Today's Laws & Customs:
• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Adar (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Today in Jewish History:
• Tosfot Yomtov Appointed Rabbi of Krakow (1644)
The 30th of Shevat is celebrated by the descendents of Rabbi Yomtov Lipman Heller (1579-1654) as a day of thanksgiving, for his liberation and restoration after his imprisonment in Vienna in 1629.
Rabbi Yomtov Lipman was one of the important rabbinical figures of the early 17th century. Known as the "Tosfos Yomtov" after his commentary on the Mishnah by that name, he also authored important commentaries on the Rosh and other rabbinical works. A disciple of the famed Maharal of Prague, Rabbi Yomtov Lipman was appointed, at the tender age of 18, to serve as a dayan (rabbinical judge) in in that city. He subsequently filled a number of prestigious rabbinical positions, including rabbi of Nikolsburg and of Vienna. In 1627 he was recalled to Prague to serve as the city's chief rabbi.
That position earned him powerful enemies when he refused to follow the dictates of Prague's rich and influential citizens and strove to relieve the burden imposed on the poor by the suffocating "crown taxes" imposed on the Jews. His enemies informed on him to the government, falsely accusing him of treason. In 1629, Rabbi Yomtov Lipman was arrested, tried and sentenced to death. The Jewish communities of Bohemia succeeded in having the sentence commuted and reduced to a heavy fine, and raised the funds for the payment of the first installment that secured his release. However, his enemies obtained an imperial decision that he could not officiate as rabbi in any town of the empire, leaving him homeless and destitute. It took many years for him to pay off the balance of the fine and be restored to his former position. It was only in the winter of 1644, when he settled in Krakow after being appointed chief rabbi of the city, that he felt that that he could celebrate his release and restoration.
Shevat 30th (the 1st day of Rosh Chodesh Adar)--the day that Rabbi Yomtov Lipman assumed the rabbinate of Krakow--was celebrated by him and his family as a day of thanksgiving to G-d. Rabbi Yomtov Lipman asked that future generations continue to mark the date, and the custom is upheld by his descendants to this day.
Links:
The Tosfot Yomtov
Daily Quote:
One should cast himself into a fiery furnace rather than shame his fellow in public[Talmud, Sotah 10b]
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Chapter 26
31"And you shall make a dividing curtain of blue, purple, and crimson wool, and twisted fine linen; the work of a master weaver he shall make it, in a [woven] cherubim design. לאוְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים:
a dividing curtain: Heb. פָּרֹכֶת. [This is] a word denoting a dividing curtain. In the language of the Sages [it is called] פַּרְגוֹד (Chag. 15a), something that separates between the king and the people. פרכת: לשון מחיצה הוא, ובלשון חכמים פרגוד, דבר המבדיל בין המלך ובין העם:
blue, purple: Each type was doubled in each thread with six strands. — [from Yoma 71b] תכלת וארגמן: כל מין ומין היה כפול, בכל חוט וחוט ששה חוטין:
the work of a master weaver: Heb. מַעִשֵׂה חשֵׁב I have already explained (verse 1) that this is weaving of two walls, and the designs on both sides of it are unlike one another. מעשה חשב: כבר פירשתי שזו היא אריגה של שני קירות, והציורין שמשני עבריה אינן דומין זה לזה:
cherubim: He shall make designs of creatures. כרובים: ציורין של בריות יעשה בה:
32"And you shall place it on four pillars of acacia wood, overlaid with gold, their hooks [shall be] gold, on four silver sockets. לבוְנָתַתָּה אֹתָהּ עַל אַרְבָּעָה עַמּוּדֵי שִׁטִּים מְצֻפִּים זָהָב וָוֵיהֶם זָהָב עַל אַרְבָּעָה אַדְנֵי כָסֶף:
four pillars: inserted into four sockets, with hooks attached to them [the pillars], bent on the top [in order] to place upon them a pole around which the top of the dividing curtain was wound. These hooks are the וָוִין [mentioned in the next verse, given this name] because they are made in the shape of [the letter] “vav” (ו). The dividing curtain was ten cubits long, corresponding to the width of the Mishkan [from north to south], and ten cubits wide, like the height of the planks. [It was] spread out at the one-third [point] of the Mishkan [from east to west], so that from it [the dividing curtain] toward the [Mishkan’s] interior were ten cubits, and from it [the dividing curtain] toward the exterior were twenty cubits. Hence, the Holy of Holies was ten [cubits] by ten [cubits], as it is said: “And you shall place the dividing curtain beneath the clasps” (verse 33), which join the two sets of the curtains of the Mishkan, the width of the set being twenty cubits. When he [Moses] spread them on the roof the Mishkan from the entrance [all the way] to the west, it [the first set of curtains] ended after two-thirds of the [way into the] Mishkan. The second set covered [the remaining] third of the Mishkan with the remainder [of the curtains] hanging over its rear to cover the planks. ארבעה עמודי שטים: תקועים בתוך ארבעה א-דנים ואונקליות קבועין בהן עקומים למעלה להושיב עליהן כלונס שראש הפרוכת כרוך בה, והאונקליות הן הווין, שהרי כמין ווין הן עשוים, והפרכת ארכה עשר אמות לרחבו של משכן, ורחבה עשר אמות כגבהן של קרשים, פרוסה בשלישית של משכן, שיהא הימנה ולפנים עשר אמות, והימנה ולחוץ עשרים אמה, נמצא בית קדשי הקדשים עשר על עשר, שנאמר ונתת את הפרכת תחת הקרסים, המחברים את שתי חוברות של יריעות המשכן, ורוחב החוברת עשרים אמה, וכשפרשה על גג המשכן מן הפתח למערב, כלתה בשני שלישי המשכן, והחוברת השניה כסתה שלישו של משכן, והמותר תלוי לאחוריו לכסות את הקרשים:
