Today in Jewish History:
• Columbia Tragedy; Israeli Astronaut Perishes (2003)
On the morning of February 1, 2003, the Columbia Space Shuttle, returning from its STS-107 mission, was destroyed upon re-entry, 16 minutes before its scheduled landing. All its crew members perished, including Ilan Ramon, a combat pilot in the Israeli Air Force, who was the first Israeli astronaut. Prior to his departing to space on Space Shuttle Columbia, where his mission included the manning of a multispectral camera for recording desert aeroso, he arranged to take Kosher food and he took along a Kiddush cup and a copy of the Torah.
Links: Pride, Pain and the Suddenness of Life.
Daily Quote:
A well from which you drank, cast not a stone into it[Midrash Rabbah, Bamidbar 22:4]
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Parshat Terumah, 4th Portion (Exodus 26:15-26:30)
Chapter 26
15"And you shall make the planks for the Mishkan of acacia wood, upright. טווְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים:
And you shall make the planks: It should have said, “And you shall make planks” [without the definite article], as it is said concerning each thing [i.e., each part of the Mishkan]. What is the meaning of "the planks"? Of those [particular planks] that were standing [ready] and designated for this [purpose]. Our patriarch, Jacob, planted cedars in Egypt, and when he was dying, he commanded his sons to bring them up with them when they left Egypt. He told them that the Holy One, blessed is He, was destined to command them to make a Mishkan of acacia wood in the desert. "See that they should be ready in your hands." This is what the liturgical poet composed in his liturgical poem [the beginning of the Yotzer for the first day of Passover]: “It [God’s voice] flew to the planting of the quickened ones, the cedar beams of our houses,” for they hurried to have them [the cedars] ready in their hands prior to this moment, [i.e., prior to the command to build the Mishkan]. — [from Mid. Tanchuma 9] ועשית את הקרשים: היה לו לומר ועשית קרשים, כמה שנאמר בכל דבר ודבר, ומהו הקרשים, מאותן העומדין ומיוחדין לכך. יעקב אבינו צפה ברוח הקדש ונטע ארזים במצרים, וכשמת צוה לבניו להעלותם עמהם כשיצאו ממצרים, אמר להם, שעתיד הקב"ה לצוות אתכם לעשות משכן במדבר מעצי שטים, ראו שיהיו מזומנים בידכם. הוא שיסד הבבלי בפיוט שלו טם מטע מזורזים קורות בתינו ארזים, שנזדרזו להיות מוכנים בידם מקודם לכן:
acacia wood, upright: Heb. עֹמְדִים, estantivs in Old French, upright, perpendicular. The length of the planks shall be perpendicular [to each other] in the walls of the Mishkan. You shall not make the walls of horizontal planks, so that the width of the planks will be along the height of the walls, one plank [lying] upon [another] plank. — [from Jonathan, Yoma 72a] עצי שטים עומדים: אישטנטיבי"ש בלעז [עומדות] שיהא אורך הקרשים זקוף למעלה בקירות המשכן, ולא תעשה הכתלים בקרשים שוכבים להיות רוחב הקרשים לגובה הכתלים קרש על קרש:
16"Ten cubits [shall be] the length of each plank, and a cubit and a half [shall be] the width of each plank. טזעֶשֶׂר אַמּוֹת אֹרֶךְ הַקָּרֶשׁ וְאַמָּה וַחֲצִי הָאַמָּה רֹחַב הַקֶּרֶשׁ הָאֶחָד:
Ten cubits [shall be] the length of each plank: [From here] we learn [that] the height of the Mishkan was ten cubits. — [from Shab. 92a] עשר אמות ארך הקרש: למדנו שגבהו של משכן עשר אמות:
and a cubit and a half [shall be] the width: [From here] we learn [that] the length of the Mishkan, [which corresponds to the] twenty planks that were on the north[ern] and the south[ern sides] from east to west, was thirty cubits. ואמה וחצי האמה רחב: למדנו ארכו של משכן לעשרים קרשים, שהיו בצפון ובדרום מן המזרח למערב, שלשים אמה:
17"Each plank shall have two square pegs, rung like, one even with the other; so shall you make all the planks of the Mishkan. יזשְׁתֵּי יָדוֹת לַקֶּרֶשׁ הָאֶחָד מְשֻׁלָּבֹת אִשָּׁה אֶל אֲחֹתָהּ כֵּן תַּעֲשֶׂה לְכֹל קַרְשֵׁי הַמִּשְׁכָּן:
Each plank shall have two square pegs: He [Bezalel] would cut one cubit high into the plank from the bottom in its center, and leave one-fourth of its width on one side and one-fourth of its width on the other side, and these [resulting projections] are [called] the square pegs. Half the width of the plank was cut out in its center, (I.e., the plank, הַקֶּרֶשׁ, refers to what remained after he cut out from both sides; then the width of a cubit remained. The result is that half of the width of the plank in the middle is a half cubit. This is what Rashi explained explicitly on Shab. 98-[i.e.,] that in the center, the width of one-half cubit was cut out, and he [also] cut out a quarter of a cubit on each side. Every square peg was a quarter of a cubit wide, and the edge of each socket was a quarter of a cubit wide. Study this thoroughly. Then [you will see] that Ramban’s complaint against Rashi will disappear, and his astonishment will no longer be valid.) and he would insert these square pegs into the sockets, which were hollow. And the sockets were one cubit high, and forty of them were placed consecutively-one next to the other-and the square pegs of the planks that were inserted into the hollow of the sockets were cut out on three of their sides. The width of the cut [was] as thick as the edge of the socket, so that the plank covered the entire top of the socket. Otherwise, there would be a space between one plank and the next plank equal to the thickness of the edge of the two sockets, which would then separate them. This is the meaning of what is said: “And they shall be matched evenly from below” (verse 24); i.e., he [Bezalel] shall cut out the sides of the square pegs so that the boards shall join, one [plank exactly] next to the other. — [from Baraitha Melecheth HaMishkan] שתי ידות לקרש האחד: היה חורץ את הקרש מלמטה, באמצעו בגובה אמה, מניח רביע רחבו מכאן ורביע רחבו מכאן, והן הן הידות, והחריץ חצי רוחב הקרש באמצע, ואותן הידות מכניס בא-דנים שהיו חלולים, והא-דנים גבהן אמה ויושבים רצופים ארבעים זה אצל זה, וידות הקרש, הנכנסים בחלל הא-דנים, חרוצות משלשת צדיהן, רוחב החריץ כעובי שפת האדן, שיכסה הקרש את כל ראש האדן, שאם לא כן נמצא ריוח בין קרש לקרש כעובי שפת שני הא-דנים שיפסיקו ביניהם, וזהו שנאמר (לקמן כד) ויהיו תאמים מלמטה, שיחרוץ את צדי הידות, כדי שיתחברו הקרשים זה אצל זה:
rung-like: Heb. מְשׁוּלָּבֹת, [which means] made like the rungs of a ladder, [i.e.,] separated from one another with their ends planed off to be inserted into the openings of the sockets, like a rung that is inserted into the hole of the upright [beams] of a ladder. — [from Baraitha Melecheth HaMishkan] משולבות: עשויות כמין שליבות סולם, מובדלות זו מזו ומשופין ראשיהם לכנס בתוך חלל האדן כשליבה, הנכנסת בנקב עמודי הסולם:
one even with the other: One [square peg was] aligned opposite the other so that their cut-away parts would be even, one with the measurement of the other, so that of the two square pegs, one shall not be pulled [more] toward the inside and one pulled [more] toward the outside of the thickness of the plank, which was a cubit. The Aramaic translation of יָדוֹת is צִירִין, hinges, because they resemble the hinges of a door, which are inserted into the holes of the threshold. אשה אל אחתה: מכוונות זו כנגד זו, שיהיו חריציהם שוים, זו כמדת זו, כדי שלא יהיו שתי ידות זו משוכה לצד פנים וזו משוכה לצד חוץ בעובי הקרש שהוא אמה. ותרגום של ידות צירין, לפי שדומות לצירי הדלת הנכנסים בחורי המפתן:
18"And you shall make the planks for the Mishkan, twenty planks for the southern side. יחוְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֶשְׂרִים קֶרֶשׁ לִפְאַת נֶגְבָּה תֵימָנָה:
for the southern side: Heb. לִפְאַתנֶגְבָּה ךְתֵּימָנָה. [The word לִפְאַת is derived from פֵּאָה, which usually means “corner.”] This [use of the word] פֵּאָה is not an expression meaning “corner,” rather the whole side is referred to as פֵּאָה, as the Targum [Onkelos] renders: לְרוּחַ עֵיבַר דָרוֹמָא, to the side toward the south. לפאת נגבה תימנה: אין פאה זו לשון מקצוע, אלא כל הרוח קרויה פאה, כתרגומו לרוח עיבר דרומא:
19"And you shall make forty silver sockets under the twenty planks; two sockets under one plank for its two square pegs, and two sockets under one plank for its two square pegs. יטוְאַרְבָּעִים אַדְנֵי כֶסֶף תַּעֲשֶׂה תַּחַת עֶשְׂרִים הַקָּרֶשׁ שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו:
20"And for the second side of the Mishkan on the northern side twenty planks. כוּלְצֶלַע הַמִּשְׁכָּן הַשֵּׁנִית לִפְאַת צָפוֹן עֶשְׂרִים קָרֶשׁ:
21"And their forty silver sockets: two sockets under one plank and two sockets under one plank. כאוְאַרְבָּעִים אַדְנֵיהֶם כָּסֶף שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד:
22"And for the western end of the Mishkan you shall make six planks. כבוּלְיַרְכְּתֵי הַמִּשְׁכָּן יָמָּה תַּעֲשֶׂה שִׁשָּׁה קְרָשִׁים:
And for the…end of: Heb. וּלְיַרְכְּתֵי, a word meaning “end” [in Hebrew, סוֹף], as the Targum [Onkelos] renders: וְלִסְיָפֵי. Since the entrance [of the Mishkan] is in the east, [thus] the east[ern side] is called the front and the west[ern side] the back. This is the reason it is [referred to as] the end, because the front is the beginning. ולירכתי: לשון סוף, כתרגומו ולסייפי, ולפי שהפתח במזרח, קרוי המזרח פנים, והמערב אחורים, וזהו סוף, שהפנים הוא הראש:
you shall make six planks: Hence, nine cubits are the width [of the Mishkan, since each plank is one and one-half cubits wide]. תעשה ששה קרשים: הרי תשע אמות רוחב:
23"And you shall make two planks at the corners of the Mishkan at the end. כגוּשְׁנֵי קְרָשִׁים תַּעֲשֶׂה לִמְקֻצְעֹת הַמִּשְׁכָּן בַּיַּרְכָתָיִם:
And you shall make two planks at the corners: One at the northwestern corner and one at the southwestern corner. All eight planks were in one row, but these two [in the corners] were not in the [interior] space of the Mishkan. Only a half cubit from here [from one plank] and a half cubit from there [from another plank] appear in the [interior] space, to complete its width to [the total of] ten [cubits]. The [extra] cubit from here and the cubit from there [i.e., of each corner plank] coincide with the cubits of the thickness of the planks of the Mishkan on the north[ern] and the south[ern sides], so that the corner would be even on the outside. ושני קרשים תעשה למקצעת: אחד למקצוע צפונית מערבית ואחד למערבית דרומית, כל שמונה קרשים בסדר אחד הן, אלא שאלו השנים אינן בחלל המשכן, אלא חצי אמה מזו וחצי אמה מזו נראות בחלל להשלים רחבו לעשר, והאמה מזה והאמה מזה באות כנגד אמת עובי קרשי המשכן, הצפון והדרום, כדי שיהא המקצוע מבחוץ שוה:
24"And they shall be matched evenly from below, and together they shall match at its top, [to be put] into the one ring; so shall it be for both of them; they shall be for the two corners. כדוְיִהְיוּ תֹאֲמִם מִלְּמַטָּה וְיַחְדָּו יִהְיוּ תַמִּים עַל רֹאשׁוֹ אֶל הַטַּבַּעַת הָאֶחָת כֵּן יִהְיֶה לִשְׁנֵיהֶם לִשְׁנֵי הַמִּקְצֹעֹת יִהְיוּ:
And they shall be matched evenly from below: All the planks must be flush at the bottom, so that the thickness of the edges of the two sockets should not form a gap to distance them [the planks] from one another. This is what I [meant when I] explained that the hinges of the square pegs [according to Yosef Hallel: the sides of the square pegs] should be cut out around their sides, so that the width of the plank should protrude on its sides away from the square pegs of the plank, [in order] to cover the edge of the socket, and so [with] the plank next to it [as well]. Thus, the planks are found to be flush with each other. [Each] corner plank in the western row was cut away in the width, in [the part of] its thickness [aligned] opposite the cut-away portion of the northern plank’s side, in order that the sockets should not separate them. ויהיו: כל הקרשים תואמים זה לזה מלמטה שלא יפסיק עובי שפת שני הא-דנים ביניהם להרחיקם זו מזו. זהו שפרשתי (לעיל יז) שיהיו צירי הידות חרוצים מצדיהן, שיהא רוחב הקרש בולט לצדיו חוץ ליד הקרש לכסות את שפת האדן, וכן הקרש שאצלו, ונמצאו תואמים זה לזה. וקרש המקצוע שבסדר המערב חרוץ לרחבו בעביו כנגד חריץ של צד קרש הצפוני והדרומי, כדי שלא יפרידו הא-דנים ביניהם:
