Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 11 Kislev, 5778 - Wednesday, November 29, 2017 - - - ב"ה - Today in Judaism - Today is Wednesday, 11 Kislev, 5778 · November 29, 2017

ב"ה

Today in Judaism

Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 11 Kislev, 5778 - Wednesday, November 29, 2017 -  -  - ב"ה - Today in Judaism - Today is Wednesday, 11 Kislev, 5778 · November 29, 2017
Daily Quote: When an officer falls in battle, will the ranks of the soldiers disperse and flee...?! (Chassidic master Rabbi Naftali of Ropshitz (1760-1827), upon the passing of the Ulaner Rebbe)
Daily Torah Study:
Chumash: Vayishlach, 4th Portion Genesis 33:6-33:20 with Rashi
• English / Hebrew Linear Translation
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• Daily Wisdom (short insight)

Genesis Chapter 33

6And the maidservants and their children drew near and prostrated themselves. ווַתִּגַּ֧שְׁןָ הַשְּׁפָח֛וֹת הֵ֥נָּה וְיַלְדֵיהֶ֖ן וַתִּשְׁתַּֽחֲוֶֽיןָ:

7And Leah and her children drew near and prostrated themselves, and after [them], Joseph and Rachel drew near and prostrated themselves. זוַתִּגַּ֧שׁ גַּם־לֵאָ֛ה וִֽילָדֶ֖יהָ וַיִּשְׁתַּֽחֲו֑וּ וְאַחַ֗ר נִגַּ֥שׁ יוֹסֵ֛ף וְרָחֵ֖ל וַיִּשְׁתַּֽחֲוֽוּ:

Joseph and Rachel drew near: In all cases, the mothers drew near before the sons, but in Rachel’s case, Joseph preceded her. He said, “My mother has a pretty figure. Perhaps that scoundrel will set his eyes on her. I will stand in front of her and prevent him from gazing upon her.” Because of this deed, Joseph merited the blessing (below 49:22), “over the eye” [meaning that he stood up in front of Esau’s eyes]. — [from Pesikta Rabbathi , ch. 12; Targum Jonathan ben Uzziel]

נגש יוסף ורחל: בכלן האמהות נגשות לפני הבנים, אבל ברחל יוסף נגש לפניה, אמר אמי יפת תואר, שמא יתלה בה עיניו אותו רשע, אעמוד כנגדה ואעכבנו מלהסתכל בה, מכאן זכה יוסף לברכת (מט כב) עלי עין:

8And he said, "What is to you [the purpose of] all this camp that I have met?" And he said, "To find favor in my master's eyes." חוַיֹּ֕אמֶר מִ֥י לְךָ֛ כָּל־הַמַּֽחֲנֶ֥ה הַזֶּ֖ה אֲשֶׁ֣ר פָּגָ֑שְׁתִּי וַיֹּ֕אמֶר לִמְצֹא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי:

What is to you [the purpose of] all this camp: Who is all this camp that I have met, which is yours? That is to say, why is it yours? The simple meaning of the verse is [that Esau asked] about those who brought the gift. Its midrashic interpretation is that he (Esau) encountered groups of angels, who were shoving him and his men and asking them, “To whom do you belong?” and they responded, “We belong to Esau.” They (the angels) said [to one another], “Hit [them], hit [them]!” These [men of Esau] would say, “Leave them alone! He is Isaac’s son.” But [the angels] would pay this no heed. [Esau’s men then retorted,] “He is Abraham’s grandson.” But they (the angels) would pay this no heed. [Esau’s men again retorted,] “He is Jacob’s brother.” [The angels] then said to them, “If so, he is one of ours.” - [from Gen. Rabbah 78: 11]

מי לך כל המחנה: מי כל המחנה אשר פגשתי שהוא שלך, כלומר למה הוא לך. ופשוטו של מקרא [נאמר] על מוליכי המנחה. ומדרשו כתות של מלאכים פגע, שהיו דוחפין אותו ואת אנשיו, ואומרים להם של מי אתם, והם אומרים להם של עשו, והן אומרים הכו הכו, ואלו אומרים הניחו בנו של יצחק הוא, ולא היו משגיחים עליו, בן בנו של אברהם הוא, ולא היו משגיחים, אחיו של יעקב הוא, אומרים להם אם כן משלנו אתם:

9But Esau said, "I have plenty, my brother; let what you have remain yours." טוַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י יְהִ֥י לְךָ֖ אֲשֶׁר־לָֽךְ:

let what you have remain yours: Here he acknowledged his (Jacob’s) right to the blessings (Gen. Rabbah 78:11).

יהי לך אשר לך: כאן הודה לו על הברכות:

10Thereupon Jacob said, "Please no! If indeed I have found favor in your eyes, then you shall take my gift from my hand, because I have seen your face, which is like seeing the face of an angel, and you have accepted me. יוַיֹּ֣אמֶר יַֽעֲקֹ֗ב אַל־נָא֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וְלָֽקַחְתָּ֥ מִנְחָתִ֖י מִיָּדִ֑י כִּ֣י עַל־כֵּ֞ן רָאִ֣יתִי פָנֶ֗יךָ כִּרְאֹ֛ת פְּנֵ֥י אֱלֹהִ֖ים וַתִּרְצֵֽנִי:

Please no!: Please do not say this to me. [from Targum Jonathan ben Uzziel]

אל נא: אל נא תאמר לי כן:

If indeed I have found favor …shall take my gift from my hand, because I have seen your face, etc.: It is worthy and proper for you to accept my gift, because I have seen your face, and to me this is tantamount to seeing the face of the angel, for I saw your prince [guardian angel], and furthermore [you should take my gift], because you have consented to forgive my offense. Why did he (Jacob) mention that he saw the angel? In order that he [should] fear him and say,“He saw angels and was saved. From now on, I will not be able to prevail against him.” - [from Gen. Rabbah 75:10]

אם נא מצאתי חן בעיניך ולקחת מנחתי מידי כי על כן ראיתי פניך וגו': כי כדאי והגון לך שתקבל מנחתי על אשר ראיתי פניך, והן חשובין לי כראיית פני המלאך שראיתי שר שלך, ועוד על שנתרצית למחול סורחני. ולמה הזכיר לו ראיית המלאך, כדי שיתירא הימנו ויאמר ראה מלאכים וניצול, איני יכול לו מעתה:

and you have accepted me: You have become reconciled with me. Likewise, every [instance of] רָצוֹן in Scripture is an expression of appeasement, apayement in Old French, e.g.,“for it will not be for an appeasement (לְרָצוֹן) for you” (Lev. 22:20),“The lips of a righteous man know רָצוֹן. They know how to placate and appease (לְרַצוֹת)” (Prov. 10:32). [from Targum Onkelos]

ותרצני: נתפייסת לי, וכן כל רצון שבמקרא לשון פיוס, אפיימינ"ט בלע"ז [פיוס] (ויקרא כב כ) כי לא לרצון יהיה לכם, הקרבנות באות לפייס ולרצון, וכן (משלי י לב) שפתי צדיק ידעון רצון, יודעים לפייס ולרצות:

11Now take my gift, which has been brought to you, for God has favored me [with it], and [because] I have everything." He prevailed upon him, and he took [it]. יאקַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹהִ֖ים וְכִ֣י יֶשׁ־לִי־כֹ֑ל וַיִּפְצַר־בּ֖וֹ וַיִּקָּֽח:

my gift: Heb. בָּרְכָתִי. This gift, which is given for an audience and after an interval [of not seeing a person], is intended only as a greeting, as is every [instance of] בְּרָכָה for an audience. It is similar to:“And Jacob blessed (וַיְבָר‏ֶ) Pharaoh” (Gen. 47:7);“Make peace (בְרָכָה) with me” (II Kings 18:31), mentioned in connection with Sennacherib, and,“to greet him and to bless him וּלְבָרְכוֹ ” (II Sam. 8:10), mentioned in connection with Toi, king of Hamath. All are expressions of greeting, called in Old French saluder. This, too, viz. בִּרְכָתִי means mon salud, my greeting.

ברכתי: מנחתי, מנחה זו הבאה על ראיית פנים ולפרקים אינה באה אלא לשאילת שלום, וכל ברכה שהיא לראיית פנים, כגון להלן (מז י) ויברך יעקב את פרעה, (מ"ב יח לא) עשו אתי ברכה, דסנחריב. וכן (ש"ב ח י) לשאול לו לשלום ולברכו, דתועי מלך חמת, כולם לשון ברכת שלום הן שקורין בלע"ז שלוצי"ר [לשאול בשלום], אף זו ברכתי מו"ן שלו"ד [שאלתי שלומי]:

which has been brought to you: You had no trouble with it, but I have toiled to bring it until it came into your hand. — [from Gen. Rabbah 78:12]

אשר הבאת לך: לא טרחת בה, ואני יגעתי להגיעה עד שבאה לידך:

has favored me: Heb. חַנַנִי. The first “nun” has a “dagesh,” because it serves instead of two “nuns”. It should have been חִנָנַנִי since there is no instance of the root חנן without two “nuns.” The third one is a suffix, similar to“He [did not] make me (עָשָׂנִי)” (Isa. 29:16),“has given me (זְבָדַנִי)” (above 30:20).

חנני: נו"ן ראשונה מודגשת לפי שהיא משמשת במקום שתי נוני"ן, שהיה לו לומר חננני, שאין חנן בלא שתי נונין, והשלישית לשימוש כמו עשני, זבדני:

I have everything: All my necessities. Esau, however, spoke haughtily,“I have plenty,” [meaning] much more than I need. — [from Tanchuma Vayishlach 3]

יש לי כל: כל ספוקי, ועשו דבר בלשון גאוה (פסוק ט) יש לי רב, יותר ויותר מכדי צרכי:

12Thereupon, he said, "Travel and we will go, and I will go alongside you." יבוַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵֽלְכָ֖ה לְנֶגְדֶּֽךָ:

Travel: Heb. נִסְעָה, similar to:“hear (שְׁמָעָה), forgive (סְלָחָה)” (Dan. 9:19), like שְׁמַע, סְלַח. Here, too, נִסְעָה is like נְסַע, and the“nun” is part of the radical. Therefore, Onkelos renders: טוּל וּנְה‏ַ. Esau said to Jacob, “[You] travel from here and we will go.”

נסעה: כמו (תהלים קל ב) שמעה, שהוא כמו שמע, אף כאן נסעה כמו נסע, והנו"ן יסוד בתיבה. ותרגומו טול ונהך, עשו אמר ליעקב נסע מכאן ונלך:

and I will go alongside you: Even with you. I will do you a favor and I will lengthen my traveling time to go as slowly as you require. That is the meaning of “alongside you,” even with you.

ואלכה לנגדך: בשוה לך, טובה זו אעשה לך שאאריך ימי מהלכתי ללכת לאט כאשר אתה צריך, וזהו לנגדך, בשוה לך:

13And he said to him, "My master knows that the children are tender, and the flocks and the cattle, which are raising their young, depend upon me, and if they overdrive them one day, all the flocks will die. יגוַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֨עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כָּל־הַצֹּֽאן:

which are raising their young, depend upon me: The sheep and cattle, which are raising their young, depend on me to lead them slowly.

