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- ב"ה - Today in Judaism - Today is Thursday, 12 Kislev, 5778 · November 30, 2017Torah Reading:
Vayishlach: Genesis 32:4-13
Vayishlach: Genesis 32:4 (3) Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom, 5 (4) with these instructions: “Here is what you are to say to my lord ‘Esav: ‘Your servant Ya‘akov says, “I have been living with Lavan and have stayed until now. 6 (5) I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor.” ’” 7 (6) The messengers returned to Ya‘akov saying, “We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men.”
8 (7) Ya‘akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, 9 (8) saying, “If ‘Esav comes to the one camp and attacks it, at least the camp that is left will escape.” 10 (9) Then Ya‘akov said, “God of my father Avraham and God of my father Yitz’chak, Adonai, who told me, ‘Return to your country and your kinsmen, and I will do you good’: 11 (10) I’m not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. 12 (11) Please! Rescue me from my brother ‘Esav! I’m afraid of him, afraid he’ll come and attack me, without regard for mothers or children. 13 (12) You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can’t be counted.’”
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Today in Jewish History:
• Yahrtzeit of Rabbi Yosef Yitzchak Kazen (1998)Kislev 12 is the yahrtzeit (date of the passing) of Chabad.org's founding director Rabbi Yosef Yitzchak Kazen ("YYK," 1954-1998), widely acclaimed as the "father of the Jewish internet."
Links:
Tribute Section to YY Kazen
About YY Kazen
The Soul of Cyberspace
Daily Quote: Doesn't this happen to us all the time? We get angry -- at a stranger, at a friend, at a loved one -- only to later discover that we were never truly angry at them, but at the person we thought they were... (The Chassidic Masters)
Daily Torah Study:
Chumash: Vayishlach, 5th Portion Genesis 34:1-35:11 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 34
1Dinah, the daughter of Leah, whom she had borne to Jacob, went out to look about among the daughters of the land. אוַתֵּצֵ֤א דִינָה֙ בַּת־לֵאָ֔ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְיַֽעֲקֹ֑ב לִרְא֖וֹת בִּבְנ֥וֹת הָאָֽרֶץ:
the daughter of Leah: And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: “and Leah came forth toward him” (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1]
בת לאה: ולא בת יעקב, אלא על שם יציאתה נקראת בת לאה, שאף היא יצאנית היתה, שנאמר (ל טז) ותצא לאה לקראתו (ועליה משלו המשל (יחזקאל טז מד) כאמה כבתה):
2And Shechem the son of Hamor, the Hivvite, the prince of the land, saw her, and he took her, lay with her, and violated her. בוַיַּ֨רְא אֹתָ֜הּ שְׁכֶ֧ם בֶּן־חֲמ֛וֹר הַֽחִוִּ֖י נְשִׂ֣יא הָאָ֑רֶץ וַיִּקַּ֥ח אֹתָ֛הּ וַיִּשְׁכַּ֥ב אֹתָ֖הּ וַיְעַנֶּֽהָ:
lay with her: in a natural way. — [from Gen. Rabbah 80:5]
וישכב אתה: כדרכה:
and violated her: Heb. וַיְעַנֶהָ, lit., and afflicted her. [I.e. he was intimate with her] in an unnatural way. — [from Gen. Rabbah 80: 5]
ויענה: שלא כדרכה:
3And his soul cleaved to Dinah the daughter of Jacob; he loved the girl and spoke to the girl's heart. גוַתִּדְבַּ֣ק נַפְשׁ֔וֹ בְּדִינָ֖ה בַּת־יַֽעֲקֹ֑ב וַיֶּֽאֱהַב֙ אֶת־הַנַּֽעֲרָה֔ (כתיב הנער) וַיְדַבֵּ֖ר עַל־לֵ֥ב הַנַּֽעֲרָֽה (כתיב הנער) :
and spoke to the girl’s heart: [I.e. he spoke] seductive words,“Look how much money your father squandered for a small parcel of land. I will marry you, and you will acquire the city and all its fields.” - [from Gen. Rabbah 80:7]
על לב הנערה: דברים המתיישבין על הלב, ראי אביך בחלקת שדה קטנה כמה ממון בזבז, אני אשיאך ותקנה העיר וכל שדותיה:
4And Shechem spoke to his father Hamor saying, "Take this girl for me as a wife." דוַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַח־לִ֛י אֶת־הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה:
5Jacob had heard that he had defiled his daughter Dinah, but his sons were with his livestock in the field, and Jacob kept silent until they came [home]. הוְיַֽעֲקֹ֣ב שָׁמַ֗ע כִּ֤י טִמֵּא֙ אֶת־דִּינָ֣ה בִתּ֔וֹ וּבָנָ֛יו הָי֥וּ אֶת־מִקְנֵ֖הוּ בַּשָּׂדֶ֑ה וְהֶֽחֱרִ֥שׁ יַֽעֲקֹ֖ב עַד־בֹּאָֽם:
6And Hamor, the father of Shechem, went out to Jacob to speak with him. ווַיֵּצֵ֛א חֲמ֥וֹר אֲבִֽי־שְׁכֶ֖ם אֶל־יַֽעֲקֹ֑ב לְדַבֵּ֖ר אִתּֽוֹ:
7And Jacob's sons had come from the field when they heard, and the men were grieved, and they burned fiercely, because he had committed a scandalous act in Israel, to lie with a daughter of Jacob, and such ought not to be done. זוּבְנֵ֣י יַֽעֲקֹ֗ב בָּ֤אוּ מִן־הַשָּׂדֶה֙ כְּשָׁמְעָ֔ם וַיִּתְעַצְּבוּ֙ הָֽאֲנָשִׁ֔ים וַיִּ֥חַר לָהֶ֖ם מְאֹ֑ד כִּ֣י נְבָלָ֞ה עָשָׂ֣ה בְיִשְׂרָאֵ֗ל לִשְׁכַּב֙ אֶת־בַּת־יַֽעֲקֹ֔ב וְכֵ֖ן לֹ֥א יֵֽעָשֶֽׂה:
and such ought not to be done-: to violate virgins, for the nations (the general population) had refrained from illicit relationships because of the Flood. — [from Gen. Rabbah 80:7]
וכן לא יעשה: לענות את הבתולות, שהאומות גדרו עצמן מן העריות על ידי המבול:
8And Hamor spoke with them, saying, "My son Shechem his soul has a liking for your daughter. Please give her to him for a wife. חוַיְדַבֵּ֥ר חֲמ֖וֹר אִתָּ֣ם לֵאמֹ֑ר שְׁכֶ֣ם בְּנִ֗י חָֽשְׁקָ֤ה נַפְשׁוֹ֙ בְּבִתְּכֶ֔ם תְּנ֨וּ נָ֥א אֹתָ֛הּ ל֖וֹ לְאִשָּֽׁה:
has a liking: He desires.
חשקה: חפצה:
9And intermarry with us; you shall give us your daughters, and you shall take our daughters for yourselves. טוְהִתְחַתְּנ֖וּ אֹתָ֑נוּ בְּנֹֽתֵיכֶם֙ תִּתְּנוּ־לָ֔נוּ וְאֶת־בְּנֹתֵ֖ינוּ תִּקְח֥וּ לָכֶֽם:
10And you shall dwell with us, and the land shall be before you; remain, do business there and settle there." יוְאִתָּ֖נוּ תֵּשֵׁ֑בוּ וְהָאָ֨רֶץ֙ תִּֽהְיֶ֣ה לִפְנֵיכֶ֔ם שְׁבוּ֙ וּסְחָר֔וּהָ וְהֵאָֽחֲז֖וּ בָּֽהּ:
11And Shechem said to her father and to her brothers, "May I find favor in your eyes. Whatever you tell me I will give. יאוַיֹּ֤אמֶר שְׁכֶם֙ אֶל־אָבִ֣יהָ וְאֶל־אַחֶ֔יהָ אֶמְצָא־חֵ֖ן בְּעֵֽינֵיכֶ֑ם וַֽאֲשֶׁ֧ר תֹּאמְר֛וּ אֵלַ֖י אֶתֵּֽן:
12Impose upon me a large marriage settlement and gifts, and I will give as [much as] you ask of me, but give me the girl for a wife." יבהַרְבּ֨וּ עָלַ֤י מְאֹד֙ מֹ֣הַר וּמַתָּ֔ן וְאֶ֨תְּנָ֔ה כַּֽאֲשֶׁ֥ר תֹּֽאמְר֖וּ אֵלָ֑י וּתְנוּ־לִ֥י אֶת־הַנַּֽעֲרָ֖ (כתיב הנער) לְאִשָּֽׁה:
marriage settlement: Kethubah- [from Mechilta Mishpatim, Nezikin 17]
מהר: כתובה:
13Thereupon, Jacob's sons answered Shechem and his father Hamor with cunning, and they spoke, because [after all] he had defiled their sister Dinah. יגוַיַּֽעֲנ֨וּ בְנֵי־יַֽעֲקֹ֜ב אֶת־שְׁכֶ֨ם וְאֶת־חֲמ֥וֹר אָבִ֛יו בְּמִרְמָ֖ה וַיְדַבֵּ֑רוּ אֲשֶׁ֣ר טִמֵּ֔א אֵ֖ת דִּינָ֥ה אֲחֹתָֽם:
with cunning: Heb. בְּמִרְמָה, with cunning. — [from Targum Onkelos]
במרמה: בחכמה:
because [after all] he had defiled: Scripture states that this was not trickery because [after all] he had defiled their sister Dinah. — [from Gen. Rabbah 80:8]
אשר טמא: הכתוב אומר שלא היתה רמיה, שהרי טמא את דינה אחותם:
14And they said to them, "We cannot do this thing, to give our sister to a man who has a foreskin, for that is a disgrace to us. ידוַיֹּֽאמְר֣וּ אֲלֵיהֶ֗ם לֹ֤א נוּכַל֙ לַֽעֲשׂוֹת֙ הַדָּבָ֣ר הַזֶּ֔ה לָתֵת֙ אֶת־אֲחֹתֵ֔נוּ לְאִ֖ישׁ אֲשֶׁר־ל֣וֹ עָרְלָ֑ה כִּֽי־חֶרְפָּ֥ה הִ֖וא לָֽנוּ:
for that is a disgrace to us: To us, it is a defect. If someone wishes to insult another person, he says, “You are uncircumcised,” or“[You are] the son of an uncircumcised person.” Wherever חֶרְפָּה is mentioned, it is an [expression of] insult.
חרפה הוא: שמץ פסול הוא אצלנו, הבא לחרף חבירו הוא אומר לו ערל אתה, או בן ערל. חרפה בכל מקום גדוף:
15But with this, however, we will consent to you, if you will be like us, that every male will be circumcised. טואַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּֽהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־זָכָֽר:
we will consent to you: Heb. נֵאוֹת. We will consent to you, an expression like (וַיֵאֹתוּ הַכֹּהִנִים) ,“And (the priests) consented,” (in connection with Jehoiada) (II Kings 12:9).
נאות לכם: נתרצה לכם, לשון (מ"ב יב ט) ויאותו:
will be circumcised: Heb. לְהִמֹל, lit., to be circumcised. This is not in the active voice but in the passive.
להמול: להיות נמול, אינו לשון לפעול אלא לשון להפעל:
16Then we will give you our daughters, and we will take your daughters for ourselves, and we will dwell with you and become one people. טזוְנָתַ֤נּוּ אֶת־בְּנֹתֵ֨ינוּ֙ לָכֶ֔ם וְאֶת־בְּנֹֽתֵיכֶ֖ם נִקַּח־לָ֑נוּ וְיָשַׁ֣בְנוּ אִתְּכֶ֔ם וְהָיִ֖ינוּ לְעַ֥ם אֶחָֽד:
Then we will give: Heb. וְנָתַנוּ. The second “nun” is punctuated with a “dagesh,” because it serves instead of two“nuns,” [like] וְנָתַנְנוּ.
ונתנו: נו"ן שניה מודגשת, לפי שהיא משמשת במקום שתי נוני"ן ונתננו:
and we will take your daughters for ourselves: You find in the stipulation that Hamor suggested to Jacob, and in the reply of Jacob’s sons to Hamor, that they [Hamor and Shechem] attached importance to Jacob’s sons, [allowing them] to take whomever of the daughters of Shechem they would choose for themselves, and their daughters they would give to them [the people of Shechem], as they (the sons of Jacob) wished, for it is written: “Then we will give you our daughters,” as we wish, “and we will take your daughters for ourselves,” however we wish. But, when Hamor and his son Shechem spoke to their townsmen, they reversed the matter, [and said (verse 21),]“We will take their daughters for ourselves as wives, and our daughters we will give them,” in order to appease them (the townsmen), that they would consent to be circumcised.
ואת בנותיכם נקח לנו: אתה מוצא בתנאי שאמר חמור ליעקב ובתשובת בני יעקב לחמור שתלו החשיבות בבני יעקב, ליקח בנות שכם את שיבחרו להם ובנותיהם יתנו להם לפי דעתם, דכתיב ונתנו את בנותינו, לפי דעתינו, ואת בנותיכם נקח לנו, ככל אשר נחפוץ. וכשדברו חמור ושכם בנו אל יושבי עירם הפכו הדברים (פסוק כא) את בנותם נקח לנו לנשים ואת בנותינו נתן להם, כדי לרצותם שיאותו להמול:
17But if you do not listen to us to be circumcised, we will take our daughter and go." יזוְאִם־לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־בִּתֵּ֖נוּ וְהָלָֽכְנוּ:
18Their words pleased Hamor and Shechem, the son of Hamor. יחוַיִּֽיטְב֥וּ דִבְרֵיהֶ֖ם בְּעֵינֵ֣י חֲמ֑וֹר וּבְעֵינֵ֖י שְׁכֶ֥ם בֶּן־חֲמֽוֹר:
19And the young man did not delay to do the thing because he desired Jacob's daughter, and he was the most honored in all his father's household. יטוְלֹֽא־אֵחַ֤ר הַנַּ֨עַר֙ לַעֲשׂ֣וֹת הַדָּבָ֔ר כִּ֥י חָפֵ֖ץ בְּבַת־יַֽעֲקֹ֑ב וְה֣וּא נִכְבָּ֔ד מִכֹּ֖ל בֵּ֥ית אָבִֽיו:
20And Hamor and his son Shechem came to the gate of their city, and they spoke to the people of their city, saying, כוַיָּבֹ֥א חֲמ֛וֹר וּשְׁכֶ֥ם בְּנ֖וֹ אֶל־שַׁ֣עַר עִירָ֑ם וַיְדַבְּר֛וּ אֶל־אַנְשֵׁ֥י עִירָ֖ם לֵאמֹֽר:
21"These men are peaceful with us, and they will dwell in the land and do business there, and the land behold it is spacious enough for them. We will take their daughters for ourselves as wives, and we will give them our daughters. כאהָֽאֲנָשִׁ֨ים הָאֵ֜לֶּה שְׁלֵמִ֧ים הֵ֣ם אִתָּ֗נוּ וְיֵֽשְׁב֤וּ בָאָ֨רֶץ֙ וְיִסְחֲר֣וּ אֹתָ֔הּ וְהָאָ֛רֶץ הִנֵּ֥ה רַֽחֲבַת־יָדַ֖יִם לִפְנֵיהֶ֑ם אֶת־בְּנֹתָם֙ נִקַּח־לָ֣נוּ לְנָשִׁ֔ים וְאֶת־בְּנֹתֵ֖ינוּ נִתֵּ֥ן לָהֶֽם:
These men are peaceful with us: Heb. שְׁלֵמִים. With peace and sincerity.
שלמים: בשלום ובלב שלם:
and the land-behold it is spacious enough: [The metaphor is that of] a person whose hand is wide and generous. That is to say: You will not lose anything [if they trade here]. Plenty of merchandise comes here, and there is no one to purchase it.
והארץ הנה רחבת ידים: כאדם שידו רחבה וותרנית, כלומר לא תפסידו כלום, פרקמטיא הרבה באה לכאן ואין לה קונים:
22However, [only] with this [condition] will the men consent to dwell with us, to become one people, by every male among us being circumcised, just as they are circumcised. כבאַךְ־בְּ֠זֹ֠את יֵאֹ֨תוּ לָ֤נוּ הָֽאֲנָשִׁים֙ לָשֶׁ֣בֶת אִתָּ֔נוּ לִֽהְי֖וֹת לְעַ֣ם אֶחָ֑ד בְּהִמּ֥וֹל לָ֨נוּ֙ כָּל־זָכָ֔ר כַּֽאֲשֶׁ֖ר הֵ֥ם נִמֹּלִֽים:
by…being circumcised: Heb. בְּהִמוֹל, by being circumcised.
בהמול: בהיות נמול:
23Then shall not their cattle, their property, and all their beasts be ours? But let us consent to them, and they will dwell with us." כגמִקְנֵהֶ֤ם וְקִנְיָנָם֙ וְכָל־בְּהֶמְתָּ֔ם הֲל֥וֹא לָ֖נוּ הֵ֑ם אַ֚ךְ נֵא֣וֹתָה לָהֶ֔ם וְיֵֽשְׁב֖וּ אִתָּֽנוּ:
But let us consent to them: regarding this matter, and thereby, they will dwell with us.