33"And you shall place the dividing curtain beneath the clasps. You shall bring there on the inner side of the dividing curtain the Ark of the Testimony, and the dividing curtain shall separate for you between the Holy and the Holy of Holies. לגוְנָתַתָּה אֶת הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים:
34"And you shall place the ark cover over the Ark of the Testimony in the Holy of Holies. לדוְנָתַתָּ אֶת הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים:
35"And you shall place the table on the outer side of the dividing curtain and the menorah opposite the table, on the southern side of the Mishkan, and you shall place the table on the northern side. להוְשַׂמְתָּ אֶת הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל צֶלַע צָפוֹן:
And you shall place the table: The table was in the north, drawn away from the northern wall [of the Mishkan by] two and one-half cubits. The menorah was [placed] in the south, drawn away from the southern wall [by] two and one-half cubits. The golden altar was placed opposite the space between the table and the menorah, drawn a short distance toward the east. They [the table, menorah, and golden altar] were all situated in the inner half of the Mishkan. How was this? The length of the Mishkan from the entrance to the dividing curtain was twenty cubits. The altar, the table, and the menorah were drawn away from the entrance toward the western side ten cubits. — [from Yoma 33b] ושמת את השלחן: שלחן בצפון, משוך מן הכותל הצפוני שתי אמות ומחצה. ומנורה בדרום משוכה מן הכותל הדרומי שתי אמות ומחצה. ומזבח הזהב נתון כנגד אויר שבין שלחן למנורה, משוך קמעא כלפי המזרח, וכולם נתונים מן חצי המשכן ולפנים. כיצד, אורך המשכן מן הפתח לפרכת עשרים אמה, המזבח והשלחן והמנורה משוכים מן הפתח לצד מערב עשר אמות:
36"And you shall make a screen for the entrance of the tent, of blue, purple, and crimson wool, and twisted fine linen the work of an embroiderer. לווְעָשִׂיתָ מָסָךְ לְפֶתַח הָאֹהֶל תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם:
And you shall make a screen: Heb. מָסָ, a curtain that is a protector opposite the entrance, like “You made a hedge (שַׂכְךְתָּ) around him” (Job 1:10), an expression of protection. [Note that the “samech” and the “sin” are interchangeable.] ועשית מסך: וילון שהוא מסך כנגד הפתח, כמו (איוב א י) שכת בעדו, לשון מגן:
the work of an embroiderer: The figures [on the screen] are produced on it with needlework-just as the face [was] on one side, so was the face on that [other] side. — [from Yoma 72b, Baraitha Melecheth HaMishkan, ch. 4] מעשה רקם: הצורות עשויות בו מעשה מחט, כפרצוף של עבר זה כך פרצוף של עבר זה:
an embroiderer: Heb. רֹקֵם, the name of the craftsman, not the name of the craft. Its Aramaic translation is עוֹבַד צַיָיר, work of an artist, but not עוֹבֵד צִיוּר, work of artistry. The measurements of the screen were the same as the measurements of the dividing curtain, [namely] ten cubits by ten cubits. — [from Baraitha Melecheth HaMishkan, ch. 4] רקם: שם האומן, ולא שם האומנות, ותרגומו עובד צייר. מדת המסך כמדת הפרוכת, עשר אמות על עשר אמות:
37"You shall make for the screen five pillars of acacia and overlay them with gold, their hooks [shall be] gold, and you shall cast for them five copper sockets. לזוְעָשִׂיתָ לַמָּסָךְ חֲמִשָּׁה עַמּוּדֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וָוֵיהֶם זָהָב וְיָצַקְתָּ לָהֶם חֲמִשָּׁה אַדְנֵי נְחשֶׁת:Daily Tehillim: Psalms Chapters 145 - 150
• Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Likutei Amarim, middle of Chapter 29• English Text: Lessons in Tanya
• Shevat 30, 5775 · February 19, 2015
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 29
וגם מי שהוא נקי מחטאות נעורים החמורים ישים אל לבו לקיים מאמר זהר הקדש: להיות ממארי דחושבנא
Even he who is innocent of the grievous sins of youth, but yet wants to attain a broken spirit, should set his heart to fulfill the counsel of the holy Zohar1 — to be “a master of accounts.”
This means that he should do the spiritual accounting described below as a “master”, a proprietor, to whom each set of figures represents either a profit or a loss that directly affectshim — rather than as a “servant”, a hired accountant, who can view whatever bottom line eventuates with academic detachment.
דהיינו לעשות חשבון עם נפשו מכל המחשבות והדיבורים והמעשים שחלפו ועברו מיום היותו עד היום הזה, אם היו כולם מצד הקדושה, או מצד הטומאה, רחמנא לצלן, דהיינו כל המחשבות והדיבורים והמעשים אשר לא לה׳ המה, ולרצונו ולעבודתו, שזהו פירוש לשון סטרא אחרא כנ״ל פרק ו׳
This means that he should take stock with his soul of all his thoughts, utterances and actions that have come and gone since the day he came into being and until the present day. Were they all of the realm of holiness, or of the realm of impurity (G‑d forbid)? This latter realm includes also any thought, utterance or action not directed toward G‑d, His Will and His service even when they are not actually sinful, since this is the meaning of the term sitra achra: not necessarily “evil”, but simply “the other side” — the “side” (realm) that is not holy; thus anything that does not contain holiness belongs to the realm of impurity, as explained earlier, in ch. 6.