and together they shall match: Heb. תַמִּים, like תְאוּמִים, twins. ויחדו יהיו תמים: כמו תואמים:
at its top: [The top] of the plank. על ראשו: של קרש:
into the one ring: Every plank was cut away [a little] at the top along its width. [There were] two cuts on its two sides [to contain] the thickness of a ring. He [Moses] would insert them [the two planks] into one ring, thus it [the plank] would match the plank next to it. As for these rings, however, I do not know whether they were permanent or removable. On the corner plank, the ring was in the thickness of the southern and northern planks, (It appears that the words “the northern and the southern” belong further down, and Rashi means to say that the northern and the southern [planks] and the top of the corner plank in the western row were inserted into it [the ring]. What Rashi writes that the ring was in the thickness of the plank means in the thickness of the western plank. Give this some thought.) and the top of the [other] corner plank of the western row was inserted into it [this ring], resulting in the joining of the two walls. אל הטבעת האחת: כל קרש וקרש היה חרוץ למעלה ברחבו שני חריצין בשני צדיו כדי עובי טבעת, ומכניסו בטבעת אחת, נמצא מתאים לקרש שאצלו. אבל אותן טבעות לא ידעתי אם קבועות הן אם מטולטלות. ובקרש שבמקצוע היה טבעת בעובי הקרש הדרומי והצפוני, וראש קרש המקצוע שבסדר מערב נכנס לתוכו, נמצאו שני הכתלים מחוברים:
so shall it be for both of them: For the two planks at the corners, for the plank at the [western] end of the north[ern side] and for the [adjacent] western plank; so too for the two corners. כן יהיה לשניהם: לשני הקרשים שבמקצוע, לקרש שבסוף צפון ולקרש המערבי וכן לשני המקצועות:
25"And there shall be eight planks and their silver sockets, sixteen sockets two sockets under one plank and two sockets under one plank. כהוְהָיוּ שְׁמֹנָה קְרָשִׁים וְאַדְנֵיהֶם כֶּסֶף שִׁשָּׁה עָשָׂר אֲדָנִים שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד:
And there shall be eight planks: Those are the [same] ones mentioned above: “you shall make six planks. And you shall make two planks at the corners of the Mishkan at the end” (verses 22, 23) [thereby there were eight planks on the western wall]. The following is the Mishnah concerning the making of the order of the planks in the [Baraitha] Melecheth HaMishkan (ch. 1): He made the sockets hollow and he cut out the plank from below, one-fourth from here and one-fourth from there, and the cut-away [area] was one half in the middle. He made for it [the plank] two square pegs like sort of two legs (חֲמוּקִים). I believe that the reading is: like sort of two חַוָּקִין, [which means] like sort of two rungs of a ladder which are separated from one another, and planed [in order] to be inserted into the hollow of the socket, like the rung, which is inserted into the hole of the side of the ladder. This is the word מְשׁוּלָּבֹת, [i.e.,] made like a sort of rung. He would insert them [the square pegs] into the two sockets, as it is said: “two sockets…two sockets…” (verse 25), and he would cut away the plank on top, [the width of] a finger from one side and [the width of] a finger from the other side, and he would insert [the edges of the two planks] into one golden ring so that they would not separate from one another, as it is said: “And they shall be matched evenly from below, etc.” (verse 24). This is [the wording of] the Mishnah [in Baraitha Melecheth HaMishkan], and I presented its explanation above in the sequence of the verses. והיו שמנה קרשים: הם האמורים למעלה (פסוקים כב - כג) תעשה ששה קרשים ושני קרשים תעשה למקצעות, נמצאו שמנה קרשים בסדר מערבי. כך שנויה במשנת מעשה סדר הקרשים במלאכת המשכן (פרק א) היה עושה את הא-דנים חלולים, וחורץ את הקרש מלמטה רביע מכאן ורביע מכאן, והחריץ חציו באמצע, ועשה לו שתי ידות כמין שני חמוקין ולי נראה שהגרסא כמין שני חווקין, כמין שתי שליבות סולם המובדלות זו מזו ומשופות להכנס בחלל האדן כשליבה, הנכנסת בנקב עמוד הסולם, והוא לשון משולבות, עשויות כמין שליבה, ומכניסן לתוך שני א-דנים, שנאמר (פסוק יט) שני א-דנים ושני א-דנים, וחורץ את הקרש מלמעלה אצבע מכאן ואצבע מכאן ונותן לתוך טבעת אחת של זהב כדי שלא יהיו נפרדים זה מזה, שנאמר (פסוק כד) ויהיו תואמים מלמטה וגו'. כך היא המשנה, והפרוש שלה הצעתי למעלה בסדר המקראות:
26"And you shall make bars of acacia wood, five for the planks of one side of the Mishkan, כווְעָשִׂיתָ בְרִיחִם עֲצֵי שִׁטִּים חֲמִשָּׁה לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד:
bars: Heb. בְרִיחִם, as the Targum [Onkelos] renders: עַבְּרִין, and in Old French espar(re)s, cross-bars. בריחם: כתרגומו עברין ובלעז אישבר"ש [מוטות]:
five for the planks of one side of the Mishkan: These five [planks] were actually three, but the top and the bottom bars were made of two segments-one [part] would penetrate until half of the wall, and the other one would penetrate until half of the wall[’s length]. One [part of the bar] was inserted into a ring from this [one] side, and this [other] one was inserted into a ring on the other side until one [part of the bar] reached the other. Thus, the top one [bar] and the bottom one [bar] were two, but actually they were four. But the length of the middle one [bar] ran along the entire wall, and penetrated from one end of the wall to its other end, as it is said: “And the middle bar…shall [extend and] penetrate from one end to the other end” (verse 28). The top and bottom ones [bars] had rings on the planks in which they were to be inserted, two rings for every plank, attached in three places within the ten cubits of the height of the plank-one part from the highest ring to the top and one part from the lowest [ring] to the bottom. Each part was one-fourth of the length of the plank, and [there] were two parts between one ring and the other ring, so that all the rings would be aligned with the other. The middle bar, however, had no rings, but the planks were pierced through their thickness and it [the middle bar] was inserted into them by way of the holes, which were aligned one opposite the other. This is [the meaning of] what is said: “in the midst of the planks” (verse 28). The highest and lowest planks on the north[ern] and the south[ern sides] were each fifteen cubits long, and the middle one was thirty cubits long. This is [the meaning of] “from one end to the other end” (verse 28), from east to west. [Regarding] the five bars on the west: the top and bottom ones were six cubits long, and the middle one was twelve [cubits] long, corresponding to the width of the eight planks. It is explained this way in [the Baraitha] Melecheth HaMishkan (ch. 1). חמשה לקרשי צלע המשכן: אלו חמשה שלשה הן, אלא שהבריח העליון והתחתון עשוי משתי חתיכות, זה מבריח עד חצי הכותל וזה מבריח עד חצי הכותל, זה נכנס בטבעת מצד זה וזה נכנס בטבעת מצד זה, עד שמגיעין זה לזה, נמצאו שעליון ותחתון שנים שהן ארבע, אבל האמצעי ארכו כנגד כל הכותל ומבריח מקצה הכותל ועד קצהו, שנאמר (פסוק כח) והבריח התיכון וגו' מבריח מן הקצה אל הקצה, שהעליונים והתחתונים היו להן טבעות בקרשים להכנס לתוכן שתי טבעות לכל קרש, משולשים בתוך עשר אמות של גובה הקרש, חלק אחד מן הטבעת העליונה ולמעלה וחלק אחד מן התחתונה ולמטה, וכל חלק הוא רביע אורך הקרש, ושני חלקים בין טבעת לטבעת, כדי שיהיו כל הטבעות מכוונות זו כנגד זו. אבל לבריח התיכון אין טבעות, אלא הקרשים נקובין בעוביין והוא נכנס בהם דרך הנקבים שהם מכוונין זה מול זה, וזהו שנאמר בתוך הקרשים. הבריחים העליונים והתחתונים שבצפון ושבדרום אורך כל אחת חמישה עשר אמה, ובתיכון ארכו שלשים אמה, וזהו מן הקצה אל הקצה, מן המזרח ועד המערב, וחמשה בריחים שבמערב אורך העליונים והתחתונים שש אמות והתיכון ארכו שתים עשרה כנגד רוחב שמונה קרשים, כך היא מפורשת במלאכת המשכן (פרק א):
27"and five bars for the planks of the second side of the Mishkan, and five bars for the planks of the [rear] side of the Mishkan, on the westward end. כזוַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן לַיַּרְכָתַיִם יָמָּה:
28"And the middle bar in the midst of the planks shall [extend and] penetrate from one end to the other end. כחוְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִחַ מִן הַקָּצֶה אֶל הַקָּצֶה:
29"And you shall overlay the planks with gold, and their rings you shall make of gold as holders for the bars, and you shall overlay the bars with gold. כטוְאֶת הַקְּרָשִׁים תְּצַפֶּה זָהָב וְאֶת טַבְּעֹתֵיהֶם תַּעֲשֶׂה זָהָב בָּתִּים לַבְּרִיחִם וְצִפִּיתָ אֶת הַבְּרִיחִם זָהָב:
as holders for the bars: The rings that you shall make for them shall be holders for the bars to enter [them]. בתים לבריחם: הטבעות, שתעשה בהן, יהיו בתים להכניס בהן הבריחים:
and you shall overlay the bars with gold: [This does] not [mean] that the gold was attached onto the bars, for they [the bars] had no covering. But he [Bezalel] attached something onto the plank akin to two tubes of gold, something like two halves of a hollow reed, and he attached them to the rings on both sides, their length filling the [entire] width of the plank from the ring to one side and from it to the other side. The bar was inserted into it [the tube], and from it into the ring, and from the ring into the second tubes. Thus, the bars were found to be overlaid with gold when they were inserted into the planks. These bars protruded to the outside [of the Mishkan]. [Thus] the rings and the tubes were not visible within the Mishkan, but from the inside the entire wall was unadorned. — [from Baraitha Melecheth HaMishkan with Rashi’s interpretation] וצפית את הבריחם זהב: לא שהיה הזהב מדובק על הבריחים, שאין עליהם שום צפוי, אלא בקרש היה קובע כמין שני פיפיות של זהב כמין שני סדקי קנה חלול, וקובען אצל הטבעות לכאן ולכאן ארכן ממלא את רוחב הקרש מן הטבעת לכאן וממנה לכאן והבריח נכנס לתוכו וממנו לטבעת ומן הטבעת לפה השני, נמצאו הבריחים מצופין זהב, כשהן תחובין בקרשים, והבריחים הללו מבחוץ היו בולטות והטבעות והפיפיות לא היו נראות בתוך המשכן אלא כל הכותל חלק מבפנים:
30"And you shall erect the Mishkan according to its proper manner, as you will have been shown on the mountain. לוַהֲקֵמֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ בָּהָר:
And you shall erect the Mishkan: After it is completed, erect it. והקמת את המשכן: לאחר שיגמר הקימהו:
you will have been shown on the mountain: prior to this, for I am destined to teach you and show you the order of its erection. הראית בהר: קודם לכן, שאני עתיד ללמדך ולהראותך סדר הקמתו:
Daily Tehillim: Psalms Chapters 140 - 144
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Tanya: Likutei Amarim, middle of Chapter 29• English Text: Lessons in Tanya
• Daily Tanya
Likutei Amarim, middle of Chapter 29
Likutei Amarim, middle of Chapter 29
אבל בבינוני, מאחר שמהותה ועצמותה של נפש החיונית הבהמית שמסטרא אחרא המלובשת בדמו ובשרו לא נהפך לטוב, הרי היא היא האדם עצמו
With a Beinoni, however, since the substance and essence of the vitalizing, animal soul (stemming from the sitra achra) which pervades his blood and flesh has not been transformed into good, it indeed constitutes the man himself, and therefore, by crushing his own spirit the Beinoni actually crushes the sitra achra.
