וַעְיָרִ֖ם עֲשָׂרָֽה:
Thirty nursing camels with their young: Heb. וּבְנֵיהֶם. And their young with them. According to the Midrash Aggadah, the word וּבְנֵיהֶם means בַּנָאֵיהֶם, their builders [those who impregnate them], a male corresponding to a female, but since it (the camel) is discreet in mating, Scripture did not publicize it (Gen. Rabbah 76:7).
גמלים מיניקות שלשים: ובניהם עמהם. ומדרש אגדה ובניהם בנאיהם, זכר כנגד נקבה, ולפי שצנוע בתשמיש לא פרסמו הכתוב:
and…he-donkeys: Heb. וַעְיָרִם, male donkeys.
ועירים: חמורים זכרים:
17And he gave into the hands of his servants each herd individually, and he said to his servants, "Pass on ahead of me and make a space between one herd and another herd." יזוַיִּתֵּן֙ בְּיַד־עֲבָדָ֔יו עֵ֥דֶר עֵ֖דֶר לְבַדּ֑וֹ וַיֹּ֤אמֶר אֶל־עֲבָדָיו֙ עִבְר֣וּ לְפָנַ֔י וְרֶ֣וַח תָּשִׂ֔ימוּ בֵּ֥ין עֵ֖דֶר וּבֵ֥ין עֵֽדֶר:
each herd individually: Each species by itself.
עדר עדר לבדו: כל מין ומין לעצמו:
Pass on ahead of me: a day’s journey or less, and I will come after you.
עברו לפני: דרך יום או פחות, ואני אבא אחריכם:
and make a space: One herd before the next [within] the distance the eye can see, in order to satisfy the eye of the wicked man and bewilder him with the enormity of the gift. — [from Gen. Rabbah 76:8]
ורוח תשימו: עדר לפני חבירו מלא עין, כדי להשביע עינו של רשע ולתווהו על רבוי הדורון:
18And he commanded the first one, saying, "When my brother Esau meets you, and asks you, saying, 'To whom do you belong, and where are you going, and for whom are these before you?' יחוַיְצַ֥ו אֶת־הָֽרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִפְגָֽשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וּשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֨תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ:
To whom do you belong: Heb. לְמִי. To whom do you belong? Who is sending you? The Targum, therefore, renders: דְמַאן אַתְּ, whose are you?
למי אתה: של מי אתה, מי שולחך, ותרגומו דמאן את:
and for whom are these before you: To whom is this gift being sent? The “lammed” serves at the beginning of the word in lieu of “shel,” “of,” like (above 31:43), “and all that you see is mine” ; it is mine. [Similarly, we find,] (Ps. 24:1): “The land and the fullness thereof are the Lord’s” ; of the Lord.
ולמי אלה לפניך: ואלה שלפניך של מי הם, למי המנחה הזאת שלוחה. למ"ד משמשת בראש התיבה במקום של, כמו (לעיל לא מג) וכל אשר אתה רואה לי הוא, שלי הוא, (תהלים כד א) לה' הארץ ומלואה, של ה':
19You shall say, '[I belong] to your servant Jacob; it is a gift sent to my master, to Esau, and behold, he himself is behind us.'" יטוְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַֽעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַֽחֲרֵֽינוּ:
You shall say, ‘[I belong] to your servant Jacob…’: He replied first to the first question and last to the last question. [In reference to] what you asked,“To whom do you belong?” [the answer is:] I belong to your servant Jacob, and the Targum renders: דְּעַבְדּ ָדְּיַעִקֹב, of your servant, of Jacob, and [in reference to] what you asked,“and for whom are these before you?” it is a gift sent, etc. — [from Avoth d’Rabbi Nathan, ch. 37]
ואמרת לעבדך ליעקב: על ראשון ראשון ועל אחרון אחרון, ששאלת (פסוק יז - יח) למי אתה, לעבדך ליעקב אני, ותרגומו דעבדך דיעקב, וששאלת (פסוק יז - יח) ולמי אלה לפניך, מנחה היא שלוחה וגו':
and behold, he himself: Jacob.
והנה גם הוא: יעקב:
20And he commanded also the second one, also the third one, also all those who followed the herds, saying, "In this manner shall you speak to Esau when you meet him. כוַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַֽחֲרֵ֥י הָֽעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַֽאֲכֶ֖ם אֹתֽוֹ:
21And you shall say, 'Also, behold, your servant Jacob is behind us.' " For he said, "I will appease his anger with the gift that is going before me, and afterwards I will see his face, perhaps he will favor me." כאוַֽאֲמַרְתֶּ֕ם גַּ֗ם הִנֵּ֛ה עַבְדְּךָ֥ יַֽעֲקֹ֖ב אַֽחֲרֵ֑ינוּ כִּֽי־אָמַ֞ר אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַֽהֹלֶ֣כֶת לְפָנָ֔י וְאַֽחֲרֵי־כֵן֙ אֶרְאֶ֣ה פָנָ֔יו אוּלַ֖י יִשָּׂ֥א פָנָֽי:
I will appease his anger: Heb. אֲכַפְּרָה פָנָיו, I will do away with his anger (Targum Onkelos). Similarly (Isa. 28:18): “And your treaty with death shall be nullified (וְכֻפַּר)” ; (ibid., 47:11)“you shall not be able to rid yourself of it (כַּפְּרָה) .” It appears to my eyes that any כַּפְּרָה near to sin or transgression or near the word countenance are terms of wiping away or removal. This is Aramaic, and there are many instances of it in the Talmud, e.g. (B.M. 24a):“and he wiped (וְכָפַר) his hands” ; (Gittin 56a):“He wishes to wipe (לִכְפוּרֵי) His hands on this person.” In biblical Hebrew also, the sacred sprinkling basins are called כְּפוֹרֵי זָהָב (Ezra 1:10) because the priest wipes his hands on them at the edge of the sprinkling basin.
אכפרה פניו: אבטל רוגזו וכן (ישעיה כח יח) וכפר בריתכם את מות, (שם מז יא) לא תוכלו כפרה. ונראה בעיני שכל כפרה שאצל עון וחטא ואצל פנים כולן לשון קנוח והעברה הן, ולשון ארמי הוא הרבה בתלמוד (ב"מ כד א) וכפר ידיה, (גיטין נו א) בעי לכפורי ידיה בההוא גברא, וגם בלשון המקרא נקראים המזרקים של קדש (עזרא א י) כפורי זהב, על שם שהכהן מקנח ידיו בהן בשפת המזרק:
22So the gift passed on before him, and he lodged that night in the camp. כבוַתַּֽעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּמַּֽחֲנֶֽה:
before him: Heb. עַל-פָּנָיו, lit., on his face, like לְפָנָיו, before him, and similarly (Jer. 6:7):“violence and spoil is heard therein before Me (עַל-פָּנַי) continually,” and so (Isa. 65:3):“who vex Me to My face עַל-פָּנַי.” He (Jacob) too was in an angry mood that he required all this. — [from Gen. Rabbah 75:8]
על פניו: כמו לפניו, וכן (ירמיה ו ז) חמס ושוד ישמע בה על פני תמיד, וכן (ישעיה סה ג) המכעיסים אותי על פני. ומדרש אגדה על פניו אף הוא שרוי בכעס, שהיה צריך לכל זה:
23And he arose during that night, and he took his two wives and his two maidservants and his eleven children, and he crossed the ford of [the] Jabbok. כגוַיָּ֣קָם | בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַיַּֽעֲבֹ֕ר אֵ֖ת מַֽעֲבַ֥ר יַבֹּֽק:
and his eleven children: But where was Dinah? [Benjamin was not yet born, but Dinah should have been counted.] He put her into a chest and locked her in, so that Esau should not set eyes on her. Therefore, Jacob was punished for withholding her from his brother- [because had he married her,] perhaps she would cause him to improve his ways-and she fell into the hands of Shechem. — [from Gen. Rabbah 75:9]
ואת אחד עשר ילדיו: ודינה היכן היתה, נתנה בתיבה ונעל בפניה שלא יתן בה עשו עיניו, ולכך נענש יעקב שמנעה מאחיו שמא תחזירנו למוטב, ונפלה ביד שכם:
Jabbok: The name of the river.
יבק: שם הנהר:
24And he took them and brought them across the stream, and he took across what was his. כדוַיִּ֨קָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַיַּֽעֲבֵ֖ר אֶת־אֲשֶׁר־לֽוֹ:
what was his: The animals and the movables. He made himself like a ferry-man, כְּגַשָׁר, taking from here and depositing there. — [from Gen. Rabbah 75:9]
את אשר לו: הבהמות והמטלטלין, עשה עצמו כגשר, נוטל מכאן ומניח כאן:
25And Jacob was left alone, and a man wrestled with him until the break of dawn. כהוַיִּוָּתֵ֥ר יַֽעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּֽאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר:
And Jacob was left: He had forgotten small bottles and returned for them. — [from Gen. Rabbah 77:2, Chullin 91a]
ויותר יעקב: שכח פכים קטנים וחזר עליהם:
and a man wrestled: Heb. וַיֵאָבֵק. Menachem (p. 14) explains: And a man became covered with dust, derived from אָבָק, dust, for they were raising dust with their feet through their movements. I believe, however, that it is a term meaning that he attached himself, and it is an Aramaic expression [found in the Talmud] (Sanh. 63b):“After they became attached (דָּאִבִיקוּ) to it,”“and he would tie it (וְאָבִיק לֵיהּ מֵיבַק),” for so is the habit of two people who make strong efforts to throw each other down, that one embraces the other and attaches himself to him with his arms. Our Rabbis explained (Gen. Rabbah 77:3, 78:3) that this was the prince (guardian angel) of Esau.