ומודעת זאת כי כל עת שהאדם מחשב מחשבות קדושות נעשה מרכבה בעת זו להיכלות הקדושה, שמהן מושפעות מחשבות הללו
Now, it is known that whenever a person thinks holy thoughts he becomes, during that time, a “chariot” for the “chambers” (heichalot) of holiness whence these thoughts originate, or, more precisely, whence their vitality originates.
Becoming a “chariot” means that he becomes completely subservient to these heichalot, to the same degree that a vehicle, having no will of its own, is completely subservient to its driver’s will. 2 When he meditates on the love of G‑d, for example, he becomes a “vehicle” for the supernal “chamber of love,” and so on.
וכן להפך, נעשה מרכבה טמאה בעת זו להיכלות הטומאה שמהן מושפעות כל מחשבות רעות, וכן בדבור ומעשה
Conversely, when he thinks impure thoughts he becomes an unclean “vehicle” for the heichalot of impurity, whence all impure thoughts originate. So, too, with speech and action.
Thus, even one who cannot call to mind any past sins can humble his spirit by contemplating how often he has become a vehicle for impurity through his thoughts, words and actions which, though not sinful, were still of the realm of the sitra achra — since they were not directed toward G‑dliness.
עוד ישים אל לבו חלומותיו שהם הבל ורעות רוח, משום שאין נפשו עולה למעלה, וכמו שכתוב: מי יעלה בהר ה׳...נקי כפים וגו׳
Let him further consider his dreams in order to humble his spirit; for one may learn more about himself from his dreams than from his waking, conscious thoughts. For the most part, they are “vanity, and an affliction of the spirit,” 3 for his soul does not ascend heavenward during his sleep; since it is written: 4 “Who shall ascend the mountain of the Lord?” — meaning, in our context, “Whose soul shall rise heavenward while he sleeps, to see and absorb matters of Torah and holiness, which will in turn be reflected in his dreams?” And the next verse gives the answer: “He that has clean hands and a pure heart” — implying that the soul of one whose hands and heart are not pure, does not ascend, and that is why his dreams are a patchwork of vanity and foolishness.
ואינון סטרין בישין אתיין ומתדבקן ביה, ומודעין ליה בחלמא מילין דעלמא וכו׳, ולזמנין דחייכן ביה ואחזיאו ליה מילי שקר, וצערין ליה בחלמיה כו׳, כמו שכתוב בזהר ויקרא דף כ״ה עמוד א׳ ועמוד ב׳ , עיין שם באריכות
Furthermore, “those originating from the ’evil side‘ come and attach themselves to him and inform him in his dreams of mundane affairs... and sometimes mock him and show him false things and torment him in his dreams,” and so on, as stated in the Zohar on Vayikra (p. 25a,b). See it there discussed at length.
We thus see from the Zohar that one may evaluate himself by studying the content of his dreams. Thereby, he can humble his spirit even if he finds himself free of sin, and in this way he may crush the sitra achra within him, as explained above.
| FOOTNOTES | |
| 1. | See Zohar III, 178a. |
| 2. | See ch. 23. |
| 3. | See ch. 6. |
| 4. | Tehillim 24:3,4. |
• Sefer Hamitzvos:
Shevat 30, 5775 · February 19, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59Blowing 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.
Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
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 main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and 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]."
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, "main mitzvah"(mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
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.
Tefilah and Birkat Kohanim - Chapter Five
Halacha 1
A person who prays must be careful to tend to [the following] eight matters. [However,] if he is pressured, confronted by circumstances beyond his control, or transgresses and does not attend to one them, they are not of absolute necessity. They are:
1) standing;
2) facing the Temple;
3) preparation of his body;
4) proper clothing;
5) proper place;
6) control of his voice;
7) bowing; and
8) prostration.
1) standing;
2) facing the Temple;
3) preparation of his body;
4) proper clothing;
5) proper place;
6) control of his voice;
7) bowing; and
8) prostration.
Halacha 2
Standing: What is implied?
[Generally,] one should pray only while standing. [Thus,] a person sitting in a boat or in a carriage, if able to stand, should do so; if not, he may sit in his place and pray.
A person who is ill may pray even while lying on his side, provided he is able to have the proper intention. Similarly, one who is thirsty or hungry is considered as one who is ill. [Therefore,] if he is able to concentrate properly he should pray. If not, he should not pray until he has eaten or drunk.
One riding an animal should not descend [from the animal] - even if he has someone to hold his animal. Rather, he should sit in his place and pray so his mind will be settled.
Halacha 3
Facing the Temple: What is implied?
A person standing in the Diaspora should face Eretz Yisrael and pray.
One standing in Eretz Yisrael should face Jerusalem.
One standing in Jerusalem should face the Temple.
One standing in the Temple should face the Holy of Holies.
A blind person, one who is unable to determine direction, or one travelling in a boat should direct his heart towards the Divine Presence and pray.
Halacha 4
The preparation of one's body: What is implied?
When one stands in prayer, he should place his feet together side by side. He should set his eyes downwards as if he is looking at the ground, and his heart upwards as if he is standing in Heaven.
His hands should be resting on his heart, with the right hand clasped over the left hand. He should stand like a servant before his master, in fear, awe, and dread. He should not rest his hand on his hips [during the Amidah].
