Today in Jewish History:
• Passing of Rabbi Alexander Sender Schorr (1737)
Rabbi Alexander Sender Schorr was a direct descendant of Rabbi Yosef Bechor Schorr of Orleans, one of the most famous of the French Tosafists. At a young age he was already appointed Chief Justice of the Rabbinic Court in the town of Hovniv which is directly outside of Lvov, Poland.
He authored the classic work on the laws of ritual slaughter called Simlah Chadashah, as well as a deeper commentary on those laws called Tevu'ot Shor.
The Simlah Chadashah has been reprinted more than one hundred times, and is the most widely used book to learn the laws of shechitah (ritual slaughter). Rabbi Alexander Sender Schorr passed away in the town of Zelkava on the 27th of Shevat in the year 5497 (1737).
Link: Shechitah—Laws of Ritual Slaughter
Daily Quote:
Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.[Ethics of the Fathers 2:3]
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Chapter 25
17And you shall make an ark cover of pure gold, two and a half cubits its length and a cubit and a half its width. יזוְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ:
an ark cover: Heb. כַפֹּרֶת a cover over the ark, which was open from above. He [Moses] placed it [the cover] over it [the ark] like a board. כפרת: כסוי על הארון שהיה פתוח מלמעלה ומניחו עליו כמין דף:
two and a half cubits its length: like the length of the ark. Its width was like the width of the ark, and it lay on the thickness of the four walls. Although [Scripture] does not give a measure for its thickness, our Rabbis explained that it was a handbreadth thick. — [from Succah 5a] אמתים וחצי ארכה: כארכו של ארון, ורחבה כרחבו של ארון, ומונחת על עובי הכתלים ארבעתם, ואף על פי שלא נתן שיעור לעוביה, פירשו רבותינו שהיה עוביה טפח:
18And you shall make two golden cherubim; you shall make them of hammered work, from the two ends of the ark cover. יחוְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת:
cherubim: Heb. כְּרֻבִים. They had the features of a child. — [from Succah 5] כרבים: דמות פרצוף תינוק להם:
you shall make…of hammered work: [This means] that you should not make them separate and then join them at the ends of the ark cover after they are made, as smiths do [in a process] called solderez [in Old French], soldered. Instead, you should take a large quantity of gold at the beginning of the construction of the ark cover and beat it with a hammer and with a mallet in the center [of the mass of gold] so that its ends protrude upward, and [then you should] form the cherubim from the protrusion of its ends. מקשה תעשה אותם: שלא תעשם בפני עצמם ותחברם בראשי הכפרת לאחר עשייתם כמעשה צורפים, שקורין שולדי"ץ [מולחמים] אלא הטל זהב הרבה בתחלת עשיית הכפרת והכה בפטיש ובקורנס באמצע, וראשין בולטין למעלה וצייר הכרובים בבליטת קצותיו:
hammered: Heb. מִקְשָׁה, batediz in Old French, hammered, like “knocked (נָקְשָׁן) one against the other” (Dan. 5:6). מקשה: בטידי"ץ בלעז [עשוי בהכאה]. כמו (דניאל ה ו) דא לדא נקשן:
ends of the ark cover: Heb. קְצוֹת הכַּפֹּרֶת, ends of the ark cover. קצות הכפורת: ראשי הכפרת:
19And make one cherub from the one end and the other cherub from the other end; from the ark cover you shall make the cherubim on its two ends. יטוַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה מִזֶּה מִן הַכַּפֹּרֶת תַּעֲשׂוּ אֶת הַכְּרֻבִים עַל שְׁנֵי קְצוֹתָיו:
And make one cherub from the one end: [The text elaborates] so that you will not say [that it means] two cherubim at each end. Therefore, it had to explain, “one cherub from the one end.” ועשה כרוב אחד מקצה: שלא תאמר שנים כרובים לכל קצה וקצה, לכך הוצרך לפרש כרוב אחד מקצה מזה:
from the ark cover: itself you shall make the cherubim. This is the meaning of “you shall make them of hammered work” -that you shall not make them [the cherubim] separately and [then] attach them to the ark cover. מן הכפרת: עצמה תעשו את הכרובים. זהו פירושו של מקשה תעשה אותם, שלא תעשם בפני עצמם ותחברם לכפרת:
20The cherubim shall have their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another; [turned] toward the ark cover shall be the faces of the cherubim. כוְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל אָחִיו אֶל הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים:
their wings spread: [This means] that you shall not make their wings lying down [resting next to their bodies], but spread high alongside their heads, so that there should be ten handbreadths in the space between the wings and the ark cover, as is stated in Succah (5b). פרשי כנפים: שלא תעשה כנפיהם שוכבים, אלא פרושים וגבוהים למעלה אצל ראשיהם, שיהא עשרה טפחים בחלל בין הכנפים לכפרת, כדאיתא בסוכה (דף ה ב):
21And you shall place the ark cover on the ark from above, and into the ark you shall place the testimony, which I will give you. כאוְנָתַתָּ אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְמָעְלָה וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ:
and into the ark you shall place the testimony: I do not know why it was repeated, for it already said: “And you shall place into the ark the testimony” (verse 16). We may say that it comes to teach that when it [the ark] is still an ark alone, without an ark cover, he [Moses] should first put in the testimony and then place the ark cover over it. So we find [that] when he [Moses] erected the Mishkan, it says: “And he placed the testimony into the ark,” and afterwards, “and he placed the ark cover on the ark from above” (Exod. 40:20). ואל הארן תתן את העדות: לא ידעתי למה נכפל, שהרי כבר נאמר (פסוק טז) ונתת אל הארון את העדות. ויש לומר שבא ללמד, שבעודו ארון לבדו בלא כפרת, יתן תחלה העדות לתוכו, ואחר כך יתן את הכפרת עליו. וכן מצינו כשהקים את המשכן נאמר (שמות מ כ) ויתן את העדות אל הארון, ואחר כך ויתן את הכפורת על הארון מלמעלה:
22I will arrange My meetings with you there, and I will speak with you from atop the ark cover from between the two cherubim that are upon the Ark of the Testimony, all that I will command you unto the children of Israel. כבוְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל אֲרוֹן הָעֵדֻת אֵת כָּל אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל בְּנֵי יִשְׂרָאֵל:
I will arrange My meetings with you there: When I arrange a meeting for you to speak with you, [it is at] that place that I will arrange for the meeting where I will come to speak to you. ונועדתי: כשאקבע מועד לך לדבר עמך, אותו מקום אקבע למועד שאבא שם לדבר אליך:
and I will speak with you from atop the ark cover: But elsewhere it says: “and the Lord spoke to him from the Tent of Meeting, saying…” (Lev. 1:1). That is the Mishkan, outside the dividing curtain [whereas the ark was within the dividing curtain]. The two verses are found to contradict one another. The third verse comes and reconciles them. "And when Moses came into the Tent of Meeting…he heard the voice speaking to him from atop the ark cover" (Num. 7:89). [The solution is that] Moses would enter the Mishkan and as soon as he came within the doorway, a voice would descend from heaven to [the place] between the cherubim, from where it emanated and was heard by Moses in the Tent of Meeting. — [from Sifrei, end of Naso] ודברתי אתך מעל הכפורת: ובמקום אחר הוא אומר (ויקרא א א) וידבר ה' אליו מאהל מועד לאמר, זה המשכן מחוץ לפרכת, נמצאו שני כתובים מכחישים זה את זה, בא הכתוב השלישי והכריע ביניהם (במדבר ז פט) ובבא משה אל אהל מועד וישמע את הקול מדבר אליו מעל הכפרת וגו', משה היה נכנס למשכן וכיון שבא בתוך הפתח, קול יורד מן השמים לבין הכרובים, ומשם יוצא ונשמע למשה באהל מועד:
and all that I will command you unto the children of Israel: Heb. וְאֵת. This “vav” [that Rashi adds, meaning “and,”] is superfluous, and there are many similar [examples] in the Torah. And you shall interpret it thus: "and all that I will speak with you there is all that I will command you unto the children of Israel." ואת כל אשר אצוה אותך אל בני ישראל: הרי וי"ו זו יתירה וטפלה, וכמוהו הרבה במקרא, וכה תפתר ואת אשר אדבר עמך שם, את כל אשר אצוה אותך אל בני ישראל הוא:
23And you shall make a table of acacia wood, two cubits its length, one cubit its width, and a cubit and a half its height. כגוְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים אַמָּתַיִם אָרְכּוֹ וְאַמָּה רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ:
its height: The height of its legs [together] with the thickness of the table [top]. קמתו: גובה רגליו עם עובי השלחן:
24And you shall overlay it with pure gold, and you shall make for it a golden crown all around. כדוְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב:
a golden crown: symbolic of the crown of kingship, for the table represents wealth and greatness, as they say, “the royal table.” -[from Yoma 72b] זר זהב: סימן לכתר מלכות, שהשולחן שם עושר וגדולה, כמו שאמרים שלחן מלכים:
25And you shall make for it a frame a handbreadth [wide] all around, and you shall make a golden crown for its frame all around. כהוְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב:
a frame: Heb. מִסְגֶּרֶת, as the Targum [Onkelos] renders: גְּדַנְפָא, a rim. The Sages of Israel differed concerning the matter. Some say that it was above [i.e., extending from the table top], around the table, like the rims at the edge of the tables of the princes. Some say that it was below [the table top], inserted from one leg to the other on the four sides of the table, and the table top lay on that frame. — [from Men. 96b] מסגרת: כתרגומו גדנפא, ונחלקו חכמי ישראל בדבר יש אומרים, למעלה היתה סביב לשולחן, כמו לבזבזין שבשפת שולחן שרים, ויש אומרים, למטה היתה תקועה מרגל לרגל בארבע רוחות השולחן, ודף השלחן שוכב על אותה מסגרת:
and you shall make a golden crown for its frame: That is the crown mentioned above, and here He explains to you that it was on the frame. ועשית זר זהב למסגרתו: הוא זר האמור למעלה, ופירש לך כאן שעל המסגרת היתה:
26And you shall make for it four golden rings, and you shall place the rings on the four corners that are on its four legs. כווְעָשִׂיתָ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּ אֶת הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר לְאַרְבַּע רַגְלָיו:
27The rings shall be opposite the frame as holders for the poles [with which] to carry the table. כזלְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶיןָ הַטַּבָּעֹת לְבָתִּים לְבַדִּים לָשֵׂאת אֶת הַשֻּׁלְחָן:
The rings shall be opposite the frame: on the legs, inserted opposite the ends of the frame. לעמת המסגרת תהיין הטבעות: ברגלים תקועות כנגד ראשי המסגרת:
as holders for the poles: Those rings shall be holders in which to insert the poles. לבתים לבדים: אותן הטבעות יהיו בתים להכניס בהן הבדים:
as holders: Heb. לְבָתִּים, for the purpose of holders. לבתים: לצורך בתים:
for the poles: Heb. לְבַדִּים, as the Targum [Onkelos] renders: אַתְרָא לַאִרִיחַיָא, a place for the poles. לבדים: כתרגומו אתרא לאריחיא:
28And you shall make the poles of acacia wood, and you shall overlay them with gold, and the table shall be carried with them. כחוְעָשִׂיתָ אֶת הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וְנִשָּׂא בָם אֶת הַשֻּׁלְחָן:
shall be carried with them: Heb. וְנִשָׂא-בָם, the passive voice. The table shall be carried with them [by the poles]. ונשא בם: לשון נפעל, יהיה נשא בם את השלחן:
29And you shall make its forms, its spoons, its half pipes, and its supports with which it will be covered; of pure gold you shall make them. כטוְעָשִׂיתָ קּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר תַּעֲשֶׂה אֹתָם:
And you shall make its forms, its spoons: Heb. קְּעָרֹתָיו וְכַפֹּתָיו. קְּעָרֹתָיו is the form that was made according to the shape of the bread (Men. 97a). The bread was made in the shape of a type of box without a cover. It had a flat bottom (Men. 94b) and it would be bent upward on both sides [forming something] similar to walls. Therefore, it is called לֶחֶם הַפָּנִים, literally, the bread of faces, because it has faces looking in both directions-toward the sides of the house [Mishkan] from here [in one direction] and from there [in the other direction]. It was placed lengthwise across the width of the table, and its walls stood vertically opposite the edge of the table. A golden form and an iron form were made for it. It was baked [on Fridays] in the iron form, and when it was taken out of the oven, it would be placed in the golden form until the next day, which was the Sabbath, when it would be arranged on the table. That form is called קְעָרָה. ועשית קערתיו וכפתיו: קערותיו זה הדפוס שהיה עשוי כדפוס הלחם, והלחם היה עשוי כמין תיבה פרוצה משתי רוחותיה, שולים לו למטה וקופל מכאן ומכאן כלפי מעלה כמין כתלים, ולכך קרוי לחם הפנים, שיש לו פנים רואין לכאן ולכאן לצדי הבית מזה ומזה, ונותן ארכו לרחבו של שולחן, וכתליו זקופים כנגד שפת השלחן, והיה עשוי לו דפוס זהב ודפוס ברזל, בשל ברזל הוא נאפה וכשמוציאו מן התנור נותנו בשל זהב עד למחר בשבת שמסדרו על השלחן, ואותו הדפוס קרוי קערה:
its spoons: Heb. וְכַפֹּתָיו. They were the spoons in which the frankincense was placed. There were two [spoons meant] for the two handfuls of frankincense that were placed beside the two stacks, as it is said: “And you shall place beside the stack pure frankincense” (Lev. 24:7). -[from Men. 97a] וכפתיו: בזיכין שנותנים בהם לבונה, ושתים היו לשני קומצי לבונה שנותנין על שתי המערכות, שנאמר (ויקרא כד ז) ונתת על המערכת לבונה זכה:
its half-pipes: Heb. וּקְשׁוֹתָיו. They are sort of half-tubes, hollow and split along their length. They are similar to the tubes made of gold. Three [tubes] were arranged over each bread, so that each bread would rest upon those tubes. They would separate one bread from the other so that air would enter between them and they [the bread] would not grow moldy. In Arabic, any hollow thing is called kaswa. — [from Men. 96a, 97a] וקשותיו: הן כמין חצאי קנים חלולים הנסדקין לארכן דוגמתן עשה של זהב ומסדר שלשה על ראש כל לחם, שישב לחם האחד על גבי אותן הקנים ומבדילין בין לחם ללחם כדי שתכנס הרוח ביניהם ולא יתעפשו, ובלשון ערבי כל דבר חלול קרוי קסו"ה:
and its supports: Heb. וּמְנַקּיֹתָיו. Its Aramaic translation is וּמְכִילָתֵיהּ, [meaning] and its bearers. They are branches like golden pegs [Mizrachi explains that they were like columns] standing on the ground and reaching a considerable height upwards above the table, corresponding to the height of the stack of bread. [They were] notched with six (Mizrachi-five) notches, one above the other, and the ends of the pipes between one bread and another were supported by these branches so that the burden of the upper breads should not weigh down on the lower ones and cause them to break. The derivation of מְכִילָתֵיהּ is “its bearers,” similar to “I am weary of bearing [it] (הָכִיל)” (Jer. 6:11). But I do not know how the מְנַקִּיוֹת applies to branches. Other Sages of Israel say that קְשׂתָיו refers to the branches, which harden (מְקֻשוֹת) it [the showbread] and strengthen it so that it does not break, and מְנַקִּיוֹתָיו refers to the pipes, which clean (מְנַקִּין) [the bread] so that it should not become moldy (Men. 96a). But Onkelos, who rendered [מְנַקִּיוֹתָיו as] מְכִילָתֵיהּ, understood it in a similar way to the words of the one [Sage] who says [that] מְנַקִּיוֹת are branches. ומנקיתיו: תרגומו ומכילתיה, הן סניפים, כמין יתדות זהב עומדין בארץ וגבוהים עד למעלה מן השולחן הרבה כנגד גובה מערכת הלחם, ומפוצלים ששה פצולים זה למעלה מזה, וראשי הקנים שבין לחם ללחם סמוכין על אותן פצולין, כדי שלא יכבד משא הלחם העליונים על התחתונים וישברו ולשון מכילתיה, סובלותיו, כמו (ירמיהו ו יא) נלאיתי הכיל, אבל לשון מנקיות איני יודע, איך נופל על סניפין. ויש מחכמי ישראל אומרים קשותיו אלו סניפין, שמקשין אותו ומחזיקין אותו שלא ישבר, ומנקיותיו אלו הקנים שמנקין אותו שלא יתעפש, אבל אונקלוס שתרגם ומכילתיה היה שונה כדברי האומר מנקיות הן סניפין:
with which it will be covered: Heb. יֻסַּ, [meaning] with which it will be covered. Regarding the half-pipes, [Scripture] says “with which it will be covered” because they [the half-pipes] were like a sort of roof and cover over it [the bread], and similarly elsewhere (Num. 4:7) [Scripture] says, “the half- pipes which cover (הַנָּסֶ),” and both of these [words]- יֻסַּ and (הַנָּסֶ) Are words meaning a roof and a cover. אשר יסך בהן: אשר יכוסה בהן, ועל קשותיו הוא אומר אשר יוסך, שהיו עליו כמין סכך וכסוי, וכן במקום אחר הוא אומר (במדבר ד ז) ואת קשות הנסך וזה וזה, יוסך והנסך, לשון סכך וכסוי הם:
30And you shall place on the table showbread before Me at all times. לוְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד:
showbread: Heb. לֶחֶם פָּנִים, lit., bread of faces, [given this appellation] because it has faces, as I explained [on verse 29]. The number of breads and the order of their stacks are explained in [the parsha of] אֱמֹר אֶל הַכֹּהֲנִים, “Speak to the Kohanim” (Lev. 21:1). לחם פנים: שיש לו פנים כמו שפירשתי, ומנין הלחם וסדר מערכותיו מפורשים באמור אל הכהנים:
Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.15. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.6. Too long has my soul dwelt among those who hate peace.7. I am for peace, but when I speak, they are for war.
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?2. My help will come from the Lord, Maker of heaven and earth.3. He will not let your foot falter; your guardian does not slumber.4. Indeed, the Guardian of Israel neither slumbers nor sleeps.5. The Lord is your guardian; the Lord is your protective shade at your right hand.6. The sun will not harm you by day, nor the moon by night.7. The Lord will guard you from all evil; He will guard your soul.8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”2. Our feet were standing within your gates, O Jerusalem;3. Jerusalem that is built like a city in which [all Israel] is united together.4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.5. For there stood the seats of justice, the thrones of the house of David.6. Pray for the peace of Jerusalem; may those who love you have peace.7. May there be peace within your walls, serenity within your mansions.8. For the sake of my brethren and friends, I ask that there be peace within you.9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-2. were it not for the Lord Who was with us when men rose up against us,3. then they would have swallowed us alive in their burning rage against us.4. Then the waters would have inundated us, the torrent would have swept over our soul;5. then the raging waters would have surged over our soul.6. Blessed is the Lord, Who did not permit us to be prey for their teeth.7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”3. The Lord has done great things for us; we were joyful.4. Lord, return our exiles as streams to arid soil.5. Those who sow in tears will reap with songs of joy.6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.4. As arrows in the hand of a mighty man, so are the children of youth.5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.2. When you eat of the labor of your hands, you will be happy, and you will have goodness.3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.4. Behold, so will be blessed the man who fears the Lord.5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”3. The plowmen plowed upon my back; they wished to make their furrow long.4. But the Lord is just; He cut the cords of the lawless.5. They will be humiliated and will be turned back, all the haters of Zion.6. They will be as grass upon the rooftops that withers before one plucks it,7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.3. God, if You were to preserve iniquities, my Lord, who could survive?4. But forgiveness is with You, that You may be held in awe.5. I hope in the Lord; my soul hopes, and I long for His word.6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;4. I will not give sleep to my eyes, nor slumber to my eyelids;5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”6. Lo, we heard of it in Ephrath; we found it in the field of the forest.7. We will come to His resting places; we will prostrate ourselves at His footstool.8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.10. For the sake of David Your servant, turn not away the face of Your anointed.11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.13. For the Lord has chosen Zion; He has desired it for His habitation.14. This is My resting place to the end of time. Here will I dwell, for I have desired it.15. I will abundantly bless her sustenance; I will satisfy her needy with bread.16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.2. Lift up your hands in holiness and bless the Lord.3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Likutei Amarim, end of Chapter 28
• Lessons in Tanya
• Daily Tanya
Likutei Amarim, end of Chapter 28
Likutei Amarim, end of Chapter 28
ולא כטעות העולם שטועים להוכיח מנפילת המחשבה זרה, מכלל שאין תפלתם כלום
This refutes a common error. When a foreign thought occurs to some people during prayer, they mistakenly conclude that their prayer is worthless,
שאילו התפלל כראוי ונכון לא היו נופלים לו מחשבות זרות
for if one prayed properly and correctly, so they mistakenly believe, no foreign thoughts would arise in his mind.
והאמת היה כדבריהם אם היתה נפש אחת לבדה, היא המתפללת והיא המחשבת ומהרהרת המחשבות זרות
They would be correct if there would be but one soul within a person, the same soul that prays being also the one that thinks and ponders on the foreign thoughts.
For in this case, if the G‑dly soul were truly immersed in the prayers, there would be no room within it for foreign thoughts.
אבל באמת לאמיתו הן שתי נפשות, הנלחמות זו עם זו במוחו של אדם
but in fact there are two souls, each waging war against the other in the person’s mind.
The mind is thus not only the battleground, but also the prize, the object of the battle between the two souls, for:
כל אחת חפצה ורצונה למשול בו ולהיות המוח ממולא ממנה לבדה
Each of them wishes and desires to rule and pervade the mind exclusively.
וכל הרהורי תורה ויראת שמים מנפש האלקית, וכל מילי דעלמא מנפש הבהמית
All thoughts of Torah and the fear of G‑d come from the G‑dly soul, while allthoughts of worldly matters derive from the animal soul.
Similarly in our case, thoughts of prayer are from the divine soul, while foreign thoughts stem from the animal soul. Thus, the occurence of a foreign thought during prayer is no indication of a fault in the prayer. In fact the opposite may be true, as the Alter Rebbe explained earlier with the analogy of two combatants.
But if there are indeed two separate souls, why should the extraneous thoughts of one interfere with the devotions of the other? — They would not interfere, answers the Alter Rebbe,
רק שהאלקית מלובשת בה
except that the G‑dly soul is clothed within it — within the animal soul.
Therefore the G‑dly soul cannot ignore foreign thoughts rising from the animal soul; and thus foreign thoughts disturb one’s devotion in prayer.
והוא כמשל אדם המתפלל בכוונה, ועומד לנגדו ערל רשע, ומשיח ומדבר עמו כדי לבלבלו
This is, to use an example, like a person who is praying with devotion, while facing him there stands a wicked heathen who chats and speaks to him in order to confuse him.
If the other’s intention were not to disturb him but merely, say, to ask him a question, then he could rid himself of the disturbance simply by responding to the questioner. But when the intention is to disturb his prayers, he will gain nothing by responding; if he answers one question, he will promptly be asked another.
שזאת עצתו בודאי שלא להשיב לו מטוב ועד רע, ולעשות עצמו כחרש לא ישמע
Surely the best advice in this case would be to answer him neither good nor evil, but rather to act as though he were deaf, without hearing.
ולקיים מה שכתוב: אל תען כסיל כאולתו, פן תשוה לו גם אתה
and to comply with the verse, 1 “Answer not a fool according to his folly, lest you too become like him.”
כך אל ישיב מאומה ושום טענה ומענה נגד המחשבה זרה
Just as in the analogy of the heathen who disturbs one during prayer, so too when foreign thoughts enter one’s mind while praying he should answer nothing at all, nor should he engage in argument against the foreign thought, i.e., he should not occupy himself with mental discussions on the best strategy for countering the foreign thought,
כי המתאבק עם מנוול מתנוול גם כן
for he who wrestles with a filthy person is bound to become soiled himself.
Similarly, in the process of fighting the foreign thought, one’s mind becomes filled and tainted by it. He should therefore not seek to grapple with it.
רק יעשה עצמו כלא יודע ולא שומע ההרהורים שנפלו לו, ויסירם מדעתו
Instead he should pretend not to know nor hear the foreign thoughts that occurred to him, should dismiss them from his mind,
ויוסיף אומץ בכח כוונתו
and strengthen still more the power of his concentration.
ואם יקשה לו להסירם מדעתו מפני שטורדים דעתו מאד בחזקה
If, however, he finds it difficult to dismiss them because they distract his mind with great intensity,
אזי ישפיל נפשו לה׳, ויתחנן לו יתברך במחשבתו לרחם עליו ברחמיו המרובים
then he should humble his soul before G‑d, and supplicate Him in his thought to have compassion upon him in His abundant mercies,
כרחם אב על בנים הנמשכים ממוחו, וככה ירחם ה׳ על נפשו הנמשכת מאתו יתברך
like a father who takes pity on his children who stem from his brain — and so too should G‑d be compassionate on his soul, which derives from G‑d’s “mind” — the attribute of Chochmah, as explained in ch. 2,
להצילה ממים הזדונים, ולמענו יעשה, כי חלק ה׳ ממש עמו
to rescue it from the2 “turbulent waters,” i.e., the thoughts which disturb the soul. This He should do for His own sake, since truly3 “His people is a part of the L-rd.”
In order that one should not incur Divine judgement as to whether he is worthy of G‑d’s compassion, the Alter Rebbe advises that one should beseech G‑d’s mercies for His own sake. Since the soul is “a part of G‑d,” in aiding the soul he actually helps Himself, so to speak. The question of whether one is deserving of such aid thus becomes irrelevant.
Another interpretation sees the words, “This He should do for His own sake…,” not as part of the worshiper’s plea, but as a guarantee: G‑d will certainly come to the aid of one who entreats Him, and certainly will “rescue his soul from the turbulent waters”; this is for His own sake, for the soul is veritably a part of G‑d.
FOOTNOTES
1. Mishlei 26:4
2. Tehillim 124:5
3. Devarim 32:9
Rambam:
• Sefer Hamitzvos:
Shevat 27, 5775 · February 16, 2015
Today's Mitzvah
A daily digest of Maimonides’
classic work "Sefer Hamitzvot"Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153Calculating Months and Years
• 1 Chapter: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Two
"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:
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.
Tefilah and Birkat Kohanim - Chapter Two
Halacha 1
In the days of Rabban Gamliel, the numbers of heretics among the Jews increased. They would oppress the Jews and entice them to turn away from God.
Since he saw this as the greatest need of the people, he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all. Consequently, there are nineteen blessings in the Shemoneh Esreh.
Halacha 2
In each Shemoneh Esreh, every day, a person should recite these nineteen blessings in the proper order.