ויאבק איש: מנחם פירש ויתעפר איש, לשון אבק, שהיו מעלים עפר ברגליהם על ידי נענועם. ולי נראה שהוא לשון ויתקשר, ולשון ארמי הוא, בתר דאביקו ביה, ואבק ליה מיבק, לשון עניבה, שכן דרך שנים שמתעצמים להפיל איש את רעהו שחובקו ואובקו בזרועותיו. ופירשו רבותינו ז"ל שהוא שרו של עשו:
26When he saw that he could not prevail against him, he touched the socket of his hip, and the socket of Jacob's hip became dislocated as he wrestled with him. כווַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֨קַע֙ כַּף־יֶ֣רֶךְ יַֽעֲקֹ֔ב בְּהֵאָֽבְק֖וֹ עִמּֽוֹ:
he touched the socket of his hip: The upper thigh bone that is thrust into the hip bone is called the כַּף, lit., ladle, because the flesh on it is like a sort of pot ladle.
ויגע בכף יריכו: קולית הירך התקוע בקלבוסית קרוי כף, על שם שהבשר שעליה כמין כף של קדירה:
became dislocated: Heb. וַתִּקַע. It became dislocated from its joint, and similar to this (Jer. 6:8):“lest My soul be alienated (תֵּקַע) from you,” and in the Mishnah: לְקַעִקֵע ַבִּיצָתָן, to tear out their roots. — [from Gen. Rabbah 77:3]
ותקע: נתקעקעה ממקום מחברתה, ודומה לו (ירמיה ו ח) פן תקע נפשי ממך, לשון הסרה. ובמשנה לקעקע ביצתן, לשרש שרשיהן:
27And he (the angel) said, "Let me go, for dawn is breaking," but he (Jacob) said, "I will not let you go unless you have blessed me." כזוַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֨אמֶר֙ לֹ֣א אֲשַׁלֵּֽחֲךָ֔ כִּ֖י אִם־בֵּֽרַכְתָּֽנִי:
for dawn is breaking: And I must recite a song [of praise] (Gen. Rabbah 78:1, Chullin 91a).
כי עלה השחר: וצריך אני לומר שירה ביום:
unless you have blessed me: Acknowledge for me the blessings [with] which my father blessed me, which Esau is contesting.
ברכתני: הודה לי על הברכות שברכני אבי, שעשו מערער עליהם:
28So he said to him, "What is your name?" and he said, "Jacob." כחוַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַֽעֲקֹֽב:
29And he said, "Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] God and with men, and you have prevailed." כטוַיֹּ֗אמֶר לֹ֤א יַֽעֲקֹב֙ יֵֽאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל:
no… Jacob: It shall no longer be said that the blessings came to you through trickery (עָקְבָה) and deceit, but with nobility and openness, and ultimately, the Holy One, blessed be He, will reveal Himself to you in Beth-el and change your name, and there He will bless you, and I will be there.“ He then acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] what is written (Hos. 12:5): ”He strove with an angel and prevailed over him; he wept and supplicated him,“ [meaning that] the angel wept and supplicated him. With what did he supplicate him? ”In Beth-el he will find Him, and there He will speak with us“ (ibid). Wait for me until He speaks with us there. Jacob, however, did not consent, [to release the angel] and, against his (the angel’s) will, he (the angel) acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] ”And he blessed him there," that he entreated him to wait, but he did not wish [to do so]. — [from Zohar, vol. 3, 45a]
לא יעקב: לא יאמר עוד שהברכות באו לך בעקבה וברמיה כי אם בשררה ובגלוי פנים, וסופך שהקב"ה נגלה עליך בבית אל ומחליף את שמך, ושם הוא מברכך, ואני שם אהיה ואודה לך עליהן, וזהו שכתוב (הושע יב ה) וישר אל מלאך ויוכל בכה ויתחנן לו, בכה המלאך ויתחנן לו, ומה נתחנן לו (שם) בית אל ימצאנו ושם ידבר עמנו, המתן לי עד שידבר עמנו שם, ולא רצה יעקב, ועל כרחו הודה לו עליהן, וזהו (פסוק ל) ויברך אותו שם, שהיה מתחנן להמתין לו ולא רצה:
and with men: Esau and Laban.
ועם אנשים: עשו ולבן:
and you have prevailed: over them. — [from Targum Jonathan]
ותוכל: להם:
30And Jacob asked and said, "Now tell me your name," and he said, "Why is it that you ask for my name?" And he blessed him there. לוַיִּשְׁאַ֣ל יַֽעֲקֹ֗ב וַיֹּ֨אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם:
Why is it that you ask: (Gen. Rabbah 78:4) We have no permanent name. Our names change, (all) according to the service we are commanded [to do] in the mission upon which we are sent.
למה זה תשאל: אין לנו שם קבוע, משתנין שמותינו, הכל לפי מצות עבודת השליחות שאנו משתלחים:
Tehillim: Psalms Chapters 49 - 54
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Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Kuntres Acharon, middle of Essay 4
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Today's Tanya Lesson
Kuntres Acharon, middle of Essay 4
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אך להבין איך האתרוג, שהוא מרפ״ח שלא נבררו עדיין
But let us understand how an etrog, which derives from the 288 sparks that have not yet been purified,
Since this physical fruit derives its life-force from kelipat nogah, it contains some element of the 288 sparks of Tohu which have not yet been elevated to Divinity.
וכן קלף התפילין
and so too the parchment scroll of the tefillin, upon which the Torah passages are inscribed,
ימשיך אור בכלים דזו״ן דאצילות, שכבר נבררו ונתקנו על ידי שם מ״ה, להיות בחינת אלקות
can elicit light into the vessels of Zu”n of Atzilut, that have already been purified and rectified through the [purifying] Name Ma’h, so that they are a state of G‑dliness.
הנה המשל לזה היא הזריעה והנטיעה
The analogy for this is the process of sowing and planting.
שהגרעין מעורר כח הצומח שבארץ
The seed stimulates the power of growth within the soil,
שהוא דבר ה׳: תדשא הארץ כו׳ עץ פרי כו׳
which is G‑d’s command,1 “Let the earth sprout forth ... fruit trees...”
The actual growth is not from the seed but from the power of growth (as explained above in Epistle XX). The seed merely serves as an “arousal from below,” stimulating the particular aspect of the power of growth that finds expression within it. After the seed decomposes, this particular power becomes incorporated within the universal power of growth that is found in the ground.
It then stimulates the power of growth within the earth to produce the same sort of fruit tree as the seed that was implanted. The essence of the power of growth is the Divine decree, “Let the earth sprout forth...,” which is the ultimate source of all vegetative growth.
The G‑d-given ability of the seed to rouse the power of growth acts:
על ידי העלאת מין נוקבין לשרשו
through the elevation of mayin nukvin to its source.
The seed, whose source is within the power of growth, serves as an “arousal from below,” from the recipient below to the benefactor. Although the seed that is planted can in no way compare to the power of growth, it can nevertheless arouse this power, for this is its source.
ככה מעוררים הקלף והאתרוג עד רום המעלות, שהוא שם ס״ג שלפני השבירה
In this manner the parchment of the tefillin and the etrog of the “Four Species” arouse unto the loftiest of levels; this is the Name Sa’g which precedes (and transcends) the shattering of the vessels,
שהוא מהות ועצמות אורות שבאדם קדמון
and which is the very essence of the lights of Adam Kadmon,
As explained above, Adam Kadmon is the first visage and thought of the infinite light as it encompasses all of creation. Here is to be found the essence of the visage and not merely a radiation. Thus, the Divine Name Sa’grelates to the essence of the illuminations of Adam Kadmon.
ולא הארה בעלמא, כמו שם מ״ה שממצחו
and not merely a reflection, as is the Name Ma’h which issues from the “forehead”.
All this is accomplished through the actual performance of the commandments of the tefillin and the etrog.
וכן בלימוד ועיון הלכותיהן
Similarly the study and careful examination of their laws, the laws regulating these mitzvot,
מעורר בחינת חב״ד שבעשר ספירות דכלים דזו״ן
arouses the Chochmah-Binah-Daat of the Ten Sefirot of the vessels of Zu”n,
ועד רום המעלות, גם כן בחינת חב״ד שבס״ג דפנימיות אדם קדמון, היוצא דרך העיניים כו׳
and so upward to the greatest heights, including Chochmah-Binah-Daat of Sa’g of the inner dimension of Adam Kadmon issuing through the “eyes” [of Adam Kadmon].
“Eyes”, signifying sight, denote an inner and essential level of Divinity, unlike the external aspect denoted by “forehead”.
In summary, practical mitzvot performed with physical objects arouse their source unto the loftiest of levels, unto the Divine Name Sa’g, the level that transcends the “breaking of the vessels.” This is also true with regard to studying the laws of these mitzvot; study likewise effects an elevation to this lofty level, for the study of a mitzvahis likened to its actual performance.
What, however, happens when one studies the laws of prohibitory commands? One cannot say that this study too is regarded “as if he performed them.” Particularly so, with regard to those instances that do not occur in practice at all. For with regard to those that can occur, we at least say that2 “if one remains passive and does not transgress, he is rewarded as if he had performed a positive command.” However, when the relevant opportunity does not occur at all, this obviously does not apply. Yet despite all this, it was stated above that one should study the laws to an even greater extent than one studies the order of Hishtalshelut, even though a study of the latter leads to a love and fear of G‑d!