אך נאותה להם: לדבר זה, ועל ידי כן ישבו אתנו:
24And all those coming out of the gate of his city listened to Hamor and his son Shechem, and every male, all who went out of the gate of his city, became circumcised. כדוַיִּשְׁמְע֤וּ אֶל־חֲמוֹר֙ וְאֶל־שְׁכֶ֣ם בְּנ֔וֹ כָּל־יֹֽצְאֵ֖י שַׁ֣עַר עִיר֑וֹ וַיִּמֹּ֨לוּ֙ כָּל־זָכָ֔ר כָּל־יֹֽצְאֵ֖י שַׁ֥עַר עִירֽוֹ:
25Now it came to pass on the third day, when they were in pain, that Jacob's two sons, Simeon and Levi, Dinah's brothers, each took his sword, and they came upon the city with confidence, and they slew every male. כהוַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיוֹתָ֣ם כֹּֽאֲבִ֗ים וַיִּקְח֣וּ שְׁנֵֽי־בְנֵֽי־יַֽ֠עֲקֹ֠ב שִׁמְע֨וֹן וְלֵוִ֜י אֲחֵ֤י דִינָה֙ אִ֣ישׁ חַרְבּ֔וֹ וַיָּבֹ֥אוּ עַל־הָעִ֖יר בֶּ֑טַח וַיַּֽהַרְג֖וּ כָּל־זָכָֽר:
Jacob’s two sons: They were his sons, but nevertheless, Simeon and Levi conducted themselves like other people, who were not his sons, for they did not take counsel with him. — [from Gen. Rabbah 80:10]
שני בני יעקב: בניו היו, ואף על פי כן נהגו עצמן שמעון ולוי, כשאר אנשים שאינם בניו, שלא נטלו עצה הימנו:
Dinah’s brothers: Since they risked their lives for her, they were called her brothers. — [from Gen. Rabbah 80:10]
אחי דינה: לפי שמסרו עצמן עליה נקראו אחיה:
with confidence: Because they (the townsmen) were in pain. The Aggadah (Gen. Rabbah 80:10) says: They were confident in the strength of the elder (Jacob).
בטח: שהיו כואבים. ומדרש אגדה בטוחים היו על כחו של זקן:
26And Hamor and his son Shechem they slew with the edge of the sword, and they took Dinah out of Shechem's house and left. כווְאֶת־חֲמוֹר֙ וְאֶת־שְׁכֶ֣ם בְּנ֔וֹ הָֽרְג֖וּ לְפִי־חָ֑רֶב וַיִּקְח֧וּ אֶת־דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ:
27Jacob's sons came upon the slain and plundered the city that had defiled their sister. כזבְּנֵ֣י יַֽעֲקֹ֗ב בָּ֚אוּ עַל־הַ֣חֲלָלִ֔ים וַיָּבֹ֖זּוּ הָעִ֑יר אֲשֶׁ֥ר טִמְּא֖וּ אֲחוֹתָֽם:
upon the slain: to strip the slain. [from Targum Onkelos]
על החללים: לפשט את החללים:
28Their flocks and their cattle and their donkeys, and whatever was in the city and whatever was in the field they took. כחאֶת־צֹאנָ֥ם וְאֶת־בְּקָרָ֖ם וְאֶת־חֲמֹֽרֵיהֶ֑ם וְאֵ֧ת אֲשֶׁר־בָּעִ֛יר וְאֶת־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה לָקָֽחוּ:
29And all their wealth and all their infants and their wives they captured and plundered, and all that was in the house. כטוְאֶת־כָּל־חֵילָ֤ם וְאֶת־כָּל־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם שָׁב֖וּ וַיָּבֹ֑זּוּ וְאֵ֖ת כָּל־אֲשֶׁ֥ר בַּבָּֽיִת:
And all their wealth: Heb. חֵילָם, their money, and similarly;“amassed this wealth (הַחַיִל) for me” (Deut. 8:17);“and Israel amasses wealth (חָיִל)” (Num. 24: 18);“and leave over their possessions (חֵילָם) to others” (Ps. 49:11).
חילם: ממונם וכן (דברים ח יז) עשה לי את החיל הזה, (במדבר כד יח) וישראל עושה חיל, (תהלים מט יא) ועזבו לאחרים חילם:
they captured: Heb. שָׁבוּ, a term denoting captivity. Therefore, the accent is on the latter syllable. — [from Targum Onkelos]
שבו: לשון שביה [לפיכך טעמו מלרע]:
30Thereupon, Jacob said to Simeon and to Levi, "You have troubled me, to discredit me among the inhabitants of the land, among the Canaanites and among the Perizzites, and I am few in number, and they will gather against me, and I and my household will be destroyed." לוַיֹּ֨אמֶר יַֽעֲקֹ֜ב אֶל־שִׁמְע֣וֹן וְאֶל־לֵוִי֘ עֲכַרְתֶּ֣ם אֹתִי֒ לְהַבְאִישֵׁ֨נִי֙ בְּישֵׁ֣ב הָאָ֔רֶץ בַּכְּנַֽעֲנִ֖י וּבַפְּרִזִּ֑י וַֽאֲנִי֙ מְתֵ֣י מִסְפָּ֔ר וְנֶֽאֶסְפ֤וּ עָלַי֙ וְהִכּ֔וּנִי וְנִשְׁמַדְתִּ֖י אֲנִ֥י וּבֵיתִֽי:
You have troubled me: Heb. עִכַרְתֶּם, an expression denoting murky water [meaning that] now my mind is not clear [without worry]. The Aggadah (Gen. Rabbah 80: 12) [explains]: The barrel was clear, but you have made it murky. (I.e., I saw our way clear to co-exist with the Canaanites, but now you have spoiled the possibility to do so.) The Canaanites had a tradition that they would fall into the hands of Jacob’s sons, but they said [that this would only happen],“Until you are fruitful and inherit the land” (Exod. 23:30). Therefore, they have been silent.
עכרתם: לשון מים עכורים, אין דעתי צלולה עכשיו. ואגדה צלולה היתה החבית ועכרתם אותה, מסורת היתה ביד כנענים שיפלו ביד בני יעקב, אלא שהיו אומרים (שמות כג ל) עד אשר תפרה ונחלת את הארץ, לפיכך היו שותקין:
few in number: few men.
מתי מספר: אנשים מועטים:
31And they said, "Shall he make our sister like a harlot?" לאוַֽיֹּאמְר֑וּ הַֽכְזוֹנָ֕ה יַֽעֲשֶׂ֖ה אֶת־אֲחוֹתֵֽנוּ:
like a harlot: Abandoned- [from Gen. Rabbah 80:12]
הכזונה: הפקר:
our sister: [Onkelos renders] יָת לַאֲחָתָנָא, our sister.
את אחותנו: ית אחתנא:
Genesis Chapter 35
1And God said to Jacob, "Arise and go up to Beth el and abide there, and make there an altar to the God Who appeared to you when you fled from your brother Esau." אוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־יַֽעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם וַֽעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָ֨רְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ:
Arise and go up: (Tanchuma Vayishlach 8) Since you tarried on the way, you were punished, and this trouble with your daughter has befallen you.
קום עלה: לפי שאחרת בדרך נענשת ובא לך זאת מבתך:
2Thereupon Jacob said to his household and to all those who were with him, "Remove the deities of the foreign nations, which are in your midst, purify yourselves and change your clothes. בוַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ הָסִ֜רוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹֽכְכֶ֔ם וְהִטַּֽהֲר֔וּ וְהַֽחֲלִ֖יפוּ שִׂמְלֹֽתֵיכֶֽם:
the foreign nations: That you have in your possession from the spoils of Shechem. — from Zohar, vol. 1, 173a]
הנכר: שיש בידכם משלל של שכם:
purify yourselves: from idolatry.
והטהרו: מעבודה זרה:
and change your clothes: Perhaps you have the clothing of idols in your possession. — [from Gen. Rabbah 81:3]
והחליפו שמלותיכם: שמא יש בידכם כסות של עבודה זרה:
3And we will arise and go up to Beth el, and I will make an altar to the God Who answered me on the day of my distress, and was with me on the way that I went." גוְנָק֥וּמָה וְנַֽעֲלֶ֖ה בֵּֽית־אֵ֑ל וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָֽעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַֽיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי:
4And they gave Jacob all the deities of the nations that were in their possession and the earrings that were in their ears, and Jacob hid them under the terebinth that was near Shechem. דוַיִּתְּנ֣וּ אֶל־יַֽעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיִּטְמֹ֤ן אֹתָם֙ יַֽעֲקֹ֔ב תַּ֥חַת הָֽאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם:
under the terebinth: Heb. אֵלָה, a species of tree that bears no fruit.
האלה: מין אילן סרק:
near Shechem: Heb. עִם-שְׁכֶם, lit., with Shechem, [meaning] next to Shechem. — [from Targum Jonathan ben Uzziel]
עם שכם: אצל שכם:
5Then they traveled, and the fear of God was upon the cities that were around them, so that they did not pursue Jacob's sons. הוַיִּסָּ֑עוּ וַיְהִ֣י | חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיב֣וֹתֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַֽחֲרֵ֖י בְּנֵ֥י יַֽעֲקֹֽב:
and the fear: terror.
חתת: פחד:
6And Jacob came to Luz, which is in the land of Canaan that is Beth el he and all the people who were with him. ווַיָּבֹ֨א יַֽעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ:
7He built there an altar, and he called the place El Beth el, for there God had been revealed to him when he fled from before his brother Esau. זוַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו:
El Beth-el: Heb. בֵּית-אֵל אֵל, The Holy One, blessed be He, is in Beth-el (בְּבֵית-אֵל) the manifestation of His presence is in Beth-el. Some words lack the prefix “beth,” [meaning “in,”] like“Behold, he is in the house of (בֵּית) Machir, the son of Ammiel” (II Sam. 9:4), [Which is equivalent to] מָכִיר בְּבֵית [Also,]“in your father’s house (בֵּית אָבִי),” [equivalent to] בְּבֵית אָבִי [from Targum Jonathan ben Uzziel]
אל בית אל: הקב"ה בבית אל גילוי שכינתו בבית אל. יש תיבה חסרה בי"ת המשמשת בראשה, כמו (ש"ב ט ד) הנה הוא בית מכיר בן עמיאל, כמו בבית מכיר, (להלן לח יא) בית אביך כמו בבית אביך:
had been revealed to him: Heb. נִגְלוּ, the plural form. In many places, the noun referring to godliness or mastership appears in the plural form, like“Joseph’s master (אִדוֹנֵי יוֹסֵף)” (Gen. 39:20),“if its owner (בְּעָלָיו) is with him” (Exod. 22:14), and it does not say בַּעִלוֹ. Likewise, אֱלָהוּת (godliness), an expression of judgment and lordship, is mentioned in the plural form, but none of the other names [of the Deity] are found in the plural form. — [from Sanh. 38b]
נגלו אליו הא-להים: במקומות הרבה יש שם אלהות ואדנות בלשון רבים, כמו (להלן לט כ) א-דני יוסף, (שמות כב יד) אם בעליו עמו, ולא נאמר בעלו, וכן אלהות שהוא לשון שופט ומרות נזכר בלשון רבים, אבל אחד מכל שאר השמות לא תמצא בלשון רבים:
8And Deborah, Rebecca's nurse, died, and she was buried beneath Beth el, beneath the plain; so he named it Allon Bachuth. חוַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת:
And Deborah…died: What connection does Deborah have with Jacob’s household? However, since Rebecca said to Jacob, “and I will send and take you from there” (above 27:45), [it was] Deborah [whom] she sent to him, to Padan-aram [to instruct him] to leave from there, and she died on the way. I learned this from the words of Rabbi Moshe Hadarshan. — [from Bereishith Rabbathi, p. 113]
ותמת דבורה: מה ענין דבורה בבית יעקב, אלא לפי שאמרה רבקה ליעקב (כז מה) ושלחתי ולקחתיך משם, שלחה דבורה אצלו לפדן ארם לצאת משם, ומתה בדרך. מדברי רבי משה הדרשן למדתיה:
beneath Beth-el: The city was situated on a mountain, and she was buried at the foot of the mountain.
מתחת לבית אל: העיר יושבת בהר ונקברה ברגלי ההר:
beneath the plain: [Onkelos renders:] at the bottom of the plain, for there was a plain above, on the incline of the mountain, and the grave was below, and the plain of Beth-el was called Allon. The Aggadah [tells us that] he was informed there of another mourning, for he was told about his mother, who died (Gen. Rabbah 81:5), and Allon in Greek means“another.” For the following reason, the day of her death was concealed, viz. so that people should not curse the womb whence Esau had emerged. Therefore, neither did Scripture publicize it.
תחת האלון: בשפולי מישרא, שהיה מישור מלמעלה בשפוע ההר והקבורה מלמטה, ומישור של בית אל היו קורין לו אלון. ואגדה נתבשר שם באבל שני, שהוגד לו על אמו שמתה. ואלון בלשון יוני אחר. ולפי שהעלימו את יום מותה, שלא יקללו הבריות הכרס שיצא ממנו עשו, אף הכתוב לא פרסמו:
9And God appeared again to Jacob when he came from Padan aram, and He blessed him. טוַיֵּרָ֨א אֱלֹהִ֤ים אֶל־יַֽעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיְבָ֖רֶךְ אֹתֽוֹ:
again: The second time in this place: once when he went away and once when he returned.
עוד: פעם שני במקום הזה, אחד בלכתו ואחד בשובו:
and He blessed him: [with] the blessing of [the consolation bestowed upon] mourners. — [from Gen. Rabbah 82:3]
ויברך אתו: ברכת אבלים:
10God said to him, "Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name." And He named him Israel. יוַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַֽעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַֽעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִֽהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל:
Your name shall no longer be called Jacob: Heb. יַעִקֹב, an expression of a man who comes with stealth and guile (עָקְבָה), but [יִשְׂרָאֵל], a term denoting a prince (שַׂר) and a chief. — [from Zohar vol. 1, 1712, vol. 3, 45a, and Chullin 92a]
לא יקרא שמך עוד יעקב: לשון אדם הבא במארב ועקבה אלא לשון שר ונגיד:
11And God said to him, "I am the Almighty God; be fruitful and multiply; a nation and a multitude of nations shall come into existence from you, and kings shall come forth from your loins. יאוַיֹּ֩אמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִֽהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵֽחֲלָצֶ֥יךָ יֵצֵֽאוּ:
I am the Almighty God: Heb. שַׁדַּי. For I have the power (כְּדַי) to bless, because the blessings are Mine.
אני אל שדי: שאני כדאי לברך, שהברכות שלי:
be fruitful and multiply: [God bestowed this blessing upon Jacob] because Benjamin was not yet born, although (Rachel) was already pregnant with him.
פרה ורבה: על שם שעדיין לא נולד בנימין ואף על פי שכבר נתעברה ממנו:
a nation-: Benjamin. — [from Gen. Rabbah 82:4]
גוי: בנימין:
nations: Manasseh and Ephraim, who were destined to emanate from Joseph, and [were counted] in the number of the tribes. — [from Gen. Rabbah loc. cit.]
גוים: מנשה ואפרים שעתידים לצאת מיוסף, והם במנין השבטים:
and kings: Saul and Ishbosheth, who were of the tribe of Benjamin, who had not yet been born. (Abner interpreted this verse [in this sense] when he crowned Ishbosheth, and the tribes too interpreted it [in this sense] and became friendly again with Benjamin, as it is written: “No man from us shall give his daughter to Benjamin for a wife” (Jud. 21:1)-they retracted this and said,“Were he (Benjamin) not to be counted among the tribes, the Holy One, blessed be He, would not have said to Jacob, ‘and kings shall come forth from your loins.’”) [Old Rashi manuscript from Tanchuma Buber Vayishlach 29]
ומלכים: שאול ואיש בשת שהיו משבט בנימין, שעדיין לא נולד. (ופסוק זה דרשו אבנר כשהמליך איש בושת, ואף השבטים דרשוהו וקרבו בנימין, דכתיב (שופטים כא א) איש ממנו לא יתן את בתו לבנימין לאשה, וחזרו ואמרו אלמלא היה עולה מן השבטים לא היה הקב"ה אומר ליעקב ומלכים מחלציך יצאו:
a nation and a multitude of nations: This means that his children are destined to be like [the foreign] nations, according to the number of the nations, who are the seventy nations. Likewise, the entire Sanhedrin is [composed of] seventy [members. When Jacob and his household migrated to Egypt, they numbered seventy, as it is stated in Gen. 46:27]. Another explanation: This means that his sons are destined to offer up sacrifices at the time of the prohibition of the high places, just as the gentile nations [did] in the days of Elijah. — [Old Rashi manuscript from Gen. Rabbah 82:5]
גוי וקהל גוים: שגוים עתידים בניו להעשות כמנין הגוים שהם שבעים אומות, וכן כל הסנהדרין שבעים. דבר אחר שעתידים בניו להקריב איסור במות כגוים בימי אליהו):
Tehillim: Psalms Chapters 66 - 68
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Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Kuntres Acharon, end of Essay 4
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Today's Tanya Lesson
Kuntres Acharon, end of Essay 4
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ומה שכתוב בעץ חיים ושער היחודים שעל ידי הכוונה נעשה לבוש נשמה
As to the statement in Etz Chayim1 (and in Shaar HaYichudim2) that through intention a Neshamah-garment is formed,
ועל ידי התורה: לבוש רוח דרוח דיצירה על ידי משנה, ורוח דנשמה דבריאה על ידי הגמרא
and through Torah study, a Ruach-of-Ruach garment of Yetzirah is formed through [the study of] Mishnah, which derives from Yetzirah, and a Ruach-of-Neshamah [garment] of Beriah [is formed] through Gemara, which derives from Beriah:
It would thus seem that Torah precipitates a garment of Ruach, which is a created being.