The Alter Rebbe now proceeds to suggest various lines of reasoning that theBeinoni may use in order to humble and crush his spirit — and thereby the sitra achra of his animal soul. The first of these follows from the point just concluded, that the personality of the Beinoni is, in fact, an expression of the sitra achra — the animal soul.
ואם כן הוא רחוק מה׳ בתכלית הריחוק, שהרי כח המתאוה שבנפשו הבהמית יכול גם כן להתאוות לדברים האסורים, שהם נגד רצונו יתברך
If so, that he is actually the animal soul, he is removed from G‑d with the utmost remoteness. For the lusting drive in his animal soul is capable of lusting also after forbidden things, which are contrary to G‑d’s Will.
אף שאינו מתאוה לעשותם בפועל ממש, חס ושלום, רק שאינם מאוסים אצלו באמת כבצדיקים, כמו שכתוב לעיל פרק י״ב
While he does not desire to do them (these forbidden things) in actual practice, G‑d forbid, yet they are not truly repulsive to him, as they are to tzaddikim, as explained above (in ch. 12).
There the Alter Rebbe explains that after his prayers, when the love of G‑d is no longer revealed in his heart, a Beinoni can feel a craving for material pleasures, whether they be permitted or forbidden — except that in the case of forbidden matters, he does not actually wish to implement his desires in forbidden actions; they remain instead in the category of “sinful thoughts.”
ובזה הוא גרוע ומשוקץ ומתועב יותר מבעלי חיים הטמאים ושקצים ורמשים, כנ״ל
In this he is inferior to and more loathsome and abominable than unclean animals and insects and reptiles, as mentioned above — for even they do not transgress against G‑d’s Will (see ch. 24), and since he does do so (in his mind, at least) he is worse than they;
וכמו שכתוב: ואנכי תולעת ולא איש וגו׳
and as it is written: 1 “But I am a worm, and not a man...”
As a human being who chooses to lower himself to the level of a worm, I am worse than a worm, for it is a worm by creation rather than by choice.
But what of the times when the divine soul of the Beinoni dominates him, such as during prayer, when he experiences a revealed love of G‑d and there is no room in his heart for any mundane desires? To this the Alter Rebbe answers:
וגם כשמתגברת בו נפשו האלקית לעורר האהבה לה׳ בשעת התפלה, אינה באמת לאמיתו לגמרי, מאחר שחולפת ועוברת אחר התפלה כנ״ל, סוף פרק י״ג
(2Even when his divine soul gathers strength within him to arouse his love of G‑d during prayer, this predominance of the divine soul is not altogether genuine, since it is transient and vanishes after prayer, as mentioned earlier, end of ch. 13.)
The Alter Rebbe explains there that only that which is permanent and unchanging can be described as “true”. Relative to the rank of Beinoni, this arousal of the divine soul during prayer may be considered “truthful”, since theBeinoni is capable of generating it always — whenever he prays. It cannot, however, be described as “absolutely truthful” (emet la‘amito) since it is not constant, occurring only during prayer.
ובפרט כשיזכור טומאת נפשו בחטאת נעורים, והפגם שעשה בעליונים, ושם הוא למעלה מהזמן, וכאלו פגם ונטמא היום, חס ושלום, ממש
Especially so, if he calls to mind the contamination of his soul with the sin of youth, and the blemish he has wrought thereby in the supernal worlds —the source of his soul. The fact that they were sins of “youth”, belonging to a time and to a spiritual level from which he may presently be far removed, is irrelevant in these supernal worlds — where everything is timeless, and it is as if he had caused the blemish and defiled himself this very day, G‑d forbid.
ואף שכבר עשה תשובה נכונה, הרי עיקר התשובה בלב, והלב יש בו בחינות ומדרגות רבות, והכל לפי מה שהוא אדם, ולפי הזמן והמקום, כידוע ליודעים
True, he may already have repented sincerely and thereby removed the blemish and cleansed himself. But the essence of repentance is in the heart, and in the heart there are many distinctions and levels. Moreover, everything depends on what kind of a man he is (— the greater his stature, the higher the level of repentance required of him), and on the time and place in which he now stands, as is known to the knowing.
Whenever and wherever one is less tempted by a particular sin, a deeper and loftier level of repentance is expected of him for having committed that sin, than at a time when he is more strongly tempted, and must fight more insistently to resist that temptation. Similarly time and place create other differences with respect to repentance. Therefore, judging by one’s present situation, his earlier repentance may be inadequate in erasing his past sins. Perhaps, then, the absence of a higher form of repentance required of him now causes his sins to interpose between himself and G‑d, preventing the light of his soul from penetrating his heart — as the Alter Rebbe continues:
ולכן עכשיו בשעה זו, שרואה בעצמו דלא סליק ביה נהורא דנשמתא, מכלל שהיום לא נתקבלה תשובתו, ועונותיו מבדילים, או שרוצים להעלותו לתשובה עילאה יותר, מעומקא דלבא יותר
Consequently, now, at this time, when observing himself he sees that “the light of the soul does not penetrate into him,” it is evident that either, (a) his repentance has not been accepted, and his sins still separate him from G‑dliness;or (b) it is desired that he be raised to a more sublime level of repentance, coming from a point yet deeper in his heart than his earlier repentance.
Far from indicating Divine displeasure, the rejection of his repentance in this latter case points to Divine favor: a desire to raise this person to yet greater heights of repentance. Hence the difficulties in his divine service and the timtum halev — so that he will call forth greater resources from within himself, and repent more deeply.
ולכן אמר דוד: וחטאתי נגדי תמיד
For this reason, King David said, despite the fact that he was a tzaddik, who was also able to say of himself: 3 “My heart is a void within me,” which means (as Rashi comments, 4“The evil impulse is as if dead within me,” — despite this he would still say:) 5 “My sin is constantly before me.”
Why was it necessary for a man of David’s caliber to constantly bear in mind his past sins? Surely he had repented for them adequately! Obviously, then, the memory is necessary in order to spur one on to greater heights within the ranks of holiness, to deeper levels of repentance, as said earlier. 6
FOOTNOTES
1. Tehillim 22:7.
2. Parentheses are in the original text.
3. Tehillim 109:22.
4. Berachot 61b.
5. Tehillim 51:5.
6. Based on a comment by the Rebbe. The Rebbe adds: The Alter Rebbe finds it necessary to cite Scriptural proof to support his seemingly strange contention - that the soul's light might be prevented from irradiating one's body (even where no sins interpose between himself and G-d) merely as a divine device for elevating him to a higher level of teshuvah.Rambam:
• Sefer Hamitzvos:
Daily Mitzvah
P153, P59
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153 (Digest)
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
The establishment of new months and leap years must be done during daylight hours.
A year must be comprised of complete months; a month must be comprised of complete days.
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 mitzvahis 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 know11when 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 perspective13on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outsideEretz 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,19since, "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.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
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, inEretz 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 theRambam. 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.
Positive Commandment 59 (Digest)
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the mainmitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1. I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2. Num. 10:10.
3. Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4. Unlike Rosh Hashanah, when the shofar lasts longer.
5. Perhaps the Rambam's goal in quoting this passage is to point out the expression, "mainmitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6. Parshas B'haaloscha.
7. See note above.
8. 15a.
9. Num. 10:9.
• 1 Chapter: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Four
Tefilah and Birkat Kohanim - Chapter Four
Halacha 1
Five things prevent one from praying, even though the time [for prayer] has arrived:
1) the purification of one's hands;
2) the covering of nakedness;
3) the purity of the place of prayer;
4) things that might bother and distract one; and
5) the proper intention of one's heart.
1) the purification of one's hands;
2) the covering of nakedness;
3) the purity of the place of prayer;
4) things that might bother and distract one; and
5) the proper intention of one's heart.
Halacha 2
The purification of one's hands - What does this imply? One must wash his hands in water until the joint. [Only] afterwards may he pray.
[The following rules apply when] a person is travelling on the road when the time for prayer arrives: If he has no water, but is within four millin - i.e., 8000 cubits - of a source of water, he should proceed to it, wash his hands, and then pray. If the distance to the water is greater than this, he should clean his hands with pebbles, earth, or a beam, and pray.
Halacha 3
When does this apply? [When the water is] ahead of him. However, if the place with water is behind him, we do not obligate him to retrace his steps more than one mil. However, if he has passed further beyond the water, he is not obligated to return. Rather, he should clean his hands and pray.
When do the above statements requiring one to purify merely his hands alone for prayer apply? To the other services, but not for the Morning Prayer. For the Morning Prayer, one should wash his face, hands, and feet, and only afterwards, may he pray. If he is far from water, he may clean his hands only and then pray.
Halacha 4
All the ritually impure need only wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves [in a mikveh] and ascend from their impure state, this immersion is not required [for prayer].
We have already explained that Ezra decreed that only one who has had a seminal emission is prohibited from Torah study until he has immersed himself. The Rabbinical Court [that existed afterwards] decreed that [this applies] even to prayer, i.e., such a person alone should not pray until he immerses himself.
These decrees were not put into effect because of questions of ritual purity and impurity, but rather to ensure that the Torah scholars would not overindulge in marital intimacy with their wives. Therefore, they instituted ritual immersion only for one who has a seminal emission, thereby excepting him from the other ritually impure.
Halacha 5
Therefore, at the time of this decree, it was said that even a 18בז▒│ who had a seminal emission, a menstruating woman who emitted semen, and a woman who saw traces of menstrual blood after relations, required immersion to recite the Shema and to pray because of the seminal emission, despite [the fact that they remained] ritually impure.
This is reasonable, since this immersion was not a matter of purity, but a result of the decree so that they would not constantly be with their wives.
This decree regarding prayer was also abolished, since it was not universally accepted by the Jewish people, and the community at large was unable to observe it.
Halacha 6
It is widespread custom in Shin'ar and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water, [based on the command]: "Prepare to meet your God, Israel" (Amos 4:12).
To whom does this refer? To a healthy person or to a sick person who engaged in intimacy, but a sick person who has had an accidental emission is exempt from bathing and there is no such custom regarding this matter. Similarly, there is no such custom regarding a זב who has a seminal emission and a menstruating woman who emits semen. Rather, they should clean themselves, wash their hands, and pray.
Halacha 7
The proper covering of one's nakedness: What is implied?
Even if one covers his genitalia in the fashion necessary for the recital of theShema, he may not pray until he covers his heart. If one did not - or was unable to - cover his heart, as long as he covered his nakedness when he prayed, he has fulfilled his obligation. However, a priori, he should not do so.
Halacha 8
The purity of the place of prayer: What is implied?
One should not pray in a place of filth, a bathhouse, a latrine or garbage heap. [Similarly, one should not pray] in a place that is not presumed to be clean until he checks it.
The general rule is that one should not pray in any place in which one would not recite the Shema. [Thus,] just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh.
Halacha 9
[The following rules apply] when one finds excreta in his place [of prayer.] Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place.