The Alter Rebbe now addresses this issue, explaining that there is a certain aspect of Torah study that is common to both positive and negative commandments: Simply studying a subject, even if it has no practical application, binds the individual to Supernal Wisdom, inasmuch as this is the source from which all the detailed laws emanate.
וכל הנ״ל
All the foregoing, i.e., as to how through observing the practical mitzvot and studying their laws one attains to the Divine Name Sa’g that transcends the “breaking of the vessels,”
הוא במצות עשה, אבל לא בלימוד פרטי הלכות איסורי לא תעשה לכאורה
concerns positive commandments, but not, it would seem, the study of particulars of the prohibitions,
ובפרט בדלא שכיחי כלל
particularly those that do not occur in practice at all, for in these cases we cannot even state that “if one remains passive and does not transgress, he is rewarded as if he had performed a positive command,”
כמו פרטי הלכות פיגול, וכהאי גוונא
for example the detailed laws of pigul and the like, which presently have no practical application.
Why should these laws too be studied extensively, and in fact even more than one studies the order of Hishtalshelut, which can rouse one to a love and awe of G‑d?
| FOOTNOTES | |
| 1. | Bereishit 1:11. |
| 2. | Kiddushin 39b. |
• Sefer Hamitzvot:
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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 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
- The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
- The establishment of new months and leap years must be done during daylight hours.
- A year must be comprised of complete months; a month must be comprised of complete days.
Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
- They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
- [So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
- There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
Rambam:
• 1 Chapter A Day: Kri'at Shema Kri'at Shema - Chapter Four
English Text | Hebrew Text
Audio: Listen | Download | Video ClassKri'at Shema - Chapter Four
1
Women, slaves and children are exempt from Kri'at Shema. We should teach children to recite it at the proper time with the blessings before and after it, in order to educate them regarding the commandments.
One who is preoccupied and in an anxious state regarding a religious duty is exempt from all commandments, including Kri'at Shema. Therefore, a bridegroom whose bride is a virgin is exempt from Kri'at Shema until he has consummated the marriage, because he is distracted lest he not find her a virgin.
However, if he delays until Saturday night after the wedding and does not have relations with her, he is obligated to recite the Shema from that time onward, since his mind has settled and he is familiar with her even though they have not consummated the marriage.
א
נשים ועבדים וקטנים פטורים מקריאת שמע ומלמדין את הקטנים לקרותה בעונתה ומברכין לפניה ולאחריה כדי לחנכן במצות מי שהיה לבו טרוד ונחפז לדבר מצוה פטור מכל המצות ומקריאת שמע לפיכך חתן שנשא בתולה פטור מקריאת שמע עד שיבא עליה לפי שאין דעתו פנויה שמא לא ימצא לה בתולים ואם שהה עד מוצאי שבת ולא בעל חייב לקרות ממוצאי שבת ואילך שהרי נתקררה דעתו ולבו גס בה אף על פי שלא בעל:
Commentary on Halachah 1
2
However, one who marries a woman who is not a virgin is obligated to recite the Shema, because even though he, too, is involved in the performance of a mitzvah, it is not so distracting. The same principle applies to similar cases.
ב
אבל הנושא את הבעולה אע"פ שעוסק במצוה חייב לקרות הואיל ואין לו דבר שמבלבל דעתו וכן כל כיוצא בזה:
Commentary on Halachah 2
3
One who is bereaved of a relative for whom he is obligated to mourn is exempt from Kri'at Shema until he has buried him, because his attention is distracted from reciting [the Shema].
A person who is watching a body is also exempt, even if it is not the body of a relative. When there are two watchers, one should continue watching while the other withdraws and recites the Shema. [When the latter] returns, the other should depart and recite [the Shema].
A gravedigger is also exempt from Kri'at Shema.
ג
מי שמת לו מת שהוא חייב להתאבל עליו פטור מקריאת שמע עד שיקברנו מפני שאין דעתו פנויה לקרות ואם היה משמר את המת אף על פי שאינו מתו פטור מקריאת שמע ואם היו השומרים שנים האחד משמר והשני נשמט למקום אחר וקורא וחוזר ומשמר ונשמט האחר וקורא וכן החופר קבר למת פטור מקריאת שמע:
Commentary on Halachah 3
4
A body should not be taken out for burial close to the time for reciting the Shema, unless the deceased was a great man.
If they do begin to remove the deceased and the time for reciting the Shema arrives while they are accompanying the body, anyone required to [carry] the coffin - e.g., the bearers of the coffins and their replacements and those who, in turn, relieve the replacements - whether they are before the coffin or after it, are exempt [from Kri'at Shema].
The rest of those accompanying the body who are not required to [carry] the coffin are obligated [to recite the Shema].
ד
אין מוציאין את המת לקוברו סמוך לזמן קריאת שמע אלא אם כן היה אדם גדול ואם התחילו והוציאו והגיע זמן הקריאה והן מלוין את המת כל שיש למטה צורך בהן כגון נושאי המטה וחילופיהן בין שהיו לפני המטה בין שהיו לאחר המטה פטורין ושאר המלוין שאין למטה צורך בהן חייבין:
Commentary on Halachah 4
5
Should they be involved in eulogies when the time for Kri'at Shema arrives, if they are in the presence of the deceased they should withdraw singly and recite, and then return to the eulogy.
If the deceased is not present, all the people should recite the Shema except the mourner, who remains silent, because he is not obligated to recite the Shema until he buries his relative.
ה
היו עסוקים בהספד והגיע זמן קריאת שמע בזמן שהמת מונח לפניהן נשמטים אחד אחד וקוראין וחוזרין להספד אין המת מוטל לפניהם כל העם קורין קריאת שמע והאבל יושב ודומם לפי שאינו חייב לקרות עד שיקבור את מתו:
Commentary on Halachah 5
6
After the burial, the mourners return to receive condolences and the people follow them from the gravesite to the place where they form a line to receive condolences. If the people are able to start and finish even one verse [of Kri'at Shema] before they arrive at the line, they should do so. If not, they should not start until they have consoled the mourners.
After they have taken their leave they should commence reciting. Those standing in the inner line - i.e., they can see the faces of the mourners - are exempt from Kri'at Shema. Those at the outside, since they cannot see the mourner, are obligated to recite the Shema where they are.
ו
קברו את המת וחזרו האבלים לקבל תנחומין וכל העם הולכים אחריהם ממקום הקבר למקום שעומדים בו האבלים לעשות שורה לקבל תנחומין אם יכולין העם להתחיל ולגמור אפילו פסוק אחד קודם שיגיעו לשורה יתחילו ואם לאו לא יתחילו אלא ינחמו את האבלים ואחר שיפטרו מהן יתחילו לקרות בני אדם העומדין בשורה הפנימיים שהן רואין פני האבלים פטורין מקריאת שמע והחיצונים הואיל ואינן רואין את האבלים חייבין בקריאת שמע במקומן:
Commentary on Halachah 6
7
Anyone who has an exemption from Kri'at Shema, but nevertheless desires to be strict with himself and recite, may do so. This is conditional upon the fact that his mind is not distracted. However, if this exempted person is in a confused state, he is not permitted to recite [the Shema] until he composes himself.
ז
כל מי שהוא פטור מלקרות קריאת שמע אם רצה להחמיר על עצמו לקרות קורא והוא שתהא דעתו פנויה עליו אבל אם היה זה הפטור מלקרות מבוהל אינו רשאי לקרות עד שתתיישב דעתו עליו:
Commentary on Halachah 7
8
All those ritually impure are obligated to read the Shema and recite the blessings before and after it in their impure state. This applies even when it is possible for them to purify themselves that day - e.g., one who has touched [the carcass of] a שרץ (crawling animal), a menstrual woman, a זבה, or the couch on which these people have laid, and the like.
Ezra and his colleagues decreed that a man who had a seminal emission was forbidden to read the words of the Torah. Thus, they separated him from the other ritually impure until he immersed himself in a mikveh. This ordinance was not universally accepted among the Jewish people. Most were unable to observe it and it was therefore negated.
The Jewish people accepted the custom of reading the Torah and reciting the Shema even after a seminal emission, because the words of Torah cannot contract ritual impurity. Rather, they stand in their state of purity forever, as [Jeremiah 23:29] states: "Are not my words like fire, declares the Lord." Just as fire is incapable of becoming ritually impure, so, too, the words of Torah are never defiled.
ח
כל הטמאין חייבין בקריאת שמע ומברכין לפניה ולאחריה והן בטומאתן אף על פי שאפשר להן לעלות מטומאתן בו ביום כגון הנוגעין בשרץ או בנדה וזבה ומשכבה וכיוצא בהן ועזרא ובית דינו תקנו שלא יקרא בדברי תורה בעל קרי לבדו והוציאוהו מכלל שאר הטמאין עד שיטבול ולא פשטה תקנה זו בכל ישראל ולא היה כח ברוב הציבור לעמוד בה לפיכך בטלה וכבר נהגו כל ישראל לקרות בתורה ולקרות קריאת שמע והן בעלי קריין לפי שאין דברי תורה מקבלין טומאה אלא עומדין בטהרתן לעולם שנאמר הלא כה דברי כאש נאם יי' מה אש אינה מקבלת טומאה אף דברי תורה אינם מקבלין טומאה:
Commentary on Halachah 8
Rambam:
• 3 Chapters A Day: Kiddush HaChodesh Kiddush HaChodesh - Chapter Six, Kiddush HaChodesh Kiddush HaChodesh - Chapter Seven, Kiddush HaChodesh Kiddush HaChodesh - Chapter Eight
English Text | Hebrew Text
Audio: Listen | Download | Video ClassKiddush HaChodesh - Chapter Six
1
When [the new moon] was sanctified [based on the testimony of witnesses regarding] the sighting of the moon, the court would calculate the time of the conjunction of the sun and the moon in an exact manner, as the astronomers do.1 [This enabled them] to know whether or not the moon would be sighted.