Halacha 5
Proper clothing: What is implied?
One should adjust his clothing and make himself neat and presentable before [praying], as [implied by Psalms 29:2]: "They bow to God in resplendent holiness."
One should not pray wearing [only] his undershirt, bareheaded, or barefoot - if it is the custom of the people of that place to stand before their most respected people with shoes.
In all places, one should not hold tefillin in his hand or a Sefer Torah in his arms during the Amidah, since he will worry about them. [Similarly,] one should not hold utensils or money in his hand. However, he may pray while holding his lulav on Sukkot, since it is the commandment of the day.
If one is carrying a burden of less than four kabbim on his head when the time for the Amidah arrives, he should throw it over his shoulder and pray. If it is larger than four kabbim, he should place it on the ground and then pray.
It is customary for all Sages and their students to pray only when wrapped in atallit.
Halacha 6
Proper place: What is implied?
One should stand in a low place and turn his face towards the wall. Also, one should open windows or doors that face Jerusalem and pray opposite them, as [Daniel 6:11] states: "...and he had windows open in his room facing Jerusalem."
A person should establish a fixed place where he always prays. One should not pray in a destroyed building, nor [should one pray] behind a synagogue, unless he turns his face towards the synagogue.
It is forbidden to sit down next to someone in the midst of the Amidah or to pass in front of him, except at a distance of four cubits.
Halacha 7
One should not stand in a place three or more handbreadths high and pray. [Similarly, he should not pray while standing] on a bed, bench, or chair.
A raised platform that has a surface area of four cubits by four cubits which is the [minimum] size of a house, is considered like an attic. Thus, one is permitted to pray there. Similarly, if it is surrounded by walls, even if it is not four cubits by four cubits, one may pray there, since its height is not noticeable, because it constitutes an area unto itself.
Halacha 8
Craftsmen working at the top of a tree, or on top of a board or wall when the time of the Amidah arrives must descend in order to pray, and then return to their work. If they were at the top of an olive or fig tree, they may pray where they are, because of the excessive effort [involved in descending].
What is it that they pray? If they are working for meals alone, they recite three prayers of 19 blessings. If they are working for wages, they recite "Give us understanding." In either case, they do not lead the congregation or lift up their hands [to bless the people].
Halacha 9
Control of one's voice: What is implied?
A person should not raise his voice during his Amidah, nor should he pray silently. Rather, he should pronounce the words with his lips, whispering in a tone that he can hear.
He should not make his voice audible unless he is sick or cannot concentrate otherwise. In such a case, it is permitted except when in a congregation, lest the others be disturbed by his voice.
Halacha 10
Bowing: What is implied?
One praying bows five times in each and every Amidah:
In the first blessing, at the beginning and at the end;
in the blessing of thanks, at the beginning and at the end; and
upon completing the Amidah, one bows and takes three steps backwards while bowing. He takes leave from his left and afterwards, from his right. Then, he lifts his head up from the bowed position.
in the blessing of thanks, at the beginning and at the end; and
upon completing the Amidah, one bows and takes three steps backwards while bowing. He takes leave from his left and afterwards, from his right. Then, he lifts his head up from the bowed position.
When he bows the [other] four times, he does so at [the utterance of the word] "Blessed" and straightens up when [reciting] G-d's name.
To whom does the above apply? To an average person. However, the High Priest bows at the beginning and end of each and every blessing. A king bows at the beginning [of the Amidah] and does not lift his head until he completes his whole Amidah.
Halacha 11
Why should one take leave from the left first? Because one's left is to the right [side] of His countenance; i.e., just like when one stands before a king, he takes leave from the right of the king, and then afterwards from the left of the king. Thus, they established that one should withdraw from the Amidah in the same manner as he withdraws from before a king.
Halacha 12
All these bows require that one bow until the vertebrae in his spine protrude and he makes himself like a bow.
However, if one bows slightly [to the extent that] it causes him pain and he appears to have bowed with all of his power, he need not worry.
Halacha 13
Prostration, what is implied?
After one lifts his head from the fifth bow, he sits on the ground, falls with his face towards the earth, and utters all the supplications that he desires.
"Kneeling" always refers to [falling to] one's knees; "bowing," to bending over on one's face; and "prostration," to stretching out on one's hands and feet until he is flat with his face on the ground.
Halacha 14
When uttering the supplication after the Amidah, there are those who bow and there are those who prostrate themselves.
It is forbidden to prostrate oneself on stones except in the Holy Temple, as we have explained in Hilchot Avodat Kochavim.
An important person is not permitted to fall on his face unless he is certain that he is as righteous as Yehoshua. Rather, he should tilt his face slightly, but not press it to the ground.
One may pray in one place and offer this supplication in another 011215. It is an accepted custom among the entire Jewish people not to utter the supplication on Sabbaths or festivals. Nor [does one utter it] on Rosh Hashanah, Rosh Chodesh, Chanukah or Purim or in Minchah on the eve of Sabbaths or holidays, nor in the Evening Prayer of any day. There are [however,] individuals who do utter the supplication in the Evening Prayer.
On Yom Kippur only, one utters the supplication prayer in every prayer, since it is a day of supplication, requests, and fasting.
Commentary Halacha 1
A person who prays must be careful to tend to [the following] eight matters. - The specific laws regarding these eight categories are discussed by the Rambam in the ensuing halachot of this chapter.