עלות עלי: הצאן והבקר שהן עלות מוטלות עלי לנהלן לאט:

which are raising their young: Heb. עָלוֹת raising their young (עוֹלָלֵיהֶן) , an expression of“infant (עוֹלֵל) and suckling” (Lam. 2:11),“ a youth (עוּל יָמִים)” (Isa. 65:20),“and two nursing (עָלוֹת) cows” (I Sam 6:7), and in French, enfantes, rearing, suckling.

עלות: מגדלות עולליהן, לשון (איכה ב יא) עולל ויונק, (ישעיה סה כ) עול ימים, (שמואל א' ו י) שתי פרות עלות, ובלע"ז אינפנטיי"ש [שיש להן ולדות]:

and if they overdrive them one day: to tire them on the road by running, all the flocks will die.

ודפקום יום אחד: ליגעם בדרך במרוצה, ומתו כל הצאן:

and if they overdrive them: Heb. וּדְפָקוּם, lit., and if they knock them, like“Hark! My beloved is knocking (דוֹפֵק)” (Song 5:2), knocking at the door.

ודפקום: כמו (שה"ש ה ב) קול דודי דופק, נוקש בדלת:

14Now, let my master go ahead before his servant, and I will move [at] my own slow pace, according to the pace of the work that is before me and according to the pace of the children, until I come to my master, to Seir." ידיַֽעֲבָר־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַֽאֲנִ֞י אֶתְנַֽהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר־אָבֹ֥א אֶל־אֲדֹנִ֖י שֵׂעִֽירָה:

Now, let my master go ahead: Please, do not lengthen the days of your traveling. Go ahead according to your speed, even if you will distance yourself [from me].

יעבר נא א-דני: אל תאריך ימי הליכתך, עבור כפי דרכך ואף אם תתרחק:

and I will move: Heb. אֶתְנַהִלָה, [like] אֶתְנַהֵל, the “hey” is superfluous, like“I will descend (אֵרְדָה)” (above 18:21),“I shall hear (אֶשְׁמְעָה)” (Ps. 85:9).

אתנהלה: אתנהל, ה"א יתירה כמו (לעיל יח כא) ארדה, (במדבר ט ח) אשמעה:

my own slow pace: Heb. לְאִטִי, my slow pace, a term denoting gentleness, [like]“that flow gently (לְאַט)” (Isa. 8:6),“Deal gently (לְאַט) with the lad for my sake” (II Sam. 18:5). [In the word] לְאִטִי, the“lammed” is a radical, [meaning] my slow pace, and it is not a prefix. I will move [at] my own slow pace.

לאטי: לאט שלי, לשון נחת (ישעיה ח ו) ההולכים לאט, (ש"ב יח ה) לאט לי לנער. לאטי הלמ"ד מן היסוד ואינה משמשת, אתנהל נחת שלי:

according to…the work: According to the need made by the pace of the feet of the work [cattle] that I am obliged to lead.

לרגל המלאכה: לפי צורך הליכת רגלי המלאכה המוטלת עלי להוליך:

and according to the pace of the children: Heb. וּלְרֶגֶל, according to their feet, how [fast] they can walk.

ולרגל הילדים: לפי רגליהם שהם יכולים לילך:

until I come to my master, to Seir: He told him of a longer journey, although he intended to go only as far as Succoth. He said [to himself], “If he intends to harm me, he will wait until I come to him,” but he did not go [to Seir]. (Gen. Rabbah 78:14) So when will he go? In the days of the Messiah, as it is said (Obadiah 1:21): “And saviors shall ascend Mt. Zion to judge the mountain of Esau.” There are [also] many midrashic interpretations to this section.

עד אשר אבא אל א-דני שעירה: הרחיב לו הדרך, שלא היה דעתו ללכת אלא עד סכות. אמר אם דעתו לעשות לי רעה ימתין עד בואי אצלו, והוא לא הלך. ואימתי ילך, בימי המשיח, שנאמר (עובדיה א כא) ועלו מושיעים בהר ציון לשפוט את הר עשו. ומדרשי אגדה יש לפרשה זו רבים:

15Thereupon Esau said, "Let me leave with you some of the people who are with me." But he said, "Why [do] that? May I find favor in my master's eyes." טווַיֹּ֣אמֶר עֵשָׂ֔ו אַצִּֽיגָה־נָּ֣א עִמְּךָ֔ מִן־הָעָ֖ם אֲשֶׁ֣ר אִתִּ֑י וַיֹּ֨אמֶר֙ לָ֣מָּה זֶּ֔ה אֶמְצָא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי:

But he said, “Why [do] that…”: [Why] should you do me a favor that I do not need?

ויאמר למה זה: תעשה לי טובה זו שאיני צריך לה:

May I find favor in my master’s eyes: And now you shall not pay me any reward.

אמצא חן בעיני א-דני: ולא תשלם לי עתה שום גמול:

16So Esau returned on that day on his way to Seir. טזוַיָּ֩שָׁב֩ בַּיּ֨וֹם הַה֥וּא עֵשָׂ֛ו לְדַרְכּ֖וֹ שֵׂעִֽירָה:

Esau returned on…his way: (Gen. Rabbah 78:15) Esau alone, the four hundred men slipped away one by one. Where did the Holy One, blessed be He, recompense them? In the days of David, as it is said: “[and none of them escaped] except four hundred young men who rode on the camels” (I Sam. 30:17).

וישב ביום ההוא עשו לדרכו: עשו לבדו וארבע מאות איש שהלכו עמו נשמטו מאצלו אחד אחד. והיכן פרע להם הקב"ה, בימי דוד, שנאמר (ש"א ל יז) כי אם ארבע מאות איש נער אשר רכבו על הגמלים:

17And Jacob traveled to Succoth and built himself a house, and for his cattle he made booths; therefore he named the place Succoth. יזוְיַֽעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֨הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵֽׁם־הַמָּק֖וֹם סֻכּֽוֹת:

and built himself a house: He stayed there eighteen months: summer, winter, and summer. “Succoth” denotes summer. “A house” denotes winter, and [again]“succoth” denotes summer. — [from Gen. Rabbah 78:16]

ויבן לו בית: שהה שם שמונה עשר חדש, קיץ וחורף וקיץ. סכות קיץ, בית חורף, סכות קיץ:

18And Jacob came safely [to] the city of Shechem, which is in the land of Canaan, when he came from Padan aram, and he encamped before the city. יחוַיָּבֹא֩ יַֽעֲקֹ֨ב שָׁלֵ֜ם עִ֣יר שְׁכֶ֗ם אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיִּ֖חַן אֶת־פְּנֵ֥י הָעִֽיר:

And Jacob came safely: Heb. שָׁלֵם, lit., whole, unimpaired in his body, for he was cured of his limp and whole with his money. He did not lose anything because of that entire gift that he had given Esau. [He was also] whole with his Torah, for he had not forgotten [any of] his studies in Laban’s house. — [from Gen. Rabbah 79:5, Shab. 33b]

שלם: שלם בגופו, שנתרפא מצליעתו. שלם בממונו, שלא חסר כלום מכל אותו דורון. שלם בתורתו, שלא שכח תלמודו בבית לבן:

the city of Shechem: Heb. עִיר, [meaning] the city of Shechem, like לְעִיר, to the city, and similar to this,“until they came to Bethlehem לֶחֶם) (בֵּית” (Ruth 1:19).

עיר שכם: כמו לעיר, וכמוהו (רות א יט) עד בואנה בית לחם:

when he came from Padan-aram: Like a person who says to his companion, “So-and-so came out from between the teeth of lions and returned safely.” Here too, he came whole from Padan-aram, from Laban and from Esau, who had come to attack him on the way.

בבאו מפדן ארם: כאדם האומר לחבירו יצא פלוני מבין שיני אריות ובא שלם, אף כאן ויבא שלם מפדן ארם, מלבן ומעשו שנזדווגו לו בדרך:

19And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas. יטוַיִּ֜קֶן אֶת־חֶלְקַ֣ת הַשָּׂדֶ֗ה אֲשֶׁ֤ר נָֽטָה־שָׁם֙ אָהֳל֔וֹ מִיַּ֥ד בְּנֵֽי־חֲמ֖וֹר אֲבִ֣י שְׁכֶ֑ם בְּמֵאָ֖ה קְשִׂיטָֽה:

kesitas: [This is a coin known as] a ma’ah. Rabbi Akiva said,“When I traveled to the cities by the sea, they called a ma’ah, kesita.” (The Targum renders it חוּרְפָן, good, acceptable everywhere, like [above 23:16] “accepted by the merchant”). [from Rosh Hashanah 26a]

קשיטה: מעה. אמר רבי עקיבא כשהלכתי לכרכי הים היו קורין למעה קשיטה (ותרגומו חורפן, טובים, חריפים בכל מקום, כגון עובר לסוחר):

20There he erected an altar, and he named it "God is the God of Israel." כוַיַּצֶּב־שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל:

and he named it, “God is the God of Israel.”: Not that the altar is called “the God of Israel,” but since the Holy One, blessed be He, had been with him and saved him, he named the altar because of the miracle, in-order that the praise of G-D be mentioned when it was called by its name. That is to say: He Who is God that is the Holy One, blessed be He-He is God to me, whose name is Israel. We find something similar in connection with Moses: “and he named it Hashem Nissi” (Exod. 17:15). Not that the altar was called Hashem, but because of the miracle he named the altar thus, to mention the praise of the Holy One, blessed be He: “The Lord is my miracle.” Our Rabbis (Meg. 18a) interpreted it to mean that the Holy One, blessed be He, called Jacob God [rendering: and the God of Israel called him God]. The words of Torah are“like a hammer that shatters a rock” (Jer. 23:29). They divide into many meanings, but I have come to establish the simple meaning of the verse.

ויקרא לו אל אלהי ישראל: לא שהמזבח קרוי אלהי ישראל, אלא על שם שהיה הקדוש ברוך הוא עמו והצילו קרא שם המזבח על שם הנס, להיות שבחו של מקום נזכר בקריאת השם, כלומר מי שהוא אל הוא הקב"ה הוא לא-להים לי ששמי ישראל, וכן מצינו במשה (שמות יז טו) ויקרא שמו ה' נסי, לא שהמזבח קרוי ה', אלא על שם הנס קרא שם המזבח, להזכיר שבחו של הקב"ה, ה' הוא נסי. ורבותינו דרשוהו שהקב"ה קראו ליעקב אל. ודברי תורה (ירמיה כג כט) כפטיש יפוצץ סלע, מתחלקים לכמה טעמים, ואני ליישב פשוטו ושמועו של מקרא באתי:

Tehillim: Psalms Chapters 60 - 65
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Chapter 60

This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.

1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,

2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].

3. O God, You forsook us, You have breached us! You grew furious-restore us!

4. You made the earth quake, You split it apart-heal its fragments, for it totters!

5. You showed Your nation harshness, You gave us benumbing wine to drink.

6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.

7. That Your beloved ones may be delivered, help with Your right hand and answer me.

8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.

9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.

10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].

11. Who will bring me into the fortified city? Who will lead me unto Edom?

12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?

13. Grant us relief from the oppressor; futile is the salvation of man.

14. With God we will do valiantly, and He will trample our oppressors.

Chapter 61

David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.

1. For the Conductor, on the neginat, by David.

2. Hear my cry, O God, listen to my prayer.

3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!

4. For You have been a refuge for me, a tower of strength in the face of the enemy.

5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.

6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.

7. Add days to the days of the king; may his years equal those of every generation.

8. May he sit always before God; appoint kindness and truth to preserve him.

9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.