The first level of these calculations represent approximations of the time of the conjunction, and their accuracy is not great. This approximation of the time of the conjunction is calculated according to the mean rates of movements.2 The time of the conjunction as calculated in this manner is referred to as the molad.
The essentials of the calculations that are used when a court to sanctify [the new moon based on the testimony of witnesses of] the sighting [of the moon] does not exist - i.e., the calculations we use today - are referred to as ibbur. To explain:
א
בזמן שעושין על הראייה היו מחשבין ויודעין שעה שיתקבץ בו הירח עם החמה בדקדוק הרבה כדרך שהאיצטגנינין עושין. כדי לידע אם יראה הירח או לא יראה. ותחלת אותו החשבון הוא החשבון שמחשבין אותו בקירוב ויודעין שעת קיבוצן בלא דקדוק אלא במהלכם האמצעי הוא הנקרא מולד. ועיקרי החשבון שמחשבין בזמן שאין שם בית דין שיקבעו בו על הראייה והוא חשבון שאנו מחשבין היום הוא הנקרא עיבור:
2
Day and night are constantly considered a twenty-four hour composite, [on the average:] twelve [hours] of daylight and twelve [hours] of night. An hour can be divided into 1080 units. This number was chosen because it can be divided in half, into fourths, eighths, thirds, sixths, ninths, and tenths.3 Each of these fractions contains many of these units.
ב
היום והלילה ארבע ועשרים שעות בכל זמן. שתים עשרה ביום ושתים עשרה בלילה. והשעה מחולקת לאלף ושמנים חלקים. ולמה חלקו השעה למנין זה. לפי שמנין זה יש בו חצי ורביע ושמינית ושליש ושתות ותשע וחומש ועישור. והרבה חלקים יש לכל אלו השמות:
3
According to this calculation, [the interval] between one conjunction of the moon and the sun and the subsequent conjunction according to their mean movement is twenty-nine full days, twelve hours of the thirtieth day, and 793 units of the thirteenth hour. This is the interval between one conjunction and the next, [and thus,] the length of a lunar month.
ג
משיתקבץ הירח והחמה לפי חשבון זה עד שיתקבצו פעם שנייה במהלכם האמצעי. תשעה ועשרים יום ושתים עשרה שעות מיום שלשים מתחלת לילו. ושבע מאות ושלשה ותשעים חלקים משעת שלש עשרה. וזה הוא הזמן שבין כל מולד ומולד וזה הוא חדשה של לבנה:
4
[Accordingly,] an [ordinary] lunar year, which includes twelve of these months, would include three hundred fifty-four days, eight hours, and eight hundred seventy-six units.
A leap year, which would include thirteen of these months, would include three hundred eighty-three days, twenty-one hours, and five hundred eighty-nine units.
A solar year is three hundred sixty-five days and six hours.4 Thus, a solar year exceeds an [ordinary] lunar year by ten days, twenty-one hours, and two hundred and four units.
ד
שנה של לבנה אם תהיה שנים עשר חדש מחדשים אלו יהיה כללה שלש מאות יום וארבעה וחמשים יום ושמנה שעות ושמנה מאות וששה ושבעים חלקים. ואם תהיה מעוברת ותהיה השנה שלשה עשר חדש יהיה כללה שלש מאות ושמנים ושלשה יום ואחת ועשרים שעות וחמש מאות ותשעה ושמנים חלקים. ושנת החמה היא שלש מאות חמשה וששים יום ושש שעות. נמצא תוספת שנת החמה על שנת הלבנה עשרה ימים ואחת ועשרים שעות ומאתים וארבעה חלקים:
5
When the days of a lunar month are counted in groups of seven, according to the weekly cycle, there is a remainder of one day, twelve hours, and 793 units (in numerical terms, 1 - 12 - 793). This is the remainder for a lunar month.
Similarly, when the days of a lunar year are counted in groups of seven, according to the weekly cycle, there is a remainder of four days, eight hours, and 876 units (in numerical terms, 4 - 8 - 876). This is the remainder for an ordinary lunar year. The remainder for a leap year will be five days, twenty-one hours, and 589 units (in numerical terms, 5 - 21 - 589).
ה
כשתשליך ימי חדש הלבנה שבעה שבעה שהן ימי השבוע. ישאר יום אחד ושתים עשרה שעות ושבע מאות ושלשה ותשעים חלקים. סימן להם אי"ב תשצ"ג. וזו היא שארית חדש הלבנה. וכן כשתשליך ימי שנת הלבנה שבעה שבעה. אם שנה פשוטה היא ישאר ממנה ארבעה ימים ושמנה שעות ושמנה מאות וששה ושבעים חלקים. סימן לה ד"ח תתע"ו. וזו היא שארית שנה פשוטה. ואם שנה מעוברת היא תהיה שאריתה חמשה ימים ואחת ועשרים שעות וחמש מאות ותשעה ושמנים חלקים. סימן להם הכ"א תקפ"ט:
6
When you know the time of the conjunction [of the sun and the moon] for any particular month, and add 1 - 12 - 793, you will arrive at the time of the conjunction of the following month. Thus, you will be able to determine on which day of the week and at which hour it will take place, and how many units of that hour will have passed.5
ו
כשיהיה עמך ידוע מולד חדש מן החדשים ותוסיף עליו אי"ב תשצ"ג יצא מולד שאחריו. ותדע באי זה יום מימי השבוע ובאי זו שעה ובכמה חלקים יהיה:
7
What is implied? If the conjunction [of the moon and the sun] for the month of Nisan takes place on Sunday, five hours and 107 units after sunrise (in numerical terms 1 - 56 - 107), by adding the remainder for a lunar month, 1 - 12 - 793, you will be able to determine that the conjunction for the month of Iyar will take place on Tuesday night, five hours and 900 units after nightfall (in numerical terms, 3 - 5 - 900). One may follow this same method [of calculation] month after month for eternity.
ז
כיצד הרי שהיה מולד ניסן באחד בשבת בחמש שעות ביום ומאה ושבעה חלקים סימן להם אהק"ז. כשתוסיף עליו שארית חדש הלבנה והוא אי"ב תשצ"ג. יצא מולד אייר בליל שלישי חמש שעות בלילה ותשע מאות חלקים. סימן להם ג"ה תת"ק. ועל דרך זו עד סוף העולם חדש אחר חדש:
8
Similarly, if you know the time of the conjunction for a particular year and you add its remainder - either the remainder of an ordinary year or the remainder of a leap year - to the time of the conjunction, you will determine the time of the conjunction of the following year. This method [of calculation] may be followed year after year for eternity.
The first conjunction from which we begin, the conjunction of the first year of creation, was on Monday night, 5 hours and 204 units after nightfall7 (in numerical terms, 2 - 5 - 204). This is the starting point for these calculations.
ח
וכן כשיהיה עמך ידוע מולד שנה זו ותוסיף שאריתה על ימי המולד. אם פשוטה היא שארית הפשוטה ואם מעוברת היא שארית המעוברת. יצא לך מולד שנה שלאחריה. וכן שנה אחר שנה עד סוף העולם. והמולד הראשון שממנו תתחיל הוא מולד שהיה בשנה הראשונה של יצירה.והוא היה בליל שני חמש שעות בלילה ומאתים וארבעה חלקים. סימן להם בהר"ד וממנו הוא תחלת החשבון:
9
In all the calculations to determine the time of the conjunction, when the remainder [of one period] should be added to another remainder, [the following principles should be adhered to:] When a sum of 1080 units is reached, it should be counted as an hour, and added to the number of the hours. When a sum of twenty-four hours is reached, it should be counted as a day, and added to the number of days. When the number of days is greater than seven, [all multiples of] seven should be subtracted from the sum, and the remainder be focused on.
For the purpose of our calculations is not to know the number of days, but rather to know on which day of the week, and at what hour and after how many units will the conjunction take place.
ט
בכל החשבונות האלו שתדע מהן המולד. כשתוסיף שארית עם שארית כשיתקבץ מן החלקים אלף ושמנים תשליך שעה אחת ותוסיף אותו למנין השעות. וכשיתקבץ מן השעות ארבע ועשרים תשליך יום ותוסיף ממנו למנין הימים. וכשיתקבץ מן הימים יותר על שבעה תשליך שבעה מן המנין ותניח השאר. שאין אנו מחשבין לידע מניין הימים אלא לידע באי זה יום מימי השבוע ובאי זה שעה ואי זה חלק יהיה המולד:
10
[The fixed calendar is structured in] a nineteen-year cycle, including seven leap years and twelve ordinary years. This is called a machzor.
Why was this [structure] chosen? Because when you total the number of days in twelve ordinary years and seven leap years together with their hours and their units, counting all [sums of] 1080 units as an hour, [all sums of] twenty-four hours as a day, and adding them to the number of days, the total will equal nineteen solar years, each of these years being 365 days and six hours.