יש לומר דהיינו דוקא על ידי תורת האדם בעולם הזה, העולה למעלה
This can be understood as referring only to Torah studied by man in This World as it ascends above; it then becomes a garment of Ruach, since it derives from created man.
אבל התלמוד עצמו, שניתן בסיני, הוא בנשמה
But the Talmud itself that was given at Sinai, i.e., the Torah as it was given from above, is at the level of Neshamah, which is a degree of Divinity.
ולכן הוא מברר הרוח
Therefore it (the study of the Talmud) refines Ruach.
וכן במשנה דיצירה
So too with Mishnah of Yetzirah: as it was given from above at Sinai, it too is of the degree of Neshamah.
ואף אם תמצי לומר שגם הניתן מסיני הוא ברוח דבריאה יצירה
Even if it be suggested that even what was given from above at Sinai is at the level of Ruach of Beriah-Yetzirah,
Even so, it is not like an independent created entity, but rather like an emissary, who merely expresses the power of his principal.
הרי נודע שכל מלאך שהוא שליח מלמעלה, אזי נקרא בשם ה׳ ממש, השוכן בקרבו
it is known that every angel that is an emissary from above, is literally called at that time by the Name of G‑d, which then dwells within him.
מה שאין כן כשאינו שליח, יש לו שם אחר כפי עבודתו
However, when he is not a messenger, he has some other name according to his manner of service.
ואזי קורא: קדוש קדוש קדוש ה׳ כו׳
Then he proclaims,3 “Holy, holy, holy is G‑d...,”
כלומר ששם ה׳ מובדל ממנו
meaning that the Name of G‑d is separate from him, for the word kadosh (“holy”) implies separateness.
We thus see that it is entirely possible for a created being to be called by the name of actual Divinity.
וכן הוא ממש בבחינת התלבשות התלמוד בבחינת רוח דבריאה, והמשנה ברוח דיצירה
Exactly this is the case with the investment of the Talmud in the Ruach state of Beriah, and the Mishnah in the Ruach of Yetzirah, Ruach being a created being:
הם שלוחי ה׳, דהיינו כלים דנוקבא דאצילות
they are messengers of G‑d, meaning vessels of nukva (Malchut) of Atzilut;
החיצונים בתלמוד, והאמצעים במשנה
the external vessels in Talmud, and the intermediate vessels in Mishnah.
אשר המשנה והתלמוד שבהם נמשכים מיסוד אבא, המקבל מחכמה סתימאה דאריך אנפין, שבו מלובש אור אין סוף ברוך הוא
For the Mishnah and Talmud that are within them (i.e., within the Ruach of Beriah and Yetzirah) issue from Yesod of Abba (i.e., of Chochmah), which receives influence from Chochmah Stimaah of Arich Anpin (i.e., from Chochmah of Keter), in which is clothed the [infinite] Ein Sof-light.
ונמצא שאור אין סוף, הוא שם ה׳, שוכן ברוח דבריאה יצירה עשיה, במקרא ומשנה ותלמוד
The result is that the infinite light, namely the Name of G‑d, abides in the Ruach of Beriah, Yetzirah and Asiyah, in Scripture, Mishnah and Talmud.
וכשהאדם לומד, ממשיך אור אין סוף ברוך הוא בעולם הזה
And when a man studies [them], he draws forth the [infinite] Ein Sof-light into This World,
להיות נכלל ובטל באורו יתברך
so that it will be incorporated and nullified in the Divine light.
כי זה כל האדם
For this is all of man.4
The entire purpose of man’s creation is to make the world become nullified in G‑d’s light. And this is accomplished through Torah study.
וזאת היתה עבודת רבי שמעון בר יוחאי וכל התנאים ואמוראים בנגלה
This was the spiritual service of Rabbi Shimon bar Yochai and of all the tannaim and amoraimwho studied the revealed aspect of the Torah —
להמשיך אורו יתברך, ולברר בירורי נוגה
to call forth the Divine light within this world, and to effect the purifications of kelipat nogah,
כל משך זמן הגלות, דשלטא אילנא דטוב ורע
throughout the entire period of the exile, the time of dominion of the Tree of Good and Evil, for the life-force of this world derives from kelipat nogah, which is composed of both good and evil;
כמו שכתוב: עת אשר שלט האדם באדם כו׳
as the verse states,5 “The time that [the evil] man dominates the man [of holiness].”
כי זהו תכלית ההשתלשלות
For this is the ultimate purpose of the chain of descent which brings the worlds into being —
שירד העלון למטה, ויהיה לו דירה בתחתונים
that the One Above descend, and that there be a dwelling for Him among the nethermost creatures,
כדי להעלותן, למהוי אחד באחד
in order to elevate them, so that there be “one in one” — that the “one” of the lower level of Unity(yichuda tata’ah) of the Worlds of Beriah, Yetzirah and Asiyah be similar to the “one” of the higher level of Unity(yichuda ila’ah).
מה שאין כן עבודת המלאכים, דחילו ורחימו שכליים, אינה בבחינת המשכה כלל וכלל, רק הסתלקות כו׳
In contrast, the spiritual service of the angels with intellectual fear and love does not call forth G‑dliness [within the world] at all; rather it is a mode of departure alone..., for they are in a state of longing and self-nullification to G‑dliness.
The true intention of creation is that G‑dliness be drawn down below, not a state of departure.
ובזה יובן מה שנבראים מלאכים מאין ליש על ידי עסק התורה, אפילו שלא בכוונה
Thus we may understand how angels are created ex nihilo through the study of the Torah, even without proper intent,
שהוא בחינת רוח בלבד, שאינה אלקות כלל
when [such study] is only in a state of Ruach, which is not Divinity at all.
The intended state is Neshamah, which is Divinity. However, when the kavanah is lacking, and one’s study is merely at the level of Ruach, how are angels created ex nihilo, when such creation derives only from Divinity?
אלא לפי שאף על פי כן, שם ה׳ שוכן וכו׳
Still, nevertheless, i.e., even though these words of Torah are studied without proper intent, the Name of G‑d does dwell [within them].
As explained earlier, even a created angel is called by the Divine Name at the time that he is carrying out his mission, because at that time G‑d abides within him. So, too, since G‑d abides within the words of the Torah, angels can be created ex nihilo.
ודי למבין
This will suffice for the understanding.
| FOOTNOTES | |
| 1. | Shaar 49, ch. 5. |
| 2. | Ch. 2. |
| 3. | Yeshayahu 6:3. |
| 4. | Kohelet 12:13. |
| 5. | Ibid. 8:9; see above, Iggeret HaKodesh, Epistle XXV. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
- The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
- The establishment of new months and leap years must be done during daylight hours.
- A year must be comprised of complete months; a month must be comprised of complete days.
Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
Rambam:
• 1 Chapter A Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Three
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTefilah and Birkat Kohanim - Chapter Three
1
The mitzvah of reciting the Morning Prayer entails that one begin praying at sunrise. The time [for prayer, however,] extends until the fourth hour, i.e., a third of the day.
If one transgresses or errs and prays after the fourth hour, he has fulfilled the obligation of prayer, but not the obligation of prayer in its time. Just as prayer is a positive Scriptural commandment, so too, its recitation at the proper time is a Rabbinic commandment, as established for us by Sages and Prophets.
א
תפלת השחר מצותה שיתחיל להתפלל עם הנץ החמה וזמנה עד סוף שעה רביעית שהיא שלישית היום ואם עבר או טעה והתפלל אחר ארבע עד חצות היום יצא ידי חובת תפלה אבל לא יצא ידי חובת תפלה בזמנה שכשם שתפלה מצוה מן התורה כך מצוה מדבריהם להתפלל אותה בזמנה כמו שתקנו לנו חכמים ונביאים:
2
We have already stated that the time of the Minchah Prayer was established in correspondence to the daily afternoon sacrifice. Since the daily [afternoon] sacrifice was offered every day at nine and a half hours, [the Sages] established its time as nine and a half hours. This is referred to as "the lesser Minchah."
When the eve of Pesach fell on Friday, they would slaughter the daily [afternoon] sacrifice at six and a half hours. Accordingly, [the Sages] ordained that one who prays [Minchah] after six and a half hours has fulfilled his obligation. When this time arrives, the time of its obligation begins. This is referred to as "the greater Minchah."
ב
כבר אמרנו שתפלת המנחה כנגד תמיד של בין הערבים תקנו זמנה ולפי שהיה התמיד קרב בכל יום בתשע שעות ומחצה תקנו זמנה מתשע שעות ומחצה והיא הנקראת מנחה קטנה ולפי שבערב הפסח שחל להיות בערב שבת היו שוחטין את התמיד בשש שעות ומחצה אמרו שהמתפלל מאחר שש שעות ומחצה יצא ומשהגיע זמן זה הגיע זמן חיובה וזו היא הנקראת מנחה גדולה:
3
Many people are accustomed to recite [the afternoon service at both Minchah] Gedolah and K'tanah, and [to consider] one of them as an optional prayer.
Some of the Geonim taught that it is proper to recite the optional prayer only [at the time of Minchah] Gedolah. This is reasonable, since it corresponds to [the offering of a sacrifice] which was not frequent every day.
If one recites [the service] as an obligatory prayer [at the time of Minchah] Gedolah, he should recite it only as an optional prayer [at the time of Minchah] K'tanah.
ג
נהגו אנשים הרבה להתפלל גדולה וקטנה והאחת רשות והורו מקצת הגאונים שאין ראוי להתפלל רשות אלא הגדולה וכן הדין נותן מפני שהיא כנגד דבר שאינו תדיר בכל יום ואם התפלל הגדולה חובה לא יתפלל קטנה אלא רשות:
4
Behold, you have learned that the time of Minchah Gedolah is from six and a half hours until nine and a half hours, and the time of Minchah K'tanah is from nine and a half hours until there are one and a quarter hours left in the day. One may [however,] recite [the afternoon service] until sunset.
ד
הא למדת שזמן מנחה גדולה משש שעות ומחצה עד תשע שעות ומחצה וזמן מנחה קטנה מתשע שעות ומחצה עד שישאר מן היום שעה ורביע ויש לו להתפלל אותה עד שתשקע החמה:
5
The proper time of the Musaf Prayer is after the Morning Prayer, until seven hours of the day. One who recites it after seven hours, even though he has acted negligently, fulfills his obligation, since its time is the entire day.
ה
תפלת המוספין זמנה אחר תפלת השחר עד שבע שעות ביום והמתפלל אותה אחר שבע שעות אף ע"פ שפשע יצא ידי חובתו מפני שזמנה כל היום:
6
Regarding the Evening Prayer - even though it is not obligatory - a person who does recite it [must know that] its proper time is from the beginning of the night until dawn.
The proper time of the Ne'ilah prayer is such that one completes it close to sunset.
ו
תפלת הערב אף ע"פ שאינה חובה המתפלל אותה זמנה מתחילת הלילה עד שיעלה עמוד השחר ותפלת נעילה זמנה כדי שישלים אותה סמוך לשקיעת החמה:
7
One who recites a prayer before its proper time does not fulfill his obligation and must recite it again at its time. If, due to extenuating circumstances, one recites the Morning Prayer after dawn, [but before the proper time], he does fulfill his obligation.
One may recite the Evening Prayer of the Sabbath night on the eve of the Sabbath before sunset. Similarly, he may recite the Evening Prayer of Saturday night on the Sabbath. Since the Evening Prayer is not obligatory, we are not especially careful about its time. Nevertheless, one must recite the Shema at its proper time after the appearance of the stars.
ז
המתפלל תפלה קודם זמנה לא יצא ידי חובתו וחוזר ומתפלל אותה בזמנה ואם התפלל תפלת שחרית בשעת הדחק אחר שעלה עמוד השחר יצא ויש לו להתפלל תפלת ערבית של לילי שבת בערב שבת קודם שתשקע החמה וכן יתפלל ערבית של מוצאי שבת בשבת לפי שתפלת ערבית רשות אין מדקדקין בזמנה ובלבד שיקרא ק"ש בזמנה אחר צאת הכוכבים:
8
Anyone who intentionally allowed the proper time for prayer to pass without praying, cannot rectify the situation and cannot compensate [for his failure to pray].
[If he unintentionally failed to pray or was unavoidably detained or distracted, he can compensate for the [missed] prayer during the time of the prayer closest to it. He should first recite the prayer of this time, and afterwards, the [prayer of] compensation.
ח
כל מי שעבר עליו זמן תפלה ולא התפלל במזיד אין לו תקנה ואינו משלם בשוגג או שהיה אנוס או טרוד משלם אותה תפלה בזמן תפלה הסמוכה לה ומקדים תפלה שבזמנה ואחריה מתפלל את התשלומין:
9
How is this [exemplified]?
One who errs and does not recite the Morning Prayer before half the day passes should recite the Minchah Prayer twice, the first as Minchah [itself] and the second as compensation for the Morning Prayer.
One who errs and does not recite the Minchah Prayer before sunset should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the second as compensation for the Minchah Prayer.
[Similarly,] one who errs and does not recite the Evening Prayer before dawn should recite the Morning Prayer twice, the first as the Morning Prayer [itself] and the second as compensation for the Evening Prayer.
ט
כיצד טעה ולא התפלל שחרית ועבר חצי היום יתפלל מנחה שתים ראשונה תפלת מנחה והשנייה תשלומי שחרית טעה ולא התפלל מנחה עד ששקעה החמה יתפלל ערבית שתים ראשונה ערבית ושנייה תשלומי מנחה טעה ולא התפלל ערבית עד שעלה עמוד השחר מתפלל שחרית שתים ראשונה שחרית והשניה תשלומי ערבית:
10
One who errs and does not recite two consecutive prayers can only compensate for the last of them. How is this [exemplified]?
One who errs and recites neither the Morning Prayer nor the Minchah Prayer should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the last as compensation for Minchah. The Morning Prayer, however, has no compensation, since its time has already passed. This is also the case for other prayers.
י
טעה ולא התפלל לא תפלה זו ולא תפלה הסמוכה לה אינו משלם אלא אחרונה בלבד כיצד טעה ולא התפלל לא שחרית ולא מנחה מתפלל ערבית שתים ראשונה ערבית והאחרונה תשלומי מנחה אבל שחרית אין לה תשלומין שכבר עבר זמנה וכן בשאר תפלות:
11
If two prayers are before him, Minchah and Musaf, he should first recite Minchah and afterwards Musaf. There are those who teach that one should not do this in a congregation, in order that people not err.
יא
היו לפניו שתי תפלות של מנחה ושל מוספין מתפלל של מנחה ואח"כ מתפלל של מוספין ויש מי שמורה שאין עושין בציבור כן כדי שלא יטעו:
Rambam:
• 3 Chapters A Day: Kiddush HaChodesh Kiddush HaChodesh - Chapter Fifteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Sixteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Seventeen
English Text | Hebrew Text
Audio: Listen | Download | Video ClassKiddush HaChodesh - Chapter Fifteen
1
If you desire to know the true position of the moon1 on any particular date, first calculate the mean of the moon at the time of the sighting for the desired date. Then calculate the mean of the [moon within its] path and the sun's mean [position] for that date. Subtract the sun's mean from the moon's mean and double the remainder.2 The resulting figure is referred to as the double elongation.
א
אם תרצה לידע מקום הירח האמתי בכל יום שתרצה. תוציא תחלה אמצע הירח לשעת הראייה לאותו הלילה שתרצה. וכן תוציא אמצע המסלול ואמצע השמש לאותו העת. ותגרע אמצע השמש מאמצע הירח. והנשאר תכפול אותו. וזהו הנקרא מרחק הכפול:
2
As mentioned previously, the intent of all the calculations in these chapters is to know how to sight the moon. [In this context, the size of this double elongation is significant.]
[To explain:] It is impossible for this double elongation to be less than five degrees3 or more than 62 degrees4 on the night the moon is to be sighted. Its measure will never exceed or fall short of these numbers.
ב
וכבר הודענו שלא באנו בכל אלו החשבונות שעשינו בפרקים אלו אלא לדעת ראיית הירח. ולעולם אי אפשר שיהיה מרחק זה הכפול בליל הראייה שיראה בה הירח אלא מחמש מעלות עד ס"ב מעלות. ואי אפשר שיוסיף על זה ולא יגרע ממנו:
3
Accordingly, it is necessary to contemplate [the length of] this double elongation. If the double elongation is five degrees or near that measure, there is no need to be concerned with an increase, and its measure need not be increased. If [the length of] the double elongation is between six and eleven degrees, one should add one degree to the mean of the [the moon] within its path.5
If [the length of] the double elongation is between twelve and eighteen degrees, one should add two degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between nineteen and 24 degrees, one should add three degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 25 and 31 degrees, one should add four degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 32 and 38 degrees, one should add five degrees to the mean of [the moon] within its path.