When does the above apply? When his concentration is not disturbed and he is able to read fluently. However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings], one blessing that summarizes all the intermediate ones, and the last three [blessings], and [thereby] fulfill his obligation.
Halacha 3
This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:
Give us knowledge, O God, our Lord, to know Your ways, and circumcise our hearts to fear You. Forgive us so that we will be redeemed. Distance us from pain. Cause us to prosper and to dwell in the pastures of Your land.
Gather the scattered from the four [corners of the earth]. Judge those led astray in accordance with Your knowledge. Raise Your hand over the wicked, and let the righteous rejoice in the building of Your city and the reestablishment of Your sanctuary, in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.
Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking I heed," for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.
Gather the scattered from the four [corners of the earth]. Judge those led astray in accordance with Your knowledge. Raise Your hand over the wicked, and let the righteous rejoice in the building of Your city and the reestablishment of Your sanctuary, in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.
Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking I heed," for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.
Halacha 4
When does the above apply? In the summer. However, in the winter, one should not recite "Give us knowledge...," since he must mention "the petition" in the blessing for material wealth.
Similarly, on Saturday nights and the nights after a holiday, one should not recite "Give us knowledge...," since one must say Havdalah in [the blessing of] the One who bestows knowledge.
Halacha 5
On Sabbaths and holidays, one recites seven blessings in each of the four [Amidah] prayers of that particular day: the first three, the last three, and one in the middle, appropriate to that particular day.
On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath." On the festivals, he concludes with "who sanctifies Israel and the appointed times." When the Sabbath and a festival [coincide], he concludes with "who sanctifies the Sabbath, Israel and the appointed times."
On Rosh Hashanah, he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance."
Halacha 6
When does this apply? In the Evening Prayers, the Morning Prayers and theMinchah Prayers. However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day, and three intermediate blessings.
The first of the intermediate blessings is concerned with Malchuyot - [acceptance of God's sovereignty];
the second with Zichronot - [acknowledgement of God's remembrance of the Jewish people]; and
the third with Shofarot - [describing the blowing of the shofar.]
the second with Zichronot - [acknowledgement of God's remembrance of the Jewish people]; and
the third with Shofarot - [describing the blowing of the shofar.]
One concludes each one of them with an appropriate chatimah.
Halacha 7
On Yom Kippur, one recites seven blessings in each of the five prayers of the day; the first three and the last three blessings, and the intermediate blessing appropriate to the day.
One concludes the latter blessing in each of the services with: "the King over all the Earth, who sanctifies Israel and the Day of Atonement." If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement."
Halacha 8
When does the above apply? On the Fast Day of each and every year. However, on the Fast Day of the Jubilee Year, one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah. They are exactly the same blessings, no less and no more.
These blessings are only recited when the Jubilee Year is in effect.
Halacha 9
Before the first blessing of each and every Amidah-prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms 51:17]. Upon concluding the prayer, he says: "May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer" [Psalms 19:15], and then steps backwards.
Halacha 10
On Rosh Chodesh and the intermediate days of a festival, one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days. In the Avodah, one adds: "Our God and God of our fathers, let our remembrance rise and come,..."
In the Musaf Prayer of the intermediate day of a festival, one recites the MusafPrayer of the holiday itself. On Rosh Chodesh, one recites seven blessings; the first three and last three, and one in the middle that refers to the special Rosh Chodesh sacrifice. One concludes with: "... who sanctifies Israel and Roshei Chodashim."
Halacha 11
On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and MinchahPrayers, one recites the seven blessings as on every Sabbath and adds: "Our God and God of our fathers, let our remembrance rise and come..." in theAvodah.
In the Musaf Prayer, one begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle. He concludes [the blessing] on Rosh Chodesh with: "who sanctifies the Sabbath, Israel and Roshei Chodashim." On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.
Halacha 12
On a holiday that occurs on the first day of the week, at night, one inserts into the fourth blessing [the following]:
And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath, the glory of the festival and the rejoicing of the pilgrim feast. You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays. And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness...
On the night after the Sabbath and after a holiday all year long, one recites theHavdalah prayer in "You bestow knowledge..." even though he [also] recites theHavdalah prayer over a cup.
Halacha 13
On Chanukah and Purim, one adds "For the miracles,..." in the blessing of thanks.
On the Sabbath that occurs during Chanukah, one mentions "For the miracles,..." in the Musaf Prayer, just as he does in all the other prayers.
14. On Fast Days, even an individual who fasts [by his own volition] adds "Answer us..." in "the One who hears prayer."
14. On Fast Days, even an individual who fasts [by his own volition] adds "Answer us..." in "the One who hears prayer."
The leader of the congregation recites it as an independent blessing between "the One who redeems Israel" and "the One who heals...," and concludes with "the One who answers in times of trouble." Thus, he recites 20 blessings.
On the ninth of Av, one adds [the following] to the blessing of "the One who rebuilds Jerusalem": "Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,..."
Halacha 15
During the rainy season, [the phrase] "the One who causes the rain to fall" is recited in the second blessing. In the summer, [one adds] "the One who causes the dew to descend."
When does one recite "the One who causes the rain to fall"? From the MusafPrayer on the last holiday of Sukkot until the Morning Prayer of the first holiday of Pesach. [Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend."
Halacha 16
[Beginning] from the seventh of Marcheshvan, one petitions for rain in the blessing of prosperity, [and continues to do so] as long as one mentions the rain.
Where does the above apply? To Eretz Yisrael. However, in Shin'ar, Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.
17. In places that require rain in the summer months, such as the distant islands, they petition for rains when they need them, in [the blessing of] "the One who hears prayer."
17. In places that require rain in the summer months, such as the distant islands, they petition for rains when they need them, in [the blessing of] "the One who hears prayer."
[Even] where the holidays are observed for two days, "the One who causes the rain to fall" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued throughout the rainy season.
Halacha 18
Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice." [However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with "the Holy King" and the eleventh one with "the King of Justice."
Halacha 19
There are places that are accustomed during these ten days to add in the first blessing: "Remember us for life,..." and in the second one: "Who is like You, Merciful Father,..." In the blessing of thanksgiving, [they add]: "Remember Your mercy,..." In the last blessing, they add: "In the Book of life,..."
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: "And so put Your fear... And so..." On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing.
Commentary Halacha 1
In the days of Rabban Gamliel - The commentaries question which Rabban Gamliel the Rambam refers to. Seder Hadorot points to Rabban Gamliel, the elder, grandson of Hillel the Elder, who lived in the first half of the first century of the Common Era. Dorot Harishonim, however, believes this to refer to the latter's grandson, who headed the Rabbinical court in Yavneh from 80 CE, after it was established there by Rabban Yochanan ben Zakkai following the destruction of the Second Temple.
the numbers of heretics among the Jews increased - In Hilchot Teshuvah3:8, the Rambam describes a heretic (apikoros) as one who denies the notion of prophecy or the idea that knowledge could be transmitted from the Creator to human beings, one who refutes the prophecy of Moshe Rabbenu, or one who denies God's omniscience regarding the actions of human beings.
Some manuscript editions of the Mishneh Torah use the word min (non-believer) instead of apikoros. In Hilchot Teshuvah 3:7, the Rambam describes the min as one who does not believe in God, whereas the heretic denies not God, but Torah.
Historically, this could refer to the Saducees and other Jews with assimilationist tendencies that began to multiply at this time. Though they were definitely a minority among the people, their number was signficant enough to warrant concern. Others interpret this as a reference to the early Christians who launched many missionary campaigns to attract the Jews.
They would oppress the Jews - by slandering them to the Roman conquerors.
and entice them to turn away from God. - and adopt other lifestyles as above.
Since he saw this as the greatest need of the people, - for the devotion to Torah is the backbone of our people's continuity
he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all. - Berachot 28b relates:
Rabban Gamliel said to the Sages: "Is there no one who knows how to establish the blessing of the nonbelievers?"
Shmuel Hakatan rose and composed it.
Shmuel Hakatan rose and composed it.
Olat Re'iah explains why this Sage was chosen: All of our great and wise Sages were able to compose the other blessings of the Shemoneh Esreh which are full of love and giving. The blessing of the heretics differs for it appears full of hate and destruction.
The composition of this blessing required great care, since the content must not imply the hatred of people per se, but a righteous indignation, born out of love for God and the pain felt when His Majesty is not honored. Shmuel HaKatan authored the famous statement: "Refrain from joy at the fall of your enemies" (Pirkei Avot 4:19). Thus, he was most worthy to author this blessing. His zealousness bore no trace whatsoever of hate, but was a true reflection of his unbounded love for God and His Torah.
Consequently, there are nineteen blessings in the Shemoneh Esreh. - We do, however, still call the prayer the Shemoneh Esreh, based on its original eighteen blessings.
Commentary Halacha 2
In each Shemoneh Esreh, - i.e., in all three prayer services
every day, a person should recite these nineteen blessings in the proper order. When does the above apply? When his concentration is not disturbed and he is able to read fluently. - i.e., when he is able to pray with the proper intention and recite the words properly and clearly.
However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings] - The Mishnah, Berachot 28b, states:
Rabban Gamliel says that one should recite eighteen blessings each and every day (i.e., that each time he prays he should recite all eighteen blessings).
Rabbi Yehoshua says that one should recite the abbreviated version of the eighteen.
Rabbi Akiva says that if the Shemoneh Esreh is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.
Rabbi Yehoshua says that one should recite the abbreviated version of the eighteen.
Rabbi Akiva says that if the Shemoneh Esreh is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.
The Shulchan Aruch, Orach Chayim 110:1 states that in unusual circumstances, e.g., when travelling or when in a place where he would be distracted or interrupted, one may recite the shortened version of theShemoneh Esreh. The Mishnah Berurah adds that in normal circumstances, one is forbidden to recite this prayer. It is questionable if this is also the Rambam's intent or if he was more lenient and allowed such a prayer to be recited by a person who had difficulty concentrating even under ordinary conditions.
one blessing that summarizes all the intermediate ones - as stated in the following Halachah.
and the last three [blessings], and [thereby] fulfill his obligation. - The first and last three blessings may not be shortened or changed in any way, as we learned in Chapter 1, Halachah 9.
Commentary Halacha 3
And this is the blessing that they established as the abbreviated summary of the intermediate [blessings] - This follows the opinion of Shmuel (Berachot 29a). Rav differs and maintains that one utters an abbreviated summary of each and every blessing.
Give us knowledge, O God, our Lord, to know Your ways - This phrase relates to the first intermediate blessing, חונן הדעת ("The One who bestows knowledge...").
and circumcise our hearts to fear You. - This corresponds to the blessing of "Return us, our Father, to Your Torah." The beginning of wisdom is the fear of God (Psalms 111:10) - i.e., our involvement in Torah is ultimately that which leads us to true fear of Heaven and Teshuvah (repentance).
Forgive us - This corresponds to the blessing סלח לנו (Forgive us...), the third of the intermediate blessings.
so that we will be redeemed - This relates to the fourth blessing, גואל ישראל (the Redeemer of Israel).
Distance us from pain - This corresponds to the blessing of רפואה (healing), the fifth intermediate blessing.
Cause us to prosper and to dwell in the pastures of Your land. - This relates to ברכת השנים, the blessing for material wealth. It is interesting that this blessing also mentions specifically the idea of dwelling in Eretz Yisrael as the ultimate prosperity and blessing.
The Zohar explains that all blessing and bounty enters the world through Eretz Yisrael and from there it is apportioned to the rest of the world. Jerusalem and the Holy Temple serve as the repositories for Divine grace and act as the meeting point between Heaven - the source of the bounty - and earth, the recipient of this blessing. Therefore, true prosperity, in both a material and spiritual sense, can only be achieved in Eretz Yisrael.
Gather the scattered from the four [corners of the earth] - This corresponds to the blessing of the gathering of the exiles, the seventh intermediate blessing.
Judge those led astray in accordance with Your knowledge - This relates to the eighth intermediate blessing, "Return our judges..."
Raise Your hand over the wicked - This corresponds to the blessing of the nonbelievers (Halachah 1). Even though this was not part of the original eighteen blessings, it was also incorporated into the abbreviated version of theShemoneh Esreh.
and let the righteous rejoice - This relates to the tenth intermediate blessing, על הצדיקים (upon the righteous). In that blessing we ask God to grant a just reward to the righteous and pious. The text of this blessing also clarifies the Sages' appreciation of this reward - the rebuilding of Jerusalem and the Temple - as expressed in the continuation of this section of the blessing.
in the building of Your city and the reestablishment of Your sanctuary -this corresponds to the blessing of the rebuilding of Jerusalem, the eleventh intermediate blessing.
in the flourishing of the might of David, Your servant, and in the clear, shining light of the son of Yishai, Your anointed one. - This relates to the twelfth blessing, called the blessing of the Messiah, the descendant of David.
Before we call, You answer, as [Isaiah 65:24] states: "And before they call I will answer; while they are still speaking, I heed," - Berachot 29a does not quote this verse or any other verse. No mention of a verse appears in the texts of Rav Yitzchak Alfasi or Rabbenu Asher's version of Shmuel's blessing. The Rambam's source for its inclusion is unclear.
for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.-concluding the blessing which is based on שומע תפילה ("who hears prayer"), the last of the intermediate blessings.
Commentary Halacha 4
When does the above apply? In the summer. - Only then, may one recite the abbreviated version of the Shemoneh Esreh mentioned in the above two halachot.