[The following rules apply] when one finds excreta while he is in the midst of prayer: If he can walk forwards such that [the feces] will be left four cubits behind him, he should do so. If not, he should move to the side. If he is unable [to do the latter], he should stop praying.
The great Sages would refrain from praying in a house in which there was beer or brine at the time of its foaming because of the foul odor, even though it was a clean place.
Halacha 10
Things that might bother and distract him: What is implied?
One who must relieve himself should not pray. Whenever anyone who must relieve himself prays, his prayer is an abomination and he must pray again after he relieves himself.
If a person can restrain himself for the length of time that it takes to walk aparsah, his prayer is considered prayer.
Nevertheless, a priori, one should not pray until he has checked himself very well, checked his intestines, rid himself of phlegm and mucus and any [other] bothersome thing. [Only] afterwards should he pray.
Halacha 11
[The following rules apply to] one who burps, yawns, or sneezes during prayer: Should a person do so voluntarily, it is deprecating. [However,] if the person checked himself before he prayed and did so against his will, it is of no consequence.
If saliva comes up during prayer, one should cause it to be absorbed into his tallit or clothes. If he is bothered by this, he may throw it behind him with his hand in order that he not be bothered during his prayer and be distracted.
If one passes gas unwittingly during prayer, he should wait until the gas subsides and return to his prayer.
Halacha 12
One who desires to pass gas from below and is bothered exceedingly, to the extent that he cannot restrain himself, should walk back four cubits, [expel the gas], and then wait until the gas subsides. He should say:
Master of all the world, You created us with many orifices and ducts. Our shame and disgrace is apparent and known before You. Shame and disgrace during our life, worm-eaten and decaying in our death.
He then returns to his place and prays.
Halacha 13
When urine flows on a person's legs during Shemoneh Esreh, he should wait until the flow ceases, and return to the place at which he stopped. If he waited the time necessary to complete his Shemoneh Esreh, he should return to the beginning.
Halacha 14
Similarly, one who urinates should wait the length of time it takes to walk four cubits, and then pray. After one has prayed, he should wait this length of time before urinating, in order to make a distinction following the words of prayer.
Halacha 15
Proper intention: What is implied?
Any prayer that is not [recited] with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.
One who is in a confused or troubled state may not pray until he composes himself. Therefore, one who comes in from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he may pray.
Halacha 16
What is meany by [proper] intention?
One should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a pleasant and supplicatory fashion.
One should not pray as one carrying a burden who throws it off and walks away. Therefore, one must sit a short while after praying, and then withdraw.
The pious ones of the previous generations would wait an hour before praying and an hour after praying. They would [also] extend their prayers for an hour.
Halacha 17
A person who is drunk should not pray, because he cannot have proper intention. If he does pray, his prayer is an abomination. Therefore, he must pray again when he is clear of his drunkenness. One who is slightly inebriated should not pray, [but] if he prays, his prayer is prayer.
When is a person considered as drunk? When he is unable to speak before a king. [In contrast,] a person who is slightly inebriated is able to speak before a king without becoming confused. Nevertheless, since he drank a revi'it of wine, he should not pray until his wine has passed from him.
Halacha 18
Similarly, one should not stand to pray in the midst of laughter or irreverent behavior, nor in the midst of a conversation, argument or anger, but rather in the midst of words of Torah.
[However, one should not stand to pray] in the midst of a judgment or a [difficult] halachic issue, even though these are words of Torah, lest one's mind be distracted by the halachah in question. Rather, [one should pray] in the midst of words of Torah that do not require deep concentration, e.g., laws that have already been accepted.
Halacha 19
Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers lest he make mistakes in them.
A person walking in a dangerous place, e.g., a place frequented by wild animals or bandits, when the time of the Amidah arrives, should recite [only] a single blessing:
The needs of Your people, Israel, are great and their knowledge is limited. May it be Your will, O God, our Lord, that You will provide each and every one with a sufficient livelihood, and give to each individual all that he lacks. And that which is good in Your eyes, You should do. Blessed are You, God, the One who hears prayer.
He may recite it as he walks on the road. [However,] if he is able to stop [to recite it], he should. When he arrives at a settlement and his mind is composed, he should recite a proper Amidah of 19 blessings.
• 3 Chapters: Kiddush HaChodesh Kiddush HaChodesh - Chapter Eighteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Nineteen, Ta'aniyot Ta'aniyot - Chapter One
Kiddush HaChodesh - Chapter Eighteen
Halacha 1
It is well-known and obvious that although the calculations indicate that the moon should be sighted on [a particular] night, its sighting is [only] probable. It is, however, also possible that it will not be sighted, because it is covered by clouds, because the place [from where it could be sighted] is in a valley,1 or because there is a tall mountain in the west,2 blocking [view of] the people in the place [from where it could be sighted], and it will be as if they are in a valley.
For the moon will not be able to be sighted by a person in a low place, even when [its crescent] is large. Conversely, it will be possible for a person on a high and lofty mountain to sight [the moon], even though [its crescent] is very small. Similarly, sighting it will be possible for a person dwelling on the seashore, or a person travelling on a ship in the Mediterranean Sea, even though [its crescent] is very small.
Halacha 2
Similarly, in the rainy season, on a clear day, the visibility of the moon will be greater than it is in the summer. For on a clear day in the rainy season, the air is clear and the heavens appear more brilliant, because there is no dust clouding the air. In the summer, by contrast, the air is like smoke, because of the dust. Therefore, the moon will appear small.
Halacha 3
When the two limits [mentioned] with regard to the arc of sighting and the first longitude are short, [the crescent of] the moon will be small, and sighting the moon will be possible only from a very high altitude. If the arc of sighting and the first longitude are long, and [several] degrees were added to their minimal limits, the moon will appear large. Its size and the extent of its visibility will increase according to the length of the arc [of sighting] and the first longitude.
Halacha 4
Therefore, the court should always have its attention focused on the following two matters: a) the season when [the moon] was sighted, and b) the place [where the witnesses were located]. [The judges] should ask the witnesses, "Where were you when you saw the moon?" For if the arc of sighting was short, and according to the calculations there is only a limited opportunity to see the moon, [more care is taken regarding their testimony].
For example, the arc of sighting was nine degrees and five minutes, and the first longitude was exactly thirteen degrees, and witnesses came, [claiming] that they saw [the moon]: If this occurs in the summer, or if the [witnesses] were located in a low place, we suspect [the veracity of] their [testimony] and subject them to much cross-examination.
In the rainy season, or in a very high place, [under such circumstances, the moon] would surely be sighted unless clouds obscured it.
Halacha 5
[Let us examine a hypothetical situation:] Witnesses saw the new moon at the appropriate time.3 They came [to the court], and gave testimony. The court accepted their [testimony] and sanctified this first month.
Afterwards, they counted twenty-nine days from the day that was sanctified. On the night of the thirtieth, the moon was not sighted, either because sighting it was impossible, or because it was covered by clouds. The court waited the entire thirtieth day, as we have explained,4 [but] witnesses did not arrive. [Therefore,] they added a day to the month, and thus, Rosh Chodesh of the second month was on the thirty-first day, as explained.5
Halacha 6
They began to count twenty-nine days from the day of Rosh Chodesh in the second [month], but the moon was not sighted. If you would say that [again] a day should be added to the month - i.e., the following day would be the thirtieth of the month, and the thirty-first day should be Rosh Chodesh of the third month [an undesirable situation would arise]. For it is possible that the moon would not be sighted on the night of the thirtieth of this month as well. Thus, [hypothetically, we could see an] ongoing [pattern, in which] a day is added and the new month begins after thirty days throughout the year. Thus, in the last month, it would be possible for the moon to be seen on the night of the twenty-fifth or the night of the twenty-sixth.6 There could be no more ludicrous and demeaning situation than this.
Halacha 7
Nor can one say that the [hypothetical situation described] - that the moon is never sighted throughout the year - is an infrequent occurrence [that need not be considered]. The contrary [is true]; it is very likely [to take place]. This often occurs in countries that have long rainy seasons and cloudy [skies]. For the intent is not that the moon will never be seen throughout the year, but that it will not be sighted at the beginning of the month, and will be sighted only afterwards.
[In certain months] it will not be sighted, because sighting it is impossible, and in the months when sighting it is possible, it possibly will not be sighted because of the clouds, or because its [crescent] was very small, and no one focused [his attention] on sighting it.
Halacha 8
[These difficulties were avoided due to the following] tradition which existed among our Sages, [having been] transmitted from one to another in a chain extending back to Moses our teacher: When the moon was not sighted at the beginning of the months, month after month, the court establishes [the following sequence], one full month with thirty days, one lacking month with twenty-nine days. In this manner, they would calculate and establish one full month and one lacking month - establishing these months, but not sanctifying them.7 For the sanctification of the months is dependent solely on the sighting [of the moon]. At times they would have a full month follow another full month, or a lacking month follow another lacking month, depending on the results of their calculations.
Halacha 9
The intent of their calculations is always that it is possible to sight the moon in the following month at its proper time,8 or on the night following the added day, but not to sight it beforehand - e.g., on the night of the twenty-eighth.
Through the sighting calculations mentioned above, it is possible for you to determine when it will be possible [for the moon to be] sighted, and when it is possible that it will not be sighted. [The court] relies on [similar calculations] and [accordingly,] establishes two full months in succession, or two lacking months in succession.
Halacha 10
Whenever you find statements in the Talmud11 according to which it appears that the court relies on computations [rather than the testimony of witnesses], or that it there is [a chain of tradition extending] from Moses at Sinai that this matter has been entrusted to them, and it is their decision whether to make the month lacking or full, and similarly, the fact that, during one year, Rabbi [Yehudah HaNasi] declared nine months as lacking12 - these and all similar matters are dependent on this principle [and apply at] a time when the moon is not sighted at the appropriate time.
Halacha 11
Similarly, the statements of our Sages13 that a day is added to the month when necessary, applies in an instance when a full month [is declared] according to the calculations, [so that] one month is made lacking, and another month full.14They have the authority to declare full months in succession one after the other, and lacking months in succession.
[Only] when the moon is not seen at the appropriate time does [the court] declare full months when necessary. When, however, the moon is seen at the appropriate time - its first shining after its conjunction with the sun - it is always sanctified.
Halacha 12
All the above concepts apply when there is a court that relies on the testimony of witnesses. In the present era, by contrast, we rely solely on the calculations based on the mean [motion of the sun and the moon] that are [simple and] widespread throughout Israel, as explained [previously] in these laws.15
Halacha 13
It is explained in the texts of astronomical and geometrical calculations that if the moon is sighted in Eretz Yisrael, it will be sighted in all the lands in the world that are located to the west of Eretz Yisrael and are at the same latitude.16 If the calculations indicate that the moon will not be sighted in Eretz Yisrael, sighting it is, nevertheless, possible in those lands that are west of Eretz Yisraeland at the same latitude. Therefore, the fact that the moon is sighted in a country that lies west of Eretz Yisrael is not an indication of whether [or not] the moon will be sighted in Eretz Yisrael.17
Halacha 14
If, however, the moon is not sighted on the mountains of the countries located west of Eretz Yisrael that are at the same latitude, the moon surely was not sighted in Eretz Yisrael.
Halacha 15
Similarly, if the moon was not sighted in Eretz Yisrael, it certainly was not sighted in those countries that are east of Eretz Yisrael, and at the same latitude. If [the moon] was sighted in Eretz Yisrael, however, [there is no certainty whether it will be sighted] in these easterly lands; it may be sighted, and it may not be sighted.
Accordingly, if the moon was sighted in a country located to the east of Eretz Yisrael at the same latitude, the moon was surely sighted in Eretz Yisrael. If, however, the moon was not sighted in a country that lies east [of Eretz Yisrael], that is not an indication that the moon will not be sighted in Eretz Yisrael. On the contrary, it is possible that it will be sighted in Eretz Yisrael.
Halacha 16
All the above statements apply when the countries to the west and to the east [of Eretz Yisrael] are at the same latitude as Eretz Yisrael - i.e., they are 30 to 35 degrees north [of the equator]. If they are located in a more northerly position, or in a less northerly position, different principles apply, for they are not parallel to Eretz Yisrael.