[However,] if he is pressured - and unable to carry out any or all of these prerequisites.
confronted by circumstances beyond his control - e.g., ill, as explained by the Rambam in Halachah 2.
or transgresses - i.e., even if one transgresses intentionally.
and does not do one of them, they are not of absolute necessity - i.e., one is not required to repeat the prayer or compensate for its recitation.
In the previous chapter, the Rambam listed five categories which are of absolute necessity for prayer. A person who fails to fulfill any of those requirements must repeat his prayers. These eight categories are לכתחילה (at the outset) necessary for the Amidah, but, do not disqualify the prayer if they were not tended to.
The Lechem Mishneh points out that even Chapter 4 refers to certain actions which were only problematic לכתחילה, such as burping and sneezing. Nevertheless, they are included in that chapter because, from a topical perspective, it is more appropriate to discuss them within the context of the general categories mentioned there.
They are: standing, - See Halachah 2.
facing the Temple, - See Halachah 3.
preparation of his body, - See Halachah 4.
proper clothing, - See Halachah 5.
proper place, - See Halachah 6-8.
control of his voice, - See Halachah 9.
bowing - See Halachot 10-12.
and prostration. - See Halachah 13-15.
Commentary Halacha 2
Standing: What is implied? [Generally,] one should pray only while standing. - As mentioned in Chapter 1, Halachah 1, prayer is called עבודה - service. Thus, it can be compared to the sacrifices in the Temple which are also referred to by that term. In regard to both these services, Deuteronomy 10:8states: "...To stand before God and serve Him" (Berachot 30a, Tur, Orach Chayim 98).
Indeed, the term Amidah - (lit. "standing") is used to refer to the Shemoneh Esreh because of this requirement. (See Soferim 16:12.)
[Thus,] a person sitting in a boat or in a carriage, if able to stand, should do so; - However, unlike one riding an animal, he is not obligated to sit if he is able to stand (Lechem Mishneh).
if not, he may sit in his place and pray. - Berachot 30a relates a difference of opinion among the Sages whether it is preferable to recite one's prayers early, before the desired time so that one can stand during Shemoneh Esreh or whether one should set out on a journey in a boat or carriage and pray at the appropriate time even though one will not be able to stand.
From this discussion, we may conclude that, under these circumstances, it is acceptable for one to remain seated during the Shemoneh Esreh if doing so will contribute to one's ability to concentrate.
A person who is ill - and would have to strain to stand
may pray even while lying on his side - Note Hilchot Kri'at Shema 2:2 which relates that one may recite the Shema lying on one's side, but not lying on one's back.
provided he is able to have the proper intention - i.e., One who is ill should pray only when he is able to concentrate. However, if he is unable to concentrate, it is better that he should not pray (Rabbenu Manoach).
Hagahot Maimoniot relates that Rashi was accustomed not to pray when he was ill.
Similarly, one who is thirsty or hungry - to the extent that he cannot concentrate
is considered as one who is ill - and is not required to pray. The commentaries point to the statement of the Jerusalem Talmud (Berachot 5:1) that one in discomfort should not pray as the source for this halachah.
[Therefore,] if he is able to concentrate properly he should pray, and if not he should not pray until he has eaten or drunk. - It is questionable whether this halachah is accepted at present, when, after the fact, prayer with a lesser level of concentration is accepted (Ramah, Orach Chayim 101) andsiddurim are commonly available (See ibid. 9:3).
One riding an animal should not descend [from the animal] - even if he has someone to hold his animal, - Berachot 30a mentions opinions which require one to descend in this instance, however, the accepted view is...
Rather, he should sit in his place and pray so his mind will be settled -Even if someone were holding his animal, the person would be preoccupied with worries about his animal and, therefore, would be unable to concentrate on his Amidah.
Commentary Halacha 3
Facing the Temple: What is implied? A person standing in the Diaspora should face Eretz Yisrael and pray. - Berachot 30a explains that this is derived from King Solomon's prayer at the dedication of the Temple (I Kings 8:48): "...and they will pray to You towards their land."
One standing in Eretz Yisrael should face Jerusalem. - as implied by I Kings 8:44: "...and they will pray to God towards the city that You have chosen" (Berachot, ibid.).
One standing in Jerusalem should face the Temple. - as implied by II Chronicles 6:24 (which gives a slightly different account of Solomon's prayer): "...and they will pray towards this House" (ibid.).
The Talmud (ibid.) also relates:
Rav Avin... said: What is implied by the verse: "Your neck is like the tower of David built with turrets (תלפיות) (Song of Songs 4:4)."? A hill (תל) to which all mouths (פיות) turn."
Thus, the Temple is called תל פיות, the hill to which all mouths turn in prayer.
One standing in the Temple should face the Holy of Holies. - as implied byI Kings 8:35: "...and they will pray towards this place." Berachot (ibid.) concludes: "Thus, all of Israel direct their hearts towards one place." (See also the commentary to Chapter 1, Halachah 3.)
A blind person, one who is - in a new place and is...
unable to determine direction, or one travelling in a boat - who cannot face whatever direction he desires lest he fall
should direct his heart towards the Divine Presence - as implied by I Kings 8:44: "...and they will pray to God" (ibid.).
and pray - In his commentary on the Mishnah (Berachot 4:5), the Rambam explains that one should imagine himself facing the Holy of Holies in the Temple.
Commentary Halacha 4
The preparation of one's body: What is implied? When one stands in prayer, he should place his feet together side by side. - Berachot 10b quotes Ezekiel 1:7 which describes the angels as standing in the following manner: "And their feet are a straight foot." Therefore, when praying, we place our feet together in order to appear as angels - those expert in praising God.