Chapter 62

David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.

1. For the Conductor, on the yedutun,1 a psalm by David.

2. To God alone does my soul hope; my salvation is from Him.

3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.

4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.

5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.

6. To God alone does my soul hope, for my hope is from Him.

7. He alone is my rock and salvation, my stronghold; I shall not falter.

8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.

9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.

10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.

11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.

12. God spoke one thing, from which I perceived two: That strength belongs to God;

13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.

FOOTNOTES

1.A musical instrument (Metzudot).

Chapter 63

Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.

1. A psalm by David, when he was in the Judean desert.

2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,

3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.

4. For Your kindness is better than life; my lips shall praise You.

5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].

6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.

7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.

8. For You were a help for me; I sing in the shadow of Your wings.

9. My soul cleaved to You; Your right hand supported me.

10. But they seek desolation for my soul; they will enter the depths of the earth.

11. They will drag them by the sword; they will be the portion of foxes.

12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.

Chapter 64

The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."

1. For the Conductor, a psalm by David.

2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.

3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,

4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-

5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.

6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”

7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.

8. But God shot at them; [like] a sudden arrow were their blows.

9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].

10. Then all men feared, and recounted the work of God; they perceived His deed.

11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.

Chapter 65

This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.

1. For the Conductor, a psalm by David, a song.

2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.

3. O Heeder of prayer, to You does all flesh come.

4. Matters of sin overwhelm me; You will pardon our transgressions.

5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.

6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.

7. With His strength He prepares [rain for] the mountains; He is girded with might.

8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.

9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.

10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.

11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.

12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.

13. They drip on pastures of wilderness, and the hills gird themselves with joy.

14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.

Tanya: Kuntres Acharon, middle of Essay 4
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Kuntres Acharon, middle of Essay 4
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והטעם: משום דחב״ד דעשיה דבחינת נשמה, הוא מקור החיות דחב״ד דנפש רוח

The reason for this transcendence is that the ChaBaD of Asiyah of the state of Neshamah is the source of life of ChaBaD of Nefesh-Ruach

ותולדותיהן והתהוותן מאין ליש עם תולדותיהן, עד סוף העשיה, היא הארץ וכל צבאה

and their offspring, and their coming into being ex nihilo with their offspring, unto the ultimate stage of Asiyah, namely the earth and all its hosts.

The ChaBaD of Asiyah (in the state of Neshamah) is thus a source for created beings.

אבל חב״ד דהלכות וטעמיהן, שבמלכות דבריאה ויצירה

But as to the ChaBaD of the laws with their rationales, that are in Malchut of Beriah and Yetzirah,

This level of ChaBaD is not a source of created beings; rather:

ענין החכמה היא בתיקון פרצופי האצילות

the function of the Chochmah [within them] is the rectification of the visages of Atzilut,

שבהן תלוין כל טעמי המצות

upon which are dependent all the rationales of the commandments —

מצות עשה בה׳ חסדים, ומצות לא תעשה בה׳ גבורות

[the rationales of] the positive commandments [depend] on the five attributes of Kindness of Zaof Atzilut, and [the rationales of] the prohibitions in the five attributes of Severity of Za of Atzilut.

ומשום הכי נמי כשירדו להתלבש בנבראים

Therefore, even when they descended to be clothed in created beings,

Even when the rationales for the laws, that essentially derive from visages of Atzilut, descended to become rationales for laws for created beings, —

הן במלכות דבריאה ויצירה, דבחינת נשמה דוקא, שהוא מכלים דאצילות

they are in Malchut of Beriah and Yetzirah of the specific [G‑dly] state of Neshamah, which is of the vessels of Atzilut — for the thirty vessels of Zu”n of Atzilut become a Neshamah for Beriah, Yetzirahand Asiyah,

ולא בבחינת נפש רוח

and not of the degree of Ruach and Nefesh; the rationales for the laws did not vest themselves withinRuach and Nefesh, which are created beings.

ואף דחב״ד דבריאה יצירה דבחינת נשמה, שגבהה מאד מעלתן על בחינת מלכות דבריאה יצירה דנשמה

Now though ChaBaD of Beriah-Yetzirah of the state of Neshamah by far transcend Malchut of Beriah-Yetzirah of the state of Neshamah, for ChaBaD is the highest of the Sefirot of the world, whileMalchut is the lowest,

ואף על פי כן, הן מקור לחב״ד דבריאה יצירה של בחינת נפש רוח, שהן המלאכים

still, [the ChaBaD of Beriah and Yetzirah] are the source for ChaBaD of Beriah-Yetzirah of the state of Nefesh-Ruach, namely the angels.

How do we then say that Malchut of Beriah and Yetzirah of the state of Neshamah cannot descend to become a source for created beings, when ChaBaD of Beriah and Yetzirah of the state of Neshamah that is far loftier than Malchut does serve as a source for created beings?

לא קשיא מידי

This is not a question at all.

דבאמת המלאכים והנשמות אינן אלא מטפה הנמשכת מחב״ד דנשמה ליסוד ז״א, וניתן לנוקבא

For in truth, the angels and souls that are created of ChaBaD of Beriah and Yetzirah are only of a drop drawn from ChaBaD of the Neshamah to the attribute of Yesod of Za, and then transmitted to nukva, i.e., to Malchut,

ומשם יצאו בבחינת לידה

and from there they (the souls and angels) went forth in a state of “birth” — a new entity resulted.

Thus, this is not a mere emanation from ChaBaD, as is the case with laws, for such an emanation cannot in fact serve as a source of created beings. Rather, it resembles the drop that brings about a birth. For this reason it is possible that created beings should result even from ChaBaD of Beriah and Yetzirah.

כי אף אם תמצי לומר שנבראו מהארת הכלים דנוקבא דאצילות, הרי הם היורדים ונעשים נשמה

For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, nevertheless, they themselves descend into Beriah, Yetzirah and Asiyah and become Neshamah unto them.

אבל עצמות חב״ד דנשמה מתפשט בו׳ קצוות דזו״ן

But the essence of ChaBaD of Neshamah extends into the “six directions” of Zu”n,

ושם הם שיתא סדרי משנה וגמרא

and there they are the Six Orders of Mishnah and the Gemara — the laws of the Torah.

The essence of ChaBaD thus descends specifically within the laws of the Torah, which are Divinity. Torah, in turn, descends within the level of Neshamah, which is also Divinity.

Rambam:
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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.

Full text of this Mitzvah »

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: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Two
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Tefilah and Birkat Kohanim - Chapter Two

1

In the days of Rabban Gamliel, the numbers of heretics among the Jews increased. They would oppress the Jews and entice them to turn away from God.

Since he saw this as the greatest need of the people, he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all. Consequently, there are nineteen blessings in the Shemoneh Esreh.

א

בימי ר"ג רבו האפיקורוסין בישראל והיו מצירים לישראל ומסיתין אותן לשוב מאחרי השם וכיון שראה שזו גדולה מכל צרכי בני אדם עמד הוא ובית דינו והתקין ברכה אחת שתהיה בה שאלה מלפני השם לאבד האפיקורוסין וקבע אותה בתפלה כדי שתהיה ערוכה בפי הכל נמצאו כל הברכות שבתפלה תשע עשרה ברכות:

Commentary on Halachah 1

2

In each Shemoneh Esreh, every day, a person should recite these nineteen blessings in the proper order.

When does the above apply? When his concentration is not disturbed and he is able to read fluently. However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings], one blessing that summarizes all the intermediate ones, and the last three [blessings], and [thereby] fulfill his obligation.

ב

בכל תפלה שבכל יום מתפלל אדם תשע עשרה ברכות אלו על הסדר במה דברים אמורים כשמצא דעתו מכוונת ולשונו תמהר לקרות אבל אם היה טרוד ודחוק או שקצרה לשונו מהתפלל יתפלל שלש ראשונות וברכה אחת מעין כל האמצעיות ושלש אחרונות ויצא ידי חובתו:

Commentary on Halachah 2

3

This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:

Give us knowledge, O God, our Lord, to know Your ways, and circumcise our hearts to fear You. Forgive us so that we will be redeemed. Distance us from pain. Cause us to prosper and to dwell in the pastures of Your land.

Gather the scattered from the four [corners of the earth]. Judge those led astray in accordance with Your knowledge. Raise Your hand over the wicked, and let the righteous rejoice in the building of Your city and the reestablishment of Your sanctuary, in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.

Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking I heed," for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.

ג

וזוהי הברכה שתקנו מעין כל האמצעיות:

הביננו ה' אלהינו לדעת את דרכיך ומול את לבבנו ליראתך לסלוח היה לנו להיות גאולים רחקנו ממכאוב ודשננו ושכננו בנאות ארצך ונפוצים מארבע תקבץ והתועים בדעתך ישפטו ועל הרשעים תניף ידך וישמחו צדיקים בבנין עירך ובתיקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה כדבר שנאמר והיה טרם יקראו ואני אענה עוד הם מדברים ואני אשמע כי אתה הוא עונה בכל עת פודה ומציל מכל צוקה ברוך אתה יי שומע תפלה:

Commentary on Halachah 3

4

When does the above apply? In the summer. However, in the winter, one should not recite "Give us knowledge...," since he must mention "the petition" in the blessing for material wealth.

Similarly, on Saturday nights and the nights after a holiday, one should not recite "Give us knowledge...," since one must say Havdalah in [the blessing of] the One who bestows knowledge.

ד

בד"א בימות החמה אבל בימות הגשמים אינו מתפלל הביננו מפני שצריך לומר שאלה בברכת השנים וכן במוצאי שבתות וימים טובים אינו מתפלל הביננו מפני שצריך לומר הבדלה בחונן הדעת:

Commentary on Halachah 4

5

On Sabbaths and holidays, one recites seven blessings in each of the four [Amidah] prayers of that particular day: the first three, the last three, and one in the middle, appropriate to that particular day.

On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath." On the festivals, he concludes with "who sanctifies Israel and the appointed times." When the Sabbath and a festival [coincide], he concludes with "who sanctifies the Sabbath, Israel and the appointed times."

On Rosh Hashanah, he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance."

ה

ובשבתות ובימים טובים מתפלל שבע ברכות בכל תפלה ותפלה מארבע תפלות של אותו היום שלש ראשונות ושלש אחרונות וברכה אמצעית מעין אותו היום בשבתות חותמין בברכה אמצעית מקדש השבת וברגלים חותם בה מקדש ישראל והזמנים ואם היה שבת ויום טוב חותמים בה מקדש השבת וישראל והזמנים בראש השנה חותמין בה מלך על כל הארץ מקדש ישראל ויום הזכרון ואם היה שבת חותם בה מלך על כל הארץ מקדש השבת וישראל ויום הזכרון:

Commentary on Halachah 5

6

When does this apply? In the Evening Prayers, the Morning Prayers and the Minchah Prayers. However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day, and three intermediate blessings.

The first of the intermediate blessings is concerned with Malchuyot - [acceptance of God's sovereignty];

the second with Zichronot - [acknowledgement of God's remembrance of the Jewish people]; and

the third with Shofarot - [describing the blowing of the shofar.]

One concludes each one of them with an appropriate chatimah.