In the cities that are located to the east and west [of Eretz Yisrael], the statements we made [concerning the sighting of the moon are of abstract interest only], to clarify all the laws regarding the sighting [of the moon] to make the Torah great and glorious. [The intent is not that] the people living in the east or the west should depend on [their] sighting of the moon, or that [their sighting] should be of any consequence whatsoever. Instead, we rely only on the sanctification of the moon [performed] by the court in Eretz Yisrael, as we have explained several times previously.18
| FOOTNOTES | |
| 1. |
Since the moon is always low on the horizon at the beginning of the month, it is possible that the individuals dwelling in a valley will not be able to see it. For the horizon that appears to them is always higher in the sky than the actual horizon.
|
| 2. |
At the beginning of the month, the moon will always be sighted in the west, for it will have completed most of its daily circuit before nightfall, and will set within a few hours of the setting of the sun.
|
| 3. |
I.e., on the night between the twenty-ninth and thirtieth days of the month, as mentioned in Chapter 1, Halachah 4.
|
| 4. |
Chapter 1, Halachah 6.
|
| 5. |
Ibid.
|
| 6. |
Since there are slightly more than twenty-nine and one half days in a lunar month, after an entire year the conjunction of the moon would fall approximately five and one sixth days earlier than the previous year.
|
| 7. |
I.e., although the court would declare the beginning of a new month, they would not follow the practice of sanctifying the new month described in Chapter 2, Halachah 8.
|
| 8. |
I.e., on the night between the twenty-ninth and thirtieth days of the month.
|
| 9. |
These figures apply in the era when the moon is sanctified according to the testimony of witnesses. According to the fixed calendar we follow at present, there are never more than seven, nor fewer than five, full months.
|
| 10. |
Halachah 7.
|
| 11. |
E.g., Rosh HaShanah 20a.
|
| 12. |
That year was a leap year, and Rabbi Yehudah HaNasi decided that it would be preferable for the additional month to be lacking rather than full (Arichin 9b).
|
| 13. |
Rosh HaShanah, loc. cit.
|
| 14. |
Note the gloss of the Lechem Mishneh on Chapter 3, Halachah 15, which offers a different interpretation of that passage.
|
| 15. |
See Chapters 6-10.
|
| 16. |
As one moves westward, the sun sets earlier, granting more time for the moon to be seen.
|
| 17. |
In this instance, our translation follows the version of the Mishneh Torah found in authoritative manuscripts and early printings. The standard printed text differs slightly.
|
| 18. |
See Chapter 1, Halachah 8; Chapter 5, Halachah 1.
|
Kiddush HaChodesh - Chapter Nineteen
Halacha 1
Since our Sages1 said that among the questions posed to the witnesses [in order to verify their testimony] was "In which direction was [the crescent of] the moon inclined," I feel that it is appropriate to explain how this factor can be calculated. My statements will not be exact, because [this knowledge] is of no consequence regarding the actual sighting of the moon.
The starting point of these calculations is to know the degree of inclination of the constellations' [position].
Halacha 2
The orbit of the sun that passes through the center [of the sphere] of the constellations does not pass directly through the center of the earth from east to west. Instead, it is inclined above the equator which passes through the center of the earth, [slightly] to the north and to the south. Half of it is northerly in inclination and half is southerly in inclination.
Halacha 3
There are two points at which the orbit of the sun intersects the equator, which passes through the center of the earth: The first point is the beginning of the constellation of Aries, and the second point, opposite to [the first], is the beginning of the constellation of Libra. Thus, there are six constellations [whose positions] are inclined to the north, those between the beginning of the constellation of Aries and the end of the constellation of Virgo. And there are six [whose positions] are inclined to the south, those between the beginning of the constellation of Libra and the end of the constellation of Pisces.2
Halacha 4
From the beginning of the constellation of Aries, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a northerly direction until the beginning [of the constellation] of Cancer.
The beginning [of the constellation] of Cancer is approximately twenty-three and one half degrees north of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Libra, which is positioned on the equator.
From the beginning of the constellation of Libra, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a southerly direction until the beginning [of the constellation] of Sagittarius.
The beginning [of the constellation] of Capricorn is approximately twenty-three and one half degrees south of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Aries.
Halacha 5
Thus, [in their daily orbits,] the beginning [of the constellation] of Aries and the beginning [of the constellation] of Libra revolve on the equator. Therefore, when the sun is positioned in the beginning [of these constellations],3 it will not be inclined either to the north or to the south. It will rise due east and set due west, and the daytime and the nighttime [hours] will be equal throughout the world.
Halacha 6
Thus, it should be clear to you that each of the degrees [in the sphere] of the constellations is inclined to the north or to the south, and that there is a specific measure to their inclination. The greatest inclination will be no more than approximately twenty-three and half degrees.
Halacha 7
The following represent the extent of inclination from the equator vis-a-vis the number of degrees [in the sphere of the constellations]. Beginning with the constellation of Aries: [A point located at] 10 degrees [in the celestial sphere] will be inclined 4 degrees [from the equator]. [A point located at] 20 degrees will be inclined 8 degrees. [A point located at] 30 degrees will be inclined 11 1/2 degrees.
[A point located at] 40 degrees will be inclined 15 degrees. [A point located at] 50 degrees will be inclined 18 degrees. [A point located at] 60 degrees will be inclined 20 degrees. [A point located at] 70 degrees will be inclined 22 degrees. [A point located at] 80 degrees will be inclined 23 degrees. [A point located at] 90 degrees4 will be inclined 23 1/2 degrees.
Halacha 8
If the number [of degrees] also includes units, you should calculate [their degree of inclination] by taking an average between the two figures, as was explained with regard to [the determination of the position of] the sun and the moon.5
What is implied? Five degrees will be inclined 2 degrees. If the number of degrees [in the celestial sphere] is twenty-three, the inclination [from the equator] will be nine degrees. This same pattern should be followed whenever calculating a number that has both units and tens.
Halacha 9
Since you know the extent of the inclination of all the degrees from one until ninety, you will be able to calculate the degree of inclination [of the entire celestial sphere] according to the method of calculation explained with regard to the moon's latitude.6 For if the number is between 90 and 180, the number should be subtracted from 180.7
If the number is between 180 and 270, 180 should be subtracted from the number.8 If the number is between 270 and 360, the number should be subtracted from 360.9 [After these subtractions have been made], you will know the degree of inclination of the remainder, for it is the degree of inclination of the numbers mentioned previously without any addition or subtraction.
Halacha 10
If you desire to know the number of degrees by which the moon's position deviates from the equator to the north or to the south, [you should follow this procedure]: Calculate the inclination of the degree [in the celestial sphere] that will be the true position, and see if its inclination is northerly or southerly. Afterwards, calculate the moon's first latitude and see whether it is northerly or southerly.
If the moon's latitude and the inclination of the degree [in the celestial sphere where it is located] have the same direction, then they should be added together.10 If they are in different directions - i.e., one is southerly and one is northerly - the smaller figure should be subtracted from the larger one.11 The remainder is the [angular] distance of the moon from the equator to the direction in which the larger figure was inclined.
Halacha 11
What is implied? Let us say that we are trying to calculate the degree of inclination of the moon from the equator on the night of sighting, the second day of the month of Iyar of this year. You have already established that the angle [in the celestial sphere] at which the moon was located is the nineteenth degree of the constellation of Taurus. Thus, its inclination to the north will be approximately 18 degrees.12
The latitude of the moon is approximately four degrees to the south.13 After you subtract the lesser figure from the larger one, the position of the moon will be fourteen degrees to the north of the equator, for the largest figure is the eighteen degrees north [at which the moon's true position was located]. All [of the phases] of this calculation are approximations and are not exact, because they are of no consequence regarding the sighting.
Halacha 12
If you desire to know the direction to which the moon will appear to be inclined [when sighted, it is governed by the following principles]: Calculate [the moon's angular] distance from the equator. If it is located on the equator or within two or three degrees to the north or to the south,14 it will appear due west and its crescent will appear to be pointed due east.
Halacha 13
If [the moon] is inclined to the north of the equator, it will appear in the northwest, and its crescent will appear to be pointed southeast.
Halacha 14
If [the moon] is inclined to the south of the equator, it will appear in the southwest, and its crescent will appear to be pointed northeast. To the extent of [the moon's] distance [from the equator], its inclination will increase.
Halacha 15
Among the other dimensions of the examination of the witnesses is the question: "How high [in the sky did the moon] appear?" This factor can be determined by the arc of sighting. If the arc is short, the moon will appear close to the earth, and when it is long, it will appear high above the earth. The length of the arc of sighting [will determine] the height at which [the moon] will appear above the earth to the witnesses.
Halacha 16
Thus, we have explained all the calculations necessary for the sighting [of the moon] and the examination of the witnesses, so that everything will be comprehensible to men of understanding, and they will not lack awareness of any of the Torah's paths. [Therefore,] they will not venture forth in search of it in other texts. "Seek out of the book of God, read it. None of these will be lacking" [Isaiah 34:16].15
| FOOTNOTES | |
| 1. |
Rosh HaShanah 23b, cited in Chapter 2, Halachah 4.
|
| 2. |
In our previous notes, we explained that the constellations from Capricorn to Gemini were northerly inclined. There is no contradiction between those statements and the statements above; the difference is in the definition of the word "inclined." In the present context, the Rambam is using the word "inclined" to refer to the position of the ecliptic as it passes through these constellations: Is it located above or below the equator, and what is the extent of its variance from the equator?
Previously, we had used the word "inclined" to refer to the direction of the path of movement of the stars in the sky. In the constellations from Capricorn to Gemini, as the constellations move in their orbit, they will be moving northward. Conversely, in the constellations from Cancer to Sagittarius, as the constellations move in their orbit, they will be moving southward.
The inclination of the constellations can be observed by a careful observer with a field compass. In the spring and in the fall, the sun rises due east and sets due west. In the summer (i.e., when the sun is located in the constellations from Taurus to Virgo), it rises in the northeast and sets in the northwest. In the winter (i.e., when the sun is located in the constellations from Scorpio to Pisces), it rises in the southeast and sets in the southwest. Throughout the year, these constellations rise and set in the place where the sun rises and sets when it is in these constellations.
|
| 3. |
I.e., at the vernal [spring] and autumnal equinoxes.
|
| 4. |
I.e., the beginning of the constellation of Cancer. In these ninety degrees, we will have passed through three constellations, Aries, Taurus, and Gemini.
|
| 5. |
See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
|
| 6. |
See Chapter 16, Halachah 13.
|
| 7. |
I.e., 110° has the same degree of inclination as 70°. For the angle of inclination proceeds in an even-balanced arc with 90 degrees as its center.
|
| 8. |
I.e., the southerly inclination beginning from the constellation of Libra parallels exactly the northerly inclination beginning from Aries.
|
| 9. |
Producing the inverse of the figures mentioned in the previous quadrant.
|
| 10. |
E.g., if they are both northerly, the moon's latitude will cause it to appear further north than the constellation in which its true position is located.
|
| 11. |
I.e., if the moon's true position is located in a northerly position and its latitude is southerly, the latitude should be subtracted from the angular distance of its true position.
|
| 12. |
Actually, the true figure is a few minutes larger.
|
| 13. |
Actually, the true figure is a few minutes less.
|
| 14. |
The variance of two or three degrees will not produce a difference that is of consequence.
|
| 15. |
With this halachah, the Rambam explains one of his motives for the inclusion of this section in theMishneh Torah: so that a serious student would not have to resort to other texts, particularly those of the gentile scientific community, to obtain this knowledge. In this manner, he affirms one of the purposes for the Mishneh Torah stated in its introduction, to provide a text that includes every dimension of Jewish law.
|
Ta'aniyot - Chapter One
Halacha 1
It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...."
[This commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets.
Commentary Halacha
It is a positive Torah commandment - See Sefer HaMitzvot (Positive Commandment 59), which mentions this in the reckoning of the 613 mitzvot of the Torah.