The difference between the days of the solar calendar [and the lunar calendar] will be only one hour and 485 units (in numerical terms, 1 - 485).8
י
כל תשע עשרה שנה שיהיו מהן שבע שנים מעוברות ושתים עשרה פשוטות נקרא מחזור. ולמה סמכנו על מנין זה. שבזמן שאתה מקבץ מנין ימי שתים עשרה שנה פשוטות ושבע מעוברות ושעותיהן וחלקיהן ותשליך כל אלף ושמנים חלקים שעה. וכל ארבע ועשרים שעות יום. ותוסיף למנין הימים תמצא הכל תשע עשרה שנה משני החמה שכל שנה מהן שלש מאות וחמשה וששים יום ושש שעות בשוה. ולא ישאר ממנין ימי החמה בכל תשע עשרה שנה חוץ משעה אחת וארבע מאות ושמנים וחמשה חלקים. סימן להם אתפ"ה:
11
Thus, in such a [nineteen-year] cycle, the months are lunar months, and the years are solar years. The seven leap years in each cycle should be the following: The third year of the cycle, the sixth year, the eighth year, the eleventh year, the fourteenth year, the seventeenth year, the nineteenth year9 (in numbers, 3, 6, 8, 11, 14, 17, 19).
יא
נמצא במחזור שהוא כזה החדשים כולם חדשי הלבנה והשנים שני החמה. והשבע שנים המעוברות שבכל מחזור ומחזור לפי חשבון זה. הם שנה שלישית מן המחזור וששית ושמינית ושנת אחת עשרה ושנת ארבע עשרה ושנת שבע עשרה ושנת י"ט. סימן להם גו"ח י"א י"ד י"ז י"ט:
12
When you add the remainders of each of the twelve ordinary years, [the remainder of each year] being 4 - 8 - 876, and the remainders of the seven leap years, [the remainder of each year] being 5 - 21 - 589, and then divide the entire sum in groups of seven, there is a remainder of two days, sixteen hours, and 595 units (in numerical terms, 2 - 16 - 595). This is the remainder of a [nineteen-year] cycle.
יב
כשתקבץ שארית כל שנה משתים עשרה שנה הפשוטות שהיא ד"ח תתע"ו. ושארית כל שנה משבע שנים המעוברות שהיא הכ"א תקפ"ט. ותשליך הכל שבעה שבעה ישאר שני ימים ושש עשרה שעות וחמש מאות וחמשה ותשעים חלקים. סימן להם בי"ו תקצ"ה. וזה הוא שארית המחזור:
13
When you know the time of the conjunction of the beginning of a [nineteen-year] cycle, by adding 2 - 16 - 595 to it you will be able to determine the beginning of the next [nineteen-year] cycle, and similarly all the [subsequent nineteen-year] cycles for eternity. As stated above, the conjunction [marking] the beginning of the first [nineteen-year] cycle took place on 2 - 5 - 204. [The expression,] the conjunction of a year refers to the conjunction of the month of Tishrei for that year.10
יג
כשיהיה לך ידוע מולד תחלת מחזור ותוסיף עליו בי"ו תקצ"ה. יצא לך תחלת המחזור שאחריו. וכן מולד כל מחזור ומחזור עד סוף העולם. וכבר אמרנו שמולד תחלת המחזור הראשון היה לבהר"ד. ומולד השנה הוא מולד תשרי של אותה השנה:
14
Using the above method, it is possible to know the conjunction [marking] the beginning of any particular year, or any particular month, whether for the years that have passed or for the years to come.
What is implied? One should take the number of years that have passed until Tishrei of the [desired] year and group them in nineteen- year cycles. Thus, one will be able to determine the number of nineteen-year cycles that have passed and the number of years that have passed within the [nineteen-year] cycle that has not been completed [until the desired year]. One should add 2 - 16 - 595 for each cycle, 4 - 8 - 876 for every ordinary year of the cycle that has not been completed, and 5 - 21 - 589 for every leap year [of the cycle that has not been completed].
One should then add together the entire sum, calculating [the groups of 1080] units as hours, the [groups of 24] hours as days, and the groups of seven days [as weeks]. [By adding] the remainder of the days, hours, and units [to 2 - 5 - 204], one can determine the time of the conjunction of the desired year.
יד
ובדרך הזאת תדע מולד כל שנה ושנה שתרצה ומולד כל חדש וחדש שתרצה. משנים שעברו או משנים שעתידים לבא. כיצד תקח שני יצירה שעברו וגמרו ותעשה אותם מחזורין של תשע עשרה תשע עשרה שנה עד תשרי של אותה השנה. ותדע מנין המחזורין שעברו ומנין השנים שעברו ממחזור שעדיין לא נשלם. ותקח לכל מחזור ומחזור בי"ו תקצ"ה. ולכל שנה ושנה פשוטה משני המחזור שלא נשלם ד"ח תתע"ו. ולכל שנה מעוברת הכ"א תקפ"ט. ותקבץ הכל ותשליך החלקים שעות. ותשליך השעות ימים. והימים תשליכם שבעה שבעה. והנשאר מן הימים ומן השעות והחלקים הוא מולד שנה הבאה שתרצה לידע מולדה:
15
The time of the conjunction of a year determined through the above method is the conjunction of Rosh Chodesh Tishrei. By adding 1 - 12 - 793 to this figure, one can determine the conjunction of Marcheshvan, and by adding 1 - 12 - 793 to [the conjunction of] Marcheshvan, one can determine the conjunction of Kislev. Similarly, one can determine the conjunction of all subsequent months for eternity.
טו
מולד השנה שיצא בחשבון זה הוא מולד ראש חדש תשרי. וכשתוסיף עליו אי"ב תשצ"ג יצא מולד מרחשון. וכשתוסיף על מרחשון אי"ב תשצ"ג יצא מולד כסליו. וכן לכל חדש וחדש זה אחר זה עד סוף העולם
FOOTNOTES
1.The term conjunction refers to the point when the sun, the moon and the earth are positioned in that order in a direct line. Therefore, as seen from the earth, the moon does not reflect the light of the sun. [When the sun and the moon have the same latitude (see Chapter 16) - i.e., when they are in the same plane - a conjunction is the cause of a solar eclipse. Ordinarily, however, there is a difference in latitude, and an alignment of this nature does not cause an eclipse.]
2.Our translation differs from the standard published text of the Mishneh Torah, and is based on the version found in authoritative manuscripts and early printings.
The term mean rate of movement refers to the average movement of the sun or the moon in angular degrees over a particular period. To explain: It was easy to calculate the number of conjunctions between one solar eclipse and another. Afterwards, this number would be multiplied by 360 (the number of degrees in a circle) and then divided by the number of years, months, days, or hours (depending on the mean one wanted to reach) that had passed between the two eclipses.
In fact, however, the sun - and to a much greater extent, the moon - would deviate from this mean rate of movement - i.e., the position in which they are located in the heavens differs from the position that would be reached by calculating the mean rate of progress. As is explained in the succeeding chapters, there are various ways of correcting and adjusting these mean calculations so that the actual position of these celestial bodies can be determined.
3.The only integer that cannot be divided into this sum is seven. The commentaries have noted that the number 360 also can be divided into all the fractions mentioned by the Rambam and question why he did not use this smaller figure.
4.See Chapter 9, Halachah 1, which explains that there are two views concerning whether this is an approximation or an exact figure. See also Chapter 10, Halachah 6.
5.As mentioned above, the Rambam is speaking about an average figure. Accordingly, this figure alone is not sufficient for the calculations of when the moon can be sighted. It is useful for structuring the fixed calendar, as explained in this and the following chapter.
6.Kinat Eliyahu suggests that the Rambam should have stated 1 - 17, since five hours after sunrise is seventeen hours after the beginning of the day.
7.Tosafot, Rosh HaShanah 8 a,b, explains that this follows the view of Rabbi Eliezer (Rosh HaShanah 10b), who states that the world was created in Tishrei. According to this conception, the conjunction for Rosh HaShanah, the day of Adam's creation, was the fourteenth hour of Friday (the second hour after sunrise). Since the first day of creation was the twenty-fifth of Elul, the year prior to that of Adam's creation is also significant. To calculate the conjunction of that year, we subtract the remainder of an ordinary year - 4 days, 8 hours, and 876 units - from six days and fourteen hours. This produces the figure cited by the Rambam.
8.As mentioned in Halachah 4, each ordinary lunar year is 10 days, 21 hours, and 204 units shorter than a solar year. Thus, the difference between the 12 ordinary lunar years of a nineteen-year cycle and the corresponding solar years is 130 days, 14 hours, and 288 units.
A lunar leap year is 18 days, 15 hours, and 589 units longer than a solar year. Thus, the difference between the seven leap years of a nineteen-year cycle and the corresponding solar years is 130 days, 12 hours, and 883 units. When this sum is subtracted from the figure mentioned in the previous paragraph, the remainder mentioned by the Rambam is reached.
As explained in Chapter 10, Halachah 1, there is another reckoning, which maintains that the nineteen-year cycle produces a more exact interrelation between the two calendars.
9.By structuring the pattern in this manner, an interrelation [albeit not a totally exact one] is established between the lunar and solar calendars in each of the years. After several years in which the number of days of the solar calendar exceeds those of the lunar calendar, a leap year reverses that pattern and establishes an approximate equivalence. In this way, we ensure that the Pesach is always celebrated after the vernal equinox.
10.This point of clarification is necessary, because there are certain halachic matters regarding which Nisan is considered the beginning of the year.