He should set his eyes downwards as if he is looking at the ground, and his heart upwards as if he is standing in Heaven - Yevamot 105b relates:
Rav Chiya and Rabbi Shimon bar Rebbe were sitting together. One of them opened the conversation and said: One praying should set his eyes downwards, as [I Kings 9:3] states: "And my eyes and my heart were there all the days" (i.e., towards the land of Israel and set downwards because of the presence of the Shechinah).
The other said that one's eyes should be pointed upwards, as [Eichah 3:41] states: "Let us lift up our hearts with our hands [towards God in Heaven]."
Rabbi Yishmael, the son of Rabbi Yossi, came and asked them what they were doing. They answered that they were discussing the Amidah. He [Rabbi Yishmael] said: My father said: One praying should set his eyes downwards and his heart upwards in order to fulfill both of those verses.
The other said that one's eyes should be pointed upwards, as [Eichah 3:41] states: "Let us lift up our hearts with our hands [towards God in Heaven]."
Rabbi Yishmael, the son of Rabbi Yossi, came and asked them what they were doing. They answered that they were discussing the Amidah. He [Rabbi Yishmael] said: My father said: One praying should set his eyes downwards and his heart upwards in order to fulfill both of those verses.
His hands should be resting on his heart - Shabbat 10a relates: "Ravvah threw off his cloak, clasped his hands together and prayed like a servant before his master."
with the right hand clasped over the left hand - The right side always represents the notion of lovingkindness; the left side, stern justice. Therefore, we hold our hands such that the right overpowers the left: i.e., lovingkindness overpowers stern judgement.
The right side is given prominence over the left in many other contexts because of this idea. (See the Shulchan Aruch, Orach Chayim 2:4.)
He should stand like a servant before his master, - The Maharal (Netiv Ha'avodah, Chapter 6), in his commentary on Berachot 10b quoted above, explains that placing our hands and feet together is a statement of absolute dependence on God. We demonstrate that we are neither able to move to our desired place, nor to act with our hands as we wish. In this way, we show how we are totally given over to His service, as a servant who has no independent existence of his own.
in fear, awe, and dread. - Berachot 30b bases this on Psalms 2:11: "And you shall serve God in fear."
He should not rest his hands on his hips [during the Amidah] - This appears to be based on Rav Yitzchak Alfasi's interpretation of Berachot 24b. The Hagahot Maimoniot explains that such a position conveys an attitude of irreverance. For similar reasons, it is forbidden to lean on anything during theAmidah.
Commentary Halacha 5
Proper clothing: What is implied? One should adjust his clothing and make himself neat and presentable before [praying], as [implied byPsalms 29:2]: "They bow to God in resplendent holiness." - Berachot 30b relates that, on the basis of this verse, Rav Yehudah would adjust his clothes before praying.
One should not pray wearing [only] his undershirt - Our translation of אפונדתו is based on the Rambam's commentary to the Mishnah, Berachot 9:5, which defines that term as the undergarment worn to collect perspiration, in order that one's outer garments remain fresh. Others explain that it refers to a money belt.
bareheaded - Soferim 14:15 states that one may not utter God's name with his head uncovered. (See also Shabbat 155b.) "One praying must stand with his feet together and cover his head as one standing before the king" (Zohar, Va'etchanan 260b).
or barefoot - Shabbat 10a relates: "Ravvah bar Rav Huna put on fine shoes and then prayed. He said: 'Prepare to meet your God, Israel' (Amos 4:12)."
The Rambam does not mention the source of these halachot or the verse from Amos. Rather, he cites the verse in Psalms, which may be understood as producing a halachah that is more subjective in nature, dependent on the commonly accepted rules of etiquette.
if it is the custom of the people of that place - However, where it is normal practice to walk barefoot, as in particularly hot climates, it is permissible to pray that way (Kessef Mishneh).
to stand before their most respected people - This introduces a subjective element into these laws. The definition of proper clothing is dependent on local custom, i.e., how people dress when they want to make an impression on the respected people in one's community. See also the Shulchan Aruch, Orach Chayim 91:5.
Both the Mishnah Berurah and Aruch Hashulchan mention this idea in regard to wearing a hat and require one to do so during the Amidah if this is the usual way people present themselves.
with shoes.
In all places - i.e., the following rule in this halachah is in no way dependent on local custom, but applicable in all cases.
one should not hold tefillin in his hand or a Sefer Torah in his arms during the Amidah, since he will worry about them - lest they fall (Rashi,Berachot 23b).
[Similarly,] one should not hold utensils or money in his hand - Berachot(ibid) states: "A knife, money, a plate, and a loaf of bread are like them (i.e., like the Sefer Torah and tefillin)." Rashi explains that in these instances as well, one will fear that they will fall and injure him or become lost or ruined.
Based on Rashi's statements, there are authorities who rule that a person may hold an object which would not present a danger or causes worry if it falls, e.g., a notebook. Rabbenu Yonah, however, forbids the holding of any object except the lulav, which is explicitly mentioned in the Talmud. This is also the position ofTerumat Hadeshen. (Even according to the latter view, one may hold a prayerbook.)
Shulchan Aruch HaRav (Orach Chayim 96:1) rules that one may also hold other objects (in line with Rashi's position), but states that the optimum manner of performing the mitzvah is not to hold anything, so that his hands may be clasped together over his heart, as the Rambam mentions in Halachah 4.