ו

במה דברים אמורים בתפלת ערבית ושחרית ומנחה אבל תפלת המוספין של ראש השנה מתפלל תשע ברכות שלש ראשונות ושלש אחרונות של כל יום ושלש אמצעיות ראשונה מן האמצעיות ענינה מלכיות שנייה זכרונות שלישית שופרות וחותם בכל אחת מהן מעניינה:

Commentary on Halachah 6

7

On Yom Kippur, one recites seven blessings in each of the five prayers of the day; the first three and the last three blessings, and the intermediate blessing appropriate to the day.

One concludes the latter blessing in each of the services with: "the King over all the Earth, who sanctifies Israel and the Day of Atonement." If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement."

ז

ביוה"כ מתפלל בכל תפלה מחמש תפלות שבע ברכות שלש ראשונות ושלש אחרונות ואמצעיות מעין היום וחותם בכל אחת מהן מלך על כל הארץ מקדש ישראל ויום הכפורים ואם חל להיות בשבת חותם בכל תפלה מהן מלך על כל הארץ מקדש השבת וישראל ויוה"כ:

Commentary on Halachah 7

8

When does the above apply? On the Fast Day of each and every year. However, on the Fast Day of the Jubilee Year, one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah. They are exactly the same blessings, no less and no more.

These blessings are only recited when the Jubilee Year is in effect.

ח

בד"א ביום צום של כל שנה ושנה אבל ביום צום של שנת היובל מתפלל תפלת המוספים תשע ברכות כמו שהתפלל במוסף ראש השנה והם אותן הברכות עצמן לא פחות ולא יותר ואין מתפללין אותן אלא בזמן שהיובל נוהג:

Commentary on Halachah 8

9

Before the first blessing of each and every Amidah-prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms 51:17]. Upon concluding the prayer, he says: "May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer" [Psalms 19:15], and then steps backwards.

ט

בכל תפלה מהתפלות פותח קודם לברכה ראשונה יי' שפתי תפתח ופי יגיד תהלתך וכשהוא חותם בסוף התפלה אומר יהיו לרצון אמרי פי וגו' ואח"כ צועד לאחוריו:

Commentary on Halachah 9

10

On Rosh Chodesh and the intermediate days of a festival, one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days. In the Avodah, one adds: "Our God and God of our fathers, let our remembrance rise and come,..."

In the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. On Rosh Chodesh, one recites seven blessings; the first three and last three, and one in the middle that refers to the special Rosh Chodesh sacrifice. One concludes with: "... who sanctifies Israel and Roshei Chodashim."

י

בראשי חדשים ובחולו של מועד מתפלל ערבית שחרית ומנחה תשע עשרה ברכות כשאר הימים ואומר בעבודה אלהינו ואלהי אבותינו יעלה ויבוא במוסף בחולו של מועד מתפלל תפלת המוסף כמו שמתפלל ביום טוב ובראשי חדשים מתפלל שבע ברכות שלש ראשונות ושלש אחרונות ואמצעית מעין קרבן ראש חדש וחותם בה מקדש ישראל וראשי חדשים:

Commentary on Halachah 10

11

On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath and adds: "Our God and God of our fathers, let our remembrance rise and come..." in the Avodah.

In the Musaf Prayer, one begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle. He concludes [the blessing] on Rosh Chodesh with: "who sanctifies the Sabbath, Israel and Roshei Chodashim." On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.

יא

שבת שחלה בחולו של מועד וכן ראש חדש שחל להיות בשבת מתפלל ערבית ושחרית ומנחה שבע ברכות כשאר השבתות ואומר יעלה ויבא בעבודה במוסף מתחיל בברכה אמצעית בענין שבת ומשלים בענין שבת ואומר קדושת היום באמצע ברכה וחותם בה בראשי חדשים מקדש השבת וישראל וראשי חדשים ובחולו של מועד חותם בה כמו שהוא חותם ביום טוב שחל להיות בשבת:

Commentary on Halachah 11

12

On a holiday that occurs on the first day of the week, at night, one inserts into the fourth blessing [the following]:

And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath, the glory of the festival and the rejoicing of the pilgrim feast. You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays. And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness...

On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer in "You bestow knowledge..." even though he [also] recites the Havdalah prayer over a cup.

יב

ויום טוב שחל להיות באחד בשבת מתפלל בברכה רביעית בלילה ותודיענו משפטי צדקך ותלמדנו לעשות חוקי רצונך ותתן לנו יי' אלהינו קדושת שבת וכבוד מועד וחגיגת הרגל בין קדושת שבת לקדושת יום טוב הבדלת ואת יום השביעי מששת ימי המעשה הקדשת (והבדלת והקדשת את עמך ישראל בקדושתך) ותתן לנו ה' אלהינו מועדים לשמחה חגים וזמנים לששון וכו' ובמוצאי שבת ובמוצאי יום טוב של כל השנה מבדיל באתה חונן אע"פשהוא מבדיל על הכוס:

Commentary on Halachah 12

13

On Chanukah and Purim, one adds "For the miracles,..." in the blessing of thanks.

On the Sabbath that occurs during Chanukah, one mentions "For the miracles,..." in the Musaf Prayer, just as he does in all the other prayers.

יג

בחנוכה ובפורים מוסיפין בהודאה על הניסים שבת שחלה להיות בחנוכה מזכיר על הניסים במוסף כמו שמזכיר בשאר תפלות:

Commentary on Halachah 13

14

On Fast Days, even an individual who fasts [by his own volition] adds "Answer us..." in "the One who hears prayer."

The leader of the congregation recites it as an independent blessing between "the One who redeems Israel" and "the One who heals...," and concludes with "the One who answers in times of trouble." Thus, he recites 20 blessings.

On the ninth of Av, one adds [the following] to the blessing of "the One who rebuilds Jerusalem": "Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,..."

יד

בימי התענית אפילו יחיד שהתענה מוסיף בשומע תפלה עננו וכו' ושליח ציבור אומרה ברכה בפני עצמה בין גואל לרופא וחותם בה העונה בעת צרה (ומושיע) ונמצא מתפלל עשרים ברכות בתשעה באב מוסיפין בבונה ירושלים רחם יי' אלהינו עלינו ועל ישראל עמך ועל ירושלים עירך ועל העיר האבילה כו':

Commentary on Halachah 14

15

During the rainy season, [the phrase] "the One who causes the rain to fall" is recited in the second blessing. In the summer, [one adds] "the One who causes the dew to descend."

When does one recite "the One who causes the rain to fall"? From the Musaf Prayer on the last holiday of Sukkot until the Morning Prayer of the first holiday of Pesach. [Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend."

טו

כל ימות הגשמים אומר בברכה שניה מוריד הגשם ובימות החמה מוריד הטל מאימתי אומר מוריד הגשם מתפלת המוספין של יו"ט האחרון של חג עד תפלת שחרית של יום טוב הראשון של פסח ומתפלת המוספין של יום טוב הראשון של פסח אומר מוריד הטל:

Commentary on Halachah 15

16

[Beginning] from the seventh of Marcheshvan, one petitions for rain in the blessing of prosperity, [and continues to do so] as long as one mentions the rain.

Where does the above apply? To Eretz Yisrael. However, in Shin'ar, Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.

טז

משבעה ימים במרחשון שואלין את הגשמים בברכת שנים כל זמן שמזכיר הגשם במה דברים אמורים בארץ ישראל אבל בשנער ובסוריא ובמצרים ובמקומות הסמוכות לאלו והדומין להן שואלין את הגשמים ביום ששים אחר תקופת תשרי:

Commentary on Halachah 16

17

In places that require rain in the summer months, such as the distant islands, they petition for rains when they need them, in [the blessing of] "the One who hears prayer."

[Even] where the holidays are observed for two days, "the One who causes the rain to fall" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued throughout the rainy season.

יז

מקומות שהן צריכין לגשמים בימות החמה כגון איי הים הרחוקים שואלין את הגשמים בעת שהן צריכין להן בשומע תפלה ומקומות שהן עושין יום טוב שני ימים אומר מוריד הגשם בתפלת מוסף של יום ראשון של שמיני עצרת ומתפלל והולך כל ימות הגשמים:

Commentary on Halachah 17

18

Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice." [However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with "the Holy King" and the eleventh one with "the King of Justice."

יח

כל השנה כולה חותם בברכה שלישית האל הקדוש ובברכת עשתי עשרה מלך אוהב צדקה ומשפט ובעשרת הימים שמראש השנה עד מוצאי יום הכפורים חותם בשלישית המלך הקדוש ובעשתי עשרה המלך המשפט:

Commentary on Halachah 18

19

There are places that are accustomed during these ten days to add in the first blessing: "Remember us for life,..." and in the second one: "Who is like You, Merciful Father,..." In the blessing of thanksgiving, [they add]: "Remember Your mercy,..." In the last blessing, they add: "In the Book of life,..."

During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: "And so put Your fear... And so..." On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing.

יט

יש מקומות שנהגו להוסיף בעשרת ימים אלו בברכה ראשונה זכרנו לחיים כו' ובשנייה מי כמוך אב הרחמים וגו' ובהודאה זכור רחמיך וכו' ומוסיפין בברכה אחרונה בספר חיים וכו' וכן יש מקומות שנהגו להוסיף בעשרת ימים אלו בברכה שלישית ובכן תן פחדך ובכן כו' אבל בראש השנה וביוה"כ מנהג פשוט הוא להוסיף בשלישית ובכן תן פחדך וכו':

Commentary on Halachah 19

Rambam:
• 3 Chapters A Day: Kiddush HaChodesh Kiddush HaChodesh - Chapter Twelve, Kiddush HaChodesh Kiddush HaChodesh - Chapter Thirteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Fourteen
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Kiddush HaChodesh - Chapter Twelve

1

The mean distance traveled by the sun in one day - i.e., in twenty-four hours - is 59 minutes and 8 seconds; in symbols 59' 8".1 Thus, in ten days, it travels 9 degrees, 51 minutes and 23 seconds,2 in symbols 9° 51' 23". In one hundred days, it travels 98 degrees, 33 minutes and 53 seconds, in symbols 98° 33' 53".

The remainder [of the degrees] traveled [by the sun] over the course of one thousand days - after all the multiples of 360 have been subtracted, as explained3 - is 265 degrees, 38 minutes and 50 seconds, in symbols 265° 38' 50". The remainder [of the degrees] traveled [by the sun] over the course of ten thousand days is 136 degrees, 28 minutes and 20 seconds, in symbols 136° 28' 20".

In this manner, one can multiply [the mean distance of a day] and calculate the distance [traveled] by the sun over any number of days. Similarly, if one would like to make pre-calculated figures for the mean distance for two days, for three days, for four days, up to ten days, one may do so. Similarly, if one desires to make pre-calculated figures for the mean distance for twenty days, for thirty days, for forty days, until one hundred days, one may do so. These figures become evident once one knows the mean distance for a single day.

It would be proper for one to know and have prepared the mean distances traveled by the sun in 29 days, and in 354 days, [the latter] being the number of days in a lunar year when the months follow a regular pattern. This is called a regular year.4

When you have these figures prepared, it will be easy to calculate the visibility of the moon. For there are 29 full days from the night when the moon was sighted in one month to the night that it may be sighted in the following month. Similarly, each and every month, there will be a difference of 29 days [between the nights on which the moon may be sighted], no more and no less.5 [This is what concerns us,] for our sole desire in these calculations is to know [when the moon] will be sighted.6

Similarly, [the difference in the sun's position] between the night when the moon will be sighted in a particular month one year and the night when it will be sighted [in that month] the following year will be that of a regular year, or that of a regular year plus one day.7

The mean distance traveled by the sun in one month is 28 degrees, 35 minutes and one second, in symbols 28° 35' 1". The distance it travels over the course of a regular [lunar] year is 348 degrees, 55 minutes and 15 seconds, in symbols 348° 55' 15".