Kiddush HaChodesh - Chapter Seven
1
[Rosh Chodesh is generally instituted on the day of the conjunction. Nevertheless,] Rosh Chodesh Tishrei1 should never be established on a Sunday, a Wednesday, or a Friday - in symbols, אד"ו - although, according to these calculations, [the conjunction for the month will occur on these days]. Instead, when the conjunction for the month of Tishrei occurs on any of these three days, Rosh Chodesh should be established on the following day.2
What is implied? When the conjunction occurs on Sunday, Rosh Chodesh Tishrei should be established on Monday. When the conjunction occurs on Wednesday, Rosh Chodesh Tishrei should be established on Thursday. When the conjunction occurs on Friday, Rosh Chodesh Tishrei should be established on the Sabbath.3
א
אין קובעין לעולם ראש חדש תשרי לפי חשבון זה לא באחד בשבת ולא ברביעי בשבת ולא בערב שבת. וסימן להם אד"ו. אלא כשיהיה מולד תשרי באחד משלשה ימים האלו קובעין ראש חדש ביום שלאחריו. כיצד הרי שהיה המולד באחד בשבת קובעין ראש חדש תשרי יום שני. ואם היה המולד ברביעי קובעין ראש חדש יום חמישי. ואם היה המולד בששי קובעין ראש חדש בשביעי:
2
Similarly, if the conjunction [for the month of Tishrei]4 takes place at noon or after noon, Rosh Chodesh should be established on the following day.5
What is implied? When the conjunction takes place on Monday, six hours after daybreak or later, Rosh Chodesh is established on Tuesday. If, however, the conjunction takes place before noon, even if only a single unit prior, Rosh Chodesh is established on the day of the conjunction, provided that day is neither Sunday, Wednesday, nor Friday.
ב
וכן אם יהיה המולד בחצי היום או למעלה מחצי היום קובעין ראש חדש ביום שלאחריו. כיצד הרי שהיה המולד ביום שני בשש שעות ביום או יתר על שש שעות קובעין ראש חדש בשלישי. ואם יהיה המולד קודם חצי היום אפילו בחלק אחד קובעין ראש החדש באותו יום המולד עצמו. והוא שלא יהיה אותו היום מימי אד"ו:
3
When the conjunction takes place at noon or after noon, and [Rosh Chodesh Tishrei would be] postponed to the following day - if that following day is either Sunday, Wednesday, or Friday, Rosh Chodesh is postponed again, and is established on the third day after the conjunction.
What is implied? If the conjunction takes place on the Sabbath after noon (in numbers, 7 - 186), in such a year Rosh Chodesh should be established on Monday.7 Similarly, if the conjunction takes place on Tuesday at noon or after noon, Rosh Chodesh should be established on Thursday.
ג
כשיהיה המולד בחצי היום או אחר חצות וידחה ליום שלאחריו. אם יהיה יום שלאחריו מימי אד"ו הרי זה נדחה שלאחריו ויהיה ראש החדש קבוע בשלישי מיום המולד. כיצד הרי שיהיה המולד בשבת בחצות סימן זי"ח קובעין ראש החדש בשנה שמולדה כזה בשני בשבת. וכן אם היה המולד בשלישי בחצות או אחר חצות קובעין ראש החדש בחמישי בשבת:
4
In an ordinary year, when the conjunction [of the month] of Tishrei falls on the night of the third day,8 nine hours and 204 units (in numbers, 3 - 9 - 204) or more after nightfall, Rosh Chodesh is postponed, and instead of being established on Tuesday, it is established on Thursday.9
ד
מולד תשרי שיצא בחשבון זה בליל שלישי בתשע שעות בלילה ומאתים וארבעה חלקים משעה עשירית סימנה ג"ט ר"ד. או יותר על זה. אם היתה שנה פשוטה דוחין את ראש החדש ואין קובעים אותו בשלישי בשנה זו אלא בחמישי בשבת:
5
A similar situation [may arise] in a year that follows a leap year: If the conjunction for Tishrei takes place on Monday, three hours and 589 units or more after daybreak (in numbers, 2 - 1510 - 589), Rosh Chodesh is not established on Monday, but on Tuesday.11
ה
וכן אם יצא מולד תשרי ביום שני בשלש שעות ביום ותקפ"ט חלקים משעה רביעית. סימנה בט"ו תקפ"ט. או יתר על כן. אם היתה אותה השנה מוצאי המעוברת שהיתה השנה הסמוכה לה שעברה מעוברת. אין קובעין ראש החדש בשני בשנה זו אלא בשלישי:
6
If, however, the conjunction of an ordinary year occurs [even] one unit earlier - i.e., were it to be 3 - 9 - 203 or earlier - [Rosh Chodesh] should be established on Tuesday, [rather than postponed until Thursday as mentioned above].
Similarly, if the conjunction of a year following a leap year occurs [even] one unit earlier - i.e., were it to be 2 - 15 - 588 or earlier - [Rosh Chodesh] should be established on Monday.
Thus, the way to determine [the day on which] Rosh Chodesh Tishrei will be established according to these calculations is as follows: One should first determine the day [of the week], the hour of the day - or night - and the number of units of the hour when the conjunction takes place. The day of the conjunction will be the day of Rosh Chodesh, except in the following instances:
a) [The conjunction] takes place on Sunday, Wednesday, or Friday;
b) The conjunction takes place at noon or after noon;
c) In an ordinary year, [the conjunction] takes place on the night of the third day, after 204 units of the tenth hour have passed, or later [that day];
d) In an ordinary year that follows a leap year, the conjunction takes place on Monday past 589 units of the fourth hour after daybreak has passed or later [that day].
If the conjunction occurs in one of these four instances, [Rosh Chodesh] is not established on the day of the conjunction, but rather on the day that follows, or on the day following that, as explained.
ו
היה מולד השנה הפשוטה שאמרנו שתדחה לחמישי פחות חלק אחד. כגון שיצא סימנה ג"ט ר"ג או פחות מזה. קובעין אותה בשלישי. וכן אם היה מולד מוצאי העיבור ביום שני פחות חלק. כגון שהיה סימנה בט"ו תקפ"ח או פחות מזה. קובעין אותה בשני. נמצא דרך קביעת ראש חדש תשרי לפי חשבון זה כך הוא. תחשוב ותדע המולד באי זה יום יהיה ובכמה שעות מן היום או מן הלילה ובכמה חלקים מן השעה. ויום המולד הוא יום הקביעה לעולם. אלא אם כן היה באחד בשבת או ברביעי או בערב שבת. או אם היה המולד בחצות היום או אחר חצות. או אם היה בר"ד חלקים משעה עשירית מליל שלישי או יותר על זה והיתה שנה פשוטה. או שהיה המולד בתקפ"ט חלקים משעה רביעית מיום שני והיתה השנה פשוטה שאחר המעוברת. שאם יארע באחד מארבעה דברים האלו אין קובעין ביום המולד אלא ביום שלאחריו או שלאחר אחריו כדרך שביארנו:
7
Why is [Rosh HaShanah] not established [on the day of the conjunction] when it falls on Sunday, Wednesday, or Friday? Because these calculations determine the conjunction of the sun and the moon only according to their mean [rate of] progress, and do not [necessarily] reflect the true position [of the sun and the moon in the celestial sphere], as explained. Therefore, they instituted that [on] one day [Rosh Chodesh] would be established and on the following day it would be postponed, so that they would ascertain the day when the true conjunction takes place.12
What is implied? [When according to our calculations, the conjunction occurs on] Tuesday, we establish [Rosh Chodesh]. [When it occurs] on Wednesday, we postpone it. [When it occurs] on Thursday, we establish [Rosh Chodesh]. [When it occurs] on Friday, we postpone it. [When it occurs] on the Sabbath, we establish [Rosh Chodesh]. [When it occurs] on Sunday, we postpone it. [When it occurs] on Monday, we establish [Rosh Chodesh].
ז
ומפני מה אין קובעין בחשבון זה בימי אד"ו. לפי שהחשבון הזה הוא לקיבוץ הירח והשמש בהלוכה האמצעי לא במקום האמיתי כמו שהודענו. לפיכך עשו יום קביעה ויום דחייה כדי לפגוע ביום קיבוץ האמיתי. כיצד בשלישי קובעין ברביעי דוחין. בחמישי קובעין בששי דוחין. בשבת קובעין אחד בשבת דוחין. בשני קובעין:
8
This same principle, that the calculations are based on the mean rate of progress, is also the motivating factor for the other four reasons for the postponement [of Rosh Chodesh]. As proof of this, there are times when [according to the calculations] the conjunction takes place on Tuesday, and [Rosh Chodesh] is postponed until Thursday,13 and yet the moon will not be seen Thursday night, nor even Friday night. This indicates that the true conjunction of the sun and the moon did not take place until Thursday.
ח
ועיקר שאר הארבע דחיות אלו הוא זה העיקר שאמרנו שהחשבון הזה במהלך אמצעי. וראיה לדבר שהמולד יהיה בליל שלישי וידחה לחמישי פעמים רבות לא יראה ירח בליל חמישי ולא בליל ששי מכלל שלא נתקבצו השמש והירח קבוץ אמיתי אלא בחמישי
FOOTNOTES
1.Which is also Rosh HaShanah.
2.The Rambam mentions the reason for postponing Rosh Chodesh in Halachah 7.
3.The first day of Rosh HaShanah is therefore celebrated frequently on Monday, Thursday, and the Sabbath, for the holiday is held on these days when the conjunction falls on the day itself or on the previous day. The first day of Rosh HaShanah is rarely celebrated on Tuesday, for the probability of the conjunction falling on that day is merely one out of seven, half that of the other days.
4.The principle mentioned in this halachah - and indeed, in the entire chapter - applies to Rosh Chodesh Tishrei alone, and not to the other months.