However, he may pray holding his lulav on Sukkot, - Sukkah 41b relates that Rav Ashi would pray with his lulav in his hand.
since it is the commandment of the day - Since it is the mitzvah of the day, it is dear to him and caring for it is not considering an encumberance that will disturb one's concentration (Rashi).
If one is carrying a burden of less than four kabbim on his head - This halachah quotes Bava Metzia 105b. See our commentary on Chapter 4, Halachah 6, for the modern equivalent of a kav.
when the time for the Amidah arrives, he should throw it over his shoulder and pray. - i.e., holding a burden of this size will not distrub one's concentration.
If it is larger than four kabbim, - holding it during prayer will be a distraction. Hence,...
he should place it on the ground and then pray.
It is customary for all the Sages and their students to pray only when wrapped in a tallit - Shabbat 10a relates that Rav Kahana would wrap himself in a tallit and pray. Ta'anit 20a also tells of Nakdimon ben Gurion, who when praying in the Holy Temple for rain, "wrapped himself in a tallit and stood to pray."
In Hilchot Tzitzit 3:11, the Rambam writes: "It is a great disgrace for a Torah scholar to pray without being wrapped in his tallit."
Commentary Halacha 6
Proper place: What is implied? One should stand in a low place - Berachot10b bases this law on the premise, "there is no loftiness before God, as [Psalms 130:1] states: 'From the depths, I call out to you, God.'”
and turn his face towards the wall - Berachot 5b bases this law on Isaiah 38:2: "And Chizkiyahu turned his face towards the wall and prayed."
In his responsa, the Rambam explains that the intent of this law is that one should not have anything before him that will disrupt his concentration on theAmidah. (See Beit Yosef, Orach Chayim 90)
The Shulchan Aruch and the Ramah (Orach Chayim 90:21) discuss this concept. Among their conclusions are that people do not constitute a separation between a person praying and the wall, nor do small objects less than 10 handbreadths (approximately 80 centimeters) tall.
Also, one should open windows or doors - Berachot 31a states "A person should always pray in a house with windows."
In his responsum, the Rambam mentions that this halachah applies only to a house, as explicitly mentioned in the Talmud and not necessarily to a synagogue. However, the Beit Yosef (ibid.) quotes the Zohar (Vol. II, p. 251a), which requires a synagogue to have 12 windows, which correspond to the 12seraphim in the Heavenly Court. He also quotes this law in his Shulchan Aruch(Orach Chayim 90:4).
Rashi (Berachot 34b) explains that windows are an aid to concentration, as one looks heavenward and is humbled. Rabbenu Yonah suggests that the light has a calming effect, allowing one to concentrate on his prayers.
that face Jerusalem and pray opposite them, - in keeping with the obligation to face Jerusalem mentioned in Halachah 3.
as [Daniel 6:11] states: "...and he had windows open in his room facing Jerusalem" - The verse concludes: "...and he kneeled on his knees three times a day and prayed."
A person should establish a fixed place where he always prays. - Berachot6b states: "Anyone who establishes a fixed place for his prayer will be assisted by the God of Abraham." Abraham is mentioned because, as can be inferred from Genesis 19:27, he had a fixed place for prayer.
The Jerusalem Talmud, Berachot 4:4, states that even in a synagogue, a person should have a fixed place for prayer and should not move from place to place.
The Shulchan Aruch, Orach Chayim 90:19 quotes this law. The Magen Avraham adds that within four cubits (approx. six feet) of one's place is also considered acceptable, since it is impossible to be in exactly the same spot at all times. Therefore, a person who finds a colleague sitting in one's place in the synagogue, may pray within four cubits of his place. This is preferable to embarrassing the person sitting in his seat, who might very well be a visitor and not be aware of which seats are occupied by regular congregants.
One should not pray in a destroyed building - This halachah is derived within the context of the following narrative (Berachot 3a):
Rabbi Yossi said: Once I was walking on the road and I entered one of the destroyed buildings of Jerusalem in order to pray. Eliyahu [the Prophet] of blessed memory came and waited for me by the entrance until I had finished praying.
After I finished my prayer, he greeted me: "Peace unto you, Rebbe."
I replied to him: "Peace unto you, Rebbe and teacher."
He asked me: "My son, why did you enter this destroyed building?"
I answered him: "To pray."
He told me: "You should have prayed in the road."
After I finished my prayer, he greeted me: "Peace unto you, Rebbe."
I replied to him: "Peace unto you, Rebbe and teacher."
He asked me: "My son, why did you enter this destroyed building?"
I answered him: "To pray."
He told me: "You should have prayed in the road."
The Talmud mentions that one should never enter a destroyed building on any account. Nevertheless, since the Talmud made this statement regarding Rabbi Yossi's prayer, the Rambam teaches the laws concerning destroyed buildings here in Hilchot Tefillah (Kessef Mishneh).
nor should one pray behind a synagogue unless he turns his face towards the synagogue. - Berachot 6b states: "Anyone praying behind a synagogue is called wicked,... this applies only when he faces away from the synagogue, but if he faces the synagogue there is no problem."
Rashi (in Berachot 6b) states that by facing away from the synagogue when one prays, one appears to deny God who is worshiped within. Therefore, even if facing the synagogue requires one to turn away from Jerusalem, it is desirable.
Tosafot, Eruvin 18b, explains that this refers to a person standing on the side of the door facing away from the synagogue, and thus towards the opposite direction of those worshipping inside. Therefore, he must simply turn the other way and solve the problem. Hagahot Maimoniot suggests that “behind a synagogue” may even refer to standing on the side of the synagogue and looking away.