However, in the winter, one should not recite "Give us knowledge" -Havineinu, the first word of the abbreviated version of the Shemoneh Esreh, is used to refer to the entire prayer.
since he must mention "the petition" - for dew and rain that is included...
in the blessing for material wealth - This petition is recited only in the winter as explained in Halachot 16 and 17. The omission of this petition would render the abbreviated Shemoneh Esreh incomplete.
Berachot 29a suggests that perhaps the petition for dew and rain could be added to the abbreviated version of the Shemoneh Esreh at the appropriate time of year, but rejects this idea. Because of the infrequency with which one would normally recite this blessing, any change in the text would confuse people and result in errors.
Similarly, on Saturday nights and the nights after a holiday, one should not recite "Give us knowledge...," since one must say Havdalah in [the blessing of] the One who bestows knowledge. - to differentiate between the previous holy day and the upcoming day. This prayer is added in the first intermediate blessing of the Shemoneh Esreh: חונן הדעת ("the One who bestows knowledge") as explained in Halachah 12.
Berachot 29a also suggests adding the Havdalah prayer in the abbreviated summary of the Shemoneh Esreh, distinguishing between the inclusion ofHavdalah and the petition for rain, which could not be mentioned in the abbreviated version of the Shemoneh Esreh as explained above.
They explain that Havdalah is recited in the first of the intermediate blessings and would therefore be easy to remember and not cause errors, whereas the petition for rain is in the middle, when concentration is more difficult.
The question is left unresolved in the Talmud and therefore, some authorities allow it to be included in the abbreviated version. However, most do not. Rabbenu Yonah explains that it is omitted because its mention would create the impression that Havdalah was a blessing in its own right, just as all the other statements in this version of the Shemoneh Esreh are shortened versions of individual blessings.
Commentary Halacha 5
On Sabbaths and holidays - These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness.
one recites seven blessings in each of the four [Amidah] prayers - See Chapter 1, Halachah 8.
of that particular day: the first three, the last three - i.e., These six blessings are recited without change in all of the Amidah prayers as stated in Chapter 1, Halachah 9.
and one in the middle, appropriate to that particular day - in place of the requests mentioned during the week.
On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath." - since after the creation of the world, God "blessed the seventh day and made it holy" (Genesis 2:3).
And on the festivals - i.e., Pesach, Shavuot and Sukkot
he concludes with "who sanctifies Israel and the appointed times." - As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month.
In Hilchot Kiddush Hachodesh 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them.
This concept is based on the verse in Leviticus 23:4: "These are the appointed days of God, sacred days, that you shall designate them in their appointed time." The word אתם, otam, translated as “them,” may, with a different pronunciation mark be read as otam, “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.
Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays.
Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays.
When the Sabbath and a festival coincide, he concludes with "who sanctifies the Sabbath, Israel and the appointed times." - Beitzah 17a discusses this particular situation:
A holiday that falls on Sabbath: Beit Shammai says that one recites eight [blessings], reciting the blessing for Sabbath independently and the blessing for the holiday independently.
Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.
Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with "who sanctifies the Sabbath, Israel and the appointed times."
A student was reviewing [this matter] in the presence of Ravina and said "who sanctifies Israel, Sabbath and the appointed times." Ravina said to him: "And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”
Rav Yosef says: "The halachah follows Rebbe and Ravina's answer."
Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.
Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with "who sanctifies the Sabbath, Israel and the appointed times."
A student was reviewing [this matter] in the presence of Ravina and said "who sanctifies Israel, Sabbath and the appointed times." Ravina said to him: "And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”
Rav Yosef says: "The halachah follows Rebbe and Ravina's answer."
On Rosh Hashanah he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance." - We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah 16a).
Rosh Hashanah is called the Day of Remembrance, since on this day, we ask God to remember us for good and to bless us. This will be discussed in the context of the blessings of the Rosh Hashanah Musaf Prayer in the next halachah.
Commentary Halacha 6
When does this - i.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah
apply? In the Evening Prayers, the Morning Prayers and the MinchahPrayers. - These services resemble those of other holidays.
However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day, - for these are constants in all prayer services.
and three intermediate blessings. - Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: "On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot. Malchuyot, in order that you shall make Me King over you. Zichronot, in order that your remembrance will be good in front of Me, and with what? The shofar."
As explained in detail in Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings's theme.
The first of the intermediate blessings - Rosh HaShanah 32a explains that the blessing which mentions the sanctity of the Rosh HaShanah holiday and its sacrifices is also included in Malchuyot.
is concerned with Malchuyot [acceptance of God's sovereignty] -Similarly, this blessing emphasizes the unity of God which permeates creation for this is the ultimate expression of God's sovereignty.
the second with Zichronot [acknowledgement of God's remembrance of the Jewish people] - Hilchot Shofar 3:9 emphasizes how one should mention only those remembrances which are of a positive nature.
and the third with Shofarot [describing the blowing of the shofar]. - Rosh HaShanah 16a relates:
Rabbi Abahu asks: "Why do we blow with the shofar of a ram? As the Holy One blessed be He said: Blow a ram's horn before Me so that I shall remember the binding of Yitzchak the son of Avraham, and I will consider it as if you bound (and sacrificed) yourselves to Me."
One concludes each one of them with an appropriate chatimah. - The conclusions are as follows:
Malchuyot - "... The King over all the Earth who sanctifies Israel and the Day of Remembrance" (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.)
Zichronot - "...The One who remembers the Covenant.”
Shofarot - "...The One who hears the Teru'ah” - based on Leviticus 23:24.
Zichronot - "...The One who remembers the Covenant.”
Shofarot - "...The One who hears the Teru'ah” - based on Leviticus 23:24.
See also the Rambam's Order of Prayer for the Whole Year at the end of the Book of the Love of God.
Commentary Halacha 7
On Yom Kippur, one recites seven blessings - See Yoma 87b and Niddah8b.
in each of the five prayers of the day - I.e., Maariv, Shacharit, Musaf, Minchah and the Ne'ilah Prayer discussed in Chapter 1:7.
the first three and the last three blessings, - recited in every Amidah prayer.
and the intermediate blessing appropriate to the day. - mentioning the unique character of Yom Kippur.
One concludes the latter blessing in each of the services with: "the King over all the Earth, who sanctifies Israel and the Day of Atonement." -Soferim 19:6 mentions the chatimah of this prayer as:
who pardons and forgives our transgressions and the transgressions of His people Israel with mercy, and atones for their wrongdoing, the King over all the Earth, who sanctifies Israel and the Fast Day of Atonement.
A similar text is quoted in the Tur, Orach Chayim 613 and in most Yom KippurMachzorim (prayer books).
One cannot presume that the Rambam is mentioning only the end of a longerchatimah in our halachah, since in his Order of Prayer for the Whole Year, the conclusion of the intermediate blessing for Yom Kippur is as it appears in this halachah. The Rambam's text appears to be based on the Siddur of Rav Sa'adiah Gaon.
If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement." - I.e., as for the rest of the holidays, the word Sabbath is simply inserted into the chatimah of the blessing after מקדש (who sanctifies). This is also the case according to the more widely accepted longer version of the chatimah of this intermediate blessing.
Commentary Halacha 8
When does the above apply? On the Fast Day - i.e., Yom Kippur, the only day when the Torah requires fasting
of each and every year. However, on the Fast Day of the Jubilee Year - the final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year - the Jubilee Year. See Leviticus 25:8-13 and Hilchot Shemitah V'yovel, Chapters 10-13.
one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah. - See Halachah 6.
They are exactly the same blessings, no less and no more. - The Mishnah (Rosh Hashanah 26b) states that the Jubilee Year is equivalent to Rosh Hashanah regarding the blowing of the shofar and the blessings. Rashi explains that the shofar is blown in the same fashion as on Rosh Hashanah, albeit for a different reason, and that nine blessings are recited in the Musaf Prayer of Yom Kippur of the Jubilee Year.
These blessings are only recited when the Jubilee Year is in effect. - The Jubilee Year is observed only when all the tribes of Israel dwell in Israel. The dispersion of even a part of the people put an end to the celebration of the Jubilee Year (Erichin 32b). Thus, the exile of the tribes of Reuven, Gad and half the tribe of Menasheh described in I Chronicles 5:26 caused the end of the celebration of the Jubilee Year. (See Hilchot Shemitah V'Yovel 10:8.)
In Hilchot Melachim 12:1, the Rambam writes that with the Mashiach's coming, the celebration of the Jubilee year will be renewed.
Commentary Halacha 9
Before the first blessing of each and every prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms 51:17]. - SeeBerachot 4b which quotes Rabbi Yochanan as requiring this verse to be recited before every prayer.
Rabbenu Yonah explains that this verse must be understood in conjunction with the verse that follows it: "You do not desire that I offer sacrifices; a burnt offering, You do not want:" (Psalms 51:18). After his relations with Bathsheva, King David realized that he could not attain forgiveness by offering a sacrifice, since a sacrifice is accepted only after an act done unwittingly. Therefore, he asked that God assist him in finding the proper means of expression through prayer to achieve atonement.
We, too, are in a similar situation for we have no Temple and our prayers were instituted in the place of our sacrifices. (See Chapter 1, Halachah 5.) Accordingly, we ask God to assist us in our desire to utter His praises, and request our needs in such a way that it will be desirable to Him.
Berachot 4b raises a question regarding the recitation of this verse beforeShemoneh Esreh. Rabbi Yochanan himself states that one who starts theShemoneh Esreh immediately after the blessing after Kri'at Shema, גאל ישראל (Who redeemed Israel) is called a person of the World to Come. (See Chapter 7, Halachah 18, where the Rambam mentions this halachah.)
Why is the recitation of this verse not considered an interruption between the blessing and the Shemoneh Esreh? The Talmud answers that this verse is considered as an integral part of the Shemoneh Esreh, and thus, is viewed as a "long prayer."
Upon concluding the prayer, he says - Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer.
"May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer" [Psalms 19:15] - This verse is particularly apt for recitation after the Shemoneh Esreh. Proper intention during the Shemoneh Esreh is a very difficult matter (See Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case:
"May the utterances of my mouth..." - meaning to say: May the words which I uttered in the midst of the Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. "... and the meditations of my heart..."; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably.
and then steps backwards. - after completing the Shemoneh Esreh, one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.
Commentary Halacha 10
On Rosh Chodesh and the intermediate days of a festival - i.e., those days between the first Yom Tov (two days in the diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol Hamo'ed, the "mundane" days of the festivals - i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim530-548 for the laws of Chol Hamo'ed.)
one recites 19 blessings in the Evening Prayer, Morning Prayer, andMinchah Prayer as on other days. - One's prayers resemble those of an average weekday, and not those of a festival. However,...
In the Avodah, - This is the first of the last three blessings of the Shemoneh Esreh, which expresses our desire for the return of the service (avodah) of the Temple.
one adds - a passage expressing the uniqueness of the day.
"Our God and God of our fathers, let our remembrance rise and come,..." -This is added in the Avodah blessing before the statement "And let our eyes see Your return to Zion in mercy. Blessed are You..."
The source for this addition is Shabbat 24a which states that on Chol HaMo'ed and Rosh Chodesh we should ask God to remember us favorably and to bless us with mercy and lovingkindness on this special day of sanctity. Rashi (Shabbat 24a) explains that we should request mercy for Israel and Jerusalem in order to restore the daily sacrifices to the Temple.
The laws pertaining to a person who omitted this addition in his prayers are mentioned in Chapter 10, Halachot 10-11.
In the Musaf Prayer of the intermediate day of a festival, one recites the MusafPrayer of the holiday itself. - I.e., the service is essentially the same with only minor changes in the text of the blessings.
On Rosh Chodesh, - in the Musaf prayers
one recites seven blessings; the first three and last three, - blessings that are recited in every Amidah
and one in the middle that refers to the special Rosh Chodesh sacrifice. -which included several burnt offerings and a special sin offering (Numbers 28:11-15).
One concludes with: "... who sanctifies Israel and Roshei Chodashim." –See Berachot 49a.
Commentary Halacha 11
On a Sabbath that occurs during the intermediate days of a festival and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and MinchahPrayers, one recites the seven blessings as on every Sabbath, - i.e., just as in regard to the the daily prayers mentioned in the previous halachah, the basic structure of the prayer service remains the same on these days; similarly, on the Sabbath, there is no major deviation in practice.
and adds: "Our God and God of our fathers, let our remembrance rise and come..." in the Avodah. - as is done in the weekly service.
In the Musaf Prayer, - which is recited on Sabbath regardless
one - recites seven blessings, the first and last three which are always recited and the middle blessing appropriate to the unique nature of the day. One...
begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle. -This halachah is based on a beraita quoted in Beitzah 17a and Eruvin 40b. However, the Rambam's interpretation of this passage differs from that of other commentaries.
Both Rashi and Rabbenu Nissim interpret "concluding with Sabbath" to mean that the chatimah of the middle blessing should be "... who sanctifies the Sabbath," with no mention of Rosh Chodesh or the relevant festival. In contrast, the Rambam maintains that this refers to the text of the blessing itself and not the chatimah.
[It is interesting to note that the position which states that in the chatimah of the blessing one need mention only Sabbath does have halachic importance. TheBi'ur Halachah, Orach Chayim 487, rules that a person who forgets to insert the end of the chatimah "...Israel and the appointed times" on the Sabbath of Chol HaMoed and only mentions the Sabbath fulfills his obligation בדיעבד - i.e., after the fact, the mention of Sabbath alone is enough. Rabbi Moshe Feinstein discusses this issue in the fourth volume of Orach Chayim in Iggerot Moshe, siman 21:3.