5.This condition is referred to as a molad zaken, literally, "an aged conjunction." The rationale for postponing Rosh HaShanah in such a situation can be explained as follows: In principle, Rosh Chodesh is dependent on the sighting of the moon, not on the conjunction. As is explained in the subsequent chapters of the text, the new moon does not become visible until several hours after the conjunction between the moon and the sun. Thus, if the conjunction takes place after noon, it is impossible for the moon to be sighted on that day. Therefore, Rosh HaShanah is celebrated on the following day. (See Rosh HaShanah 20b and commentaries.)
There is a slight difficulty in the Rambam's statements, for based on Chapter 15, Halachah 2, it would appear that at certain times it is possible to sight the moon only five hours after conjunction.
6.I.e., after the eighteenth hour of the seventh day.
7.It should not be established on the Sabbath, because of the principle of molad zaken. Nor should it be established on Sunday, as stated in Halachah 1.
8.I.e., the night between Monday and Tuesday.
9.The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the maximum length of a lunar year is 355 days. As mentioned previously, 4 days, 8 hours, and 876 units is the remainder of a normal year. To calculate the conjunction of Tishrei in the following year, this figure should be added to 3 - 9 - 204 (the day and the time mentioned by the Rambam above). The result is 12:00 noon on the Sabbath.
As explained above, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Sunday, and Rosh HaShanah never begins on that day. Thus, the holiday would have to be celebrated on Monday. If Rosh HaShanah had been celebrated on Tuesday of the previous year, there would have been a six-day difference between the days on which the holiday was celebrated in these two successive years, producing a year of 356 days, one day longer than the maximum length of an ordinary year. To avoid this, Rosh HaShanah is not celebrated on Tuesday. Since it also is never celebrated on Wednesday, it is postponed until Thursday, producing a lunar year of 354 days (Tur, Orach Chayim 428).
10.For three hours after daybreak is 15 hours after the beginning of the day.
11.The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the minimum length of a lunar leap year is 383 days. As mentioned previously, the remainder of a leap year is five days, twenty-one hours, and 589 units. When, in an effort to calculate the time of the conjunction of the leap year, this figure is subtracted from 2 - 15 - 589 (the day and the time mentioned by the Rambam), the result is Tuesday at noon.
As mentioned, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Wednesday, and Rosh HaShanah never begins on that day. Thus, in the leap year, Rosh HaShanah began on Thursday. If Rosh HaShanah were celebrated on Monday in the year after the leap year, this would produce only a four-day difference between the days on which the holiday was celebrated in these two successive years, causing the length of the year to be only 382 days. To avoid this, in the year following the leap year Rosh HaShanah is celebrated on Tuesday, rather than on Monday, causing the leap year to be 383 days long (Tur, Orach Chayim 428).
12.The Rambam's statements have stirred the attention - and often the indignation - of the Ra'avad and other commentaries, because they appear to ignore the explanations given by Rosh HaShanah 20a why Rosh HaShanah never begins on these days. The Talmud states that if Rosh HaShanah falls on either Wednesday or Friday, Yom Kippur will fall on either Friday or Sunday, and thus there would be two consecutive days, Yom Kippur and the Sabbath, when it would be forbidden to bury the dead. In the Talmudic era, this could have caused a corpse to deteriorate, detracting from its honor and respect.
Alternatively, the Sages state that if Rosh HaShanah fell on any of these three days, there would be two successive days when it would be forbidden to pick fresh vegetables, and the people would be unable to celebrate the festivals or the Sabbath properly.
Sukkah 43a gives another reason why Rosh HaShanah is not held on Sunday: were this to be the case, Hoshana Rabbah, the seventh day of Sukkot, would fall on the Sabbath. In such an instance, restrictions were placed on the willow ritual in the Temple. (See Hilchot Shofar, Sukkah V'Lulav 7:21-22.) To avoid such an instance, the Sages structured the calendar so that Rosh HaShanah never falls on Sunday.
In defense of the Rambam's position, it must be noted that both earlier (Rabbenu Chanan'el) and subsequent (the P'nei Yehoshua) Talmudic commentaries understood the reasons given by the Talmud as being merely the external dimension of the rationale for the calendar's adjustment, while the inner meaning is associated with the actual position of the sun and the moon in the heavenly sphere.
Even according to this perspective, there is, however, a difficulty with the Rambam's statements. Although it is correct that the true positions of the sun and the moon often differ from the position determined by calculating their mean movement, the concept of postponing the celebration of Rosh HaShanah on these three days appears arbitrary and without any obvious connection to the movement of these bodies in the celestial sphere. The commentaries note that explanations why Rosh HaShanah is not celebrated on these days are found in the Kabbalah.
13.The instance mentioned in Halachah 4.
Kiddush HaChodesh - Chapter Eight
1
A lunar month is twenty-nine and one half days, and 793 units, as we have explained.1 It is impossible for Rosh Chodesh to begin in the middle of the day - i.e., that a portion of the day would be part of the previous month and a portion of the day would be part of the following month - as [implied by Numbers 11:20]: "For a month of days...." According to the Oral Tradition,2 this was interpreted [to mean], "You count the days of a month; you do not count the hours [of a month]."
א
חדשה של לבנה תשעה ועשרים יום ומחצה ותשצ"ג חלקים כמו שביארנו. ואי אפשר לומר שראש החדש יהיה במקצת היום עד שיהיה מקצת היום מחדש שעבר ומקצתו מהבא. שנאמר עד חדש ימים מפי השמועה למדו שימים אתה מחשב לחדש ואי אתה מחשב שעות:
2
Therefore, some lunar months are established as lacking [a day], and others as full. A month that is lacking has only twenty- nine days, even though a lunar month is several hours longer. A full month is thirty days, even though a lunar month is several hours shorter. In this manner, the months will be calculated according to complete days, not according to hours.
ב
לפיכך עושין חדשי הלבנה מהן חדש חסר ומהם חדש מלא. חדש חסר תשעה ועשרים יום בלבד ואע"פ שחדשה של לבנה יתר על זה בשעות. וחדש מלא משלשים יום ואף על פי שחדשה של לבנה פחות מזה בשעות. כדי שלא לחשב שעות בחדש אלא ימים שלמים:
3
If a lunar month were exactly twenty-nine and a half days [long], the years [would be divided evenly] into full and lacking months, and there would be exactly 354 days to a lunar year. Thus, there would be six full months and six lacking months. It is the units that exist in every month that exceed the half day - which ultimately add up to hours and days - that cause certain years to have more lacking months than full months, and other years to have more full months than lacking months.
ג
אילו היה חדשה של לבנה תשעה ועשרים יום ומחצה בלבד היו כל השנים חדש מלא וחדש חסר. ויהיו ימי שנת הלבנה שנ"ד, ששה חדשים חסרים וששה חדשים מלאים. אבל מפני החלקים שיש בכל חדש וחדש יותר על חצי היום יתקבץ מהן שעות וימים. עד שיהיו מקצת השנים חדשים חסרים יותר על המלאים ובמקצת השנים חדשים מלאים יותר על החסרים:
4
According to this reckoning, the thirtieth day of the month is always established as Rosh Chodesh. If the month is lacking, the thirtieth day will be Rosh Chodesh of the coming month.
If the month is full [the coming month will have two days that are Rosh Chodesh]. The thirtieth day will be Rosh Chodesh, since a portion of it is [fit to be] Rosh Chodesh. [Nevertheless,] it will be counted as the completion of the previous month, which was full. The thirty-first day also will be Rosh Chodesh, and the reckoning [of the days of the coming month] will start from it. It is the day established [as Rosh Chodesh].
Thus, according to this calculation, there are some months that have only one day Rosh Chodesh, and other months that have two days Rosh Chodesh.
ד
יום שלשים לעולם עושין אותו ראש חדש בחשבון זה. אם היה החדש שעבר חסר יהיה יום שלשים ראש חדש הבא. ואם יהיה החדש שעבר מלא יהיה יום שלשים ראש חדש הואיל ומקצתו ראש חדש. ויהיה תשלום החדש המלא שעבר. ויהיה יום אחד ושלשים ראש חדש הבא וממנו הוא המנין. והוא יום הקביעה. ולפיכך עושין ראשי חדשים בחשבון זה חדש אחד יום אחד בלבד וחדש אחד שני ימים:
5
The following is the order of the full and lacking months according to [our] fixed calendar: Tishrei is always full. Tevet is always lacking. From Tevet on, there is one full month and one lacking month in sequence.
What is implied? Tevet is lacking; Shevat is full; Adar is lacking; Nisan is full; Iyar, lacking; Sivan, full; Tammuz, lacking; Av, full; Elul, lacking. In a leap year, the first Adar is full,3 and the second Adar is lacking.
ה
סדר החדשים המלאים והחסרים לפי חשבון זה כך הוא. תשרי לעולם מלא. וטבת לעולם חסר. ומטבת ואילך אחד מלא ואחד חסר על הסדר. כיצד טבת חסר שבט מלא. אדר חסר ניסן מלא. אייר חסר סיון מלא. תמוז חסר אב מלא. אלול חסר. ובשנה המעוברת אדר ראשון מלא ואדר שני חסר:
6
Two months remain: Marcheshvan and Kislev. Sometimes they are [both] full; sometimes they are [both] lacking; and sometimes Marcheshvan is lacking and Kislev is full.