א

מהלך השמש האמצעי ביום אחד שהוא כ"ד שעות נ"ט חלקים ושמנה שניות. סימנם כ"ד נט"ח. נמצא מהלכה בעשרה ימים תשע מעלות ונ"א חלקים וכ"ג שניות. סימנם טנ"א כ"ג. ונמצא מהלכה במאה יום צ"ח מעלות ושלשה ושלשים חלקים ונ"ג שניות, סימנם צ"ח ל"ג נ"ג. ונמצא שארית מהלכה באלף יום אחר שתשליך כל ש"ס מעלות כמו שביארנו. רס"ה מעלות ול"ח חלקים ונ' שניות. סימנם רס"ה לח"ן. ונמצא שארית מהלכה בעשרת אלפים יום. קל"ו מעלות וכ"ח חלקים וכ' שניות. סימנם קל"ו כ"ח כ'. ועל הדרך הזה תכפול ותוציא מהלכה לכל מנין שתרצה. וכן אם תרצה לעשות סימנין ידועים אצלך למהלכה לשני ימים ולשלשה ולארבעה עד עשרה תעשה. וכן אם תרצה להיות לך סימנין ידועים מוכנין למהלכה לכ' יום ולל' ולמ' עד מאה תעשה. ודבר גלוי הוא וידוע מאחר שידעת מהלך יום אחד. וראוי הוא להיות מוכן וידוע אצלך מהלך אמצע השמש לכ"ט יום ולשנ"ד יום שהן ימי שנת הלבנה בזמן שחדשיה כסדרן. והיא הנקראת שנה סדורה.שבזמן שיהיו לך אמצעיות אלו מוכנין יהיה החשבון הזה קל עליך לראיית החדש. לפי שכ"ט יום גמורים מליל הראיה עד ליל הראיה של חדש הבא וכן בכל חדש וחדש אין פחות מכ"ט יום לא יותר. שאין חפצנו בכל אלו החשבונות אלא לדעת הראיה בלבד. וכן מליל הראיה של חדש זה עד ליל הראיה לאותו החדש לשנה הבאה שנה סדורה או שנה ויום אחד. וכן בכל שנה ושנה. ומהלך השמש האמצעי לכ"ט יום כ"ח מעלות ול"ה חלקים ושניה אחת. סימנן כ"ח ל"ה א'. ומהלכה לשנה סדורה שמ"ח מעלות ונ"ה חלקים וט"ו שניות סימנן שמ"ח נ"ה ט"ו:

2

There is one point in the orbit of the sun around the Earth - and similarly, in the orbits of the remainder of the seven stars [around the Earth] - when [the sun or] that star will be furthest removed from the Earth.8 With the exception of the moon, that point in the orbit of the sun and, similarly, in the orbit of the other planets rotates in a uniform pattern, traveling about one degree in seventy years.9 This point is referred to as the apogee.

Accordingly, in ten days, the apogee of the sun travels one and a half seconds - i.e., [a second and] thirty thirds. Thus, in one hundred days, [the apogee] travels fifteen seconds. In one thousand days, it travels two minutes and thirty seconds, and in ten thousand days, 25 minutes. In twenty-nine days, it travels four seconds and a fraction. In a regular year, it travels 53 seconds.

As mentioned, the starting point for all our calculations is the eve of Thursday, the third of Nisan, 4938 years after creation. The position of the sun in terms of its mean distance on this date was 7 degrees, 3 minutes and 32 seconds in the constellation of Aries, in symbols 7° 3' 32". The apogee of the sun at this starting point was 26 degrees, 45 minutes and 8 seconds in the constellation of Gemini, in symbols 26° 45' 8".10

Accordingly, if you desire to know the position of the sun according to its mean distance at any given time, you should calculate the number of days from the starting point mentioned until the particular day you desire, and determine the mean distance it traveled during these days according to the figures given previously, add the entire sum together, accumulating each unit of measure separately. The result is the mean position of the sun on that particular day. For example, if we desired to determine the mean position of the sun at the beginning of the eve of the Sabbath on the fourteenth of the month of Tammuz of the present year, the starting point [for these calculations, we should do the following]: Calculate the number of days from the starting point until the date on which you desire to know the position of the sun. [In this instance,] it is one hundred days. The mean distance the sun travels in one hundred days is 98° 33' 53". We then add that to the starting point, which is 7° 3' 32", and arrive at a total of 105 degrees, 37 minutes and 25 seconds, in symbols 105° 37' 25". Thus, the sun's mean position at the beginning of this night will be 15 degrees and 37 minutes of the sixteenth degree in the constellation of Cancer.

At times, the sun will be located in the mean [position] that can be determined using the above methods of calculation at the beginning of the night, and at times an hour before the setting of the sun, or an hour afterwards.11 This [lack of definition concerning] the sun's [position] will not be of consequence with regard to calculating the visibility [of the moon], for we will compensate for this approximation when calculating the mean position of the moon.12

One should follow the same procedure at all times - for any date one desires, even if it is one thousand years in the future. When [the mean distance traveled by the sun] is calculated and the remainder [after all the multiples of 360 have been subtracted] is added to [the figures of] the starting point, you will arrive at the mean position.

The same principles apply regarding the mean position of the moon, or the mean position of any other planet. Once you know the distance it travels in a single day, and you know the starting point from which to begin [calculations], total up the distance it travels throughout as many years or days as you desire, add that to the starting point, and you will arrive at its position according to its mean distance.

The same concepts apply regarding the apogee of the sun. Add to the starting point the distance it travels over the course of days or years, and you will know the position of the apogee of the sun for the day you desire.

Similarly, if you desire to establish another date as the starting point instead of the date which [we have chosen] to begin in this year, [choosing] a year that will be the beginning of a particular nineteen-year cycle, or that will be the beginning of a new century, you may. Similarly, if you would like to use as a starting point a date in the past, before the date given above, or a date many years in the future, the path [to arrive at such a starting point] is well known.

How is this figure to be calculated? We have already established the mean distance traveled by the sun in a regular year, in twenty- nine days, and in a single day. It is known that a year whose months13 are full is one day longer than a regular year. Similarly, a year whose months are lacking is one day shorter than a regular year. With regard to a leap year,14 if its months are regular, it will be thirty days longer than a regular year. If its months are full, it will be thirty-one days longer than a regular year. If its months are lacking, it will be twenty-nine days longer than a regular year.

Since these principles are already established, it is possible to calculate the mean distance traveled by the sun for as many years or as many days as you desire, and add it to [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any future date. Afterwards, you can use that date as a starting point.

[Conversely,] you may subtract the mean [distance traveled by the sun over the course of a particular period] from [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any past date. Afterwards, you can use that date as a starting point.

The same principles also apply with regard to the mean position of the moon or any of the other planets, if [their mean positions on any particular date] are known to you. It also should be apparent that just as it is possible to determine the mean position of the sun for any future date, so too, it is possible to determine its mean position for any previous date.

ב

נקודה אחת יש בגלגל השמש וכן בשאר גלגלי השבעה כוכבים. בעת שיהיה הכוכב בה יהיה גבוה מעל הארץ כל מאורו. ואותה הנקודה של גלגל השמש ושאר הכוכבים חוץ מן הירח סובבת בשוה. ומהלכה בכל שבעים שנה בקירוב מעלה אחת. ונקודה זו היא הנקראת גובה השמש. מהלכו בכל עשרה ימים שניה אחת וחצי שניה שהיא ל' שלישיות. נמצא מהלכו בק' יום ט"ו שניות. ומהלכו באלף יום שני חלקים ושלשים שניות.ומהלכו בעשרת אלפים יום כ"ה חלקים. ונמצא מהלכו לתשעה ועשרים יום ארבע שניות ועוד. ומהלכו בשנה סדורה נ"ג שניות. כבר אמרנו שהעיקר שממנו התחלת חשבון זה הוא מתחלת ליל חמישי שיומו שלישי לחדש ניסן משנת תתקל"ח וארבעת אלפים ליצירה. ומקום השמש במהלכה האמצעי היה בעיקר הזה בשבע מעלות ושלשה חלקים ול"ב שניות ממזל טלה. סימנן ז"ג ל"ב. ומקום גובה השמש היה בעיקר זה בכ"ו מעלות מ"ה חלקים ושמנה שניות ממזל תאומים. סימנם כ"ו מ"ה ח'. כשתרצה לידע מקום השמש במהלכה האמצעי בכל זמן שתרצה. תקח מנין הימים שמתחלת יום העיקר עד היום שתרצה. ותוציא מהלכה האמצעי באותן הימים מן הסימנין שהודענו. והוסיף הכל על העיקר ותקבץ כל מין עם מינו. והיוצא הוא מקום השמש במהלכה האמצעי לאותו היום. כיצד הרי שרצינו לידע מקום השמש האמצעי בתחלת ליל השבת שיומו ארבעה עשר לחדש תמוז משנה זו שהיא שנת העיקר. מצאנו מנין הימים מיום העיקר עד תחלת היום זה שאנו רוצים לידע מקום השמש בו מאה יום. לקחנו אמצע מהלכה לק' יום שהוא צ"ח ל"ג נ"ג והוספנו על העיקר שהוא ז"ג ל"ב. יצא מן החשבון מאה וחמש מעלות ול"ז חלקים וכ"ה שניות. סימנן ק"ה ל"ז כ"ה. ונמצא מקומה במהלך אמצעי בתחלת ליל זה במזל סרטן בט"ו מעלות בו ול"ז חלקים ממעלה ט"ז. והאמצעי שיצא בחשבון זה פעמים יהיה בתחלת הלילה בשוה. או קודם שקיעת החמה בשעה. או אחר שקיעת החמה בשעה. ודבר זה לא תחוש לו בשמש בחשבון הראיה. שהרי אנו משלימים קירוב זה כשנחשוב לאמצע הירח. ועל הדרך הזאת תעשה תמיד לכל עת שתרצה ואפילו אחר אלף שנים. שתקבץ כל השארית ותוסיף על העיקר יצא לך המקום האמצעי. וכן תעשה באמצע הירח ובאמצע כל כוכב וכוכב. מאחר שתדע מהלכו ביום אחד כמה הוא ותדע העיקר שממנו תתחיל. ותקבץ מהלכו לכל השנים והימים שתרצה ותוסיף על העיקר ויצא לך מקומו במהלך אמצעי. וכן תעשה בגובה השמש תוסיף מהלכו באותם הימים או השנים על העיקר יצא לך מקום גובה השמש לאותו היום שתרצה. וכן אם תרצה לעשות עיקר אחר שתתחיל ממנו חוץ מעיקר זה שהתחלנו ממנו בשנה זו. כדי שיהיה אותו עיקר בתחלת שנת מחזור ידוע. או בתחלת מאה מן המאות. הרשות בידך. ואם תרצה להיות העיקר שתתחיל ממנו משנים שעברו קודם עיקר זה לאחר כמה שנים מעיקר זה הדרך ידועה. כיצד היא הדרך. כבר ידעת מהלך השמש לשנה סדורה ומהלכה לכ"ט יום ומהלכה ליום אחד. ודבר ידוע שהשנה שחדשיה שלמים היא יתרה על הסדורה יום אחד. והשנה שחדשיה חסרין היא חסרה מן הסדורה יום אחד. והשנה המעוברת אם יהיו חדשיה כסדרן תהיה יתרה על השנה הסדורה שלשים יום. ואם יהיו חדשיה שלמים היא יתרה על הסדורה ל"א יום. ואם יהיו חדשיה חסרין היא יתרה על הסדורה כ"ט יום. ומאחר שכל הדברים האלו ידועים תוציא מהלך אמצע השמש לכל השנים והימים שתרצה ותוסיף על העיקר שעשינו. יצא לך אמצעה ליום שתרצה משנים הבאות. ותעשה אותו היום עיקר. או תגרע האמצע שהוצאת מן העיקר שעשינו ויצא לך העיקר ליום שתרצה משנים שעברו. ותעשה אותו אמצע העיקר. וכזה תעשה באמצע הירח ושאר הכוכבים אם יהיו ידועים לך. וכבר נתבאר לך מכלל דברינו שכשם שתדע אמצע השמש לכל יום שתרצה מימים הבאים כך תדע אמצעה לכל יום שתרצה מימים שעברו

FOOTNOTES

1.Since the sun travels throughout the entire 360° sphere over the course of a solar year, and a year is slightly longer than 365 days, the daily distance the sun travels is slightly less than one degree - more precisely, 59 minutes, 8 seconds and 19.8 thirds. Although the Rambam does not mention the thirds in this figure, he includes them in his subsequent calculations.