If [the length of] the double elongation is between 39 and 45 degrees, one should add six degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 46 and 51 degrees, one should add seven degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 52 and 59 degrees, one should add eight degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 60 and 63 degrees, one should add nine degrees to the mean of [the moon] within its path.
The mean of [the moon] within its path that results after these additions have been made is referred to as the correct course.
ג
והואיל והדבר כן. התבונן במרחק זה הכפול. אם יהיה המרחק הכפול חמש מעלות או קרוב לחמש אין חוששין לתוספת ולא תוסיף כלום. ואם יהיה המרחק הכפול משש מעלות עד אחד עשר מעלות תוסיף על אמצע המסלול מעלה אחת. ואם יהיה מרחק הכפול משתים עשר מעלות עד י"ח מעלות תוסיף על אמצע המסלול שתי מעלות. ואם יהיה המרחק הכפול מי"ט מעלות עד כ"ד מעלות תוסיף על אמצע המסלול שלש מעלות. ואם יהיה המרחק הכפול מכ"ה מעלות עד ל"א מעלות תוסיף על אמצע המסלול ד' מעלות. ואם יהיה המרחק הכפול מל"ב מעלות עד ל"ח מעלות תוסיף על אמצע המסלול ה' מעלות. ואם יהיה המרחק הכפול מל"ט מעלות עד מ"ה מעלות תוסיף על אמצע המסלול שש מעלות. ואם יהיה המרחק הכפול ממ"ו מעלות עד נ"א מעלות תוסיף על אמצע המסלול שבע מעלות. ואם יהיה המרחק הכפול מנ"ב מעלות עד נ"ט מעלות תוסיף על אמצע המסלול ח' מעלות. ואם יהיה המרחק הכפול מס' מעלות עד ס"ג מעלות תוסיף על אמצע המסלול ט' מעלות. ומה שיהיה אמצע המסלול אחר שתוסיף עליו מעלות אלו הוא הנקרא מסלול הנכון:
4
After the angular distance of the correct course is calculated,6 [the following procedure should be carried out]: If [the result] is less than 180 degrees, the angle of the course7 should be subtracted8 from the mean of the moon at the time of the sighting. If [the result] is more than 180 degrees, the angle of the course should be added9 to the mean of the moon at the time of the sighting.
The figure that remains after this addition or subtraction is made is the true position of the moon at the time of sighting.
ד
ואחר כך תראה כמה מעלות הוא המסלול הנכון. אם היה פחות מק"פ מעלות תגרע מנת המסלול הזה הנכון מאמצע הירח לשעת הראייה. ואם היה המסלול הנכון יותר על ק"פ מעלות עד ש"ס תוסיף מנת זה המסלול הנכון על אמצע הירח לשעת הראייה. ומה שיהיה האמצע אחר שתוסיף עליו או תגרע ממנו הוא מקום הירח האמיתי לשעת הראייה:
5
Know that if the correct course is an even 180 degrees or 360 degrees, there is no angle of the course. Instead, the mean position of the moon at the time of sighting is the true position of the moon at that time.
ה
ודע שאם יהיה המסלול הנכון ק"פ בשוה או ש"ס בשוה אין לו מנה. אלא יהיה מקום הירח האמצעי לשעת הראייה הוא מקום האמיתי:
6
What is the angle of its course? If the correct course is ten degrees, its angle will be 50 minutes. If the correct course is twenty degrees, its angle will be 1 degree and 38 minutes. If it is 30, its angle will be 2 degrees and 24 minutes. If it is 40, its angle will be 3 degrees and 6 minutes.10 If it is 50, its angle will be 3 degrees and 44 minutes. If it is 60, its angle will be 4 degrees and 16 minutes.
If it is 70, its angle will be 4 degrees and 41 minutes. If it is 80, its angle will be 5 degrees. If it is 90, its angle will be 5 degrees and 5 minutes. If it is 100, its angle will be 5 degrees and 8 minutes.11 If it is 110, its angle will be 4 degrees and 59 minutes. If it is 120, its angle will be 4 degrees and 40 minutes.12
If it is 130, its angle will be 4 degrees and 11 minutes. If it is 140, its angle will be 3 degrees and 33 minutes. If it is 150, its angle will be 213 degrees and 48 minutes. If it is 160, its angle will be 1 degree and 56 minutes. If it is 170, its angle will be 59 minutes. If it is an even 180 degrees, [the course] will not have an angle. Instead, as stated above, the moon's mean position will be identical with its true position.
ו
וכמה הוא מנת המסלול. אם יהיה המסלול הנכון עשר מעלות תהיה מנתו נ' חלקים. ואם יהיה המסלול הנכון כ' מעלות תהיה מנתו מעלה אחת ול"ח חלקים. ואם יהיה שלשים תהיה מנתו שתי מעלות וכ"ד חלקים. ואם יהיה מ' תהיה מנתו שלש מעלות וששה חלקים. ואם יהיה נ' תהיה מנתו שלש מעלות ומ"ד חלקים. ואם יהיה ס' תהיה מנתו ארבע מעלות וט"ז חלקים. ואם יהיה ע' תהיה מנתו ארבע מעלות ומ"א חלקים. ואם יהיה פ' תהיה מנתו חמש מעלות. ואם יהיה צ' תהיה מנתו חמש מעלות וה' חלקים. ואם יהיה ק' תהיה מנתו ה' מעלות וח' חלקים. ואם יהיה ק"י תהיה מנתו ד' מעלות ונ"ט חלקים. ואם יהיה ק"כ תהיה מנתו ד' מעלות וכ' חלקים. ואם יהיה ק"ל תהיה מנתו ד' מעלות וי"א חלקים. ואם יהיה ק"מ תהיה מנתו ג' מעלות ול"ג חלקים. ואם יהיה ק"נ תהיה מנתו שלש מעלות ומ"ח חלקים. ואם יהיה ק"ס תהיה מנתו מעלה אחת ונ"ו חלקים. ואם יהיה ק"ע תהיה מנתו מעלה אחת ונ"ט חלקים. ואם יהיה ק"פ בשוה אין לו מנה כמו שאמרנו אלא מקום הירח האמצעי הוא מקום האמיתי:
7
If the correct course is more than 180 degrees, you should subtract it from 360 to obtain its angle14, as you did for the course of the sun.15
Similarly, if the correct course includes units as well as tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure]. The procedure used to calculate the angle of the course for the course of the sun should be used to calculate the angle of the correct course [of the moon].16
ז
ואם יהיה המסלול הנכון יותר על ק"פ מעלות. תגרע אותו מש"ס ותדע מנתו כדרך שעשית במסלול השמש. וכן אם יהיו במנין המסלול אחדים עם העשרות תקח מן היותר שבין שתי המנות האחדים. כדרך שביארנו במסלול השמש במנות שלו כך תעשה במסלול הנכון במנות שלו:
8
What is implied? Should we desire to know the true position of the moon on Friday night, the second of Iyar in the present year - the starting point for these calculations - the number of complete days that have passed from the date that is the starting point until the date on which we desire to know the true position of the moon is 29. One should [first] calculate the mean position of the sun for that night; this is 35 degrees, 38 minutes and 33 seconds, in symbols 35° 38' 33".
You should then calculate the mean of the moon at the time of the sighting, which is 53 degrees, 36 minutes and 39 seconds, in symbols 53° 36' 39". Afterwards, calculate the mean of [the moon] within its path for this time, which is 103 degrees, 21 minutes and 46 seconds, in symbols, 103° 21' 46". Then subtract the mean position of the sun from the moon's mean, producing a remainder of 17 degrees, 58 minutes and six seconds. This is the elongation. Doubling this figure produces a double elongation of 35 degrees, 56 minutes and 12 seconds, in symbols 35° 56' 12". Therefore, five degrees should be added to the course, as mentioned. Thus, the correct course will be 10817 degrees and 21 minutes. As mentioned above with regard to the sun,18 the minutes are of no consequence in the calculation of the course.
ח
כיצד הרי שרצינו לידע מקום הירח האמיתי בתחלת ליל ערב שבת שיומו שני לחדש אייר משנה זו שהיא שנת העיקר. ומנין הימים הגמורים מתחלת ליל העיקר עד תחילת ליל זה שאנו רוצים לידע מקום הירח האמיתי בו כ"ט יום. תוציא אמצע השמש תחלת ליל זה. יצא לך אמצעו ל"ה מעלות ול"ח חלקים ול"ג שניות. סימנם ל"ה ל"ח ל"ג. ותוציא אמצע הירח לשעת הראייה לעת זו. יצא לך אמצעו נ"ג מעלות ול"ו חלקים ול"ט שניות. סימנם נ"ג ל"ו ל"ט. ותוציא אמצע המסלול לעת זו יצא לך אמצעו ק"ג מעלות וכ"א חלקים ומ"ו שניות. סימנם ק"ג כ"א מ"ו. תגרע אמצע השמש מאמצע הירח ישאר י"ז מעלות ונ"ח חלקים ושש שניות. וזה הוא המרחק. תכפול אותו יצא לך המרחק הכפול ל"ה מעלות ונ"ו חלקים וי"ב שניות. סימנם ל"ה נ"ו י"ב. לפיכך תוסיף על אמצע המסלול חמש מעלות כמו שהודענו ויצא לך המסלול הנכון ק"פ מעלות וכ"א חלקים. ואין מקפידין על החלקים במסלול כדרך שביארנו בשמש:
9
When calculating the angle for a course of 108, the result is 5 degrees and one minute. Since the correct course is less than 180 degrees, this figure should be subtracted from the moon's mean, leaving a remainder of 48 degrees, 3519 minutes and 39 seconds.
The seconds should be rounded off and considered to be a minute. Accordingly, the true position of the moon at this time will be 18 degrees and 36 minutes of the nineteenth degree in the constellation of Taurus, in symbols 18° 36'.
In a similar manner, it is possible for you to calculate the true position of the moon at the time of sighting for any date that you desire from the beginning of this year that was chosen as the starting point until the end of all time.
ט
ובאנו לחקור על מנת זה המסלול הנכון שהוא ק"ח נמצאת מנה שלו חמש מעלות וחלק אחד. ולפי שהמסלול הנכון היה פחות מק"פ תגרע המנה שהוא חמש מעלות וחלק אחד מן אמצע הירח. ישאר מ"ח מעלות ול"ג חלקים ול"ט שניות. תעשה השניות חלק ותוסיף על החלקים. ונמצא מקום הירח האמיתי בשעה זו במזל שור בי"ח מעלות ול"ו חלקים ממעלת י"ט. סימנם י"ח ל"ו. ועל הדרך הזה תדע מקום הירח האמיתי בכל עת ראיה שתרצה מתחלת שנה זו שהיא העיקר עד סוף העולם
FOOTNOTES
1.I.e., the location of the moon as it appears in the sky.
2.The Rambam is following the notion that the Earth does not lie at the center of the moon's orbit. Hence, like the sun, the moon has an apogee and a perigee.
Also of significance here is the fact that, as mentioned in the notes on the previous chapter, the orbit of the moon is moving from east to west at a relatively fast pace, 11 degrees, 12 minutes and 19 seconds per day.
A conjunction refers to the time the sun, the moon, and the Earth are aligned in a straight line. Accordingly, the sun's rays are reflected back without being observed from the Earth, and the moon is therefore not seen in the heavens. At the time of the conjunction, the moon is always at its apogee.
(This can be explained as follows: When the moon is aligned directly between the sun and the Earth, it is at the point in its orbit that is closest to the sun. Therefore, the gravitational pull of the sun draws the moon away from the Earth.)
As the moon continues in its orbit, after the conjunction, it and its apogee move away from the sun in opposite directions. Significantly, the angular distance traveled by the moon and its apogee from the sun is the same.
To explain: The moon's mean is moving at rate of 13 degrees, 10 minutes and 35 seconds per day from west to east. Since the sun is also moving from west to east at the rate of 59 minutes and eight seconds per day, every day the moon will have traveled 12 degrees, 11 minutes and 27 seconds from the sun. Its apogee is moving from east to west at a speed of 11 degrees, 12 minutes and 19 seconds per day. When the sun's mean motion is added to that figure, the same total, 12 degrees, 11 minutes and 27 seconds, is reached. Thus, the double elongation, which is calculated by doubling the angular distance between the moon's mean and the sun's mean, represents the angular distance between the moon's mean and the apogee of its orbit.
(The moon also reaches its apogee when it is full. At this point, the sun, the Earth, and the moon are aligned in a straight line, and the gravitational pull of the sun draws the Earth away from the moon. According to contemporary science, however, these two figures are not alike, and the apogee reached at conjunction is greater than the apogee reached at a full moon.)
3.At this time, the mean position of the moon will have moved 2 1/2 degrees from the mean position of the sun. Unless it moves that distance, its crescent will be too small to be noticed in the sky. This distance will be covered by the moon in slightly less than five hours. Thus, within five hours of the conjunction of the sun and the moon, it will be possible to sight the new moon.
The commentaries have noted a slight incongruity between the Rambam's statements here and his statements at the beginning of Chapter 17, where he states that the longitude at the night of the sighting of the moon will not be less than nine degrees nor more than twenty-four degrees. There is a difference of approximately seven degrees between these two figures. They attempt to resolve this discrepancy by stating that in this chapter the Rambam is speaking in terms of mean distance, while in Chapter 17 he is speaking in terms of true distance. At times, there can be as great as a seven-degree fluctuation between the two figures (Perush, Ralbach).
4.At this time, 61 hours will have passed since the time of the conjunction, and the moon will have moved 31 degrees from the sun. Under such circumstances, the crescent of the moon will be large enough to be openly visible to all, and no calculations will be necessary.
5.The difference between the true position of the moon and its mean position depends on the progress of the moon in its epicycle - i.e., the mean of [the moon] within its path, which is moving at approximately 13 degrees a day from east to west, as stated in the previous chapter. The Rambam is stating that a further adjustment is necessary, depending on the distance between the moon and the sun.
During the first days of the month, as the distance between the sun and the moon increases, the moon's progress in its epicycle will vary from its standard rate of progress. According to the medieval science, this variation depends on the movement of the nekudah hanochachit, the point opposite the center of the moon's orbit. According to modern science, this difference depends on the gravitational pull of the sun and other celestial bodies.
6.I.e., the progress of the moon in its epicycle.
7.This refers to the angle between the line extending from the mean position of the moon to the Earth and the line extending from the adjusted position of the moon in its epicycle to the Earth.
8.When the correct course is less than 180 degrees, the angular distance between the moon's actual position and its mean is less than the mean distance. Hence, a subtraction should be made.
9.When the correct course is more than 180 degrees, the angular distance between the moon's actual position and its mean is more than the mean distance. Hence, an addition should be made.
10.The angle of the course of the moon is far larger than the angle of the course of the sun. The rationale for this difference is easily explainable. The moon is far closer to the Earth than the sun. Therefore, the angle between the two lines extending from either end of the course to the Earth will be greater.
11.The line from the Earth to the moon's mean varies only slightly, while the line from the Earth to the true position of the moon changes to a far greater degree as the moon proceeds along its epicycle, changing the size of the angle of the course. The angle of the course will be largest when the angle between the line extending from the Earth to the true position of the moon and the line extending from the true position of the moon to its mean position is ninety-six degrees - i.e., when these two lines are almost directly perpendicular to each other.
(The reason the largest angle is not at a direct 90-degree angle is that the line to the moon's mean is drawn from the center of the Earth, and the true position takes into consideration the fact that we are looking at the moon from the surface of the Earth, which is removed from its center.)
12.Our translation is based on the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text reads 4 degrees and 20 minutes.
13.Here, also, there is a printing error in the standard printed texts of the Mishneh Torah, and those texts read 3 degrees.
14.For the same angle is produced regardless of whether one makes an increase or a decrease from 180° or 360°.
15.See Chapter 13, Halachot 5-6.
16.See Chapter 13, Halachah 7.
17.In the standard printed texts of the Mishneh Torah, there is a printing error, and those texts read 180 degrees.
18.See Chapter 13, Halachah 9.
19.Here also there is a printing error in the standard published text, which reads 33 minutes.
Kiddush HaChodesh - Chapter Sixteen
1
The orbit in which the moon revolves [intersects] the orbit in which the sun revolves at an angle,1 [so that] a portion of [the moon's orbit] is inclined to the north of the sun's orbit and a portion is inclined south of the sun's orbit.2 There are two points, one opposite the other, at which these orbits intersect.3
When the moon is at one of these points, it is revolving in the same plane as the sun. As the moon departs from these points, it is proceeding either to the north or to the south of the sun.
The point in the moon's [orbit] at which it begins to be inclined to the north of [the plane of] the sun's [orbit] is referred to as the head, while the point [in its orbit] from which it begins to be inclined to the south of [the plane of] the sun's [orbit] is referred to as the tail.*
This head revolves at a uniform pace,4 [proceeding] in opposition to the movement of the sphere of the constellations5 without increase or decrease - i.e., it moves from [the constellation of] Pisces to [the constellation of] Aquarius. It continuously follows [this pattern].