A year in which both of these months are full is called a year of complete months. A year in which both these months are lacking is called a year of lacking months. And a year in which Marcheshvan is full and Kislev is lacking is called a year whose months [proceed] in order.4
ו
נשארו שני החדשים שהן מרחשון וכסליו. פעמים יהיו שניהם מלאים ופעמים יהיו שניהם חסרים ופעמים יהיה מרחשון חסר וכסליו מלא. ושנה שיהיה בה שני חדשים אלו מלאים היא שנקראו חדשיה שלמים. ושנה שיהיו בה שני חדשים אלו חסרים נקראו חדשיה חסרין. ושנה שיהיה בה מרחשון חסר וכסליו מלא נקראו חדשיה כסדרן:
7
The way to know whether the months of a year will be lacking, will be complete, or will [proceed] in order [can be explained] as follows: First, determine the day on which Rosh HaShanah will fall in the year about whose months you desire to know, as explained in Chapter 7. Then determine the day on which Rosh HaShanah will fall in the year that follows.
Afterwards, count the number of days between them without including the day on which Rosh HaShanah falls in either of these years. If there are only two days between them,5 the months of the year will be lacking. If there are three days between them,6 the months of the year will proceed in order. And if there are four days between them,7 the months of the year will be complete.
ז
דרך ידיעת השנה אם חדשיה מלאים או חסרין או כסדרן לפי חשבון זה כך הוא. תדע תחלה יום שנקבע בו ראש השנה שתרצה לידע סדור חדשיה כמו שביארנו בפרק שביעי. ותדע יום שיקבע בו ראש השנה שלאחריה, ותחשב מנין הימים שביניהן חוץ מיום הקביעה של זו ושל זו. אם תמצא ביניהן שני ימים יהיו חדשי השנה חסרין. ואם תמצא ביניהם שלשה ימים יהיו כסדרן. ואם תמצא ביניהם ארבעה ימים יהיו חדשי השנה שלמים:
8
When does the above apply? When the year in question is an ordinary year. When, however, [the year in question] is a leap year [different rules apply]: If there are only four days between the day on which [Rosh HaShanah] is established [in the leap year] and the day on which it will be established in the following year, the months of the year will be lacking.8 If there are five days between these [two days], the months of the year will proceed in order. And if there are six days between them, the months of the year will be complete.
ח
במה דברים אמורים כשהיתה השנה שתרצה לידע סדור חדשיה פשוטה. אבל אם היתה מעוברת. אם תמצא בין יום קביעתה ובין יום קביעת שנה שלאחריה ארבעה ימים יהיו חדשי אותה שנה המעוברת חסרים. ואם תמצא ביניהם חמשה ימים יהיו כסדרן. ואם תמצא ביניהם ששה יהיו שלמים:
9
What is implied? If we desire to know the order of the months of the present year, and [we know the following]: Rosh HaShanah falls on Thursday; it is an ordinary year; and in the following year Rosh HaShanah falls on Monday, there are three days between them and the months of the year proceed in order.9
If Rosh HaShanah falls on Tuesday in the following year, the months of the year will be complete.10 If Rosh HaShanah falls on the Sabbath in the present year, and on Tuesday in the following year, the months of the year will be lacking.11 Similar concepts should be applied regarding the calculation [of the order of the months] of a leap year, as was explained.
ט
כיצד הרי שרצינו לידע סידור חדשי שנה זו. והיה ראש השנה בחמישי והיא פשוטה וראש השנה שלאחריה בשני בשבת. נמצא ביניהן שלשה ימים. ידענו ששנה זו חדשיה כסדרן. ואילו היה ראש השנה שלאחריה בשלישי היו חדשי השנה זו שלמים. ואילו היה ראש השנה בשנה זו בשבת ובשנה שלאחריה בשלישי בשבת היו חדשי שנה זו חסרין. ועל דרך זו תחשב לשנה המעוברת כמו שביארנו:
10
There are certain indications upon which one can rely, so that one will not err regarding the calculation of the order of the months of a year. These principles are based on the fundamental principles of the fixed calendar and the determination of the days on which Rosh HaShanah will be established and those that will cause it to be postponed, as we explained previously.
Whenever Rosh HaShanah is celebrated on a Tuesday, [the months of] the year will [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.12
Whenever Rosh HaShanah is celebrated on the Sabbath or on a Monday, [the months of] the year will never [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.13
[The following rules apply when] Rosh HaShanah falls on a Thursday. If the year is an ordinary year, it is impossible for its months to be lacking.14 If it is a leap year, it is impossible for its months to proceed in order.15
י
יש שם סימנין שתסמוך עליהם כדי שלא תטעה בחשבון סידור חדשי השנה והן בנויין על עיקרי זה החשבון והקביעות והדחיות שביארנו דרכם. ואלו הן. כל שנה שיהיה ראש השנה בה בשלישי תהיה לעולם כסדרן לפי חשבון זה. בין פשוטה בין מעוברת. ואם יהיה ראש השנה בשבת או בשני לא תהיה כסדרן לעולם בין בפשוטה בין במעוברת. ואם יהיה ראש השנה בחמישי. אם פשוטה היא אי אפשר שיהיו חדשיה חסרים לפי חשבון זה. ואם מעוברת היא אי אפשר שיהיו חדשיה כסדרן לפי חשבון זה
FOOTNOTES
1.Chapter 6, Halachah 3.
2.Megillah 5a.
3.This supports the Rambam's contention that it is the first Adar that is the extra month of the year. (See the notes on Chapter 4, Halachah 1.)
4.For all the months of the year from Marcheshvan onward proceed in sequence, one full and one lacking.
5.The Rambam gives examples in Halachah 9 to illustrate this situation and those that follow. When there are two days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and three days - i.e., 353 days - long.
6.When there are three days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and four days - i.e., 354 days - long.
7.When there are four days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and five days - i.e., 355 days - long. The remainder of an ordinary lunar year is slightly more than four days, producing a year whose months proceed in order. Frequently, however, the year will contain an extra day, if, because of the reasons mentioned in the previous chapter, the celebration of Rosh HaShanah is postponed. Similarly, it may lack a day, because the celebration of Rosh HaShanah was postponed in the previous year.
8.In such a situation, there will be 54 weeks and five days in the year, a total of 383 days.
9.For there are three days - Friday, the Sabbath, and Sunday - between the days on which Rosh HaShanah is celebrated in the years in question.
10.For there are four days - Friday, the Sabbath, Sunday, and Monday - between the days on which Rosh HaShanah is celebrated in these successive years.
11.For there are only two days between them.
12.As mentioned, Rosh HaShanah cannot fall on Sunday, Wednesday, or Friday. Therefore, in an ordinary year, if Rosh HaShanah falls on a Tuesday, the following year it cannot fall on a Thursday, for then there would be only one day between them, producing a year of only 352 days. Nor can it fall on a Monday, for then the year would be 356 days long. Thus, the only day on which it can fall is the Sabbath, producing a year of 354 days. In such a year, the months proceed in order.
When Rosh HaShanah falls on Tuesday in a leap year, it cannot fall on Thursday or the Sabbath in the following year, for that would produce a year that is too short (380 or 382) days. Nor can it fall on Tuesday itself, for Rosh HaShanah falls on Tuesday only when the conjunction takes place not later than Tuesday, before noon. When the remainder of a leap year - 5 days, 21 hours, and 589 units - is added to noon time on Tuesday, the result is that the conjunction of the following year will take place on Sunday. Since Rosh HaShanah is never celebrated on Sunday, the holiday will be postponed until Monday. Thus, the length of the leap year will be 384 days, the length of a year whose months proceed in order.
13.For the months of an ordinary year to proceed in order, the year must be 354 days long. That means that if Rosh HaShanah fell on the Sabbath, it would have to fall on Wednesday in the following year, which is impossible. Similarly, if Rosh HaShanah fell on Monday, it would have to fall on Friday in the following year, which is also impossible.
For the months of a leap year to proceed in order, the year must be 384 days long. That means that if Rosh HaShanah had fallen on the Sabbath, in the following year it would have to fall on Friday, which is impossible. Similarly, if Rosh HaShanah had fallen on Monday, in the following year it would have to fall on Sunday, which is also impossible.
14.When the months of an ordinary year are lacking, the year has only 353 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Sunday in the following year, which is impossible.
15.When the months of a leap year are lacking, the year has 383 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Wednesday in the following year, which is impossible.
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Hayom Yom:
• English Text | Video Class
Monday,Kislev 9, 5778 · 27 November 2017
"Today's Day"
Monday, Kislev 9, 5704
Torah lessons: Chumash: Vayishlach, Sheini with Rashi.
Tehillim: 49-54.
Tanya: There is yet (p. 613)...from the created. (p. 613).
Birth of the Mitteler Rebbe in 5534 (1773), and the day of his passing in 5588 (1827). He is interred in Niezhin.
On 9 Kislev 5554 (1793) the Alter Rebbe said a maamar, now part of Chapter 53 of the Sefer Shel Benonim (Tanya), discussing the First Sanctuary. The next day he said Chassidus again - the conclusion of that chapter. The maamarim from Rosh Hashana 5550 (1789) until 10 Kislev 5554 (1793) which included assembled words of counsel from earlier years, were the basis for the 53 chapters of the Sefer Shel Benonim.1
FOOTNOTES
1.See Adar Sheini 6.
Daily Thought:
Faith, Intellect, Wisdom
Faith believes that which it is told, because it wants to believe.
Intellect believes that which it understands, because it wants to attain understanding.
Wisdom believes that which is true, because it is true.
Wisdom doesn’t have to fit that which faith wishes to believe. Neither does it await the approval of intellect to say, “This can be understood.”
Wisdom is a power of vision, the power to see “that which is” without attempting to fit it into any mold. Wisdom, therefore, is the only channel by which an Infinite G‑d may enter. [Tanya, chapter 35.]
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