He concludes [the blessing] on Rosh Chodesh with: "who sanctifies the Sabbath, Israel and Roshei Chodashim;" - following the logic mentioned in halachah 5 that the sanctity of the Sabbath is mentioned first for it is not dependent on the Jews' consecration of the months.
On the intermediate days of a festival, he concludes in the same fashion as when the holiday itself occurs on Sabbath. - i.e., "...who sanctifies the Sabbath, Israel and the appointed times," as mentioned in Halachah 5.
Commentary Halacha 12
On a holiday that occurs on the first day of the week, - i.e., it occurs immediately after the the Sabbath.
at night, - The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night. Therefore,...
one inserts into the fourth blessing - i.e., the middle blessing of the seven recited on a holiday.
[the following]: - This extra Havdalah prayer is added between the first and second paragraphs of the middle blessing.
"And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath - Berachot 33b. The Talmud discusses the exact placement of the Havdalah paragraph in the context of a three-sided disagreement on the issue in the Mishnah (Berachot 33a).
There are slight differences between the text quoted by the Rambam and the text found in most contemporary siddurim. In his Order of Prayers for the entire year found at the conclusion of Sefer Ahavah, the Rambam also mentions a slightly different text. See also Hilchot Shabbat 29:28.
the glory of the festival - this is manifested in the prohibition of "work" on a holiday, as on the Sabbath, and the obligation to eat our finest foods and dress in our best clothes.
and the rejoicing of the pilgrim feast. -This refers to the special sacrifices brought on the holidays.
You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays. - i.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Shivitat Yom Tov 1:1.) The punishment for transgressing the Sabbath prohibitions is also more severe than that for transgressing the prohibitions of a holiday.
And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness, etc. - Joy and gladness are especially relevant to the holidays, as it is written: "And you shall rejoice in your holidays...and you shall be only joyous" (Deuteronomy 16:14-15). The Rambam discusses the halachot based on these verses in Hilchot Shivitat Yom Tom6:17-18.
On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer - This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the commentary on Halachah 4.)
in "You bestow knowledge..." - i.e., the first of the intermediate blessings in the weekday Shemoneh Esreh.
14Berachot 33a states that without knowledge and understanding a person cannot comprehend these distinctions in time. Accordingly, the Havdalah prayer is recited in the blessing recognizing God as the source of our gift of thought.
even though he [also] recites the Havdalah prayer over a cup - I.e., he is obligated to recite Havdalah in the fourth blessing of the Shemoneh Esreh even though he must also recite the full Havdalah service over a cup of wine afterwards.
Berachot 33a,b explains that originally Havdalah was established to be recited in the Shemoneh Esreh. When the Jewish people began to prosper, the Sages then required that it be said over a cup of wine. (Rashi explains that the original decree that it be mentioned in prayer was forgotten.) Then the fortunes of the Jewish people declined again, and the Sages reinstituted the obligation to reciteHavdalah in prayer. They also ruled that after Havdalah in the Shemoneh Esreh, one must also recite the Havdalah service over a cup of wine. A parallel is drawn to Friday night when we mention Kiddush in prayer and then makeKiddush over a cup of wine afterwards.
The Rambam begins his discussion of Havdalah within the context of the halachot of the specific prayers recited on various holidays. Therefore, he first mentions the halachot of Havdalah recited on a holiday and only, afterwards, mentions the halachot of Havdalah recited in the Shemoneh Esreh every Saturday night though seemingly, the latter would be given priority.
Commentary Halacha 13
On Chanukah and Purim, one adds "For the miracles,..." - Both Chanukah and Purim are commemorated with the same basic prayer, על הניסים. This prayer begins with a statement of thanks for the miracles and redemption relevant to these days, and then a paragraph describing the events of the holiday is recited.
Shabbat 24a, which discusses the laws of Chanukah, is the source for this prayer. However, this Talmudic passage mentions only Chanukah, and not Purim. However, Rav Yitzchak Alfasi quotes a Tosefta from Berachot which equates Chanukah and Purim.
Hagahot Maimoniot quotes Rav Amram Gaon that על הניסים is not recited at night on Purim because we have not yet read Megillat Esther. This position is not accepted. It is, however, interesting that a difference was made, according to Rav Amram, between the על הנסים of Chanukah and that of Purim.
in the blessing of thanks. - I.e., in the blessing which begins: "we acknowledge with thanks that You are God, our Lord...," the second of the last three blessings of the Shemoneh Esreh. Tosafot (Shabbat 24a) explains that since על הנסים is a prayer of thanks and not supplication, it is included in the blessing of thanks in the Shemoneh Esreh.
On the Sabbath that occurs during Chanukah, one mentions "For the miracles,..." in the Musaf Prayer, just as he does in all the other prayers. -Shabbat 24a asks whether v’al hanisim is mentioned in the Musaf Prayer or not. Rav Huna and Rav Yehudah are of the opinion that it should not be mentioned, since Musaf is not usually recited on Chanukah, and, therefore, there is no need to refer to Chanukah during the Musaf prayer of the Sabbath. Rav Nachman and Rabbi Yochanan hold that since Musaf is simply one of the prayers of the day, and על הנסים is recited on this day, its inclusion in Musaf is in place.
The Talmud ultimately decides in favor of the position of Rav Nachman and Rabbi Yochanan. This is supported by the fact that on Yom Kippur which falls on the Sabbath, reference is made to the Sabbath in the Ne'ilah prayer, even though Ne'ilah is not normally recited on the Sabbath.
The Rambam does not mention this halachah with regard to Purim, since it is only in rare cases that Purim occurs on the Sabbath. Purim is generally celebrated on the fourteenth of Adar, which never occurs on the Sabbath according to our fixed calendar. However, cities which were walled at the time of Joshua's conquest of Israel celebrate Purim on the fifteenth of Adar (Shushan Purim). Nevertheless, there are very few such cities.
Jerusalem is, however, one of them, and there, Purim can fall on the Sabbath. In such a case, על הנסים is said on the Sabbath, even though most of the other commandments of Purim are fulfilled either on the Friday before or the Sunday afterwards. (See the Shulchan Aruch, Orach Chayim 688:6 and the Mishnah Berurah there.)
Commentary Halacha 14
On Fast Days, - This includes the communal fast days (the third of Tishre, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Chapter 1 of Ta'anit.)
even an individual who fasts [by his own volition] - i.e., even one who accepts upon himself a fast in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day.
adds "Answer us..." - Ta'anit 13b refers to the prayer of fast days. Rashi explains that this is aneinu (Answer us...), a prayer of supplication asking God to look down upon us with favor and not hide His countenance from us because of our wrongdoing.
in "the One who hears prayer." - I.e., the last of the intermediate blessings of the Shemoneh Esreh. Ta'anit 13b states:
Rav Yehudah taught his son Rav Yitzchak, who said: "An individual who accepts a fast upon himself recites the prayer of fast days. And where does he say it? Between גואל לרופא - i.e., the blessing of redemption and that of healing!"
Rav Yitzchak asked upon this position: "Can an individual establish an extra blessing for himself?" Rather, Rav Yitzchak is of the opinion that it should be inserted into the blessing of "the One who hears prayer." Rav Sheshet is also of this opinion.
Rav Yitzchak asked upon this position: "Can an individual establish an extra blessing for himself?" Rather, Rav Yitzchak is of the opinion that it should be inserted into the blessing of "the One who hears prayer." Rav Sheshet is also of this opinion.
Although the Talmud refers specifically to one who accepted a fast upon himself, it is clear from the continuation of the discussion there that the same halachah applies to the silent Shemoneh Esreh recited by everyone on a public fast day also.
It is interesting to note that the Rambam obligates one to add עננו in all the prayers recited on a Fast Day. This is in line with Shabbat 24a which states: "On fast days...in the Evening, Morning, and Minchah Prayers, one adds a mention of the particular day in 'the One who hears prayer.' However, the Turquotes the Geonim that one should recite עננו only in the Minchah Prayer. Since one could be overcome by terrible hunger and break the fast, if one recited עננו earlier he would have spoken falsely when he mentioned the fast day. Therefore, according to this position, this prayer should be mentioned only in the Minchah service at the end of the fast days.
The Shulchan Aruch (Orach Chayim 565:3) quotes the Tur's position, but distinguishes between the four public fast days that occur every year (i.e., those mentioned above in our commentary) and other public fast days. On the four main public fasts, he obligates the individual to mention עננו in all his prayers. Since the Sages declared it a public fast, even were he to eat later on, he would not have spoken falsely in his prayer.
The Ramah ( ibid.), however, mentions that it is customary to recite עננו inMinchah only. The Magen Avraham explains that even one reciting Minchah in the early afternoon should add עננו, because even if he eats later on, at least he fasted until midday. (See Ramah, Shulchan Aruch, Orach Chayim 562:1.) Sephardim follow the custom of the Shulchan Aruch, and Ashkenazim follow the ruling of the Ramah and therefore recite עננו only in Minchah.
The leader of the congregation recites it as an independent blessing between "the One who redeems Israel" and "the One who heals...," and concludes with "the One who answers in times of trouble." Thus, he recites 20 blessings. - This is based on the passage from Ta'anit 13b quoted above. A clear distinction is made between the silent Shemoneh Esreh uttered by all the congregants and the repetition recited aloud by the שליח ציבור (leader of the congregation). The שליח ציבור does establish for himself, as representative of the community as a whole, an independent blessing relevant to the fast day. Therefore, he recites 20 blessings, as explained by the Rambam: 19 blessings as on any day, and one extra that is particular to the fast day.
There is no disagreement regarding the obligation of the שליח ציבור to recite עננו in the Morning Prayer. He is praying on behalf of the entire community. Therefore, we need not worry about the possibility of the fast being broken, since it is not possible that a number from among the congregants will not fast the whole day (Shulchan Aruch, Orach Chayim 565:3). (See the Bi'ur Halachawho holds that at least ten people must intend to fast in order for the שליח ציבור to recite עננו.)
On the ninth of Av, - The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart. This fast is different from the other public fasts mentioned above in that it starts at sundown and lasts until sundown, a full day later.
one adds [the following] to the blessing of "the One who rebuilds Jerusalem" - i.e., the eleventh intermediate blessing of the Shemoneh Esreh. It is appropriate that the addition regarding the ninth of Av be placed in this blessing, which speaks of rebuilding Jerusalem.
Despite this logic, there is some question regarding the inclusion of this prayer in this blessing. The source for this addition is the Jerusalem Talmud (Ta'anit2:2). That passage questions whether the addition should be made in the עבודה (the first of the last three blessings in the Shemoneh Esreh) or the הודאה (the second of the last three blessings). It explains that as a general rule commemorative prayers are mentioned in הודאה, while prayers regarding the future are placed in עבודה.
Rabbenu Yitzchak Alfasi quotes this passage, but adds that the custom is to recite the addition in בונה ירושלים (the blessing of Jerusalem). He explains that this decision is based on Avodah Zarah 8a which states that even though normally, we add special requests in the blessing of שומע תפילה (the One who hears prayer), one is able to make a request relevant to one of the blessings of the Shemoneh Esreh, in that blessing itself. Therefore, our prayers and supplications regarding the rebuilding of Jerusalem may rightfully be placed in the blessing of בונה ירושלים. (See Shulchan Aruch, Orach Chayim 557:1.)
"Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,..." - The Hebrew term is רחם עלינו. This version appears in the Jerusalem Talmud. However, in both Rabbenu Asher's and Rabbenu Yitzhak Alfasi's quotes of that passage, the terms used is נחם (Console us...). This version is found in most siddurim, although the version of Yemenite Jewry is רחם, as in the Rambam.
There is also a question regarding when this prayer is recited. The Rambam seems to indicate that רחם (or נחם) is to be recited in every prayer on the ninth of Av. However, the Ramah (Shulchan Aruch, Orach Chayim 557:1) states that it should only be recited in Minchah, just like עננו on fast days.
The Tur (Orach Chayim 557) quotes the custom of saying רחם in the Evening and Morning Prayers, and נחם during Minchah. The Shulchan Aruch (Orach Chayim 557:1) rules that נחם should be recited in all three prayers of the day. This is the custom of Sephardim, though Ashkenazim follow the ruling of the Ramah mentioned above. (See the Mishnah Berurah 557:1.)
The Ramah explains that the rationale behind his decision is that the fire which destroyed the Temple broke out on the afternoon of the ninth of Av. Hence, we ask for comfort at that time specifically. Alternatively, the Ritba explains that only in the afternoon are we able to be comforted. Until then the pain of our loss is too real.
Commentary Halacha 15
During the rainy season, [the phrase] "the One who causes the rain to fall" - This is not the full text of the addition. We praise G-d as "the One who causes the wind to blow and the rain to fall" (משיב הרוח ומוריד הגשם, Shulchan Aruch, Orach Chayim 114:1).
is recited in the second blessing. - Berachot 33a states: "One mentions the strength of the rains in (the blessing of) the resurrection of the dead." The second blessing of the Shemoneh Esreh mentions the resurrection of the dead five times and is therefore often referred to as the blessing of 18תייחת םיתמה (resurrection of the dead). The Talmud continues to explain a parallel between the resurrection of the dead and the winter rains which renew life in the dry ground.
In the summer, [one adds] "the One who causes the dew to descend" -This represents one of the differences between Sephardic and Ashkenazic practice. Sephardic tradition, following the Rambam and the Shulchan Aruch(Orach Chayim 114), obligates the utterance of מוריד הטל in the summer. In contrast, the Ramah, (ibid., 114:3) explains that the custom of the Ashkenazim is not to utter 18לטהáדירומ.