א
העגולה שסובבת בה הירח תמיד היא נוטה מעל העגולה שסובבת בה השמש תמיד. חציה נוטה לצפון וחציה נוטה לדרום. ושתי נקודות יש בה זו כנגד זו שבהן פוגעות שתי העגולות זו בזו. לפיכך כשיהיה הירח באחת משתיהן נמצא סובב בעגולה של שמש כנגד השמש בשוה. ואם יצא הירח מאחת משתי הנקודות נמצא מהלך לצפון השמש או לדרומה. הנקודה שממנה יתחיל הירח לנטות לצפון השמש היא הנקראת ראש. והנקודה שממנה יתחיל הירח לנטות לדרום השמש היא הנקראת זנב. ומהלך שוה יש לזה הראש שאין בו לא תוספת ולא גרעון. והוא הולך במזלות אחרונית מטלה לדגים ומדגים לדלי וכן הוא סובב תמיד:
2
The mean movement of the head in one day is 3 minutes and 11 seconds.6 Thus, its movement in ten days is 31 minutes and 47 seconds; its movement in one hundred days is 5 degrees, 17 minutes, and 43 seconds, in symbols 5° 17' 43". In one thousand days, its movement is 52 degrees, 57 minutes and 10 seconds, in symbols 52° 57' 10". The remainder [of the sum] of its progress in ten thousand days is 169 degrees, 31 minutes and 40 seconds, in symbols 169° 31' 40".
Thus, the distance it travels in twenty-nine days is 1 degree, 32 minutes and 9 seconds, in symbols 1° 32' 9". Its progress in a regular year is 18 degrees, 44 minutes and 42 seconds, in symbols 18° 44' 42". The mean position of the head on Thursday night [of the present year,] the starting point for these calculations, is 180 degrees, 57 minutes, and 28 seconds, in symbols 180° 57' 28".7
ב
מהלך הראש האמצעי ביום אחד ג' חלקים וי"א שניות. נמצא מהלכו בי' ימים ל"א חלקים ומ"ז שניות. ונמצא מהלכו בק' יום ה' מעלות י"ז חלקים ומ"ג שניות. סימנם הי"ז מ"ג. ונמצא מהלכו באלף יום נ"ב מעלות ונ"ז חלקים וי' שניות. סימנם נ"ב נז"י. ונמצא שארית מהלכו בעשרת אלפים יום קס"ט מעלות ול"א חלקים ומ' שניות. סימנם קס"ט לא"מ. ונמצא מהלכו לכ"ט יום מעלה אחת ול"ב חלקים וט' שניות. וסימנם א' לב"ט. ונמצא מהלכו לשנה סדורה י"ח מעלות ומ"ד חלקים ומ"ב שניות. סימנם י"ח מ"ד מ"ב. ואמצע הראש בתחלת ליל ה' שהוא העיקר היה ק"פ מעלות ונ"ז חלקים וכ"ח שניות. סימנם ק"פ נ"ז כ"ח:
3
If you desire to calculate the position of the head at any given date, [you should follow this procedure:] First, calculate the mean progress of the head as you calculated the mean of the sun and the mean of the moon. [Afterwards,] subtract this mean from 360 degrees,8 and the remainder will be the location of the head at that time. The tail's position will always be the [place in the moon's orbit] directly opposite it.
ג
אם תרצה לידע מקום הראש בכל עת שתרצה. תוציא אמצעם לאותו העת כדרך שתוציא אמצע השמש ואמצע הירח. ותגרע האמצע מש"ס מעלות. והנשאר הוא מקום הראש באותו העת. וכנגדו לעולם יהיה מקום הזנב:
4
What is implied? Let us suppose that we desired to know the location of the head on Friday night, the second of Iyar of this year - the starting point for these calculations. There are 29 complete days between the night of the starting point and the date for which we desire to know the location of the head.
ד
כיצד הרי שרצינו לידע מקום הראש לתחלת ליל ערב שבת שיומו שני לחדש אייר משנה זו שהיא שנת העיקר. ומנין הימים הגמורים מתחלת ליל העיקר עד תחלת ליל זו שאנו רוצים לידע מקום הראש בו כ"ט יום:
5
We should then calculate the mean of the head according to the familiar manner, adding its distance traveled in 29 days to the starting point. Thus, the mean of the head is 182 degrees, 29 minutes and 37 seconds, in symbols 182° 29' 37". This mean should be subtracted from 360, leaving a remainder of 177 degrees, 30 minutes and 23 seconds, in symbols 177° 30' 23".
This is the location of the head. The seconds are of no consequence. Thus, the position of the head will be 27 degrees and 30 minutes within the constellation of Virgo. The position of the tail will be [directly] opposite it: 27 degrees and 30 minutes within the constellation of Pisces.
ה
תוציא אמצע הראש לעת הזאת על הדרך שידעת. והוא שתוסיף מהלכו לכ"ט על העיקר. יצא לך אמצע הראש קפ"ב מעלות וכ"ט חלקים ול"ז שניות. סימנם קפ"ב כ"ט ל"ז. תגרע אמצע זה מש"ס ישאר לך קע"ז מעלות ול' חלקים וכ"ג שניות. סימנם קע"ז לכ"ג. וזה הוא מקום הראש. ואל תפנה אל השניות. נמצא מקום הראש במזל בתולה כ"ז מעלות ול' חלקים. ומקום הזנב כנגדו במזל דגים בכ"ז מעלות ול' חלקים:
6
There will always be an even half of the celestial sphere between the position of the head and the position of the tail. Therefore, whenever the head is in a particular constellation, the tail will be seven constellations further in the order of constellations, at the same position with regard to degrees and minutes. For example, if the head is ten degrees within a particular constellation, the tail will be ten degrees within the seventh constellation from it.
ו
לעולם יהיה בין הראש ובין הזנב חצי הגלגל בשוה. לפיכך כל מזל שתמצא בו מקום הראש יהיה הזנב במזל ז' ממנו בכמו מנין המעלות והחלקים בשוה. אם יהיה הראש בי' מעלות במזל פלוני יהיה הזנב בי' מעלות ממזל ז' ממנו:
7
After having established the position of the head, the position of the tail, and the true position of the moon, consider [these three figures]: If the position of the moon is the same, both in degrees and in minutes, as its head or tail, then the moon will not be inclined to the north or the south.9
If the position of the moon has passed10 the head11 and it is proceeding in the direction of the tail, know that the moon will be inclined to the north of the [plane] of the sun's [orbit]. If the position of the moon is before the tail12 and it is proceeding in the direction of the head, know that the moon will be inclined to the south of the [plane] of the sun's [orbit].
ז
ומאחר שתדע מקום הראש ומקום הזנב ומקום הירח האמיתי. התבונן בשלשתן. אם מצאת הירח עם הראש או עם הזנב במעלה אחת בחלק אחד. תדע שאין הירח נוטה לא לצפון השמש ולא לדרומה. ואם ראית מקום הירח לפני מקום הראש והוא הולך כנגד הזנב. תדע שהירח נוטה לצפון השמש. ואם היה הירח לפני מקום הזנב והרי הוא הולך כנגד הראש. תדע שהירח נוטה לדרום השמש:
8
The inclination of the moon to the north or to the south is referred to as the moon's latitude.13 If the moon's incline is northerly, it is referred to as a northerly latitude. If the moon's incline is southerly, it is referred to as a southerly latitude. If the moon is positioned at either [the head or the tail], it has no latitude, as explained above.
ח
הנטיה שנוטה הירח לצפון השמש או לדרומה. היא הנקראת רוחב הירח. אם היה נוטה לצפון נקרא רוחב צפוני. ואם היה נוטה לדרום נקרא רוחב דרומי. ואם היה הירח באחת משתי הנקודות לא יהיה לו רוחב כמו שביארנו:
9
The moon's latitude14 will never exceed five degrees, whether to the north or to the south. This is the pattern it follows. [The moon] begins at the head and diverges slightly [from the sun's orbit, as it proceeds on its own orbit]. [The size of] this divergence continues to increase until it reaches five degrees.15 At this point, [the moon] begins to come slightly closer [to the sun's orbit], until it has no latitude at all when it reaches its tail.
[After it reaches the tail, the moon] will again begin to diverge slightly [from the sun's orbit], until this divergence reaches five degrees. It will then begin to approach [the sun's orbit], until ultimately it has no latitude at all.
ט
לעולם לא יהיה רוחב הירח יתר על ה' מעלות בין בצפון בין בדרום. אלא כך הוא דרכו יתחיל מן הראש ויתרחק מעט מעט. והמרחק הולך ונוסף עד שיגיע לחמש מעלות. ויחזור ויתקרב מעט מעט עד שלא יהיה לו רוחב כשיגיע לזנבו. ויחזור ויתרחק מעט עמט והמרחק נוסף עד שיגיע לחמש מעלות. ויחזור ויתקרב מעט מעט עד שלא יהיה לו רוחב:
10
[The following procedure should be applied] if you desire to determine the latitude of the moon, and to [know] whether it is northerly or southerly: First, calculate the position of the head and the true position of the moon at the desired date. Then subtract the position of the head from the true position of the moon. The remainder is referred to as "the course of the latitude."16
If the course of the latitude is between one degree and 180 degrees, the latitude of the moon is northerly. If course of the latitude is more than 180 degrees, the latitude of the moon is southerly. If [the course] is an even 180 degrees or an even 360 degrees, the moon does not have any latitude at all.
Afterwards, determine the size of the angle of the course of the latitude17 - i.e., the extent to which the moon is inclined to the north or to the south. This figure is referred to as the moon's southerly latitude or northerly [latitude], as we explained.
י
אם תרצה לידע רוחב הירח כמה הוא בכל עת שתרצה. ואם צפוני הוא או דרומי. תוציא מקום הראש ומקום הירח האמיתי לאותה העת. ותגרע מקום הראש ממקום הירח האמיתי. והנשאר הוא הנקרא מסלול הרוחב. ואם יהיה מסלול הרוחב ממעלה אחת עד ק"פ. תדע שרוחב הירח צפוני. ואם היה המסלול יתר על ק"פ תדע שרוחב הירח דרומי. ואם היה מאה ושמונים בשוה או ש"ס בשוה אין לירח רוחב כלל. ותחזור ותראה מנת מסלול הרוחב כמה היא. והוא שיעור נטייתו לצפון או לדרום. והוא הנקרא רוחב הירח הדרומי או הצפוני כמו שביארנו:
11
How large is the angle of the course of the latitude? If the course of the latitude is ten degrees, its angle will be 52 minutes. If the course is twenty degrees, its angle will be one degree and 43 minutes. If the course is thirty degrees, its angle will be 2 degrees and 30 minutes.
If the course is forty degrees, its angle will be 3 degrees and 13 minutes. If the course is fifty degrees, its angle will be 3 degrees and 50 minutes. If the course is sixty degrees, its angle will be 4 degrees and 20 minutes. If the course is seventy degrees, its angle will be 4 degrees and 42 minutes. If the course is eighty degrees, its angle will be 4 degrees and 55 minutes. If the course is ninety degrees, its angle will be 5 degrees.18
יא
וכמה היא מנת מסלול הרוחב. אם יהיה מסלול הרוחב עשר מעלות תהיה מנתו נ"ב חלקים. ואם יהיה המסלול הזה כ' מעלות תהיה מנתו מעלה אחת ומ"ג חלקים. ואם יהיה המסלול ל' תהיה מנתו שתי מעלות ול' חלקים. ואם יהיה המסלול מ' תהיה מנתו שלש מעלות וי"ג חלקים. ואם יהיה המסלול נ' מעלות תהיה מנתו שלש מעלות ונ' חלקים. ואם יהיה המסלול ס' תהיה מנתו ארבע מעלות וכ' חלקים. ואם יהיה המסלול ע' תהיה מנתו ד' מעלות ומ"ב חלקים. ואם יהיה המסלול פ' תהיה מנתו ד' מעלות ונ"ה חלקים. ואם יהיה המסלול צ' תהיה מנתו ה' מעלות:
12
If [the course of the latitude] has both units and tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure], as was done with regard to the course of the sun and the course of the moon.19
What is implied? When the course of the latitude is 53 degrees, [the size of the angle should be determined as follows]. It has already been established that when the course is 50 degrees, its angle is 3 degrees and 50 minutes. When the course is 60 degrees, its angle is 4 degrees and 20 minutes. Therefore, there is a difference of 30 minutes between them, 3 minutes for each degree. Accordingly, [when] calculating the angle for a course of 53 degrees, [the result] will be 3 degrees and 59 minutes. A similar process should be followed with regard to all other figures.
יב
ואם יהיו אחדים עם העשרות תקח הראוי להם לפי היתר שבין שתי המנות כמו שעשית במסלול השמש ובמסלול הירח. כיצד הרי שהיה מסלול הרוחב נ"ג מעלות. וכבר ידעת שאילו היה המסלול נ' היתה מנתו שלש מעלות ונ' חלקים. ואילו היה המסלול ס' היתה מנתו ד' מעלות וכ' חלקים. נמצא היתר בין שתי המנות ל' חלקים ג' חלקים לכל מעלה. ונמצא לפי חשבון מסלול זה שהוא נ"ג שלש מעלות ונ"ט חלקים. ועל דרך זו תעשה בכל מנין ומנין:
13
Since you know the angles for all the values of the course of the latitude until ninety degrees, as was mentioned, you will be able to know the angle for all possible values of the course. For if the course is between 90 and 180 degrees, subtract the course from 180 and find the angle for the remainder.20
יג
מאחר שתדע מנתו של מסלול הרוחב עד צ' כמו שהודענוך. תדע מנות של כל מניינות המסלול. שאם יהיה המסלול יתר על צ' עד ק"פ תגרע המסלול מק"פ והנשאר תדע בו המנה:
14
21Similarly, if the course is between 180 and 270 degrees,22 subtract 180 from [the course] and find the angle for the remainder.23
יד
וזה הוא רוחב הירח בתחלת ליל זה. והוא דרומי שהרי המסלול יתר על ק"פ. וכן אם היה המסלול יתר מק"פ עד ר"ע תגרע ממנו ק"פ והנשאר תדע בו המנה:
15
Similarly, if the course is between 270 and 360 degrees, subtract [the course] from 360 and find the angle for the remainder.24
טו
ואם היה המסלול יותר על ר"ע עד ש"ס. תגרע אותו מש"ס והנשאר תדע בו המנה:
16
What is implied? If the course is 150°, subtract 150 from 180, leaving 30. As mentioned previously, the angle [of a course] of 30 [degrees] will be 2 degrees and 30 minutes. Thus, the angle [of a course] of 150 [degrees] also will be 2 degrees and 30 minutes.
טז
כיצד הרי שהיה המסלול ק"נ תגרע אותו מק"פ נשאר ל'. וכבר ידעת שמנת שלשים שתי מעלות ושלשים חלקים וכך תהיה מנת ק"נ שתי מעלות ושלשים חלקים:
17
If the course is 200°, subtract 180 from 200, leaving 20. As mentioned previously, the angle [of a course] of 20 [degrees] will be 1 degree and 43 minutes. Thus, the angle [of a course] of 200 [degrees] also will be 1 degree and 43 minutes.
יז
הרי שהיה המסלול ר'. תגרע ממנו ק"פ ישאר כ'. וכבר ידעת שמנת כ' היא מעלה אחת ומ"ג חלקים. וכן אם תהיה מנת ר' תהיה מעלה אחת ומ"ג חלקים:
18
If the course is 300°, subtract 300 from 360, leaving 60. As mentioned previously, the angle [of a course] of 60 [degrees] will be 4 degrees and 20 minutes. Thus, the angle [of a course] of 300 [degrees] also will be 4 degrees and 20 minutes. A similar process should be followed with regard to all other values.
יח
הרי שהיה המסלול ש' תגרע אותו מש"ס נשאר ס'. וכבר ידעת שמנת ששים ארבע מעלות וכ' חלקים. וכך היא מנת ש' ד' מעלות וכ' חלקים. ועל דרך זו בכל המניינות:
19
[The following procedure should be applied] if one desires to know the latitude of the moon and whether it is either northerly or southerly at the beginning of Friday night, the second of Iyar of this year: It has already been established that the true position of the moon on this night is 18 degrees and 36 minutes within the constellation of Taurus, in symbols 18° 36". [Similarly, it has been established that] the position of the head at that time is 27 degrees and 30 minutes within the constellation of Virgo, in symbols 27° 30'.
[To arrive at the latitude,] you must subtract the position of the head from the position of the moon, leaving a course of the latitude of 231 degrees and 6 minutes, in symbols 231° 6'. [As mentioned,] the minutes are of no consequence with regard to the course. Therefore, according to the principles explained in this chapter, the angle of this course will be 3 degrees and 53 minutes. This is the latitude of the moon at the beginning of this night. It is southerly, for the course is larger than 180 degrees.