Significantly, however, the Rambam's appreciation of this mitzvah differs in theMishneh Torah from that in Sefer HaMitzvot. To explain: Following the verse quoted here by the Rambam as a proof-text, the Torah continues [Numbers 10:10]: "On the days of your rejoicing, on your festivals, and on your new moon [celebrations], you shall sound the trumpets for your burnt offerings and for your peace offerings."
In Sefer HaMitzvot, the Rambam writes:
We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him.
In Sefer HaMitzvot (and similarly in Sefer HaChinuch, Mitzvah 384), the emphasis of the mitzvah is clearly on the sounding of the trumpets during the sacrifices. In the Mishneh Torah, when listing the 613 mitzvot at the beginning of the text, the Rambam mentions the sounding of the trumpets both for the sacrifices and in times of distress. Nevertheless, further on in the beginning of the text, when delineating the mitzvot according to subjects, he places the emphasis on crying out to God at a time of distress (seemingly, including crying out verbally and crying out with the trumpets in the same mitzvah). Significantly, in Hilchot Klei HaMikdash, Chapter 3, where the Rambam mentions the practice of sounding the trumpets in connection with the offering of the sacrifices, he does not mention it as a component of this or any other specific mitzvah.
(Note also the commentary of the Maggid Mishneh, which questions why these two different rites were included as a single mitzvah at the outset. Even in the Torah, they are included in two separate verses.)
to cry out - in prayer. Our Sages (Sifre, VaEtchanan) explain that זעקה is one of the ten verbs used for prayer.
and to sound - The verb להריע refers to the sounding of a series of staccato notes referred to as teru'ah. See Hilchot Shofar 3:2-4. Significantly, although in practice, both types of notes were sounded, with regard to the sounding of the trumpets at the offerings, the Torah uses the verb ותקעתם, which refers to sounding a teki'ah, a single long note.
trumpets - In the Temple, these were made of silver (Hilchot Klei HaMikdash3:5). Josephus describes them as being approximately a cubit long, slightly thicker than an ordinary flute, and having a bell-like end. It is questionable whether it was necessary for them to be silver outside the Temple as well.
See also the Ramban (Drashot l'Rosh HaShanah), who mentions an opinion that the shofar, and not a trumpet, should be sounded in time of communal distress. The Maggid Mishneh also notes this opinion and states that either instrument, a shofar or a trumpet, is acceptable, but that - outside of the Temple premises - only one of the two should be used in time of distress. Some support for this position can be drawn from Halachah 6.
in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war...] against an enemy who attacks you and you sound the trumpets...." - As obvious from Halachah 4, this practice was observed throughout Eretz Yisrael, and not only in the Temple. Nor is its observance dependent on the existence of the Temple, nor does the Rambam specify that it must be fulfilled only in Eretz Yisrael. (In this regard, there are differing opinions; see Mishnah Berurah 576:1) Accordingly, the Magen Avraham 576:1 questions: Why is the rite of sounding the trumpets (or shofarot) not observed at present?
The resolution of this question lies in the Rambam's words, "any difficulty that arises which affects the community." This rite should not be observed when an individual, or even a group of individuals, are in distress, but only when a "community" is affected.
Pesachim 54b explains that communal fasts are possible only within Eretz Yisrael. There is no concept of taking such a unified communal act of this nature in the diaspora. Therefore, this mitzvah was not relevant in all the generations of our people's existence in the diaspora. (See also the Drashot l'Rosh HaShanah of the Ramban.)
A question arises, however, with regard to the situation at present, with the renewal of the Jewish settlement in Eretz Yisrael. As explained in the commentary on Chapter 3, Halachah 11, there are opinions (see the gloss of the Birkei Yosef to the Shulchan Aruch, Orach Chayim 575) that maintain that at present, the concept of community also applies in Eretz Yisrael.
According to this view, without entering into the discussion regarding the halachic status of the present government, it would appear that it would be proper for this mitzvah to be observed, since its observance is not dependent on the Temple.
[This commandment is not restricted to such a limited scope - i.e., it does not apply to war alone, as might be understood from the verse.
rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague - Note Ta'anit 22b, which states that the trumpets should not be sounded in the case of a plague even during the week. Since a plague is a very severe matter, were the trumpets to be sounded during the week, they might also be sounded when a plague took place on the Sabbath, and thus a prohibition would be violated. The Rambam discusses this question in his Commentary on the Mishnah (Ta'anit 3:3). Similarly, in Chapter 2, Halachah 1, the Rambam rules that the trumpets are sounded when a plague occurs.
locusts, or the like - i.e., circumstances that cause distress to the community as a whole.
cry out [to God] because of them and sound the trumpets. - See Hilchot Teshuvah 2:6, where the Rambam gives the assurance that if the Jews cry out to God as a community, He will surely heed their prayers.
Halacha 2
This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty.
Commentary Halacha
This practice is one of the paths of repentance - Note the conclusion ofHilchot Temurah, where the Rambam writes that although all the mitzvot of the Torah are Divine decrees and thus unfathomable in nature, we should meditate upon them and, to the fullest extent of our potential, try to explain them. Similarly, with regard to the mitzvah under discussion, without claiming to be able to fathom it in its entirety, the Rambam gives a rational explanation for the practice.
for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize - The very sound of the trumpets will have a startling effect, arousing the people to inspect their conduct. Similarly, inHilchot Teshuvah 3:4, the Rambam writes:
Although the sounding of the shofar on Rosh HaShanah is a mitzvah, it also contains an allusion. [It is as if the shofar is saying,] "Wake up you sleepy ones.... You who forget the truth in the vanities of time... look to your souls and improve your conduct."
that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." - See Hilchot Teshuvah 9:1, where the Rambam explains that God has instituted a cycle of causation into the world in which performing a mitzvah brings an individual - or a community - blessing and prosperity, which enable them to perform more mitzvot. Conversely, the failure to observe mitzvot brings about misfortune, which, in turn, makes it even harder to observe mitzvot.
This [realization] will cause the removal of this difficulty. - For when the Jews turn to God in repentance, He will remove their hardships.
Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Commentary Halacha
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What happened to us is merely a natural phenomenon and this difficulty is merely a chance occurence" - Rather than seeing their difficulty as part of a Divinely structured plan to motivate their repentance.
this is a cruel conception of things - Misfortune is definitely not pleasant. Nevertheless, when one conceives of it as a message from God, intended to motivate a change in one's conduct, one can appreciate that, ultimately, its intent is mercy. In contrast, when one does not appreciate God's hand, one is left with a conception of an existential and cruel world in which there is no force working for man's benefit.
which causes them to remain attached to their wicked deeds - for they refuse to pay attention to the external cues God gives to motivate repentance.
Thus, this time of distress will lead to further distresses. - Note the conclusion of Hilchot Tum'at Tzara'at, where the Rambam explains that when a person remains indifferent to the punishment God gives him, God brings more severe punishment upon him.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." - מקרה, the Hebrew for "chance occurrence," shares the same root as קרי, "indifferent." Thus
The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Halacha 4
In addition, it is a Rabbinic ordinance to fast whenever there is a difficulty that affects the community until there is a manifestation of Divine mercy.
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets only. In the Temple, we sound both the trumpets and the shofar. The shofar blasts should be shortened and the trumpet blasts extended, for the mitzvah of the day is with the trumpets. The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King."
Commentary Halacha
In addition - to the obligation to cry out and sound the trumpets incumbent upon us from the Torah
it is a Rabbinic ordinance to fast - The Or Sameach mentions that this practice has its source in Biblical times. II Chronicles 20:3 relates that Yehoshafat called a communal fast when beset by war.
whenever there is a difficulty that affects the community - These difficulties are listed in Chapter 2.
until there is a manifestation of Divine mercy. - I.e., we are not required to fast only once when a distressing situation occurs. Instead, we are obligated to continue fasting until God shows us His mercies and eliminates the source of distress.
Ta'anit 14b quotes a Rabbinic opinion that maintains that no more than thirteen communal fasts should be ordained because of a difficulty. The Talmud, however, explains that this statement was made with regard to drought alone. With regard to other difficulties, we should continue to fast until our prayers are answered. This conclusion is alluded to by the Rambam's choice of wording in Chapter 3, Halachah 9, and is quoted by the Shulchan Aruch (Orach Chayim575:6).
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets - blow a series of teru'ah notes
only. - I.e., with no other instrument to accompany them.
In the Temple, we sound both the trumpets and the shofar. - From the Mishnah (Rosh HaShanah 3:3), it would appear that two shofarot were sounded together (Minchat Chinuch).
The shofar blasts should be shortened and the trumpet blasts extended -I.e., the trumpet blasts should continue even after the shofar blasts have ceased.
for the mitzvah of the day is with the trumpets. - Note the contrast to Hilchot Shofar 1:2.
The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King." - I.e., only "before God," in the Temple, where His Presence is manifest, should these two instruments be sounded together, not elsewhere.
Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive, for the community would not be able to observe such a practice.
A communal fast should be ordained only on a Monday, on the subsequent Thursday, and on the subsequent Monday. This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies.
Commentary Halacha
These fasts ordained for the community because of difficulties should not be consecutive - day after day.
for - even though it would be permitted to eat at night
the community would not be able to observe such a practice. - And an ordinance for the community is not instituted unless it is possible for the majority of the community to observe it (Hilchot Mamrim 2:5). Were a communal ordinance that could not be observed by the majority of the community to be instituted, the people's observance, not only of that particular ordinance, but of the Torah as a whole, would be weakened.
A communal fast should be ordained only on a Monday - See the commentary on the following halachah, which deals with the question of communal fasts being instituted on days other than Monday or Thursday.
on the subsequent Thursday, and on the subsequent Monday. - Mondays and Thursdays are days associated with significant spiritual influences. Also, in this manner, the fasts are separated from each other and from the Sabbath.
In his Commentary on the Mishnah (Ta'anit 2:9), the Rambam explains that communal fasts should be held first on Mondays, because were they to be held on Thursday, the shopkeepers would assume that the possibilities for famine are great - for otherwise why would a public fast be instituted before the Sabbath - and they would raise the prices of foodstuffs.
(This rationale differs slightly from Rashi's interpretation of the Mishnah. Significantly, many of the traditional commentaries on the Mishneh Torah do not mention the Rambam's Commentary on the Mishnah. See the Sefer HaKovetz.)
This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies. - From the wording of this halachah, it would appear that the second Thursday should be skipped, and the second series of three fasts begun on the third Monday. The commentaries note that although there is justification for this position in the Jerusalem Talmud (Ta'anit 2:13), the Babylonian Talmud (Ta'anit 15b) rules that there is no need to interrupt the sequence of fasts on the second Thursday. This ruling is also borne out by the Rambam's Commentary on the Mishnah (loc. cit.) and some authoritative manuscripts of the Mishneh Torah. There are, however, other Rabbinic opinions - which are also supported by different manuscripts of the Mishneh Torah (see the commentary on Chapter 3, Halachah 3) - that maintain that a series of communal fasts should always begin on a Monday.
Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival. On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer.
The [only] exceptions are a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. [In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit (we may fast because of them on the Sabbath), cry out [to God], and offer supplications on their behalf in prayer. [The trumpets] should not be sounded for them, however, unless they are being sounded to gather together the people to help them and [try to] save them.
Commentary Halacha
A communal fast should not be decreed on a Sabbath, nor on a festival -for the reasons mentioned above.
The Merchevat HaMishneh HaSefaradit raises a question regarding this statement. From the previous halachah, it would appear that a communal fast is ordained only on Mondays and Thursdays, and from this halachah one might assume that, since it is necessary to exclude the Sabbath, such a fast might be ordained for other days.
In resolution, it is explained that the previous halachah refers only to the thirteen communal fasts instituted when the rains fail to descend. When a difficulty of another nature arises, a fast may be instituted on a day other than Monday or Thursday. Alternatively, it can be explained that if the difficulty is not a matter of immediate emergency, the fast is put off for a Monday, as mentioned above. In the case of an immediate emergency, however, a fast may be held on any day other than those mentioned in this and the following halachah.