2.When performing simple multiplication, the sum appears to be three seconds less. These three seconds have been added because of the inclusion of the multiples of the thirds, as mentioned in the previous note. Similarly, in subsequent calculations the Rambam also adds the multiples of the thirds.

3.See Chapter 11, Halachah 10.

4.See Chapter 8, Halachah 6, which explains that a year in which all the months follow in order, one full and one lacking, is referred to as a regular year.

5.A lunar month is slightly longer than 29 days. Therefore, potential witnesses endeavor to sight the moon in the heavens on the night between the twenty-ninth and thirtieth days.

6.Indeed, many of the subsequent calculations mentioned by the Rambam may be accurate only on the first night of the month and may not be accurate on the subsequent nights.

7.The one day is added when both the months of Marcheshvan and Kislev are full. The commentaries raise the question why the Rambam does not mention the possibility of the year being lacking a day, as occurs when Marcheshvan and Kislev are both lacking.

8.As stated in Chapter 11, Halachah 13, the Earth is not in the exact center of the orbits of the sun, the moon, or the other five planets. Therefore, there is one point in their orbits where they are furthest removed from the Earth. The knowledge of the location of this point is significant in calculating the true position of the sun, as will be explained in the following chapter.

9.As the Rambam mentions in Hilchot Yesodei HaTorah 3:3, not only do the sun and the stars move in their orbits, the orbits themselves move in the heavens. This movement can be seen most clearly by charting the movement of the apogee, the point in the orbit furthest from the Earth. The movement of the sun's orbit and similarly, that of the other stars, is relatively slow. The moon's orbit, by contrast, is moving at a much faster pace, as mentioned in the notes on Chapter 14, Halachah 1.

10.Since more than 800 years have passed since the composition of the Mishneh Torah, the apogee of the sun has moved approximately twelve degrees and is presently located in the constellation of Cancer.

11.Since, as explained in the previous chapter, the mean distance does not represent the place where the sun can actually be seen in the sky, there will be a slight discrepancy. The mean position represents the sun's position at 6 PM. During the summer months, the sun will reach that position before sunset, and during the winter months, it will reach that position after sunset.

12.See the conclusion of Chapter 14.

13.I.e., both Marcheshvan and Kislev. See Chapter 8, Halachot 6-10, for the ground rules regarding the determination of when a year is regular, when its months are full, and when they are lacking.

14.See Chapter 6, Halachah 11, which relates that seven of the years in a nineteen-year cycle are leap years, and states which of these years will be leap years.

Kiddush HaChodesh - Chapter Thirteen

1

[The following method should be used] if you wish to know the true position1 of the sun on any particular day you desire: First, it is necessary to calculate the mean position of the sun through the methods of calculation we have explained. Then calculate the position of the apogee of the sun.2 Afterwards, subtract the apogee of the sun from the mean position of the sun. The remainder is referred to as the course of the sun.3

א

אם תרצה לידע מקום השמש האמתי בכל יום שתרצה. תוציא תחלה מקומה האמצעי לאותו היום על הדרך שביארנו. ותוציא מקום גובה השמש. ותגרע מקום גובה השמש ממקום השמש האמצעי והנשאר הוא הנקרא מסלול השמש:

2

[The next step is] to calculate the angular distance of the course of the sun.4 If the angular distance of the course is less than 180 degrees, one should subtract5 the angle [determined by the] course6 from the sun's mean position. If the angular distance of the course is more than 180 degrees, one should add7 the angle [determined by the] course to the sun's mean position. The figure remaining after making this addition or subtraction represents [the sun's] true position.

ב

ותראה כמה מעלות הוא מסלול השמש. אם היה המסלול פחות מק"פ מעלות. תגרע מנת המסלול ממקום השמש האמצעי. ואם היה המסלול יותר על ק"פ מעלות עד ש"ס תוסיף מנת המסלול על מקום השמש האמצעי. ומה שיהיה אחר שתוסיף עליו או תגרע ממנו הוא המקום האמתי:

3

If the course [of the sun] is an even 180 degrees or an even 360 degrees, there will be no angle [determined by the course to add or to subtract]. Instead, the [sun's] mean position is its true position.8

ג

ודע שאם יהיה המסלול מאה ושמונים בשוה או ש"ס בשוה. אין לו מנה אלא יהיה המקום האמצעי הוא המקום האמתי:

4

What is the angle [determined by the] course? If the course is ten degrees, the [resulting] angle will be 20 minutes.

If the course is twenty degrees, the [resulting] angle will be 40 minutes.

If the course is thirty degrees, the [resulting] angle will be 58 minutes.

If the course is forty degrees, the [resulting] angle will be 1 degree and 15 minutes.

If the course is fifty degrees, the [resulting] angle will be 1 degree and 29 minutes.

If the course is sixty degrees, the [resulting] angle will be 1 degree and 41 minutes.

If the course is seventy degrees, the [resulting] angle will be 1 degree and 51 minutes.

If the course is eighty degrees, the [resulting] angle will be 1 degree and 57 minutes.

If the course is ninety degrees, the [resulting] angle will be 1 degree and 59 minutes.

If the course is one hundred degrees, the [resulting] angle will be 1 degree and 58 minutes.9

If the course is one hundred ten degrees, the [resulting] angle will be 1 degree and 53 minutes.

If the course is one hundred twenty degrees, the [resulting] angle will be 1 degree and 45 minutes.

If the course is one hundred thirty degrees, the [resulting] angle will be 1 degree and 33 minutes.

If the course is one hundred forty degrees, the [resulting] angle will be 1 degree and 19 minutes.

If the course is one hundred fifty degrees, the [resulting] angle will be 1 degree and 1 minute.

If the course is one hundred sixty degrees, the [resulting] angle will be 42 minutes.

If the course is one hundred seventy degrees, the [resulting] angle will be 21 minutes.

If the course is an even one hundred eighty degrees, it has no measure. Instead, its mean position is its true position, as we explained.

ד

וכמה היא מנת המסלול. אם יהיה המסלול עשר מעלות. תהיה מנתו כ' חלקים. ואם יהיה כ' מעלות תהיה מנתו מ' חלקים. ואם יהיה ל' מעלות תהיה מנתו נ"ח חלקים. ואם יהיה מ' מעלות תהיה מנתו מעלה אחת וט"ו חלקים. ואם יהיה נ' מעלות תהיה מנתו מעלה אחת וכ"ט חלקים. ואם יהיה ס' מעלות תהיה מנתו מעלה אחת ומ"א חלקים. ואם יהיה ע' מעלות תהיה מנתו מעלה אחת ונ"א חלקים. ואם יהיה פ' מעלות תהיה מנתו מעלה ונ"ז חלקים. ואם יהיה צ' מעלות תהיה מנתו מעלה אחת ונ"ט חלקים. ואם יהיה ק' מעלות תהיה מנתו מעלה אחת ונ"ח חלקים. ואם יהיה ק"י תהיה מנתו מעלה אחת ונ"ג חלקים. ואם יהיה ק"כ תהיה מנתו מעלה אחת ומ"ה חלקים. ואם יהיה ק"ל תהיה מנתו מעלה אחת ול"ג חלקים. ואם יהיה ק"מ תהיה מנתו מעלה אחת וי"ט חלקים. ואם יהיה ק"נ תהיה מנתו מעלה אחת וחלק אחד. ואם יהיה ק"ס תהיה מנתו מ"ב חלקים. ואם יהיה ק"ע תהיה מנתו כ"א חלקים. ואם יהיה ק"פ בשוה אין לו מנה כמו שביארנו אלא מקום השמש האמצעי הוא מקומה האמתי:

5

[The following procedure should be used] if the course [of the sun] is greater than one hundred eighty degrees: One should subtract the course from three hundred sixty degrees and [calculate the resulting] angle accordingly.10

What is implied? If the course is 200 degrees, that figure should be subtracted from 360 degrees, leaving a remainder of 160 degrees. Since you already know that the [resulting] angle of a course of 160 degrees is 42 minutes, that same figure will be the [resulting] angle of a course of 200 degrees.

ה

היה המסלול יותר על ק"פ מעלות. תגרע אותו מש"ס מעלות ותדע מנתו. כיצד הרי שהיה המסלול ר' מעלות. תגרע אותו מש"ס תשאר ק"ס מעלות. וכבר הודענו שמנת ק"ס מעלות מ"ב חלקים. וכן מנת המאתים מ"ב חלקים:

6

Similarly, if the course was three hundred degrees, one should subtract that figure from three hundred sixty, leaving a remainder of sixty. Since you already know that the [resulting] angle of a course of 60 degrees is 1 degree and 41 minutes, that same figure will be the [resulting] angle of a course of 300 degrees. Similar procedures should be followed in calculating other figures.

ו

וכן אם היה המסלול ש' מעלות. תגרע אותו מש"ס ישאר ס'. וכבר ידעת שמנת ס' מעלות מעלה אחת ומ"א חלקים. וכן היא מנת הש' מעלות. ועל דרך זו בכל מנין ומנין:

7

[How is the angle determined by the course calculated] when the course is [an intermediate figure - e.g.,] 65 degrees? You already know that the [resulting] angle of 60 degrees is 1 degree and 41 minutes. And you know that the [resulting] angle of 70 degrees is 1 degree and 51 minutes. Thus, there are ten minutes between these [two] measures. Thus, [an increase of] a degree [of the course] will bring an increase of a minute [in the resulting angle]. Thus, the [resulting] angle of a course of 65 degrees will be 1 degree and 46 minutes.11

ז

הרי שהיה המסלול ס"ה מעלות. וכבר ידענו שמנת הששים היא מעלה אחת ומ"א חלקים. ומנת הע' היא מעלה אחת ונ"א חלקים. נמצא בין שתי המנות י' חלקים. ולפי חשבון המעלות יהיה לכל מעלה חלק אחד. ויהיה מנת המסלול שהוא ס"ה מעלה אחת ומ"ו חלקים:

8

Similarly, if the course was 67 degrees, the [resulting] angle would be 1 degree and 48 minutes. A similar procedure should be followed regarding any course that has both units and tens, both for calculations regarding the sun and for calculations regarding the moon.