יט
הרי שרצינו לידע רוחב הירח כמה הוא ובאיזו רוח הוא אם צפוני ואם דרומי בתחלת ליל ערב שבת שני לחדש אייר משנה זו. וכבר ידעת שמקום הירח האמיתי היה בליל זה בי"ח מעלות ול"ו חלקים ממזל שור. סימנו י"ח ל"ו. ומקום הראש היה באותה העת בכ"ז מעלות ול' חלקים ממזל בתולה. סימנו כז"ל. תגרע מקום הראש ממקום הירח. יצא לך מסלול הרוחב רל"א מעלות ו' חלקים. סימנו רל"א ו'. לפי שאין משגיחין על החלקים בכל המסלול. ונמצאת המנה של מסלול זה בדרכים שביארנו בפרק זה שלש מעלות ונ"ג חלקים. וזהו רוחב הירח בתחלת ליל זה. והוא דרומי שהרי המסלול יתר על ק"פ
FOOTNOTES
1.More specifically, as mentioned in Halachah 9, the maximum angular distance between the two orbits is 5 degrees.
2.The importance of the concept the Rambam introduces here, the difference in latitude between the planes of the orbits of the sun and the moon, becomes significant in the following chapter.
To explain briefly: In the previous chapters, it was explained that the visibility of the moon depends upon the distance in longitude between it and the sun. At the time of conjunction, the sun and the moon are at the same longitudinal point. Therefore, they set at the same time. As the difference in longitude between them increases, the crescent of the moon grows and the time of its setting becomes later, increasing the chances of its visibility.
Nevertheless, the moon's latitude also affects its visibility. The greater the latitude of the moon [i.e., its inclination from the orbit of the sun] the larger its crescent will appear. Also, a northerly latitude causes the moon to set later and thus makes it easier to be sighted. A southerly latitude, by contrast, causes the moon to set earlier and thus makes sighting it more difficult.
3.The difference in latitude between the orbits of the sun and the moon explains why there is not a lunar eclipse at every full moon, and why there is not a solar eclipse at every conjunction - although at the time of the full moon, the sun, the earth and the moon are aligned in a single line, and at the time of conjunction, the sun, the moon and the earth are aligned in a single line.
Although the longitude of the sun and the moon is the same at these times, since their latitudes are different, the moon's shadow does not interfere with the light of the sun at a conjunction, and the earth's shadow does not prevent the light of the sun from reaching the moon at a full moon. Only when a conjunction or a full moon takes place at (or near) the point where the orbits of the moon and the sun intersect does an eclipse take place.
4.Because of the revolution of the head, the determination of the moon's longitude will require several stages of computation.
5.I.e., the head revolves from east to west.
6.As evident from the later figures given by the Rambam, this number is an approximation, and the actual figure is several thirds less.
7.The Rambam is giving a negative figure here, his intent being 360° - 180° 57' 28. In positive terms, it would be a position of 179° 2' 32.
8.This subtraction is necessary, since, as mentioned above, the head revolves from east to west, opposite to the direction of the heavenly sphere as a whole.
Thus, we begin with a negative value as a starting point and add to it the distance traveled by the head. When that total is subtracted from 360, we have a positive figure that is the true position of the head. The reason the Rambam uses a negative figure for his starting point is that as the numbers increase, it is easier to add the mean distance traveled by the head to the starting point of 180° 57' 28 and subtract the total from 360, than to define the starting point in positive terms and subtract the mean progress from it.
9.As mentioned previously, the head and the tail are the positions where the moon's orbit intersects with that of the sun. Thus, if the moon is at the head or the tail, it is not at all inclined.
10.We have used a non-literal translation of the word ינפל in this and the following sentence based on the context in this halachah.
11.I.e., the difference between the position of the moon and the position of the head is less than 180 degrees, as stated in Halachah 10.
12.I.e., the difference between the position of the moon and the position of the head is more than 180 degrees, as stated in Halachah 10.
13.The Hebrew term רחב הירח literally means "the width of the moon." It was given this name because its range from 0° to 5° is far less than that of the longitude of the moon, ארך הירח, the angular distance between the moon and the sun, which ranges from 0° to 360°.
14.According to contemporary science, the Rambam is making an approximation, for the latitude of the moon can reach 5 degrees and 9 minutes.
15.As indicated from Halachah 11, this is the mid-point between the head and the tail, 90° and 270°.
16.I.e., the distance the moon has traveled in its orbit from the head to its present position.
17.This refers to the angle between the plane of the sun's orbit and the position of the moon in its orbit.
18.As stated above, this is the greatest latitude reached.
19.See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
20.For, as mentioned above, 90 degrees is the even mid-point of the course, and its angle increases and decreases in the same proportions as one approaches or leaves that point.
21.In the standard printed texts of the Mishneh Torah, there is a printing error, and the concluding phrase from the chapter was added here by mistake.
22.At 270°, as at 90°, the course reaches its maximum latitude, 5 degrees.
23.For, as mentioned above, the course begins to increase as it progresses after reaching its tail in the same proportions as it increases as it progresses from its head.
24.For the rate of the angular decrease from 270 to 180 is equivalent to the rate of decrease from 90 to 180.
Kiddush HaChodesh - Chapter Seventeen
1
All the principles we have explained above were intended so that you will be ready and prepared to know [how] to sight [the moon]. When you desire to know [how to sight the moon on a particular night], calculate the true position of the sun, the true position of the moon, and the position of the head [of the moon's orbit] for the time of the sighting [of the moon].
Afterwards, subtract the position of the sun from the position of the moon. The remainder is referred to as the first longitude.
א
כל הדברים שהקדמנו כדי שיהיו עתידים ומוכנים לידיעת הראיה. וכשתרצה לדעת זאת תתחיל ותחשוב ותוציא מקום השמש האמיתי ומקום הירח האמיתי ומקום הראש לשעת הראיה. ותגרע מקום השמש האמיתי ממקום הירח האמיתי והנשאר הוא הנקרא אורך ראשון:
2
After having determined the position of the head and the moon's position,1 you will be able to determine the moon's latitude and whether this latitude is northerly or southerly. This figure is referred to as the first latitude. Be careful with regard to [these two symbols,] the first longitude and the first latitude, and have them at hand [for later calculations].
ב
ומאחר שתדע מקום הראש ומקום הירח תדע מקום הירח כמה הוא. ואם הוא רוחב צפוני או דרומי והוא הנקרא רוחב ראשון. והזהר באורך הזה ראשון וברוחב הראשון ויהיו שניהם מוכנים לך:
3
Consider the first longitude:2 If the figure you arrive at is equal to nine degrees or less, know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is more than fifteen degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.3
If the first longitude is between nine and fifteen degrees, it will be necessary for you to make further calculations to know whether the moon will be sighted or not.
ג
והתבונן באורך הזה הראשון וברוחב הזה הראשון. אם יצא לך תשע מעלות בשוה או פחות. תדע בודאי שאי אפשר לעולם שיראה הירח באותו הלילה בכל ארץ ישראל ואין אתה צריך חשבון אחר. ואם יהיה האורך הראשון יתר על ט"ו מעלות תדע בודאי שהירח יראה בכל ארץ ישראל ואין אתה צריך לחשבון אחר. ואם יהיה האורך הראשון מ"ט מעלות ועד ט"ו תצטרך לדרוש ולחקור בחשבונות הראיה עד שתדע אם יראה או לא יראה:
4
When does the above apply? When the true position of the moon is located [in the area] between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.4 If, however, the position of the moon [is located in the range] between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius, and the first longitude is ten degrees or less,5 know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude6 is more than twenty-four degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is between ten and twenty-four degrees, it will be necessary to make further calculations to know whether or not the moon will be sighted.7
ד
במה דברים אמורים כשהיה מקום הירח האמיתי מתחלת מזל גדי עד סוף מזל תאומים. אבל אם היה מקום הירח מתחלת מזל סרטן עד סוף מזל קשת ויהיה אורך הראשון עשר מעלות או פחות. תדע שאין הירח נראה כלל באותו הלילה בכל ארץ ישראל. ואם היה הראשון יתר על כ"ד מעלות ודאי יראה בכל גבול ישראל. ואם יהיה האורך הראשון מעשר מעלות ועד עשרים וארבע תצטרך לדרוש ולחקור בחשבונות הראיה אם יראה או לא יראה:
5
These are the [further] calculations [necessary to determine] the sighting of the moon: Consider the constellation in which the moon is located.8 If it is the constellation of Aries, subtract9 59 minutes from the first longitude. If it is the constellation of Taurus, subtract one degree from the longitude.10 If it is the constellation of Gemini, subtract 58 minutes from the longitude.11 If it is the constellation of Cancer, subtract 5212 minutes from the longitude.
If it is the constellation of Leo, subtract 43 minutes from the longitude.13 If it is the constellation of Virgo, subtract 37 minutes from the longitude. If it is the constellation of Libra, subtract 34 minutes from the longitude.
If it is the constellation of Scorpio, subtract 34 minutes from the longitude. If it is the constellation of Sagittarius, subtract 36 minutes from the longitude.14 If it is the constellation of Capricorn, subtract 44 minutes from the longitude.15 If it is the constellation of Aquarius, subtract 53 minutes from the longitude. If it is the constellation of Pisces, subtract 58 minutes from the longitude.16The remainder after these minutes have been subtracted from the longitude is referred to as the second longitude.
ה
ואלו הן חשבונות הראיה. התבונן וראה הירח באיזה מזל הוא. אם יהיה במזל טלה תגרע מן האורך הראשון נ"ט חלקים. ואם יהיה במזל שור תגרע מן האורך מעלה אחת. ואם יהיה במזל תאומים תגרע מן האורך נ"ח חלקים. ואם יהיה במזל סרטן תגרע מן האורך מ"ג חלקים. ואם יהיה במזל אריה תגרע מן האורך מ"ג חלקים. ואם יהיה במזל בתולה תגרע מן האורך ל"ז חלקים. ואם יהיה במזל מאזנים תגרע מן האורך ל"ד חלקים. ואם יהיה במזל עקרב תגרע מן האורך ל"ד חלקים. ואם יהיה במזל קשת תגרע מן האורך ל"ו חלקים. ואם יהיה במזל גדי תגרע מן האורך מ"ד חלקים. ואם יהיה במזל דלי תגרע מן האורך נ"ג חלקים. ואם יהיה במזל דגים תגרע מן האורך נ"ח חלקים. והנשאר מן האורך אחר שתגרע ממנו אלו החלקים הוא הנקרא אורך שני:
6
Why are these minutes subtracted? Because the true position of the moon is not the place where the moon will actually be sighted [in the sky]. Instead, there is a [small] difference in both longitude and latitude.17 This [difference] is referred to as the sighting adjustment.
The sighting adjustment for the moon's longitude at the hour of the sighting of the moon18 should always be subtracted from the longitude, as we explained.
ו
ולמה גורעין חלקים אלו. לפי שמקום הירח האמיתי אינו המקום שיראה בו אלא שינוי יש ביניהם באורך וברוחב. והוא הנקרא שינוי המראה. ושינוי מראה האורך בשעת הראיה לעולם גורעין אותו מן האורך כמו שאמרנו:
7
[The latter point is not necessarily true,] by contrast, with regard to the sighting adjustment for the moon's latitude.19If the moon's latitude is northerly, we subtract the minutes of the sighting adjustment for the moon's latitude from the moon's first latitude.20 If, however, the moon's latitude is southerly, we add the minutes of the sighting adjustment for the moon's latitude to the moon's first latitude.21 The result after the addition or subtraction of these minutes to or from the [moon's] first latitude is referred to as the second latitude.
ז
אבל שינוי מראה הרוחב. אם היה רוחב הירח צפוני גורעין חלקים של שינוי מראה הרוחב מן הרוחב הראשון. ואם היה רוחב הירח הדרומי מוסיפין החלקים של שינוי מראה הרוחב על הרוחב הראשון. ומה שיהיה הרוחב הראשון אחר שמוסיפין עליו או גורעין ממנו אותם החלקים הוא הנקרא רוחב שני:
8
How many minutes are added or subtracted? If the moon is in the constellation of Aries, 9 minutes.22 If it is in the constellation of Taurus, 10 minutes. If it is in the constellation of Gemini, 16 minutes. If it is in the constellation of Cancer, 27 minutes. If it is in the constellation of Leo, 38 minutes. If it is in the constellation of Virgo, 44 minutes.
If it is in the constellation of Libra, 46 minutes.23 If it is in the constellation of Scorpio, 45 minutes. If it is in the constellation of Sagittarius, 44 minutes. If it is in the constellation of Capricorn, 36 minutes. If it is in the constellation of Aquarius, 2724 minutes. If it is in the constellation of Pisces, 12 minutes.
ח
וכמה הם החלקים שמוסיפין או גורעין אותן. אם יהיה הירח במזל טלה תשעה חלקים. ואם יהיה במזל שור י' חלקים. ואם יהיה במזל תאומים ט"ז חלקים. ואם יהיה במזל סרטן כ"ז חלקים. ואם יהיה במזל אריה ל"ח חלקים. ואם יהיה במזל בתולה מ"ד חלקים. ואם יהיה במזל מאזנים מ"ו חלקים. ואם יהיה במזל עקרב מ"ה חלקים. ואם יהיה במזל קשת מ"ד חלקים. ואם יהיה במזל גדי ל"ו חלקים. ואם יהיה במזל דלי כ"ד חלקים. ואם יהיה במזל דגים י"ב חלקים:
9
Since you know the [number of] minutes [for the adjustment] for each constellation, add or subtract them to or from the first latitude, as was explained, and arrive at the second latitude. You already know whether it will be northerly or southerly,25 and you will know the number of degrees and minutes of this second latitude. Prepare this figure and have it at hand.
ט
מאחר שתדע חלקים אלו תגרע אותן מן הרוחב הראשון או תוסיף אותן עליו כמו שהודענוך ויצא לך הרוחב השני. וכבר ידעת אם הוא צפוני או דרומי. ותדע כמה מעלות וכמה חלקים נעשה זה הרוחב השני ותכין אותו לפניך ויהיה עתיד:
10
Afterwards,26 you must set aside [for later use in subtracting or adding] a portion of this second latitude, because the moon fluctuates slightly in its orbit.27 What is the size of the portion you must separate? [This depends on the position of the moon in the celestial sphere.]28
If the moon is located between the beginning of the constellation of Aries and its twentieth degree - and similarly, [when the moon is located] between the beginning of the constellation of Libra and its twentieth degree - separate two fifths of the second latitude.29
If the moon is located between the twentieth degree of the constellation of Aries and the tenth degree of the constellation of Taurus - and similarly, [when the moon is located] between the twentieth degree of the constellation of Libra and the tenth degree of the constellation of Scorpio - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Taurus and its twentieth degree - and similarly, [when the moon is located] between the tenth degree of the constellation of Scorpio and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Taurus and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Scorpio and its end - separate one fifth from the second latitude.
If the moon is located between the beginning of the constellation of Gemini and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of Sagittarius and its tenth degree - separate one sixth of the second latitude.
If the moon is located between the tenth degree of the constellation of Gemini and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Sagittarius and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Gemini and its twenty-fifth degree - and similarly, [if the moon is located] between the twentieth degree of the constellation of Sagittarius and its twenty-fifth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the twenty-fifth degree of the constellation of Gemini and the fifth degree of the constellation of Cancer - and similarly, [if the moon is located] between the twenty-fifth degree of the constellation of Sagittarius and the fifth degree of the constellation of Capricorn - do not make any separation, because at this point the moon does not fluctuate at all from its orbit.30
If the moon is located between the fifth degree of the constellation of Cancer and its tenth degree - and similarly, [if the moon is located] between the fifth degree of the constellation of Capricorn and its tenth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the tenth degree of the constellation of Cancer and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Capricorn and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Cancer and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Capricorn and its end - separate one sixth from the second latitude.
If the moon is located between the beginning of the constellation of Leo and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of the Aquarius and its tenth degree - separate one fifth of the second latitude.
If the moon is located between the tenth degree of the constellation of Leo and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Aquarius and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Leo and the tenth degree of the constellation of Virgo, and similarly, [if the moon is located] between the twentieth degree of the constellation of Aquarius and tenth degree of the constellation of Pisces - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Virgo and its end - and similarly, [if the moon is located] between the tenth degree of the constellation of Pisces and its end - separate two fifths from the second latitude.
This portion that is separated from the second latitude is referred to as the circuit of the moon.