On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer. - Because of the atmosphere of rest and pleasure that permeates the Sabbath, it is improper to make requests about matters that are not immediate necessities. See Hilchot Shabbat 30:12
The [only] exceptions are - See also Chapter 2, Halachah 2, which states that we should cry out in prayer, even on the Sabbath, if our source of sustenance is threatened.
a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. - for these are situations where human life is in immediate danger.
[In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit - i.e., he loses control of his behavior and may harm himself (Rashi, Ta'anit 22b)
(we may fast because of them on the Sabbath) - This phrase is set off by parentheses in most contemporary editions of the Mishneh Torah, because it is not included in the quotation of this halachah in the Tur (Orach Chayim 576). In his Kessef Mishneh, Rav Yosef Karo brings support for the omission of this phrase, noting that in Hilchot Shabbat 2:24 and 30:12, where the Rambam discusses praying to God in the event of such imminent disasters on the Sabbath, he does not mention fasting. Hence, when mentioning appealing to God with regard to these difficulties on the Sabbath in the Shulchan Aruch(288:9, 576:12), Rav Yosef Karo omits the mention of fasting.
cry out [to God], and offer supplications on their behalf in prayer. - Ta'anit14a states that this refers to the addition of the prayer Anenu. According to the authorities who maintain that we may fast on the Sabbath (and even according to some who forbid fasting), this refers to the blessing Anenu added to theShemoneh Esreh). According to the other opinions, it refers to the seven blessings mentioned in Chapter 4 that begin "May He who answered... answer you" (Maggid Mishneh).
[The trumpets] should not be sounded - Sounding a trumpet is not one of the forbidden Sabbath labors; it is, nevertheless, forbidden because of a Rabbinical decree (see Hilchot Shofar 2:7).
for them - as an expression of prayer to arouse God's mercies.
however, unless they are being sounded to gather together the people to help them and [try to] save them. - I.e., they may be sounded as an alarm to call people to come to their assistance, for the Sabbath laws may be violated for the sake of saving lives (Maggid Mishneh).
Note Chapter 2, Halachah 14, which states that if a community's source of sustenance is threatened מתריעים (the verb that generally means "we sound the trumpets") on the Sabbath. Note the commentary on that halachah for an explanation.
Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, Chanukah, Purim, or Chol HaMo'ed. If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day.
Commentary Halacha
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, -Rashi (Ta'anit 15b) cites Numbers 10:10 as an indication that Rosh Chodesh is described as "a festival." As such, it is inappropriate for a fast to be held on such a day.
Chanukah, Purim - Tosafot, Ta'anit 18b, note that Esther 9:22 describes Purim as "days of celebration and joy." Thus, fasting is inappropriate.
or Chol HaMo'ed. - Although it is a logical addition, it must be noted that Chol HaMo'ed is not mentioned in the source for this halachah, Ta'anit 2:10, nor is it mentioned in the Tur (Orach Chayim 572). The Shulchan Aruch (Orach Chayim572:2) quotes the Rambam's ruling.
If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day. - Although the Mishnah (ibid.) states that the fast should be interrupted before nightfall because of the positive nature of these days, Ta'anit 18b quotes a majority opinion that maintains that the fast should be completed.
Halacha 8
Pregnant women, nursing women, and children need not fast on communal fasts that are instituted because of difficulties of this nature.
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained. Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep, he may not eat after arising.
Commentary Halacha
Pregnant women, nursing women - lest their fetus or child be endangered by the lack of nourishment.
and children - The Magen Avraham 576:10 questions the mention of children in this halachah, for it is accepted that children are never obligated to fast. He explains that, in this instance, the term refers to children past the age of majority. Males are not obligated to observe fasts of this nature until they are 18, nor females until they are 15.
The B'nei Binyamin offers another explanation, noting that on Yom Kippur children should be trained to fast by withholding food from them for several hours (Hilchot Sh'vitat Asor 2:10). This practice need not be observed on these fast days.
need not fast - Nevertheless, as mentioned in Chapter 3, Halachah 5, they should not indulge in food and drink for the sake of pleasure.
on communal fasts that are instituted because of difficulties of this nature. - In contrast, these women are required to fast on the seven fasts observed for a lack of rain (ibid.).
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained -in Chapter 3, Halachot 3 and 5.
Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep - Ta'anit 12b emphasizes that this refers to a sound sleep. If one merely dozes off briefly, one may eat.
he may not eat after arising - even if he wakes up before dawn.
The Tur and the Shulchan Aruch (Orach Chayim 564:1) state that if, before going to sleep, a person stipulates that he desires to rise before dawn and eat, he is allowed to eat, and yet his fast is still considered to be a fast.
Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer, and say [the passage]Anenu in all the Shemoneh Esreh prayers recited [that day]. One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim.
Commentary Halacha
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. - The Maggid Mishneh interprets this as an obligation. Not only is fasting advisable for a person as a means to secure Divine favor, it is an obligation incumbent upon him.
What is implied? When an individual to whom a person [feels close] is sick - The B'nei Binyamin cites the example of King David, who fasted when the first son born to him by Batsheva fell ill (II Samuel 12:15-16).
lost in the desert, or imprisoned, one should fast for his sake -Significantly, the Rambam mentions fasting on behalf of another person. Surely, one should fast for one's own sake if that is possible. In many situations, however, were a person who confronts distress to fast, he would lack the strength to cope with the crisis he is facing. (See Shulchan Aruch, Orach Chayim 571:3.)
Nevertheless, Ta'anit 8b gives advice regarding such a situation as well, counselling one to vow to fast in the future. This will be considered as if the person fasted already, as implied by Daniel 10:12, "From the day on which you first considered... fasting before your Lord, your words were heeded."
ask for mercy for him in prayer, and say [the passage] Anenu - See Hilchot Tefillah 2:14.
in - the blessing Shome'a Tefillah in
all the Shemoneh Esreh prayers recited [that day].
One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim. - The Maggid Mishneh interprets this as a prohibition. Although a community may observe a fast on some of these days, as stated in Halachah 7, an individual may not. (See also Halachah 12.)
Note the Lechem Mishneh, which raises questions about this decision, citingHilchot Nedarim 3:9, where the Rambam states:
If a person vowed to fast for several days, and those days included Chanukah and Purim, his vow is nullified and he should not fast. [The celebration of] these days was instituted by the Rabbis, and hence, it should be reinforced.
One might infer that on the other days that should be celebrated because of the Torah's decree, a vow to fast takes precedence. Some commentaries, however, differentiate between a vow to fast and a commitment to fast made in the afternoon service of the preceding day, as mentioned in the following halachah. In practice, the Shulchan Aruch (Orach Chayim 578:1) rules that one should not fast on these days.
Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast.
How does one accept a fast? After reciting the afternoon prayers, one states, "Tomorrow I will fast," and resolves to do so. Although one eats at night, this does not detract from one's commitment to fast.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast. It is unnecessary for him to state his intent on the afternoon before each succeeding day.
Commentary Halacha
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast. - Ta'anit 12a describes a person who fasts without having made such a commitment to be "a bellows full of air" - i.e., he receives no reward for refraining from eating. Note the Lechem Mishneh, who questions why such a person does not receive at least the reward of an hourly fast, as mentioned in Halachah 13.
He explains that since the person desired his fast to be considered as a full day fast, it is impossible for him to receive the merit of an hourly fast. (See alsoMishnah Berurah 562:42.)
How does one accept a fast? After reciting the afternoon prayers - i.e., after reciting the verse, Yih'yu l'ratzon, but before concluding one's prayers entirely.
Significantly, the Maggid Mishneh notes that some texts of the Mishneh Torahstate that one should make this commitment in the blessing Shome'a Tefillah, reciting the prayer Anenu. Although the Kessef Mishneh and others take issue with this concept, its authenticity is borne out by two responsa ascribed to the Rambam.
In practice, the Shulchan Aruch 562:6 mentions both possibilities, while the Ramah states that it is preferable to make this statement after the Shemoneh Esreh. Interestingly, the Kitzur Shulchan Aruch 127:2 fuses together both options, stating that one should make a mental resolve while reciting the blessing Shome'a Tefillah, and a verbal statement after reciting the verse,Yih'yu l'ratzon.
one states, "Tomorrow I will fast," and resolves to do so. - From the Rambam's statements, it appears that a mental resolve is not sufficient. This is borne out by the Shulchan Aruch (Orach Chayim 563:1). Note the ruling of theKitzur Shulchan Aruch (ibid.) and the Mishnah Berurah 563:3, which state that, after the fact, it is sufficient to have made a mental resolve for one's commitment to fast to be binding.
Although one eats at night, this does not detract from one's commitment to fast. - In contrast to what might be inferred from the Rambam's statements and the ruling of the Shulchan Aruch (ibid.), the Kitzur Shulchan Aruch (ibid.) and the Mishnah Berurah (ibid.) also mention that, after the fact, it is not necessary for the commitment to be made in the afternoon service. As long as it was made during the previous day, whether before the service (according to the Kitzur Shulchan Aruch only) or afterwards (according to both sources), it is binding.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast - provided that in the daylight hours one refrains from eating.
It is unnecessary for him to state his intent on the afternoon before each succeeding day. - The Shulchan Aruch (Orach Chayim 562:8) questions whether this applies only when one intends to fast on several consecutive days. If, however, one intends to fast on several non-consecutive days - e.g., on a Monday, on the following Thursday, and on the following Monday - perhaps one is required to make a separate commitment for each day.
With regard to the fasts of B'hav (the Monday-Thursday-Monday sequence of fasts which follow the festivals), the authorities agree that a single statement of intent is sufficient. In other instances, however, the Kitzur Shulchan Aruch 127:1 and others require a separate commitment.
The Kitzur Shulchan Aruch 127:3 mentions another leniency in this instance. Were a person to desire to retract his commitment to fast on the subsequent days, he is allowed, since he did not make an explicit statement to the effect that he would fast.
This view is not, however, accepted by all authorities. The Mishnah Berurah162:39 cites opinions that require him to honor his commitment on the subsequent days as well.
Halacha 11
When a person accepted a resolution to fast on the following day, and indeed, did fast, and on the night [following his fast], changed his mind and decided to [continue his] fast on the following day, it is not considered a fast,1 because he did not accept [this commitment] while it was still day.2 [This applies] even if he continued his fast overnight. Needless to say, if he ate and drank at night and woke up in the morning and desired to fast, it is not considered a fast at all.
Halacha 12
A person who has a disturbing dream must fast on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance.
He should undertake such a fast even on the Sabbath, reciting the passageAnenu in each of the prayer services. [This applies] even though he did not resolve on the previous day to fast.
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath.
Commentary Halacha
A person who has a disturbing dream must fast - i.e., the Rambam sees this as an obligation. Other authorities differ, as mentioned in the Kitzur Shulchan Aruch 127:18.
on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance. - As the Rambam mentioned at the beginning of this text, the purpose of fasting is not the fast itself, but the repentance evoked by the fast.
He should undertake such a fast even on the Sabbath - Berachot 31b states that a person who fasts on the Sabbath will cause a decree of seventy years standing against him to be rent.
Shulchan Aruch HaRav 288:3 explains that such a person is allowed to fast on the Sabbath, because the disturbing nature of his dream will prevent him from appreciating the Sabbath pleasures. It is fasting and not indulgence that will bring such a person satisfaction.
Note that the Shulchan Aruch (Orach Chayim 288:5) explains that at present, it is customary to fast on the Sabbath only for certain disturbing dreams, since we are not as aware of the proper interpretation of dreams as were the Sages of the previous generations.
reciting the passage Anenu in each of the prayer services. - During the week, this passage should be recited in the blessing Shome'a Tefillah as usual. On the Sabbath, one should recite Anenu in the passage E-lohai Netzor(Maggid Mishneh).
[This applies] even though he did not resolve on the previous day to fast. - This is the only exception to the rule mentioned in Halachah 10. The positive influences aroused by fasting are most effective immediately after the disturbing dream (Ta'anit 12b).
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath - i.e., indulging in the Sabbath meals. Although one is obligated (or at least advised) to fast on the Sabbath, one is not absolved from the mitzvah of Sabbath pleasure. Hence, one must fast again in atonement.