The 14Shulchan Aruch HaRav (Orach Chayim 114:3) explains the latter position based on Ta'anit 3a, which states that the Sages did not obligate one to mention the winds or dew for they are never lacking. Nevertheless, if one desires to mention them, he may. Ashkenazim do include משיב הרוח in the winter, because of the mention of the rains which are necessary. Sephardim and the Nusach Sephard recited by Chassidim do mention טל in the summertime.
When does one recite "the One who causes the rain to fall"? From the Musaf Prayer on the last holiday of Sukkot - The Mishnah (Ta'anit 2a) states:
From when does one mention the strength of the rains? Rabbi Eliezer says: "From the first holiday of Sukkot (i.e., the first Yom Tov, the fifteenth of Tishre). Rabbi Yehoshua says: "From the last holiday of Sukkot (i.e., Shemini Atzeret)."
Rabbi Yehudah says: "[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it."
Rabbi Yehudah says: "[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it."
The halachah follows Rabbi Yehudah's position. Even though the beginning of Sukkot is also the beginning of the rainy season, we do not mention rain until the end of Sukkot, since rain on Sukkot is a bad omen. Sukkah 28b-29a draws a comparison to a servant who brings his master wine only to have the wine spilled in his face - i.e., we build our sukkot in order to serve our Master, but He causes the rain to fall, as if to say that He does not desire our service and requests that we leave His presence.
until the Morning prayer of the first holiday - i.e., the first day, in contrast to the seventh day, which is also a holiday.
of Pesach - The Mishnah (Ta'anit 12b) explains that rain after this time is also an unfavorable omen.
The Shulchan Aruch (Orach Chayim 114:2) adds that one may not begin to mention the rain until the שליח ציבור has mentioned it. Therefore, before Musaf on Shemini Atzeret, there is a custom to remind the congregation to mention the rains in order to allow everyone to say משיב הרוח ומוריד הגשם in their silent prayer.
The Ra'avad, quoted in Tur, Orach Chayim 114, explains that the שליח ציבור must announce משיב הרוח ומוריד הגשם (or מוריד הטל in the summertime), and then the congregation may utter it in their silent prayer. The Beit Yosef points out, however, that a simple reminder is enough, so that everyone will remember and recite the same words. Therefore, one may recite 18בישמ חורה in his silent prayer even though the שליח ציבור does not make the "official" announcement until his repetition of Musaf.
The laws regarding the omission of משיב הרוח ומוריד הגשם or the mention of מוריד הטל in its place are mentioned in Chapter 10, Halachah 8.
[Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend." - This is based on the Jerusalem Talmud (Ta'anit 1:2) which states that one should mention the dew during all three festivals. We of course stop mentioning the dew when we begin to mention the rain on Shemini Atzeret, the last of the holidays.
The laws regarding the omission of מוריד הטל or the mention of משיב הרוח ומוריד הגשם in its place are also mentioned in Chapter 10, Halachah 8.
Commentary Halacha 16
[Beginning] from the seventh of Marcheshvan, - The Mishnah (Ta'anit 10a) states:
On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: "On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River."
one petitions for rain - Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר ("And give dew and rain").
in the blessing of prosperity - i.e., the sixth of the intermediate blessings of the Shemoneh Esreh, which is the petition for material prosperity. This decision is based on the Mishnah (Berachot 33a), which is also our source for the rules regarding משיב הרוח ומוריד הגשם in the previous halachah.
[and continues to do so] as long as one mentions the rain. - i.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach, as mentioned above. The Mishnah (Ta'anit 5a) states:
Until when does one request rain? Rabbi Yehudah says: "Until Pesach has passed." Rabbi Meir says: "Until Nisan has passed..."
Ta'anit 4b interprets Rabbi Yehudah's statements to mean that one requests rain until the conclusion of Musaf on the first day of Pesach (i.e., the fifteenth of Nisan).
Where does the above apply? To Eretz Yisrael. - In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta'anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate.
However in Shin'ar, - Babylonia. See Targum Onkelos, Genesis 11:2.
Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox. - This is based on Ta'anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the equinox because the rains would not begin to fall until then.
As the diaspora of the Jewish people spread beyond the Mediterranean region, questions regarding this law were raised. Rabbenu Asher (See Tur and Beit Yosef, Orach Chayim 117) raised the question of praying for rain in the summer in Spain or Germany when the climate of the land requires it. Similarly, since the crops in his area would be seriously damaged if rains were not to fall until late November, he lauds the practise (followed in Provence) which begins petitioning for rain in Marcheshvan. At present, the question has become more sensitive when many Jews live in the Southern hemisphere whose rainy season coincides with our summer.
Nevertheless, Rav Yosef Karo rules that all places outside of Eretz Yisrael should follow the practice observed in Babylonia. This position is accepted halachically. (See Shulchan Aruch Orach Chayim 117:1 and Shulchan Aruch HaRav which discusses this issue at length.)
One begins the petition for rain in the Evening Prayer of the sixtieth day (Shulchan Aruch, ibid.). Both the day of the Equinox and the sixtieth day are included in the counting of sixty days. Thus, one actually starts to petition in the first week of December (Beit Yosef ibid.).
The laws regarding the omission of ותן טל ומטר are mentioned in Chapter 10, Halachah 9.
Commentary Halacha 17
In places - that are too small to be considered as "lands" and thus, should be considered as individuals (Rabbenu Asher).
Alternatively, lands whose climate is diametrically opposed to that of Eretz Yisrael such as the countries of the Southern hemisphere (Kessef Mishneh).
that require rain in the summer months, such as the distant islands, - or any other place whose climate is such that rain is required in the summer months (Rambam, Commentary to the Mishnah, Ta'anit 1:3).
they petition for rains when they need them, - regardless of what time of year that may be.
in [the blessing of] "the One who hears prayer." - Ta'anit 14b relates that the residents of Nineveh asked Rabbi Yehudah Hanasi:
"We require rain even in Tammuz [August], how are we to act? Are we considered as individuals and [add our petitions] in 'the One who hears prayer' or as a community and [add our petitions] in the blessing for prosperity?"
He (Rabbi Yehudah Hanasi) sent to them: "As individuals and in `the One who hears prayer.'
He (Rabbi Yehudah Hanasi) sent to them: "As individuals and in `the One who hears prayer.'
Rabbenu Nissim states that even though we learn in Avodah Zarah 8a that a special request for success should be added in the blessing for material prosperity (18םינשהáתכרב), a petition for rain is different, since rain in Tammuz is destructive to most of the world. Therefore, a community who needs rain at this times is considered as an individual who requests a personal boon. Accordingly, their petition for rain is mentioned in the blessing of 18עמוש הליפת (the One who hears prayer).
[Even] - i.e., surely this is the case in Eretz Yisrael. However, even...
where the holidays are observed for two days - i.e., in most places in the diaspora and in certain places in Eretz Yisrael (See Hilchot Kiddush HaChodesh, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not, nevertheless, the prayer...
"the One who causes the rain to fall" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued - Ta'anit 4b entertains the possibility of mentioning 18םשגהáדירומ in Musaf on the first day and then refraining from its mention until Musaf on the second day. However, it concludes that after it is mentioned once its recitation should be continued without interruption.
throughout the rainy season. - The placement of this halachah seems questionable. Why didn't the Rambam discuss this law in Halachah 15 where the rest of the laws of מוריד הגשם appear?
The Kessef Mishneh explains that the Rambam desired to discuss all the laws of rain, both מוריד הגשם and the petition for rain in ברכת השנים with reference toEretz Yisrael. Within the context of that subject, he mentioned the differences that apply in the diaspora. Afterwards, he continued to mentioned the laws of מוריד הגשם as they apply to outside the Holy Land.
Commentary Halacha 18
Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice." - In his responsum (97), the Rambam teaches that one need mention "the King" only during the Ten Days of Repentance, but that during the rest of the year, "the One who loves righteousness and justice" is sufficient.
[However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with "the Holy King" - Rashi (Berachot 12b) mentions that God's sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers.
and the eleventh one with "the King of Justice" - Our translation follows the interpretation of Rashi (ibid.). Literally, the Hebrew המלך המשפט means: "the just King."
Rabbenu Manoach points out the difference between the regular chatimah - מלך אוהב צדקה ומשפט - and that recited during the 10 Days of Repentance - המלך המשפט. The regular chatimah indicates God's desire that his creations act in a just and righteous manner. The special one, however, relates to God's judgement of the world.
The laws regarding a person who forgets these changes while praying are mentioned in Chapter 10, Halachah 13.
Commentary Halacha 19
There are places that are accustomed during these ten days to add in the first blessing - i.e., the ten days from Rosh Hashanah to Yom Kippur, inclusive. The source for this halachah is Soferim 19:8. There it states the following:
Just as the chatimot [of the blessings] of Rosh Hashanah and Yom Kippur are different from those of other holidays, so too, the prayers [of these days] themselves differ.
One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.
One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.
The ""remembrances" referred to in the Mishnah are the very additions mentioned by the Rambam in this halachah. It is clear from the Mishnah that they are to be mentioned only on Rosh Hashanah and Yom Kippur, and not on any of the intermediate days. However, the general practice is to add these special prayers on all ten days. (See Shulchan Aruch, Orach Chayim 602.)
The difficulty regarding these additions stems from Berachot 34a which states that one may not add any special requests in the first three or last three blessings of the Shemoneh Esreh. (See Chapter 6, Halachah 3.) However, Rabbi Yitzchak ibn Gayut explains that since these remembrances are relevant to the needs of the entire community, they may be recited in the first three and last three blessings. Berachot (ibid.) prohibits only requests made by an individual for his personal needs.
"Remember us for life,..." - "Remember us for life, O King, who desires life, and inscribe us in the Book of Life for our sake, O living God." This is placed near the end of the first blessing, between למען שמו באהבה and 18עישומוáרזועáךלמ ןגמו.
and in the second one: "Who is like You, Merciful Father,..." - Who is like You, Merciful Father, who remembers His creations for life with mercy." This is placed before the end of this blessing 18תויחהלáהתאáןמאנו םיתמ.
In the blessing of thanksgiving [they add] "Remember Your mercy,..." -This particular version can be found in Otzar HaGeonim on Rosh Hashanah. However, the version found in Ashkenazi, Sephardi and Nusach Sephard siddurim is: "And inscribe for good life, all the children of Your Covenant."
In the last blessing they add: "In the book of life,..." - "In the book of life, blessing and peace, and good provision, may we be remembered and inscribed before You, we and Your people of the House of Israel, for life and peace." This is placed immediately before the chatimah of the last blessing of the Shemoneh Esreh.
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: "And so put Your fear... And so..." On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing. - These are the additional paragraphs of supplication inserted in the third blessing of theShemoneh Esreh. The first one starts with "And so put Your fear, O God, our Lord, on all Your nations,..." The second paragraph begins with "And so give honor, O God, to Your people,...;" the third with "And so may the righteous see and be joyous,..." It is our custom to add these special prayers on Rosh Hashanah and Yom Kippur only, and not during the intermediate days.
Kiddush HaChodesh - Chapter Twelve
Halacha 1
The mean distance traveled by the sun in one day - i.e., in twenty-four hours - is 59 minutes and 8 seconds; in symbols 59' 8".1 Thus, in ten days, it travels 9 degrees, 51 minutes and 23 seconds,2 in symbols 9° 51' 23". In one hundred days, it travels 98 degrees, 33 minutes and 53 seconds, in symbols 98° 33' 53".
The remainder [of the degrees] traveled [by the sun] over the course of one thousand days - after all the multiples of 360 have been subtracted, as explained3 - is 265 degrees, 38 minutes and 50 seconds, in symbols 265° 38' 50". The remainder [of the degrees] traveled [by the sun] over the course of ten thousand days is 136 degrees, 28 minutes and 20 seconds, in symbols 136° 28' 20".
In this manner, one can multiply [the mean distance of a day] and calculate the distance [traveled] by the sun over any number of days. Similarly, if one would like to make pre-calculated figures for the mean distance for two days, for three days, for four days, up to ten days, one may do so. Similarly, if one desires to make pre-calculated figures for the mean distance for twenty days, for thirty days, for forty days, until one hundred days, one may do so. These figures become evident once one knows the mean distance for a single day.
It would be proper for one to know and have prepared the mean distances traveled by the sun in 29 days, and in 354 days, [the latter] being the number of days in a lunar year when the months follow a regular pattern. This is called a regular year.4
When you have these figures prepared, it will be easy to calculate the visibility of the moon. For there are 29 full days from the night when the moon was sighted in one month to the night that it may be sighted in the following month. Similarly, each and every month, there will be a difference of 29 days [between the nights on which the moon may be sighted], no more and no less.5 [This is what concerns us,] for our sole desire in these calculations is to know [when the moon] will be sighted.6
Similarly, [the difference in the sun's position] between the night when the moon will be sighted in a particular month one year and the night when it will be sighted [in that month] the following year will be that of a regular year, or that of a regular year plus one day.7
The mean distance traveled by the sun in one month is 28 degrees, 35 minutes and one second, in symbols 28° 35' 1". The distance it travels over the course of a regular [lunar] year is 348 degrees, 55 minutes and 15 seconds, in symbols 348° 55' 15".