י
ואחר כך תחזור ותקח מן הרוחב השני הזה מקצתו. מפני שהירח נלוז מעט במעגלו. וכמה הוא המקצת שתקח ממנו. אם יהיה מקום הירח מתחלת מזל טלה עד כ' מעלות ממנו. או מתחלת מזל מאזנים עד כ' מעלות ממנו. תקח מן הרוחב השני שני חמישיו. ואם יהיה הירח מכ' ממזל טלה עד י' מעלות ממזל שור או מכ' ממזל מאזנים עד י' מעלות ממזל עקרב תקח מן הרוחב השני שלישיתו. ואם יהיה הירח מעשר מעלות ממזל שור עד כ' ממנו או מעשר מעלות ממזל עקרב עד כ' ממנו תקח מן הרוחב השני רביעיתו. ואם יהיה הירח מכ' מעלות ממזל שור עד סופו או מכ' ממזל עקרב עד סופו תקח מן הרוחב השני חמישיתו. ואם יהיה הירח מתחלת מזל תאומים עד עשר מעלות ממנו או מתחלת מזל קשת עד עשר מעלות ממנו תקח מן הרוחב השני שתותו. ואם יהיה הירח מי' מעלות ממזל תאומים ועד כ' ממנו או מעשר ממזל קשת עד כ' ממנו תקח מן הרוחב השני חצי שתותו. ואם יהיה מקום הירח מכ' ממזל תאומים עד כ"ה ממנו או מכ' ממזל קשת עד כ"ה ממנו תקח מן הרוחב השני רביע שתותו. ואם יהיה מקום הירח מכ"ה ממזל תאומים עד חמש מעלות ממזל סרטן או מכ"ה ממזל קשת עד חמש מעלות ממזל גדי לא תקח כלום. לפי שאין כאן נליזת מעגל. ואם יהיה הירח מחמש ממזל סרטן עד עשר ממנו או מחמש ממזל גדי עד עשר ממנו תקח מן הרוחב השני רביע שתותו. ואם יהיה מקום הירח מי' ממזל סרטן עד כ' ממנו או מעשר ממזל גדי עד עשרים ממנו תקח מן הרוחב השני חצי שתותו. ואם יהיה מקום הירח מכ' ממזל סרטן עד סופו או מכ' ממזל גדי עד סופו תקח מן הרוחב השני שתותו. ואם יהיה הירח מתחלת מזל אריה עד עשר מעלות ממנו או מתחלת מזל דלי עד עשר מעלות ממנו תקח ממנו הרוחב השני חמישיתו. ואם יהיה הירח מי' מעלות ממזל אריה עד כ' ממנו או מי' ממזל דלי עד כ' ממנו תקח מן הרוחב השני רביעיתו. ואם יהיה הירח מכ' ממזל אריה עד עשר ממזל בתולה או מכ' ממזל דלי עד עשר ממזל דגים תקח מן הרוחב השני שלישיתו. ואם יהיה הירח מעשר מעלות ממזל בתולה עד סופו או מי' מעלות ממזל דגים עד סופו תקח מן הרוחב השני ב' חמישיו. וזאת המקצת שתקח מן הרוחב השני היא הנקראת מעגל הירח:
11
Afterwards, go back and consider whether the latitude of the moon is northerly or southerly. If it is northerly, subtract [the adjustment referred to as] the circuit of the moon from the second longitude.31 If the moon's longitude is southerly, add the circuit of the moon to the second longitude.32
When does the above apply? When the moon's position is located between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.33 If, however, the moon's position is located between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius,34 the opposite is true: If the moon's latitude is northerly, the circuit should be added to the second longitude,35 and if the moon's latitude is southerly, the circuit should be subtracted from the second longitude.36
The remainder after the additions or subtractions have been made to the second longitude is referred to as the third longitude. Know that if there is no fluctuation within the circuit, and there is no figure to be separated from the second latitude,37 the second longitude also will serve as the third longitude, without any decrease or increase.
יא
ואחר כך תחזור ותתבונן ברוחב הירח ותראה אם הוא צפוני או דרומי. אם הוא צפוני תגרע מעגל הירח הזה מן האורך השני. ואם היה רוחב הירח דרומי תוסיף המעגל הזה על האורך השני. במה דברים אמורים כשהיה מקום הירח מתחלת מזל גדי עד סוף מזל תאומים. אבל אם היה הירח מתחלת מזל סרטן עד סוף מזל קשת יהיה הדבר הפך. שאם יהיה רוחב הירח צפוני תוסיף המעגל על האורך השני. ואם היה רוחב הירח דרומי תגרע המעגל מן האורך השני. ומה שיהיה האורך השני אחר שתוסיף עליו או תגרע ממנו הוא הנקרא אורך השלישי. ודע שאם לא יהיה שם נליזת מעגל ולא נתן החשבון לקחת מן הרוחב השני כלום. יהיה האורך הב' עצמו הוא האורך השלישי בלא פחות ובלא יתר:
12
Afterwards, go back and see the constellation in which the third longitude - i.e., [the amended figure representing] the distance between the sun and the moon - is located:38 If it is located in the constellation of Pisces or Aries, add one sixth [of its length] to the third longitude.39 If the [third] longitude is located in the constellation of Aquarius or the constellation of Taurus, add one fifth [of its length] to the third longitude.40 If the [third] longitude is located in the constellation of Capricorn or the constellation of Gemini, add one sixth [of its length] to the third longitude.
If the [third] longitude is located in the constellation of Sagittarius or the constellation of Cancer, leave the third longitude as it is, without making any addition or subtraction.41 If the [third] longitude is located in the constellation of Scorpio or the constellation of Leo, subtract one fifth [of its length] from the third longitude. If the [third] longitude is located in the constellation of Libra or the constellation of Virgo, subtract one third [of its length] from the third longitude.42
The figure resulting from these subtractions or additions to the third longitude, or from leaving it without adjustment, is referred to as the fourth longitude.
[Afterwards, a further correction is necessary:] Return to the first latitude,43 and set aside two thirds [of its length]. This is called the correction [resulting from geographic] latitude.44
Consider whether the latitude of the moon is northerly. If so, add the correction [resulting from geographic] latitude to the fourth longitude.45 If the latitude of the moon is southerly, subtract the correction [resulting from geographic] latitude from the fourth longitude.46 The figure resulting from these subtractions or additions to the fourth longitude is referred to as the arc of sighting.
יב
ואחר כך תחזור ותראה האורך השלישי הזה והוא המעלות שבין הירח והשמש באיזה מזל הוא. אם יהיה במזל דגים או במזל טלה. תוסיף על האורך השלישי שתותו. ואם יהיה האורך במזל דלי או במזל שור. תוסיף על האורך השלישי חמישיתו. ואם יהיה האורך במזל גדי או במזל תאומים. תוסיף על האורך השלישי שתותו. ואם יהיה האורך במזל קשת או במזל סרטן. תניח האורך השלישי כמות שהוא ולא תוסיף עליו ולא תגרע ממנו. ואם היה האורך במזל עקרב או במזל אריה. תגרע מן האורך השלישי חמישיתו. ואם יהיה האורך במזל מאזנים או במזל בתולה. תגרע מן האורך השלישי שלישיתו. ומה שיהיה האורך השלישי אחר שתוסיף עליו או תגרע ממנו או תניח אותו כמות שהוא. הוא הנקרא אורך רביעי. ואחר כך תחזור אצל רוחב הירח הראשון ותקח שני שלישיו לעולם. וזה הוא הנקרא מנת גובה המדינה. ותתבונן ותראה אם יהיה רוחב הירח צפוני. תוסיף מנת גובה המדינה על האורך הרביעי. ואם יהיה רוחב הירח דרומי. תגרע מנת גובה המדינה מן האורך הרביעי. ומה שיהיה האורך הרביעי אחר שגורעין ממנו או שמוסיפין עליו הוא הנקרא קשת הראייה:
13
What is implied? For example, let us attempt to determine whether or not it will be possible to sight the moon on Friday night, the second of Iyar of this year: First, it is necessary to determine the true position of the sun, the true position of the moon, and the moon's latitude for this time47 according to the methods that were disclosed [in the previous chapters].
The result is that the true position of the sun is seven degrees and nine minutes in the constellation of Taurus, in symbols 7° 9'. The true position of the moon is eighteen degrees and thirty-six minutes in the constellation of Taurus, in symbols 18° 36'. The moon's latitude is three degrees and fifty-three minutes, in symbols 3° 53', and it is southerly. This is the first latitude.
Afterwards, you should subtract the position of the sun from the position of the moon, arriving at a remainder of eleven degrees and twenty-seven minutes, in symbols 11° 27'. This is the first longitude.
Since the moon is located in the constellation of Taurus, the sighting adjustment for the longitude will be one degree. This should be subtracted from the first longitude, producing a second longitude of 10 degrees and twenty-seven minutes, in symbols 10° 27'. The sighting adjustment for the latitude is ten minutes. Since the moon's latitude is southerly, this sighting adjustment of ten minutes should be added to the moon's latitude, producing a second latitude of four degrees and three minutes, in symbols 4° 3'.
Since the moon is located in the eighteenth minute of the constellation of Taurus, it is proper to set aside one fourth of the second latitude as the circuit of the moon. Thus, at this time, the circuit of the moon will be one degree and one minute. We pay no attention to the seconds.
יג
כיצד הרי שבאנו לחקור אם יראה הירח בליל ערב שבת שני לחדש אייר משנה זו או לא יראה. תוציא מקום השמש האמיתי ומקום הירח האמיתי ורוחב הירח לשנה זו כמו שהודענוך. יצא לך מקום השמש האמיתי בז' מעלות וט' חלקים ממזל שור. סימנו ז"ט. ויצא לך מקום הירח האמיתי בי"ח מעלות ול"ו חלקים ממזל שור. סימנו י"ח ל"ו. ויצא לך רוחב הירח ברוח דרום שלש מעלות ונ"ג חלקים. סימנו ג"נ ג'. וזה הוא הרוחב הראשון. ותגרע מקום השמש ממקום הירח ישאר י"א מעלות וכ"ז חלקים. סימנו י"א כ"ז. וזה הוא האורך הראשון. ולפי שהיה הירח במזל שור יהיה שינוי מראה האורך מעלה אחת וראוי לגרוע אותה מן האורך הראשון. יצא לך האורך השני י' מעלות וכ"ז חלקים. סימנו יכ"ז. וכן יהיה שינוי מראה הרוחב י' חלקים. ולפי שרוחב הירח היה דרומי ראוי להוסיף עליו שינוי המראה שהוא עשרה חלקים. יצא לך הרוחב השני ד' מעלות וג' חלקים. סימנו ד"ג. ולפי שהיה הירח בי"ח מעלות ממזל שור ראוי ליקח מן הרוחב השני רביעיתו והוא הנקרא מעגל הירח. יצא לך מעגל הירח לעת זו מעלה אחת וחלק אחד לפי שאין מדקדקין בשניות:
14
Since the latitude of the moon is southerly and the true position of the moon is located between the beginning [of the constellation] of Capricorn and the beginning [of the constellation] of Cancer, it is correct to add the circuit of the moon to the second longitude. Thus, the third longitude will be eleven degrees and twenty-eight minutes, in symbols 11° 28'.
Since this longitude is located in the constellation of Taurus, it is fitting to add one fifth to the third longitude - i.e., two degrees and eighteen minutes. Thus, the fourth longitude will be thirteen degrees and forty-six minutes, in symbols 13° 46'.
We then go back to the first latitude and separate two thirds of it. Thus, the correction [resulting from geographic] latitude is two degrees and thirty-five minutes. Since the latitude is southerly, the correction [resulting from geographic] latitude should be subtracted from the fourth longitude, leaving a remainder of eleven degrees and eleven minutes, in symbols 11° 11'. This is the arc of sighting on this night.
Following this process, you can determine the number of degrees and the number of minutes every night for the moon's sighting48, which you desire for all time.
יד
ולפי שרוחב הירח דרומי ומקום הירח האמיתי בין ראש גדי וראש סרטן. ראוי להוסיף המעגל על האורך השני. יצא לך האורך השלישי י"א מעלות וכ"ח חלקים. סימנו י"א כ"ח. ולפי שהאורך הזה במזל שור ראוי להוסיף על האורך השלישי חמישיתו שהוא שתי מעלות וי"ח חלקים. ויצא לך האורך הרביעי י"ג מעלות ומ"ו חלקים. סימנו י"ג מ"ו. וחזרנו אצל הרוחב הראשון ולקחנו שני שלישיו ויצא מנת גובה המדינה והוא שתי מעלות ול"ה חלקים. ולפי שהיה הרוחב דרומי. ראוי לגרוע ממנו מנת גובה המדינה מן האורך הרביעי. ישאר לך י"א מעלות וי"א חלקים. סימנו י"א י"א. וזו היא קשת הראיה בלילה הזה. ועל הדרך הזה תעשה ותדע קשת הראיה כמה מעלות וכמה חלקים יש בה בכל ליל ראיה שתרצה לעולם:
15
After you have determined this arc [of sighting], consider it. Know [these rules]: If the arc of sighting is nine degrees or less, it is impossible for the moon to be sighted anywhere in Eretz Yisrael. If the arc of sighting is more than fourteen degrees, it is impossible49 for it not to be seen and openly revealed throughout Eretz Yisrael.
טו
ואחר שתצא קשת זו תבין בה. ודע שאם תהיה קשת הראייה תשע מעלות או פחות אז אפשר שיראה בכל ארץ ישראל. ואם תהיה קשת הראייה יתר על י"ד מעלות אי אפשר שלא יראה ויהיה גלוי לכל ארץ ישראל:
16
If the arc of sighting is between the beginning of the tenth degree and the end of the fourteenth degree, [the following procedure should be followed:] One should consider the arc of sighting in relation to the first longitude50 and determine whether or not the moon will be seen from the limits prevalent [at that time]. They are referred to as the sighting limits.
טז
ואם תהיה קשת הראייה מתחלת מעלה עשירית עד סוף מעלה י"ד. תערוך קשת הראייה אל האורך הראשון ותדע אם יראה או לא יראה מן הקיצין שיש לו. והן הנקראין קיצי הראיה:
17
The following are the sighting limits: If the arc of sighting is between nine and ten degrees, or more than ten [degrees], and the first longitude is thirteen degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
יז
ואלו הן קיצי הראיה. אם תהיה קשת הראיה מיתר על ט' מעלות עד סוף עשר מעלות או יתר על עשר. ויהיה האורך הראשון י"ג מעלות או יותר. ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
18
If the arc of sighting is between ten and eleven degrees, or more than eleven [degrees], and the first longitude is twelve degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
יח
ואם תהיה קשת הראייה מיתר על עשר מעלות עד סוף י"א מעלות או יתר על אחת עשרה. ויהיה האורך הראשון י"ב מעלות או יותר. ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
19
If the arc of sighting is between eleven and twelve degrees, or more than twelve [degrees], and the first longitude is eleven degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
יט
ואם תהיה קשת הראייה מיתר על י"א עד סוף י"ב מעלות או יתר על י"ב. ויהיה האורך הראשון י"א מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
20
If the arc of sighting is between twelve and thirteen degrees, or more than thirteen [degrees], and the first longitude is ten degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
כ
ואם תהיה קשת הראייה מיתר על י"ב מעלות עד סוף י"ג מעלות או יתר על י"ג. ויהיה האורך הראשון י' מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
21
If the arc of sighting is between thirteen and fourteen degrees, or more than fourteen [degrees], and the first longitude is nine degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted. This concludes the sighting limits.
כא
ואם תהיה הראיה מיתר על י"ג מעלות עד סוף י"ד או יתר על י"ד. ויהיה האורך הראשון תשע מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה. ועד כאן סוף הקיצין:
22
What is implied? If we were to consider the arc of sighting for Friday night, the second of Iyar of this year, we would calculate the arc of sighting to be eleven degrees and eleven minutes, as you have already determined.51
Since the arc of sighting is between ten and fourteen degrees, it is necessary to consider it in relation to the first longitude. It has already been established that on this night, the [first] longitude is ten degrees and twenty seven minutes. Since the first longitude is greater than eleven [degrees], we can be assured that the moon will be sighted on that night according to the limits established. Similar procedures should be followed [on every occasion when it is necessary to consider] the arc of sighting in relation to its first longitude.
כב
כיצד באנו להתבונן בקשת הראייה של לילי ערב שבת שני לחדש אייר משנה זו. יצא לנו בחשבון קשת הראייה י"א מעלות וי"א חלקים כמו שידעת. ולפי שהיה קשת הראייה בין עשר עד ארבע עשרה ערכנו אותה אל האורך הראשון. וכבר ידעת שהאורך הזה בליל זה י"א מעלות וכ"ז חלקים. ולפי שהיתה קשת הראייה יתר על י"א מעלות והיה האורך הראשון יתר על עשרה . יודע שודאי יראה בליל זה לפי הקצין הקצובות. וכן תשער בכל קשת וקשת עם האורך הראשון שלה:
23
From all the above, you have seen the extent of the calculations, and the additions and the subtractions that required much effort to present a method that comes close [to being exact]52 without necessitating extremely complicated calculations. [This process is necessary] because the moon has major incongruities in its orbit.
In this vein, our Sages said,53 "'The sun knows the time of its setting'; the moon does not know the time of its setting." Similarly, our Sages said,54 "At times, its setting is prolonged, and at times, it is hastened." This is reflected in these calculations, where at times it is necessary to add, and at times it is necessary to subtract until we arrive at the arc of sighting. And as explained, at times the arc of sighting is great, and at times it is small.
כג
וכבר ראית מן המעשים האלו כמה חשבונות יש בו וכמה תוספות וכמה גירועין אחר שיגענו הרבה. עד שהמציאנו דרכים קרובים שאין בחשבונם עומק גדול. שהירח עקלקלות גדולות יש במעגלותיו. ולפיכך אמרו חכמים שמש ידע מבואו ירח לא ידע מבואו. ואמרו חכמים פעמים בא בארוכה פעמים בא בקצרה. כמו שתראה מחשבונות אלו שפעמים תוסיף ופעמים תגרע עד שתהא קשת הראייה. ופעמים תהיה קשת הראייה ארוכה ופעמים קצרה כמו שביארנו:
24
The rationales for all these calculations, and the reasons why this number is added, and why that subtraction is made, and how all these concepts are known, and the proofs for each of these principles are [the subject] of the wisdom of astronomy and geometry, concerning which the Greeks wrote many books.