Halacha 13
A person may fast for several hours - i.e., that he not eat anything for the remainder of a day. What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. Should he make a decision to fast for the remaining hours of the day, he should fast for that time and recite [the passage] Anenu, because he accepted the fast before the hours of the fast. Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours.
Commentary Halacha
A person may fast for several hours - i.e., although a person did not undertake a full day fast, the fact that he refrains from eating for several hours can be considered to be a fast. Although his merit is less than that of a person who undertakes and completes a full day fast, he still receives reward for his conduct.
i.e., that he not eat anything for the remainder of a day. - This phrase has its source in Ta'anit 12a and serves as a point of difference between the Rambam and other authorities (among them, the Ra'avad and the Maggid Mishneh). The others maintain that it should be rendered "provided he has not eaten anything the entire day." Based on the Jerusalem Talmud (Nedarim 8:1), the Rambam maintains that even if a person has eaten, if he does not eat for the remainder of the day, he receives merit for fasting.
What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. -Although the person actually fasted for the entire day, it is considered only an hourly fast, since he did not make a commitment on the previous day.
Should he make a decision to fast for the remaining hours of the day, he should fast for that time - and he is given merit for having fasted
and recite [the passage] Anenu - in the afternoon service
because he accepted the fast before the hours of the fast. - Hence, the fact that he refrains from eating is considered significant.
Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours. - As mentioned above, this is a point of difference between the Rambam and other commentaries. In his responsa (Vol. I, Responsum 6), the Rashba writes that the Rambam altered his opinion in his later years and accepted the majority view. The majority opinion is accepted by the Shulchan Aruch (Orach Chayim 562:10).
Significantly, the Shulchan Aruch also mentions a more stringent view (that of Rabbenu Asher). According to this opinion, even an hourly fast has to be accepted on the previous day. Thus, an hourly fast refers to an instance when a person previously made a commitment to fast for half a day, and then decided to extend the fast for the entire day.
It must be noted that at present, when individuals find fasting difficult, it is customary for a community to declare an hourly fast. In these instances, the members of the community make a commitment not to eat until the afternoon. They recite the afternoon service early, and each individual recites Anenu(Ramah, Orach Chayim 562:1; Mishnah Berurah 562:6). This passage is not, however, recited in the repetition of the Shemoneh Esreh by the chazan(Ramah, Orach Chayim 562:1).
Halacha 14
Whenever a person is fasting, whether he is fasting because of an individual distress, a disturbing dream, or distress of a communal nature, he should not indulge in pleasures, act frivolously, or be happy and of good spirits. Instead, [his conduct] should be characterized by serious concern, [as if he were] in mourning, as [implied by Eichah 3:39]: "Over what should a living man be concerned? [Each] man over his sins."3
Halacha 15
When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast.8
A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast.9 One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them.10 If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures.11
Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. Instead, they should eat, drink, and gather together to read the Great Hallel, for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full.
If [the rains descended] after noon, since the majority of the day had passed in holiness, they should complete their fast. Similar [rules apply] if [a community] was fasting because of a distressing situation and the distress passed, or because of a harsh decree and the decree was nullified: [If this occurred] before noon, they need not complete their fast; after noon, they should complete their fast.
Commentary Halacha
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. - This teaching, quoted from the Mishnah (Ta'anit 3:9), conveys an important lesson. We must always be ready to praise God for His mercies and to do so with joy.
Instead, they should eat, drink, and gather together to read the Great Hallel - The term Hallel means "songs of praise." Generally, Hallel refers to the passages from Psalm 113 to Psalm 118. The Great Hallel, in contrast, refers to Psalm 136 (Hilchot Chametz UMatzah 8:10).
Pesachim 118a explains that this psalm is given this title because it contains the verse, "He grants bread to all flesh, His kindnesses are everlasting." This is the greatest praise of God, that although He utterly transcends our world, He provides each creation with its needs.
for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full. - Hence, we do not recite these verses of praise until we have eaten.
If [the rains descended] after noon, since the majority of the day had passed in holiness - i.e., in separation from material concerns
they should complete their fast. - From this explicit teaching regarding rain, the Rambam infers that
Similar [rules apply] if [a community] - in contrast to an individual, as mentioned in the previous halachah
was fasting because of a distressing situation, and the distress passed, or because of a harsh decree and the decree was nullified: - The Mishnah Berurah 569:5 quotes a difference of opinion among the Rabbis whether the leniency to be mentioned applies if the prayers of the community were not answered, but the reason for which they are fasting ceases to become relevant. For example, the people were fasting for the recovery of a sick person and he died.
[If this occurred] before noon, they need not complete their fast; - The Ra'avad objects to this decision, explaining that the leniency of stopping a communal fast applies only with regard to the fasts associated with rain. In other instances, it is impossible to be certain that the distressing situation has entirely passed before noon.
The Maggid Mishneh justifies the Rambam's ruling, explaining that although the Ra'avad's rationale is generally applicable, if - in fact - the distressing situation passes before noon, the fast may be halted.
The Maggid Mishneh also states two reasons for the difference between an individual fast and a communal fast:
a) Leniency was granted to the community because of the greater scale of the difficulty involved in such a fast;
b) When the court called the communal fast, it had in mind that were the community's prayers to be answered, the fast could be terminated.
The Shulchan Aruch (Orach Chayim 569:1) rules that if the Torah scholars and the majority of the members of the community desire to continue the fast, all the members of the community are obligated to abide by their decision.
after noon, they should complete their fast. - There are opinions which rule that if the community receives word after noon that the difficulty for which they are fasting was averted before noon, they need not continue their fast.
Halacha 17
Whenever there is a communal fast that was instituted for a distressing circumstance, the [community's] court and [its] elders sit in the synagogue and review the conduct of the city's [inhabitants] from the time the morning prayers were concluded until noon. They remove the stumbling blocks that lead to sin. They give warnings, enquire, and investigate all those who pursue violence and sin, and [encourage them] to depart [from these ways]. Similarly, [they investigate] people who coerce others and humble them. They also occupy themselves with other similar matters.12
[This is what would happen] from noon until the evening: During the [third] quarter of the day, they would read the blessings and the curses in the Torah13[as implied by Proverbs 3:11]: "My son, do not despise the instruction of the Lord, and do not reject His rebuke."14 As the haftarah,15 they would read a portion from the prophets appropriate to the distress [for which they are fasting].
During the [fourth] quarter of the day, the afternoon service is recited, supplications are made, [the people] cry out [to God] and confess according to their capability.
| FOOTNOTES | |
| 1. |
Note the comments of the Lechem Mishneh cited in the commentary on the previous halachah with regard to whether the person receives the rewards of an hourly fast.
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| 2. |
This halachah, quoted from Ta'anit 11b, illustrates clearly the principles stated in the previous halachah.
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| 3. |
Here again, the Rambam reemphasizes the theme stated at the beginning of the text, that the purpose of fasting is to motivate a person to sincere repentance. (See also Shulchan Aruch,Orach Chayim 568:12.) The Chesed L'Avraham states that on such days a person should make a special effort to refrain from becoming angry and should try to carry out all his dealings with his colleagues in a pleasant manner.
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| 4. |
But no more. (See Shulchan Aruch, Orach Chayim 567:1-2.) A revi'it is 66.4 cc according toShiurei Torah and 150 cc according to the Chazon Ish. The Ramah writes that it is customary not to take this leniency on a communal fast day.
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| 5. |
Note the contrast to Hilchot Berachot 1:2 (D'var Torah).
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| 6. |
This discussion applies when he eats a k'zayit of food (Shulchan Aruch, Orach Chayim 568:1). Other authorities mention slightly larger amounts.
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| 7. |
The Ra'avad states that this applies only when the person made a commitment to fast on that specific day. If he made a commitment to fast for one day without specifying the day, he is required to fast another full day afterwards. The Maggid Mishneh notes that this interpretation is borne out by the Rambam's own statements, Hilchot Nedarim 4:16. This is the ruling quoted in theShulchan Aruch (loc. cit.).
The Ramah adds that even when a person ate despite making a commitment to fast on a specific day, he is required to fast on another day as well. (See Mishnah Berurah 568:8.)
See also the Mishnah Berurah 568:3, which states that on a communal fast, such a person may recite Anenu in the afternoon service. On an individual fast, however, he may not add this passage.
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| 8. |
Note the contrast to a communal fast mentioned in the following halachah.
The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).
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| 9. |
Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes.
The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone.
The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.
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| 10. |
Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.
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| 11. |
The intent is that one should not show that one is enjoying comfort while others are in distress.Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1) to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling.
The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.
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| 12. |
This continues the theme developed by the Rambam at the beginning of the text, that the difficulties God brings upon a community should motivate them to repentance.
Significantly, the Rambam does not mention reading the Torah in the morning service. TheShulchan Aruch (Orach Chayim 566:2) mentions that the Torah should be read in the morning, as on other communal fasts, and mentions that the reading Vay'chal, which is usually read on a communal fast day, should be read on such an occasion as well.
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| 13. |
This refers to the portion of Bechukotai (Leviticus, Chapter 26), and not the blessings and curses in the book of Deuteronomy (Rashi, Megillah 31a). (See also Hilchot Tefillah 13:18.)
The Shulchan Aruch (ibid.) states that at present, the custom is to read the portion Vay'chal as on other public fast days. (See also the Maggid Mishneh.)
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| 14. |
Significantly, Ta'anit 12b, the source for the division of the day in this manner, quotes a different proof-text, "And they read from the Torah scroll of their Lord" (Nechemiah 9:3). The verse cited by the Rambam is mentioned by Megillah 31b in another context.
This reflects a pattern common within the Mishneh Torah. Frequently, the Rambam cites verses independently of the manner in which they appear in the previous works of our Sages.
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| 15. |
At present, the custom is to recite the haftarah, Dirshu, as is done on other public fasts. It must be noted that Rav Kapach maintains that the Rambam's intent is not that these passages from the Torah and the Prophets should be read communally with blessings recited beforehand and afterwards, as is our present custom. Instead, the intent is that they should be read merely to motivate repentance in a manner similar to the recitation of Eichah on Tish'ah B'Av. These statements are based on Hilchot Tefillah 13:18.
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Hayom Yom:
• Shevat 29, 5775 · 02/18/2015
"Today's Day"
Torah lessons: Chumash: Mishpatim, Chamishi with Rashi.
Tehillim: 140-144.
Tanya: This union is (p. 109)...as explained elsewhere. (p. 109).
The Alter Rebbe once said:
Rashi's commentary on Chumash is the "wine of Torah." It opens the heart and uncovers one's essence-love1 and essence-fear (of G-d).
Rashi's commentary on Talmud opens the mind and uncovers the essence-intellect.2
FOOTNOTES
1. See Supplementary Footnotes in the printed version.
2. Rashi's genius lay (in part) in his ability to express the essence of the Talmudic concept briefly, succinctly, and in terms lucid to the beginning student, yet providing illumination to the seasoned scholar. Rashi engages the core of intellect of the student, the pre-verbal cognition that may develop into depth and breadth of comprehension.
Daily Thought:
"Today's Day"
Torah lessons: Chumash: Mishpatim, Chamishi with Rashi.
Tehillim: 140-144.
Tanya: This union is (p. 109)...as explained elsewhere. (p. 109).
The Alter Rebbe once said:
Rashi's commentary on Chumash is the "wine of Torah." It opens the heart and uncovers one's essence-love1 and essence-fear (of G-d).
Rashi's commentary on Talmud opens the mind and uncovers the essence-intellect.2
FOOTNOTES
1. See Supplementary Footnotes in the printed version.
2. Rashi's genius lay (in part) in his ability to express the essence of the Talmudic concept briefly, succinctly, and in terms lucid to the beginning student, yet providing illumination to the seasoned scholar. Rashi engages the core of intellect of the student, the pre-verbal cognition that may develop into depth and breadth of comprehension.
Daily Thought:
Holistic Study
Questions are good. They show you’re alive and thinking. But you’re not going to get the full picture of Torah by pecking like a pigeon at crumbs on the sidewalk.
The only way to comprehend what Torah is saying is with a consistent schedule of study and a good teacher.
From a letter.
_____________________________
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