Halacha 2
There is one point in the orbit of the sun around the Earth - and similarly, in the orbits of the remainder of the seven stars [around the Earth] - when [the sun or] that star will be furthest removed from the Earth.8 With the exception of the moon, that point in the orbit of the sun and, similarly, in the orbit of the other planets rotates in a uniform pattern, traveling about one degree in seventy years.9 This point is referred to as the apogee.
Accordingly, in ten days, the apogee of the sun travels one and a half seconds - i.e., [a second and] thirty thirds. Thus, in one hundred days, [the apogee] travels fifteen seconds. In one thousand days, it travels two minutes and thirty seconds, and in ten thousand days, 25 minutes. In twenty-nine days, it travels four seconds and a fraction. In a regular year, it travels 53 seconds.
As mentioned, the starting point for all our calculations is the eve of Thursday, the third of Nisan, 4938 years after creation. The position of the sun in terms of its mean distance on this date was 7 degrees, 3 minutes and 32 seconds in the constellation of Aries, in symbols 7° 3' 32". The apogee of the sun at this starting point was 26 degrees, 45 minutes and 8 seconds in the constellation of Gemini, in symbols 26° 45' 8".10
Accordingly, if you desire to know the position of the sun according to its mean distance at any given time, you should calculate the number of days from the starting point mentioned until the particular day you desire, and determine the mean distance it traveled during these days according to the figures given previously, add the entire sum together, accumulating each unit of measure separately. The result is the mean position of the sun on that particular day. For example, if we desired to determine the mean position of the sun at the beginning of the eve of the Sabbath on the fourteenth of the month of Tammuz of the present year, the starting point [for these calculations, we should do the following]: Calculate the number of days from the starting point until the date on which you desire to know the position of the sun. [In this instance,] it is one hundred days. The mean distance the sun travels in one hundred days is 98° 33' 53". We then add that to the starting point, which is 7° 3' 32", and arrive at a total of 105 degrees, 37 minutes and 25 seconds, in symbols 105° 37' 25". Thus, the sun's mean position at the beginning of this night will be 15 degrees and 37 minutes of the sixteenth degree in the constellation of Cancer.
At times, the sun will be located in the mean [position] that can be determined using the above methods of calculation at the beginning of the night, and at times an hour before the setting of the sun, or an hour afterwards.11 This [lack of definition concerning] the sun's [position] will not be of consequence with regard to calculating the visibility [of the moon], for we will compensate for this approximation when calculating the mean position of the moon.12
One should follow the same procedure at all times - for any date one desires, even if it is one thousand years in the future. When [the mean distance traveled by the sun] is calculated and the remainder [after all the multiples of 360 have been subtracted] is added to [the figures of] the starting point, you will arrive at the mean position.
The same principles apply regarding the mean position of the moon, or the mean position of any other planet. Once you know the distance it travels in a single day, and you know the starting point from which to begin [calculations], total up the distance it travels throughout as many years or days as you desire, add that to the starting point, and you will arrive at its position according to its mean distance.
The same concepts apply regarding the apogee of the sun. Add to the starting point the distance it travels over the course of days or years, and you will know the position of the apogee of the sun for the day you desire.
Similarly, if you desire to establish another date as the starting point instead of the date which [we have chosen] to begin in this year, [choosing] a year that will be the beginning of a particular nineteen-year cycle, or that will be the beginning of a new century, you may. Similarly, if you would like to use as a starting point a date in the past, before the date given above, or a date many years in the future, the path [to arrive at such a starting point] is well known.
How is this figure to be calculated? We have already established the mean distance traveled by the sun in a regular year, in twenty- nine days, and in a single day. It is known that a year whose months13 are full is one day longer than a regular year. Similarly, a year whose months are lacking is one day shorter than a regular year. With regard to a leap year,14 if its months are regular, it will be thirty days longer than a regular year. If its months are full, it will be thirty-one days longer than a regular year. If its months are lacking, it will be twenty-nine days longer than a regular year.
Since these principles are already established, it is possible to calculate the mean distance traveled by the sun for as many years or as many days as you desire, and add it to [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any future date. Afterwards, you can use that date as a starting point.
[Conversely,] you may subtract the mean [distance traveled by the sun over the course of a particular period] from [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any past date. Afterwards, you can use that date as a starting point.
The same principles also apply with regard to the mean position of the moon or any of the other planets, if [their mean positions on any particular date] are known to you. It also should be apparent that just as it is possible to determine the mean position of the sun for any future date, so too, it is possible to determine its mean position for any previous date.
FOOTNOTES
1. Since the sun travels throughout the entire 360° sphere over the course of a solar year, and a year is slightly longer than 365 days, the daily distance the sun travels is slightly less than one degree - more precisely, 59 minutes, 8 seconds and 19.8 thirds. Although the Rambam does not mention the thirds in this figure, he includes them in his subsequent calculations.
2. When performing simple multiplication, the sum appears to be three seconds less. These three seconds have been added because of the inclusion of the multiples of the thirds, as mentioned in the previous note. Similarly, in subsequent calculations the Rambam also adds the multiples of the thirds.
3. See Chapter 11, Halachah 10.
4. See Chapter 8, Halachah 6, which explains that a year in which all the months follow in order, one full and one lacking, is referred to as a regular year.
5. A lunar month is slightly longer than 29 days. Therefore, potential witnesses endeavor to sight the moon in the heavens on the night between the twenty-ninth and thirtieth days.
6. Indeed, many of the subsequent calculations mentioned by the Rambam may be accurate only on the first night of the month and may not be accurate on the subsequent nights.
7. The one day is added when both the months of Marcheshvan and Kislev are full. The commentaries raise the question why the Rambam does not mention the possibility of the year being lacking a day, as occurs when Marcheshvan and Kislev are both lacking.
8. As stated in Chapter 11, Halachah 13, the Earth is not in the exact center of the orbits of the sun, the moon, or the other five planets. Therefore, there is one point in their orbits where they are furthest removed from the Earth. The knowledge of the location of this point is significant in calculating the true position of the sun, as will be explained in the following chapter.
9. As the Rambam mentions in Hilchot Yesodei HaTorah 3:3, not only do the sun and the stars move in their orbits, the orbits themselves move in the heavens. This movement can be seen most clearly by charting the movement of the apogee, the point in the orbit furthest from the Earth. The movement of the sun's orbit and similarly, that of the other stars, is relatively slow. The moon's orbit, by contrast, is moving at a much faster pace, as mentioned in the notes on Chapter 14, Halachah 1.
10. Since more than 800 years have passed since the composition of the Mishneh Torah, the apogee of the sun has moved approximately twelve degrees and is presently located in the constellation of Cancer.
11. Since, as explained in the previous chapter, the mean distance does not represent the place where the sun can actually be seen in the sky, there will be a slight discrepancy. The mean position represents the sun's position at 6 PM. During the summer months, the sun will reach that position before sunset, and during the winter months, it will reach that position after sunset.
12. See the conclusion of Chapter 14.
13. I.e., both Marcheshvan and Kislev. See Chapter 8, Halachot 6-10, for the ground rules regarding the determination of when a year is regular, when its months are full, and when they are lacking.
14. See Chapter 6, Halachah 11, which relates that seven of the years in a nineteen-year cycle are leap years, and states which of these years will be leap years.
Kiddush HaChodesh - Chapter Thirteen
Halacha 1
[The following method should be used] if you wish to know the true position1 of the sun on any particular day you desire: First, it is necessary to calculate the mean position of the sun through the methods of calculation we have explained. Then calculate the position of the apogee of the sun.2 Afterwards, subtract the apogee of the sun from the mean position of the sun. The remainder is referred to as the course of the sun.3
Halacha 2
[The next step is] to calculate the angular distance of the course of the sun.4 If the angular distance of the course is less than 180 degrees, one should subtract5 the angle [determined by the] course6 from the sun's mean position. If the angular distance of the course is more than 180 degrees, one should add7the angle [determined by the] course to the sun's mean position. The figure remaining after making this addition or subtraction represents [the sun's] true position.
Halacha 3
If the course [of the sun] is an even 180 degrees or an even 360 degrees, there will be no angle [determined by the course to add or to subtract]. Instead, the [sun's] mean position is its true position.8
Halacha 4
What is the angle [determined by the] course? If the course is ten degrees, the [resulting] angle will be 20 minutes.
If the course is twenty degrees, the [resulting] angle will be 40 minutes.
If the course is thirty degrees, the [resulting] angle will be 58 minutes.
If the course is forty degrees, the [resulting] angle will be 1 degree and 15 minutes.
If the course is fifty degrees, the [resulting] angle will be 1 degree and 29 minutes.
If the course is sixty degrees, the [resulting] angle will be 1 degree and 41 minutes.
If the course is seventy degrees, the [resulting] angle will be 1 degree and 51 minutes.
If the course is eighty degrees, the [resulting] angle will be 1 degree and 57 minutes.
If the course is ninety degrees, the [resulting] angle will be 1 degree and 59 minutes.
If the course is one hundred degrees, the [resulting] angle will be 1 degree and 58 minutes.9
If the course is one hundred ten degrees, the [resulting] angle will be 1 degree and 53 minutes.
If the course is one hundred twenty degrees, the [resulting] angle will be 1 degree and 45 minutes.
If the course is one hundred thirty degrees, the [resulting] angle will be 1 degree and 33 minutes.
If the course is one hundred forty degrees, the [resulting] angle will be 1 degree and 19 minutes.
If the course is one hundred fifty degrees, the [resulting] angle will be 1 degree and 1 minute.
If the course is one hundred sixty degrees, the [resulting] angle will be 42 minutes.
If the course is one hundred seventy degrees, the [resulting] angle will be 21 minutes.
If the course is an even one hundred eighty degrees, it has no measure. Instead, its mean position is its true position, as we explained.
Halacha 5
[The following procedure should be used] if the course [of the sun] is greater than one hundred eighty degrees: One should subtract the course from three hundred sixty degrees and [calculate the resulting] angle accordingly.10
What is implied? If the course is 200 degrees, that figure should be subtracted from 360 degrees, leaving a remainder of 160 degrees. Since you already know that the [resulting] angle of a course of 160 degrees is 42 minutes, that same figure will be the [resulting] angle of a course of 200 degrees.
Halacha 6
Similarly, if the course was three hundred degrees, one should subtract that figure from three hundred sixty, leaving a remainder of sixty. Since you already know that the [resulting] angle of a course of 60 degrees is 1 degree and 41 minutes, that same figure will be the [resulting] angle of a course of 300 degrees. Similar procedures should be followed in calculating other figures.
Halacha 7
[How is the angle determined by the course calculated] when the course is [an intermediate figure - e.g.,] 65 degrees? You already know that the [resulting] angle of 60 degrees is 1 degree and 41 minutes. And you know that the [resulting] angle of 70 degrees is 1 degree and 51 minutes. Thus, there are ten minutes between these [two] measures. Thus, [an increase of] a degree [of the course] will bring an increase of a minute [in the resulting angle]. Thus, the [resulting] angle of a course of 65 degrees will be 1 degree and 46 minutes.11
Halacha 8
Similarly, if the course was 67 degrees, the [resulting] angle would be 1 degree and 48 minutes. A similar procedure should be followed regarding any course that has both units and tens, both for calculations regarding the sun and for calculations regarding the moon.
Halacha 9
[To apply these principles]: Should we desire to know the true position of the sun at the beginning of Friday night, the fourteenth of Tammuz for this present year: First, we should calculate the mean position of the sun for this time, which is, as explained,12 105° 37' 25". We should then calculate the apogee of the sun at this time, which is 86° 45' 23". When the apogee is subtracted from the mean position, the remainder, the course [of the sun], will be 18 degrees, 52 minutes and 2 seconds, in symbols 18° 52' 2 ".
With regard to the course [of the sun], the minutes are of no consequence. If they are less than thirty, they should be disregarded entirely. If they are more than thirty, they should be considered an additional degree and added to the sum of the degrees. Accordingly, it should be considered as if there are 19 degrees in this course. The [resulting] angle of such a course can be calculated to be 38 minutes in the manner that we explained.
Halacha 10
Since the course is less than 180 degrees, the [resulting] angle [of the course], 38 minutes, should be subtracted from the mean position of the sun, leaving a remainder of 104 degrees, 59 minutes and 25 seconds, in figures 104° 59' 25". Thus, the true position of the sun at the beginning of this night will be fifteen degrees less 35 seconds in the constellation of Cancer.
One need not pay attention to the seconds at all, neither with regard to the position of the sun, nor with regard to the position of the moon, nor in any other calculations regarding the sighting [of the moon]. Instead, if the number of seconds is approximately13 thirty [or more], they should be considered a minute, and added to the sum of the minutes.
Halacha 11
Since you are able to calculate the location of the sun on any desired date, you will be able to calculate the true date of the equinox or solstice for any equinox or solstice you desire,14 whether for the equinoxes or solstices that will take place in the future, after the date we established as a starting point, or for the equinoxes or solstices that have taken place in previous years.
FOOTNOTES
1. As stated in Chapter 11, the true position of the sun refers to the position at which it is seen in the heavenly sphere. The difference between the sun's true position and its mean position stems from the fact that the Earth is not located at the exact center of the sun's orbit.
2. The method through which both these figures can be calculated is stated in the previous chapter.
3. I.e., the path the sun has traveled in its orbit from the apogee until it reached its present position.
4. The course of the sun is an arc extending from the mean position of the sun to its apogee. The angular distance of the course is derived by drawing straight lines from the mean position and the apogee to the center of the sun's orbit.
If the apogee of the sun were located at O°, the angular distance of the course and the sun's mean position would be the same. Since, however, the apogee also moves within the heavenly sphere, there is a variance between these two figures.