These texts are presently in the hands of the sages. The texts written by the Sages of Israel in the age of the prophets from the tribe of Yissachar55 have not been transmitted to us. Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern.56 For a matter whose rationale has been revealed and has proven truthful in an unshakable manner, we do not rely on [the personal authority of] the individual who made these statements or taught these concepts, but on the proofs he presented and the reasons he made known.57
כד
וטעם כל אלו החשבונות ומפני מה מוסיפים מנין זה ומפני מה גורעין. והיאך נודע כל דבר ודבר מאלו הדברים. והראיה על כל דבר ודבר. היא חכמת התקופות והגימטריות שחברו בה חכמי יון ספרים הרבה והם הנמצאים עכשיו ביד החכמים. אבל הספרים שחברו חכמי ישראל שהיו בימי הנביאים מבני יששכר לא הגיעו אלינו. ומאחר שכל אלו הדברים בראיות ברורות הם שאין בהם דופי ואי אפשר לאדם להרהר אחריהם, אין חוששין למחבר בין שחברו אותם נביאים בין שחברו אותם האומות שכל דבר שנתגלה טעמו ונודעה אמיתתו בראיות שאין בהם דופי אנו סומכין על זה האיש שאמרו או שלמדו על הראיה שנתגלתה והטעם שנודע
FOOTNOTES
1.Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text.
2.In this instance as well, our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, where the words "and the first latitude" were added unnecessarily.
3.Note the apparent contradiction to the figures the Rambam mentions in Chapter 15, Halachah 2, and the resolution suggested in Note 4 of that chapter.
4.In these months, the ecliptic (the plane of the sun's orbit as extended to the celestial sphere) is inclined to the north. After the conjunction, the moon proceeds away from the position of the sun. When the inclination of the ecliptic is northward, this movement places it in a more northerly position. Therefore, the moon will set later than would be foreseen otherwise, resulting in a greater possibility of seeing the new moon.
As mentioned in the notes of Chapter 16, as the longitude of the moon increases, seeing the moon also becomes easier. In these months, however, a lesser longitude is required.
5.In these months, the ecliptic is inclined to the south. As the moon proceeds away from the position of the sun after conjunction, it will be in a more southerly position in these months. Therefore,the moon will set earlier than would be foreseen otherwise, resulting in a lesser possibility of seeing the new moon. To compensate for this difference, a greater longitude is required.
6.Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, and the word "latitude" was added unnecessarily.
7.To summarize the Rambam's statements to this point: When the longitude of the moon (the angular distance between the moon and the sun) is minimal, the moon's crescent will be small and the interval between the time of its setting and that of the sun will be small. Hence, it is unlikely that the moon will be sighted.
When the longitude of the moon is greater, the size of the moon's crescent will increase, as will the interval between the time of its setting and that of the sun. Accordingly, the possibility of sighting the moon will increase.
When the longitude is significantly large, it is obvious that the moon will be seen and no other calculations are necessary. When, however, the longitude is of intermediate size, there is a question whether the moon will be seen. The resolution of this question depends on the inclination of the ecliptic and the latitude of the moon - i.e., the angle - and the direction of that angle - to which the moon is inclined from the plane of the sun.
[In this context, it is worthy to mention a question raised by several contemporary commentaries on Hilchot Kiddush HaChodesh: Seemingly, there is a direct connection between the concepts mentioned at the conclusion of Chapter 15 and those mentioned at the beginning of this chapter. Why does the Rambam interpose the discussion of the moon's latitude (the subject matter of Chapter 16, which becomes relevant only in subsequent halachot) between them?]
8.The sighting adjustment for longitude is based on two different factors: a) whether the constellation is inclined to the north or to the south as it intersects the horizon of Jerusalem, and b) the extent of the southerly position of that constellation.
To explain: The constellations intersect the horizon at different angles, reflecting the pattern of their inclination in the heavenly sphere. The constellations from Capricorn until Gemini intersect the horizon at a northerly angle, and the constellations from Cancer to Sagittarius intersect the horizon at a southerly angle.
With regard to the second factor, all the constellations are located to the south of Jerusalem. Jerusalem is located 32 degrees north, and the constellation of Cancer, the most northerly of the constellations, is located 23 1/2 degrees north. The more northerly a constellation is located, however, the greater the need for a subtraction from its longitude.
9.This is the constellation that the moon enters at the vernal (spring) equinox. It is inclined to the north and is not located in an extremely southerly position. Hence, a large sighting adjustment is necessary.
10.Since the constellation of Taurus intersects the horizon at a northerly inclination and it is located in a relatively northerly position, the largest adjustment is necessary.
11.Although this constellation is located in a very northerly position, its northerly inclination is less. Hence, a smaller subtraction is made.
12.Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
Although Cancer is located in the most northerly position of all the constellations, since it has a southerly inclination the sighting adjustment required is less.
13.This and the four constellations that follow have southerly inclinations. Hence, the figure subtracted from their longitude is less.
14.This is the smallest sighting adjustment, because this constellation is located in a more southerly position than the others with a southerly inclination.
15.From this point on, the sighting adjustment increases, because these constellations have a northerly inclination.
16.The commentaries have noted that although the general thrust of the adjustments suggested by the Rambam conform to the calculations of the astronomers, the exact figures he gives follow neither the classic Greek figures nor those of modern astronomy. It is possible to explain that the Rambam was speaking merely in approximations, giving us a figure useful enough to calculate the position where the moon would be sighted, but not an exact scientific measure. This theory is borne out by the fact that he does not provide different measures for northern and southern latitudes, although according to science these figures vary.
17.To explain: The true position of the moon reflects the line extending from the center of the earth through the center of the moon, as it is projected against the heavenly sphere. Since Jerusalem (or for that matter, any other location on the earth's surface) is not located at the center of the earth, but rather 4000 miles away, there will be a slight difference between the line described previously and the line extending from a person standing in Jerusalem to the center of the moon, as it is projected against the heavenly sphere. The closer the moon is to the horizon, the larger the sighting adjustment that has to be made.
[The same concept applies with regard to the sun. Nevertheless, since the distance between the earth and the sun is great, the angular difference between these two lines is not of consequence. The moon, by contrast, is located much closer to the earth and, at times, a difference of close to a degree can arise.]
In the evening, the moon will always appear slightly closer to the horizon than it actually is - i.e., it will appear closer to the position of the sun. Therefore, the angular difference between the two lines mentioned above should be subtracted from the moon's true position. As explained above, the extent of the adjustment to be made depends on the inclination at which constellation intersects the horizon and its latitude in the heavenly sphere.
18.This principle applies during all the PM hours. During the AM hours, by contrast, the sighting adjustment should be added to the position of the moon (Ralbach).
19.The sighting adjustment for the moon's latitude is derived by creating a parallax - i.e., a line directly parallel to the line running from the point of the moon's first longitude to its first latitude is drawn from the point of its second longitude. A second line is drawn from the position of an onlooker in Jerusalem through the point of the first latitude and intersecting the line of the moon's second latitude. The point where these two lines intersect is the moon's second longitude. The adjustment mentioned in the following halachah represents the angle between these two lines.
20.Because Jerusalem is situated in a more northerly position than all the Zodiac constellations, the moon will always appear more southerly than it actually is. Therefore, if its latitude is northerly, a subtraction is necessary. To use geometric terms: When the moon's latitude is northerly, its second latitude will always be closer to the point of its longitude than to its first latitude.
21.Since the moon will always appear more southerly, an addition is required when its original latitude is southerly. In geometric terms: When the moon's latitude is southerly, its second latitude will always be further removed from the point of its longitude than its first latitude.
22.This is the point directly after the vernal (spring) equinox, when the sun is inclined northward and enters the northern part of its orbit.
23.This is the point directly after the autumnal equinox, when the sun is inclined southward and enters the southern part of its orbit.
24.Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
25.The Rambam is speaking about the second latitude, since it is possible for the sighting adjustment to change a northerly latitude to a southerly one.
26.The purpose of the calculations that follow (reaching a third longitude and a fourth longitude) is to calculate the time between the setting of the sun and the setting of the moon. The first longitude is sufficient to inform us whether or not the crescent of the moon will be large enough to be visible. The subsequent calculations are necessary to determine whether or not there will be sufficient time for actually sighting the moon. For when the crescent is small, it is difficult to detect unless there is ample time before it sets.
The third longitude reflects the point in the celestial sphere that will set at the same time as the moon does, as seen by a person standing on the equator. This is not the point in the celestial sphere where the moon appears to be located, but rather a point in the celestial sphere that is reached by drawing a line originating at the equator, running parallel to the horizon of the equator, and extending through the center of the moon. The point where this line intersects the celestial sphere is the third longitude.
The reason for associating the moon's position with the equator is to establish a connection with a standard measure of time. In Jerusalem (and for that matter, anywhere else in the northern or southern hemisphere), the apparent movement of the celestial sphere varies with the seasons. On the equator, by contrast, the movement of the celestial sphere is constant at all times, 15 minutes to the hour.
27.Cf. Proverbs 2:15.
28.The angle between each particular constellation in the celestial sphere and the equator varies. The size of the adjustment to be made for the third longitude depends on that angle.
29.These are the points in the celestial sphere that intersect the horizon of the equator at the greatest angle. Therefore, the largest adjustment is necessary.
30.These are the points within the celestial sphere that are more or less parallel to the equator.
31.This means that when the moon's latitude is northerly, the third longitude will always be closer to the equator.
32.This means that when the moon's latitude is southerly, the third longitude will always be further removed from the equator.
33.These are the constellations that are inclined in a northerly direction.
34.I.e., the constellations that are inclined in a southerly direction.
35.This means that when the moon's latitude is northerly, the third longitude will always be further removed from the equator.
36.This means that when the moon's latitude is southerly, the third longitude will always be closer to the equator.
37.As happens when the moon is located in the beginning of the constellations of Cancer and Capricorn.
38.The Rambam's intent in these sets of calculations is to reach a point on the equator that will set at the same time the third longitude sets in Jerusalem. For although the third longitude was able to relate the moon's position to the equator, it did not take into consideration the difference between the horizon of the equator and the horizon of Jerusalem. This is accomplished by drawing a line from the third longitude to the equator, which is parallel to the horizon of Jerusalem.
39.Two factors are significant in determining the fourth longitude: a) The angle of the constellation's inclination to the horizon of the equator. The greater the inclination of the constellation, the closer the fourth longitude will be located to the equator.
b) whether the constellation is inclined to the north or to the south.
If the constellation is inclined to the north, the third longitude, and hence the place on the equator parallel to it, will be located further away from the horizon, resulting in a later setting and thus an extended fourth longitude. Conversely, if the inclination is southerly, the third longitude will be located closer to the horizon, resulting in a shortened fourth longitude.
Of these two factors, the latter is more significant, and causes a larger correction. To explain these factors with regard to the constellations of Pisces and Aries: These constellations are inclined to a great degree, a factor that would reduce the fourth longitude. Since, however, they are northerly inclined, and this is the stronger factor, a modest increase is required.
40.These constellations are inclined to the north, and the degree of their inclination is less than that of Pisces and Aries. Hence, a greater increase is required.
41.Here, the constellations begin a southerly inclination. Hence, although they are more parallel to the horizon of the equator, no addition is made.
42.In this instance, the degree of inclination of these constellations is great and their inclination is southerly. Both of these factors lead to a reduction in the fourth longitude. Hence, the greatest subtraction is required.
43.The Ralbach questions why the Rambam refers to the first latitude. Seemingly, it would be appropriate to make this correction based on the second latitude, for there is a significant difference between it and the first latitude. According to trigonometry, it also would appear that the calculations should be based on the second latitude.
44.Although the fourth longitude established a relationship between the equator and Jerusalem, it is still dependent on the third longitude, which relates to the moon and the celestial sphere as they set on the horizon of the equator. Through the correction mentioned here, we find a place on the extension of the equator that will set at the same as the moon sets in Jerusalem. Having reached this point, we can calculate the difference in time (15 degrees to the hour) between the setting of the sun and this point (which will set at the same time as the setting of the moon). Accordingly, we will be able to determine whether or not this interval will allow for the sighting of the moon.
The correction for geographic longitude is reached by drawing a line from the position of the moon parallel to the horizon of Jerusalem. One might ask: If this was the Rambam's intent, why were so many intermediate steps - the definition of the second, third, and fourth latitudes - necessary? Why didn't he suggest drawing the above- mentioned line at the very beginning of his calculations?
The explanation is that the Rambam allowed an individual to follow his own steps in arriving at this final figure. I.e., these lines and distances are all artificial and can be determined only by calculations. Through trigonometry, if one knows the length of one side of a triangle and two angles, or the length of two sides and one angle, it is possible to calculate the size of all three angles and all three sides. To find the line extending from the moon to the equator parallel to the horizon of Jerusalem, the Rambam had to build sets of triangles, and calculate angles based on the relationship of one triangle to another. The process he followed is reflected in the series of corrections he offers.
45.A northerly latitude means that the actual position of the moon is further removed from the horizon than the third longitude. This will result in a later setting of the moon. Accordingly, the correction based on geographic latitude will require addition to the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
46.A southerly latitude means that the actual position of the moon is closer to the horizon than the third longitude. This will result in an earlier setting of the moon. Accordingly, the correction based on geographic latitude will require subtraction from the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
47.Our translation represents a correction of the standard printed text of the Mishneh Torah.
48.It is possible that the Rambam's wording alludes to a concept mentioned previously, that the calculations he suggests are applicable only at the beginning of the month, when the new moon might be sighted.
49.I.e., barring clouds, as explained at the beginning of the following chapter.
50.As mentioned at the beginning of this chapter, the first longitude gives us information regarding the size of the moon's crescent and the difference between the moon's setting and that of the sun. When the first longitude is sufficiently large or when it is sufficiently small, it is possible to determine whether or not the moon will be sighted without considering extenuating factors - e.g., its longitude, the inclination of the constellation in which it is located, and the extent of that inclination. When, however, the first longitude is of intermediate length, these extenuating factors must be considered. The establishment of a systematic method of considering these factors is the purpose of all the computations mentioned in this chapter.
51.See Halachot 13 and 14.
52.As the Rambam mentioned at the very beginning of this discussion (Chapter 11, Halachah 6), the figures that he gives are not exact. They do, however, give us sufficient information to determine when and where the moon will be sighted.
53.
Rosh HaShanah 25a, commenting on Psalms 104:19.
54.Loc. cit.
55.Commenting on I Chronicles 12:32, "From the descendants of Yissachar, men who had understanding of the times...," Bereshit Rabbah 72:5 explains that the sages of the tribe of Yissachar were those responsible for the determination of the calendar. (See also the commentary of the Radak on this verse.)
56.The context of this commentary is not a proper place for a full discussion of the Rambam's perspective on the supposed conflicts between science and the Torah. It must be noted, however, that the statements made here, emphasizing the importance of the empirical evidence of science, should not be interpreted as indicating that the perspective science adopts at any given time should be accepted in place of the Torah's teachings. In this context, it is worthy to quote the Rambam's statements in Hilchot Shechitah 10:13:
Similarly, with regard to the conditions that we have enumerated as causing an animal to be trefah (unable to live for an extended period): Even though it appears from the medical knowledge available to us at present that some of these conditions are not fatal... all that is significant to us is what our Sages said, as [implied by Deuteronomy 17:11]: "[You shall act] according to the instructions that they will give you."
57.Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah; it differs slightly from the standard printed text.
Hayom Yom:
• English Text | Video Class
Thursday, Kislev 12, 5778 · 30 November 2017
"Today's Day"
Thursday, Kislev 12, 5704
Torah lessons: Chumash: Vayishlach, Chamishi with Rashi.
Tehillim: 66-68.
Tanya: As to the (p. 615)...suffice for the knowing. (p. 617).
Baruch shepetarani1 (Sidur p. 70) is said without mentioning G-d's Name or Kinghood. It is said on Mondays, Thursdays or Rosh Chodesh, not only on Shabbat.
We have a tradition attributed to the Baal Shem Tov: When one hears an uncomplimentary report about another Jew, even if he does not know the individual referred to, he should be very deeply pained. For one of these two is certainly in the wrong: If what they are saying about the individual is true, then he is defective; and if it is not true, then the talebearer is in an unhealthy situation.
FOOTNOTES
1.B'racha recited by the father of a 13-year-old boy, at the first Torah-reading following his son's attaining the age of Bar-Mitzva.
Daily Thought:
Owning Faith
This is my G‑d, and I will praise Him, the G‑d of my father, and I will exalt him. (Exodus 15:2)
When He is only the G‑d of your father, He remains exalted and beyond your world. When you make Him your own G‑d, then you can truly praise Him with your heart.
Rabbi Isaiah Horowitz (16th century)
Only a fool will toss out the inheritance of many generations. But one who does not take ownership remains a child.
So it is with a material estate, so it is with the faith of our fathers and mothers. We must make it our own faith, as well.
And how do you make that faith your own? Ironically, through the power of your own mind.
Engage your mind to live by your faith. (Likutei Sichot vol. 16, pg. 245.)
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