ח

וכן אילו היה המסלול ס"ז היתה מנתו מעלה אחת ומ"ח חלקים. ועל דרך זו תעשה בכל מסלול שיהיה במניינו אחדים עם העשרות. בין בחשבון השמש בין בחשבון הירח:

9

[To apply these principles]: Should we desire to know the true position of the sun at the beginning of Friday night, the fourteenth of Tammuz for this present year: First, we should calculate the mean position of the sun for this time, which is, as explained,12 105° 37' 25". We should then calculate the apogee of the sun at this time, which is 86° 45' 23". When the apogee is subtracted from the mean position, the remainder, the course [of the sun], will be 18 degrees, 52 minutes and 2 seconds, in symbols 18° 52' 2 ".

With regard to the course [of the sun], the minutes are of no consequence. If they are less than thirty, they should be disregarded entirely. If they are more than thirty, they should be considered an additional degree and added to the sum of the degrees. Accordingly, it should be considered as if there are 19 degrees in this course. The [resulting] angle of such a course can be calculated to be 38 minutes in the manner that we explained.

ט

כיצד הרי שרצינו לידע מקום השמש האמתי בתחלת ליל השבת י"ד יום לחדש תמוז משנה זו. תוציא אמצע השמש תחלה לעת הזאת. וסימנו ק"ה ל"ז כ"ח כמו שביארנו. ותוציא מקום גובה השמש לעת הזאת. יצא לך סימנו פ"ו מ"ה כ"ג. ותגרע מקום הגובה מן האמצעי. יצא לך המסלול י"ח מעלות ונ"ב חלקים ושתי שניות. סימנם י"ח נ"ב ב'. ואל תקפיד בכל מסלול על החלקים אלא אם יהיו פחות משלשים אל תפנה אליהם. ואם היו שלשים או יותר תחשב אותם מעלה אחת ותוסיף אותה על מנין מעלות המסלול. לפיכך יהיה מסלול זה י"ט מעלות ותהיה מנתו על הדרך שביארנו ל"ח חלקים:

10

Since the course is less than 180 degrees, the [resulting] angle [of the course], 38 minutes, should be subtracted from the mean position of the sun, leaving a remainder of 104 degrees, 59 minutes and 25 seconds, in figures 104° 59' 25". Thus, the true position of the sun at the beginning of this night will be fifteen degrees less 35 seconds in the constellation of Cancer.

One need not pay attention to the seconds at all, neither with regard to the position of the sun, nor with regard to the position of the moon, nor in any other calculations regarding the sighting [of the moon]. Instead, if the number of seconds is approximately13 thirty [or more], they should be considered a minute, and added to the sum of the minutes.

י

ולפי שהמסלול הזה היה פחות מק"פ. תגרע המנה שהיא ל"ח חלקים מאמצע השמש ישאר ק"ד מעלות ונ"ט חלקים וכ"ה שניות. סימנם ק"ד נ"ט כ"ה. ונמצא מקום השמש האמתי בתחלת ליל זה במזל סרטן בט"ו מעלות בו פחות ל"ה שניות. ואל תפנה אל השניות כלל לא במקום השמש ולא במקום הירח ולא בשאר חשבונות הראיה. אלא חקור על החלקים בלבד. ואם יהיו השניות קרוב לשלשים עשה אותם חלק אחד והוסיפו על החלקים:

11

Since you are able to calculate the location of the sun on any desired date, you will be able to calculate the true date of the equinox or solstice for any equinox or solstice you desire,14 whether for the equinoxes or solstices that will take place in the future, after the date we established as a starting point, or for the equinoxes or solstices that have taken place in previous years.

יא

ומאחר שתדע מקום השמש בכל עת שתרצה. תדע יום התקופה האמיתי כל תקופה שתרצה. בין תקופות הבאות אחר עיקר זה שממנו התחלנו. בין תקופות שעברו משנים קדמוניות

FOOTNOTES

1.As stated in Chapter 11, the true position of the sun refers to the position at which it is seen in the heavenly sphere. The difference between the sun's true position and its mean position stems from the fact that the Earth is not located at the exact center of the sun's orbit.

2.The method through which both these figures can be calculated is stated in the previous chapter.

3.I.e., the path the sun has traveled in its orbit from the apogee until it reached its present position.

4.The course of the sun is an arc extending from the mean position of the sun to its apogee. The angular distance of the course is derived by drawing straight lines from the mean position and the apogee to the center of the sun's orbit.

If the apogee of the sun were located at O°, the angular distance of the course and the sun's mean position would be the same. Since, however, the apogee also moves within the heavenly sphere, there is a variance between these two figures.

5.Before the sun reaches the perigee, the point in its orbit that is closest to the Earth, its true position will always be less than its mean position. Hence, the angle referred to as the angle [determined by the] course must be subtracted from its mean position to arrive at the true position.

6.The angle [determined by the] course refers to the extent of the deviation between the position of the sun that can be observed in the sky and its mean position. The manner of determining this figure is described in Halachah 4.

To express these concepts in geometric terms: The sun's true position represents the angle at which it can be found in the sphere of the heavens of which the Earth is the center (c). When the angle that is called the angle [determined by the] course (a) is added to this angle, the sum is equivalent to the angle of the course of the sun (b).

How is this figure derived? Refer to the accompanying diagram: The sum of the angles of the triangle a, c, and d equals 180°, and the angles b and d equal 180°. Hence, b equals c a.

Thus, the true position of the sun is equivalent to its mean position minus the figure referred to as the angle [determined by the] course. Thus, when the course is less than 180 degrees, the sun's true position is always a small amount less than its mean position.

7.When the sun passes the perigee, its true position will always be greater than its mean position. Hence, the angle referred to as the angle [determined by the] course must be added to its mean position to arrive at the true position.

Why is this so? Refer to the following diagram: d refers to the true position of the sun, b to its mean position and a to the angle referred to as the angle [determined by the] course. E to its true position minus 180° and f refers to its mean position minus 180°. a + f + c equals 180. E + c equals 180. Thus, a + f equals e. Hence, the mean position plus the angle [determined by the] course will be equal to the true position.

8.I.e., when the sun is at the apogee or perigee, there will be one straight line between the Earth (the center of the heavenly sphere), the center of the sun's orbit, and the actual position of the sun.

9.The largest angle determined by the course is when the angular distance of the course itself is 96 degrees - i.e., shortly after the mean position of the sun passes directly above the center of its orbit. After this point is reached, the angle begins to decrease.

Significantly, the rate of the decrease does not correspond exactly to the rate of increase as the angles approach 96 degrees. The reason for this difference is that, as stated above, the position of the Earth is not at the center of the sun's orbit. Hence, at 100 and 80 degrees, although the mean position of the sun has moved an equal distance from the center of its orbit, it has moved different distances from the Earth.

10.Thus, our computations will be based on the negative of the angle measured previously. To put the Rambam's statements in layman's terms: The angle formed will be the same regardless of whether the mean position of the sun is measured in an increase from O° or a decrease from 360°.

11.Although the correspondence between the angular length of the course and the angle [determined by the] course is not uniform over a large span, within a span of ten degrees the difference between the actual figure and the approximation arrived at by the Rambam is not of consequence.

12.Chapter 12, Halachah 2.

13.The commentaries have questioned the Rambam's use of the word "approximately." Our bracketed additions are made in that light.

14.The calculation of the equinoxes and solstices is significant with regard to the determination of the calendar, as explained in Chapters 9 and 10. Since the vernal (spring) equinox takes place when, according to the sun's true motion, it enters the constellation of Aries, the date on which that takes place can be calculated for any particular year. Similarly, the summer solstice takes place when, according to the sun's true motion, it enters the constellation of Cancer, and that date can be calculated. Similar concepts apply regarding the autumnal equinox and the winter solstice.

Kiddush HaChodesh - Chapter Fourteen

1

There are two mean rates of progress [that are significant] with regard to the moon, for the moon revolves in a small orbit that does not encompass the earth. Its mean progress within this orbit is referred to as the mean within its path.

The small orbit [within which the moon revolves] itself rotates in a larger orbit that encompasses the earth.1 The mean progress of the small orbit within the large orbit that encompasses the earth is referred to as the moon's mean. The rate of progress for the moon's mean in one day is 13 degrees, 10 minutes and 35 seconds, in symbols 13° 10' 35".2

א

הירח שני מהלכים אמצעיים יש לו. הירח עצמו מסבב בגלגל קטן שאינו מקיף את העולם כולו. ומהלכו האמצעי באותו הגלגל הקטן נקרא אמצעי המסלול. והגלגל הקטן עצמו מסבב בגלגל גדול המקיף את העולם. ובמהלך אמצעי זה של גלגל הקטן באותו הגלגל הגדול המקיף את העולם הוא הנקרא אמצע הירח. מהלך אמצע הירח ביום אחד י"ג מעלות וי' חלקים ול"ה שניות. סימנם י"ג יל"ה:

2

Thus, its progress in ten days will be 131 degrees, 45 minutes and 50 seconds, in symbols 131° 45' 50". The remainder [of the sum]3of its progress in one hundred days will be 237 degrees, 38 minutes and 23 seconds, in symbols 237° 38' 23".4

The remainder [of the sum] of its progress in one thousand days is 216 degrees, 23 minutes and 50 seconds, in symbols 216° 23' 50". The remainder [of the sum] of its progress in ten thousand days is 3 degrees, 58 minutes and 20 seconds, in symbols 3° 58' 20".

The remainder [of the sum] of its progress in twenty-nine days is 22 degrees, 6 minutes and 56 seconds, in symbols 22° 6' 56".5The remainder [of the sum] of its progress in a regular year is 344 degrees, 26 minutes and 43 seconds, in symbols 344° 26' 43". Following these guidelines, you can multiply these figures for any number of days or years you desire.

ב

נמצא מהלכו בעשרה ימים קל"א מעלות ומ"ה חלקים וחמשים שניות. סימנם קל"א מה"נ. ונמצא שארית מהלכו בק' יום רל"ז מעלות ול"ח חלקים וכ"ג שניות. סימנם רל"ז ל"ח כ"ג. ונמצאת שארית מהלכו באלף יום רי"ו מעלות וכ"ג חלקים ונ' שניות. סימנם רי"ו כג"ן. ונמצא שארית מהלכו בי' אלפים יום ג' מעלות ונ"ח חלקים וכ' שניות. סימנם ג' נ"ח כ'. ונמצא שארית מהלכו בכ"ט יום כ"ב מעלות וששה חלקים ונ"ו שניות. סימנם כ"ב ונ"ו. ונמצא שארית מהלכו בשנה סדורה שמ"ד מעלות וכ"ו חלקים ומ"ג שניות. סימן להם שד"ם כ"ו מ"ג. ועל דרך זו תכפול לכל מנין ימים או שנים שתרצה:

3

The distance travelled by the mean within its path in a single day is 13 degrees, 3 minutes and 54 seconds, in symbols 13° 3' 54".6 Thus, its progress in ten days will be 130 degrees, 39 minutes and no seconds, in symbols 130° 39'. The remainder [of the sum] of its progress in one hundred days will be 226 degrees, 29 minutes and 53 seconds, in symbols 226° 29' 53".7

The remainder [of the sum] of its progress in one thousand days is 104 degrees, 58 minutes and 50 seconds, in symbols 104° 58' 50". The remainder [of the sum] of its progress in ten thousand days is 329 degrees, 48 minutes and 20 seconds, in symbols 329° 48' 20".