5. Before the sun reaches the perigee, the point in its orbit that is closest to the Earth, its true position will always be less than its mean position. Hence, the angle referred to as the angle [determined by the] course must be subtracted from its mean position to arrive at the true position.
6. The angle [determined by the] course refers to the extent of the deviation between the position of the sun that can be observed in the sky and its mean position. The manner of determining this figure is described in Halachah 4.
To express these concepts in geometric terms: The sun's true position represents the angle at which it can be found in the sphere of the heavens of which the Earth is the center (c). When the angle that is called the angle [determined by the] course (a) is added to this angle, the sum is equivalent to the angle of the course of the sun (b).
How is this figure derived? Refer to the accompanying diagram: The sum of the angles of the triangle a, c, and d equals 180°, and the angles b and d equal 180°. Hence, b equals c a.
Thus, the true position of the sun is equivalent to its mean position minus the figure referred to as the angle [determined by the] course. Thus, when the course is less than 180 degrees, the sun's true position is always a small amount less than its mean position.
7. When the sun passes the perigee, its true position will always be greater than its mean position. Hence, the angle referred to as the angle [determined by the] course must be added to its mean position to arrive at the true position.
Why is this so? Refer to the following diagram: d refers to the true position of the sun, b to its mean position and a to the angle referred to as the angle [determined by the] course. E to its true position minus 180° and f refers to its mean position minus 180°. a + f + c equals 180. E + c equals 180. Thus, a + f equals e. Hence, the mean position plus the angle [determined by the] course will be equal to the true position.
8. I.e., when the sun is at the apogee or perigee, there will be one straight line between the Earth (the center of the heavenly sphere), the center of the sun's orbit, and the actual position of the sun.
9. The largest angle determined by the course is when the angular distance of the course itself is 96 degrees - i.e., shortly after the mean position of the sun passes directly above the center of its orbit. After this point is reached, the angle begins to decrease.
Significantly, the rate of the decrease does not correspond exactly to the rate of increase as the angles approach 96 degrees. The reason for this difference is that, as stated above, the position of the Earth is not at the center of the sun's orbit. Hence, at 100 and 80 degrees, although the mean position of the sun has moved an equal distance from the center of its orbit, it has moved different distances from the Earth.
10. Thus, our computations will be based on the negative of the angle measured previously. To put the Rambam's statements in layman's terms: The angle formed will be the same regardless of whether the mean position of the sun is measured in an increase from O° or a decrease from 360°.
11. Although the correspondence between the angular length of the course and the angle [determined by the] course is not uniform over a large span, within a span of ten degrees the difference between the actual figure and the approximation arrived at by the Rambam is not of consequence.
12. Chapter 12, Halachah 2.
13. The commentaries have questioned the Rambam's use of the word "approximately." Our bracketed additions are made in that light.
14. The calculation of the equinoxes and solstices is significant with regard to the determination of the calendar, as explained in Chapters 9 and 10. Since the vernal (spring) equinox takes place when, according to the sun's true motion, it enters the constellation of Aries, the date on which that takes place can be calculated for any particular year. Similarly, the summer solstice takes place when, according to the sun's true motion, it enters the constellation of Cancer, and that date can be calculated. Similar concepts apply regarding the autumnal equinox and the winter solstice.
Kiddush HaChodesh - Chapter Fourteen
Halacha 1
There are two mean rates of progress [that are significant] with regard to the moon, for the moon revolves in a small orbit that does not encompass the earth. Its mean progress within this orbit is referred to as the mean within its path.
The small orbit [within which the moon revolves] itself rotates in a larger orbit that encompasses the earth.1 The mean progress of the small orbit within the large orbit that encompasses the earth is referred to as the moon's mean. The rate of progress for the moon's mean in one day is 13 degrees, 10 minutes and 35 seconds, in symbols 13° 10' 35".2
Halacha 2
Thus, its progress in ten days will be 131 degrees, 45 minutes and 50 seconds, in symbols 131° 45' 50". The remainder [of the sum]3of its progress in one hundred days will be 237 degrees, 38 minutes and 23 seconds, in symbols 237° 38' 23".4
The remainder [of the sum] of its progress in one thousand days is 216 degrees, 23 minutes and 50 seconds, in symbols 216° 23' 50". The remainder [of the sum] of its progress in ten thousand days is 3 degrees, 58 minutes and 20 seconds, in symbols 3° 58' 20".
The remainder [of the sum] of its progress in twenty-nine days is 22 degrees, 6 minutes and 56 seconds, in symbols 22° 6' 56".5The remainder [of the sum] of its progress in a regular year is 344 degrees, 26 minutes and 43 seconds, in symbols 344° 26' 43". Following these guidelines, you can multiply these figures for any number of days or years you desire.
Halacha 3
The distance travelled by the mean within its path in a single day is 13 degrees, 3 minutes and 54 seconds, in symbols 13° 3' 54".6 Thus, its progress in ten days will be 130 degrees, 39 minutes and no seconds, in symbols 130° 39'. The remainder [of the sum] of its progress in one hundred days will be 226 degrees, 29 minutes and 53 seconds, in symbols 226° 29' 53".7
The remainder [of the sum] of its progress in one thousand days is 104 degrees, 58 minutes and 50 seconds, in symbols 104° 58' 50". The remainder [of the sum] of its progress in ten thousand days is 329 degrees, 48 minutes and 20 seconds, in symbols 329° 48' 20".
The remainder [of the sum] of its progress in twenty-nine days is 18 degrees, 53 minutes and 4 seconds, in symbols 18° 53' 4".
Halacha 4
The remainder [of the sum] of its progress in a regular year is 305 degrees, no minutes and 13 seconds, in symbols 305° 13".8
The position of the moon's mean on Wednesday night, [the third of Nisan, 4938,] the starting point for these calculations, was 1 degree, 14 minutes and 43 seconds, in figures 1° 14' 43", in the constellation of Taurus. The mean within its path at this date was 84 degrees, 28 minutes and 42 seconds, in symbols 84° 28' 42".
Since you know the mean rate of progress for the moon's mean, and you know its position on the date of the starting point, you [will be able to calculate] the position of the moon's mean on any date that you desire, as you did with regard to the mean position of the sun.
After calculating [the position of] the moon's mean on the beginning of the night that you desire, [the next step in calculating where the moon can be sighted] is to focus on the sun and see the constellation in which it will be located [at that time].9
Halacha 5
If the sun is located between midway in the constellation of Pisces and midway in the constellation of Aries, the moon's mean should be left without emendation.10 If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Gemini, 15 minutes should be added to the moon's mean.11 If the sun is located between the beginning of the constellation of Gemini and the beginning of the constellation of Leo, 30 minutes should be added to the moon's mean.12 If the sun is located between the beginning of the constellation of Leo and midway in the constellation of Virgo, 15 minutes should be added to the moon's mean.13
If the sun is located between midway in the constellation of Virgo and midway in the constellation of Libra, the moon's mean should be left without emendation.14 If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Sagittarius, 15 minutes should be subtracted from the moon's mean.15 If the sun is located between the beginning of the constellation of Sagittarius and the beginning of the constellation of Aquarius, 30 minutes should be subtracted from the moon's mean.16 If the sun is located between the beginning of the constellation of Aquarius and midway in the constellation of Pisces, 15 minutes should be subtracted from the moon's mean.17
Halacha 6
The figure that remains after these additions or subtractions have been made, or when the mean was left without emendation, is the mean of the moon approximately 20 minutes after the setting of the sun18 for the time when this mean was calculated. This is referred to as the mean of the moon at the time of the sighting.
FOOTNOTES
1. As mentioned in Chapter 11, the rate of the advance of the sun, the moon, and the other planets does not appear to be uniform. For the sun, the deviation is relatively minor and can be resolved by postulating that the Earth is not at the center of the sun's orbit. The deviations of the moon from its mean rate of advance, however, are larger than that of the sun, and more irregular. (According to modern science, these deviations result from the gravitational pull of the sun and other celestial bodies.)
To resolve this difficulty, some ancient astronomers (Ptolemy and Aristotle, among others) postulated that with regard to the moon, two orbits were involved: One orbit encompassed the Earth, although the Earth was not at its center. Around this orbit existed one (and according to some opinions, more than one) smaller orbit, within which the moon rotated. This smaller orbit is referred to as an epicycle. Because of the moon's position in this smaller orbit, it would appear to be either ahead of or behind the mean position of the center of this orbit.
2. This refers to the rate of progress that is apparent to an observer on the Earth. In theory, however, this figure is a result of two different motions. The entire orbit of the moon is moving in the heavens. (The orbit of the sun is also moving, as reflected in the movement of the sun's apogee, as mentioned in Chapter 12, Halachah 2. The sun's orbit is moving at a very slow pace, one and a half seconds a day. In contrast, the moon's orbit moves much faster, slightly more than 11 degrees each day. This movement is from east to west, opposite to the movement of the heavenly sphere.)
Within this larger orbit revolves the epicycle, the smaller orbit around which the moon revolves. The epicycle is revolving at approximately 24 1/2 degrees a day, from west to east. Thus, an observer on the Earth would see the epicycle as moving 13 degrees and a fraction (i.e., 24 1/2 - 11 1/5) forward (eastward) in the heavenly sphere every day, as the Rambam states.
3. I.e., after the multiples of 360 have been subtracted.
4. It appears that the Rambam has added three seconds. This addition was made because the rate of progress also includes three thirds not mentioned in the original figure, but included in this calculation.
5. On this basis, we can understand why a lunar month is slightly longer than 29 1/2 days. The mean distance traveled by the sun in 29 days is approximately 28 1/2 degrees (Chapter 12, Halachah 1), approximately 6 1/2 degrees more than the remainder of the progress of the moon's mean. This distance (and the additional approximately almost half a degree traveled by the sun during this time) is travelled by the moon's mean in slightly longer than twelve hours on the following day.
6. This distance is figured east to west, opposite to the movement of the heavenly sphere.
7. It appears that the Rambam has subtracted seven seconds. This subtraction was carried out because his figure for the rate of progress had been rounded off. In fact, the rate is seven thirds less than the figure mentioned originally. The lack of these thirds was taken into consideration in this calculation.
8. Although we have followed the standard printed text of the Mishneh Torah and included this paragraph in Halachah 4, it is clearly part of the previous halachah.
9. As mentioned in Chapter 12, Halachah 2, and notes, the sun does not always reach its mean position at sunset. In the summer, when the days are longer, it reaches its mean position slightly earlier, and in the winter slightly later. In the following halachah, the Rambam states the values that allow us to compensate for these differences.
10. This corresponds to the month of Nisan, the time of the vernal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean.
11. This corresponds to the beginning of the summer, when the days are longer. Since the moon is moving slightly more than thirteen degrees per day away from the sun, its rate of progress per hour is thus slightly more than 30 minutes. When the sun's rate of progress per hour - for it is moving (eastward) in the same direction as the moon - is also taken into consideration, it is proper to consider the moon's progress as thirty minutes per hour. Thus, the Rambam is saying that in these months, the sun will set approximately half an hour after 6 PM.
12. This corresponds to the middle of the summer, the longest days of the year. To compensate for the further delay in the setting of the sun, an additional fifteen minutes should be added to the moon's mean. [It must be noted that the number 30 in our translation is based on authentic manuscripts of the Mishneh Torah. Most of the standard published texts mention 15 minutes in this clause as well.]
13. At this time of year, the summer days are beginning to become shorter. Hence, an adjustment of only fifteen minutes is necessary.
14. This corresponds to the month of Tishrei, the time of the autumnal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean.
15. This represents the beginning of the winter, when the sun sets at an earlier time. Hence, rather than add minutes to the moon's mean, we subtract them.
16. This period represents the middle of the winter, the shortest days of the year. To compensate for the further precipitance of the setting of the sun, an additional fifteen minutes should be subtracted from the moon's mean. [It must be noted that, in this instance as well, the number 30 in our translation is a deviation from the standard published texts, based on authentic manuscripts of theMishneh Torah.]
17. At this point, the days are beginning to get longer. Therefore, only a fifteen-minute adjustment is necessary.
18. This is the time when the stars begin to appear in Eretz Yisrael.
Hayom Yom:
• Shevat 27, 5775 · 02/16/2015
"Today's Day"
Torah lessons: Chumash: Mishpatim, Shlishi with Rashi.
Tehillim: 120-134.
Tanya: Likewise in the (p. 107)...duty of charity. (p. 107).
My father writes in one of his maamarim: Early chassidim resolved in their souls to refrain from anything that is permissible (by Torah law) but for which they felt a desire and urge. This breaks the passion.
Daily Thought:
"Today's Day"
Torah lessons: Chumash: Mishpatim, Shlishi with Rashi.
Tehillim: 120-134.
Tanya: Likewise in the (p. 107)...duty of charity. (p. 107).
My father writes in one of his maamarim: Early chassidim resolved in their souls to refrain from anything that is permissible (by Torah law) but for which they felt a desire and urge. This breaks the passion.
Daily Thought:
Jewish Nucleus
Every society has that which bonds it: A common ancestry and a system of lineage. Or a common language or common borders or governing body. Usually, it is a combination of several factors that mold a mass of people into a single whole.
The Jewish people are unique in that they have only a single nucleus—and it is none of the above.
All that bonds us is Torah. Nothing else has proven capable of holding us together for more than a generation or two. Nothing else, other than the same Torah that first forged us as a nation.[Likutei Sichot vol. 20, page 260.]
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