The remainder [of the sum] of its progress in twenty-nine days is 18 degrees, 53 minutes and 4 seconds, in symbols 18° 53' 4".

ג

ומהלך אמצע המסלול ביום אחד י"ג מעלות ושלשה חלקים ונ"ד שניות. סימנם י"ג גנ"ד. נמצא מהלכו בעשרה ימים ק"ל מעלות ל"ט חלקים בלא שניות. סימנם ק"ל ל"ט. ונמצא שארית מהלכו במאה יום רכ"ו מעלות וכ"ט חלקים ונ"ג שניות. סימנם רכ"ו כ"ט נ"ג. ונמצא שארית מהלכו באלף יום ק"ד מעלות ונ"ח חלקים וחמשים שניות. סימנם ק"ד נח"ן. ונמצא שארית מהלכו בעשרת אלפים יום שכ"ט מעלות ומ"ח חלקים ועשרים שניות. סימנם שכ"ט מח"כ. ונמצא שארית מהלכו בכ"ט יום י"ח מעלות ונ"ג חלקים וד' שניות. סימנם י"ח נג"ד:

4

The remainder [of the sum] of its progress in a regular year is 305 degrees, no minutes and 13 seconds, in symbols 305° 13".8

The position of the moon's mean on Wednesday night, [the third of Nisan, 4938,] the starting point for these calculations, was 1 degree, 14 minutes and 43 seconds, in figures 1° 14' 43", in the constellation of Taurus. The mean within its path at this date was 84 degrees, 28 minutes and 42 seconds, in symbols 84° 28' 42".

Since you know the mean rate of progress for the moon's mean, and you know its position on the date of the starting point, you [will be able to calculate] the position of the moon's mean on any date that you desire, as you did with regard to the mean position of the sun.

After calculating [the position of] the moon's mean on the beginning of the night that you desire, [the next step in calculating where the moon can be sighted] is to focus on the sun and see the constellation in which it will be located [at that time].9

ד

ונמצא שארית מהלכו בשנה סדורה ש"ה מעלות וי"ג שניות בלא חלקים. סימנם ש"ה י"ג. מקום אמצע הירח היה בתחלת ליל חמישי שהוא העיקר לחשבונות אלו במזל שור מעלה אחת וי"ד חלקים ומ"ג שניות. סימנם א' י"ד מ"ג. ואמצע המסלול היה בעיקר זה פ"ד מעלות וכ"ח חלקים ומ"ב שניות. סימנם פ"ד כ"ח מ"ב. מאחר שתדע מהלך אמצע הירח והאמצע שהוא העיקר שעליו תוסיף. תדע מקום אמצע הירח בכל יום שתרצה על דרך שעשית באמצע השמש. ואחר שתוציא אמצע הירח לתחלת הלילה שתרצה התבונן בשמש ודע באי זה מזל הוא:

5

If the sun is located between midway in the constellation of Pisces and midway in the constellation of Aries, the moon's mean should be left without emendation.10 If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Gemini, 15 minutes should be added to the moon's mean.11 If the sun is located between the beginning of the constellation of Gemini and the beginning of the constellation of Leo, 30 minutes should be added to the moon's mean.12 If the sun is located between the beginning of the constellation of Leo and midway in the constellation of Virgo, 15 minutes should be added to the moon's mean.13

If the sun is located between midway in the constellation of Virgo and midway in the constellation of Libra, the moon's mean should be left without emendation.14 If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Sagittarius, 15 minutes should be subtracted from the moon's mean.15 If the sun is located between the beginning of the constellation of Sagittarius and the beginning of the constellation of Aquarius, 30 minutes should be subtracted from the moon's mean.16 If the sun is located between the beginning of the constellation of Aquarius and midway in the constellation of Pisces, 15 minutes should be subtracted from the moon's mean.17

ה

אם היתה השמש מחצי מזל דגים עד חצי מזל טלה. תניח אמצע הירח כמות שהוא. ואם תהיה השמש מחצי מזל טלה עד תחלת מזל תאומים. תוסיף על אמצע הירח ט"ו חלקים. ואם תהיה השמש מתחלת מזל תאומים עד תחלת מזל אריה. תוסיף על אמצע הירח ט"ו חלקים. ואם תהיה השמש מתחלת מזל אריה עד חצי מזל בתולה תוסיף על אמצע הירח ט"ו חלקים. ואם תהיה השמש מחצי מזל בתולה עד חצי מזל מאזנים. הנח אמצע הירח כמות שהוא. ואם תהיה השמש מחצי מזל מאזנים עד תחלת מזל קשת. תגרע מאמצע הירח ט"ו חלקים. ואם תהיה השמש מתחלת מזל קשת עד תחלת מזל דלי. תגרע מאמצע הירח ל' חלקים. ואם תהיה השמש מתחלת מזל דלי עד חצי מזל דגים. תגרע מאמצע הירח ט"ו חלקים:

6

The figure that remains after these additions or subtractions have been made, or when the mean was left without emendation, is the mean of the moon approximately 20 minutes after the setting of the sun18 for the time when this mean was calculated. This is referred to as the mean of the moon at the time of the sighting.

ו

ומה שיהיה האמצע אחר שתוסיף עליו או תגרע ממנו או תניח אותו כמות שהוא. הוא אמצע הירח לאחר שקיעת החמה בכמו שליש שעה באותו הזמן שתוציא האמצע לו. וזה הוא הנקרא אמצע הירח לשעת הראיה

FOOTNOTES

1.As mentioned in Chapter 11, the rate of the advance of the sun, the moon, and the other planets does not appear to be uniform. For the sun, the deviation is relatively minor and can be resolved by postulating that the Earth is not at the center of the sun's orbit. The deviations of the moon from its mean rate of advance, however, are larger than that of the sun, and more irregular. (According to modern science, these deviations result from the gravitational pull of the sun and other celestial bodies.)

To resolve this difficulty, some ancient astronomers (Ptolemy and Aristotle, among others) postulated that with regard to the moon, two orbits were involved: One orbit encompassed the Earth, although the Earth was not at its center. Around this orbit existed one (and according to some opinions, more than one) smaller orbit, within which the moon rotated. This smaller orbit is referred to as an epicycle. Because of the moon's position in this smaller orbit, it would appear to be either ahead of or behind the mean position of the center of this orbit.

2.This refers to the rate of progress that is apparent to an observer on the Earth. In theory, however, this figure is a result of two different motions. The entire orbit of the moon is moving in the heavens. (The orbit of the sun is also moving, as reflected in the movement of the sun's apogee, as mentioned in Chapter 12, Halachah 2. The sun's orbit is moving at a very slow pace, one and a half seconds a day. In contrast, the moon's orbit moves much faster, slightly more than 11 degrees each day. This movement is from east to west, opposite to the movement of the heavenly sphere.)

Within this larger orbit revolves the epicycle, the smaller orbit around which the moon revolves. The epicycle is revolving at approximately 24 1/2 degrees a day, from west to east. Thus, an observer on the Earth would see the epicycle as moving 13 degrees and a fraction (i.e., 24 1/2 - 11 1/5) forward (eastward) in the heavenly sphere every day, as the Rambam states.

3.I.e., after the multiples of 360 have been subtracted.

4.It appears that the Rambam has added three seconds. This addition was made because the rate of progress also includes three thirds not mentioned in the original figure, but included in this calculation.

5.On this basis, we can understand why a lunar month is slightly longer than 29 1/2 days. The mean distance traveled by the sun in 29 days is approximately 28 1/2 degrees (Chapter 12, Halachah 1), approximately 6 1/2 degrees more than the remainder of the progress of the moon's mean. This distance (and the additional approximately almost half a degree traveled by the sun during this time) is travelled by the moon's mean in slightly longer than twelve hours on the following day.

6.This distance is figured east to west, opposite to the movement of the heavenly sphere.

7.It appears that the Rambam has subtracted seven seconds. This subtraction was carried out because his figure for the rate of progress had been rounded off. In fact, the rate is seven thirds less than the figure mentioned originally. The lack of these thirds was taken into consideration in this calculation.

8.Although we have followed the standard printed text of the Mishneh Torah and included this paragraph in Halachah 4, it is clearly part of the previous halachah.

9.As mentioned in Chapter 12, Halachah 2, and notes, the sun does not always reach its mean position at sunset. In the summer, when the days are longer, it reaches its mean position slightly earlier, and in the winter slightly later. In the following halachah, the Rambam states the values that allow us to compensate for these differences.

10.This corresponds to the month of Nisan, the time of the vernal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean.

11.This corresponds to the beginning of the summer, when the days are longer. Since the moon is moving slightly more than thirteen degrees per day away from the sun, its rate of progress per hour is thus slightly more than 30 minutes. When the sun's rate of progress per hour - for it is moving (eastward) in the same direction as the moon - is also taken into consideration, it is proper to consider the moon's progress as thirty minutes per hour. Thus, the Rambam is saying that in these months, the sun will set approximately half an hour after 6 PM.

12.This corresponds to the middle of the summer, the longest days of the year. To compensate for the further delay in the setting of the sun, an additional fifteen minutes should be added to the moon's mean. [It must be noted that the number 30 in our translation is based on authentic manuscripts of the Mishneh Torah. Most of the standard published texts mention 15 minutes in this clause as well.]

13.At this time of year, the summer days are beginning to become shorter. Hence, an adjustment of only fifteen minutes is necessary.

14.This corresponds to the month of Tishrei, the time of the autumnal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean.

15.This represents the beginning of the winter, when the sun sets at an earlier time. Hence, rather than add minutes to the moon's mean, we subtract them.

16.This period represents the middle of the winter, the shortest days of the year. To compensate for the further precipitance of the setting of the sun, an additional fifteen minutes should be subtracted from the moon's mean. [It must be noted that, in this instance as well, the number 30 in our translation is a deviation from the standard published texts, based on authentic manuscripts of the Mishneh Torah.]

17.At this point, the days are beginning to get longer. Therefore, only a fifteen-minute adjustment is necessary.

18.This is the time when the stars begin to appear in Eretz Yisrael.

Hayom Yom:
• English Text | Video ClassWednesday, Kislev 11, 5778 · 29 November 2017
"Today's Day"
Wednesday, Kislev 11, 5704
Torah lessons: Chumash: Vayishlach, Revi'i with Rashi.
Tehillim: 60-65.
Tanya: The reason is (p. 615)...and the Gemara. (p. 615).
(At this point there appears in the Hebrew text emendations to the Siddur-With-Chassidus, that have meaning only in the Hebrew original. Translator).
Daily Thought:
Intelligence Liberated
Blind faith is intellect’s most deadliest foe. Intellect that would surrender to faith has forfeited its very nature.
True faith is intellect’s most vital partner. To travel beyond its boundaries, intellect must find a vision that transcends itself.
That is the meaning of true faith: A perspective that surpasses the field of intellect’s vision, a sense that there is something not only unknown, but unknowable; something before which all our knowledge is an infinitesimal point of nothingness.
And so, the mind that fears faith will choose a truth with which it is most comfortable, while the mind that has found a partner in faith will choose truth that is absolute. (Maamar Bayom Ashtei Assar, 5731.)
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