The Shulchan Aruch (Orach Chayim 90:7) mentions all these possibilities and rules that one should refrain from praying in any of these places.
It is forbidden to sit down next to someone in the midst of the Amidah -Berachot 31b refers to Chanah's prayers for a son and her subsequent remarks to Eli, the priest: "I am the woman who stood here with you" (I Samuel 1:26). This verses indicates that Eli, as well as Chanah, was standing at the time.
Rabbenu Yonah also mentions that this applies only to a person sitting idly, but one studying or reciting the Shema need not worry and may continue to sit.
or to pass in front of him - for walking in front of someone will disrupt that person's concentration.
Rabbenu Yonah (commenting on Berachot 27a) explains that this refers only to "in front of him," but not to the side.
The Magen Avraham (Orach Chayim 102:5) points out that the Zohar (Parshat Chayei Sarah) mentions that passing on the side is also forbidden.
The Shulchan Aruch, Orach Chayim 102:5 mentions a practical application of this halachah:
The Shulchan Aruch, Orach Chayim 102:5 mentions a practical application of this halachah:
If one completes his Amidah when a colleague is praying behind him, he is forbidden from taking his three steps [backwards] until the person behind him finishes his Amidah. Were he to [step backwards], he is like one passing before another in the midst of the Amidah. One must be especially careful in this, even if the last one began his Amidah after the first person.
except at a distance of four cubits - which is not likely to distract one's colleague.
Commentary Halacha 7
One should not stand in a place three or more handbreadths high - A handbreadth is the size of a fist: approximately 8 centimeters according toShiurei Torah. Based on the principle of lavud, anything lower than three handbreadths is considered to be part of the ground itself.
and pray - Berachot 10b mentions this and the following laws within the context of the requirement to pray in a low place stated in the previous halachah.
[Similarly, he should not pray while standing] on a bed, bench, or chair -The special mention of these objects requires explanation, since presumably, they would be included in the general category of a place three handbreadths or more high. The Beit Yosef (Orach Chayim 90) quotes Rabbi Yitzchak Abuhav as suggesting that it is forbidden to pray while standing on these objects even if they are less than three handbreadths high. Even at this low height, a person may be unable to concentrate out of fear that he might fall.
The Prisha (Orach Chayim 90) maintains that it is unlikely that a person would fear falling from such a low height and offers a different rationale. He explains that these objects constitute a separation between the person and the ground. In the Temple, the sacrificial service could be performed only while one was standing directly on the ground. Therefore, our prayers must be recited in a similar manner.
A raised platform that has a surface area of four cubits by four cubits which is the [minimum] size of a house, - This measure is also significant in regard to the laws of property and the prohibition of transferring from one domain to another on the Sabbath.
is considered like an attic. - i.e., it is considered a space in its own right rather than a raised area within a larger space.
Thus, one is permitted to pray there. - Migdal Oz points out that on the basis of this halachah, the leader of the congregation often stands on a raised platform in the synagogue in order that he be heard by all the congregants.
Similarly, if it is surrounded by walls, even if it is not four cubits by four cubits, - though it lacks the necessary size, its walls cause it to be considered as an independent entity. Hence,...
one may pray there, since its height is not noticeable, because it constitutes an area unto itself. - i.e., because of the walls, no one will worry about falling despite the height.
Commentary Halacha 8
Craftsmen - who are hired to work for others by the hour or day, in contrast, to a person working on his own time.
working at the top of a tree or on top of a board - In his commentary to the Mishnah, Berachot 2:4, the Rambam explains the meaning of the word נדבך as follows:
The custom of those building a wall of earth (as opposed to bricks or stones) was to set up two large boards of wood and throw the earth in between them. They would pack it tight with wooden tools until it had the shape of a wall, and then tie [the two boards together.] Afterwards, they would remove the boards from the structure they had built...
בראש הנדבך means "on top of the wall at the time that they are packing (the earth) between the boards that are called נדבכים."
or wall when the time of the Amidah arrives must descend in order to pray, - The Mishnah (Berachot 16a) contrasts the Shema which these individuals may recite in their places and prayer, which requires that they descend. The difference is that, in the Shema, intense concentration is only required when reciting the first verse, while the entire Shemoneh Esreh should be recited with such intention. Hence, it is likely that in such precarious positions, the fear of falling will prevent a person from maintaining his concentration for this prolonged period. See also Hilchot Kri'at Shema, Chapter 2, Halachah 4.
and then return to their work. - i.e., though they are hired workers and thus, their time is not their own, nevertheless, they are granted the time to fulfill their fundamental religious obligations in the proper manner. However, after discharging those duties, they must return to work immediately.
If they were at the top of an olive or fig tree, they may pray where they are because of the excessive effort [involved in descending]. - Berachot 16a differentiates between these trees and those of other species. Rashi explains that the danger of falling from these trees is minimal because of their thick branches, and, therefore, one may stand there firmly and pray.
The Rambam, based on the Jerusalem Talmud, Berachot 2:5, explains that the wide branches make the descent problematical, and, therefore, the workers may pray in the trees themselves.
What it is that they pray? If they are working for meals alone they recite three Amidahs of 19 blessings - Berachot (ibid.) arrives at this differentiation based on an apparent contradiction between two beraitot, one stating that workers must recite the entire Amidah, and the other stating that the abridged version is sufficient.
Those working for daily wages are in effect paid by the hour and must use their time for their employer in the fullest manner possible. In contrast, implicit in an agreement to work for meals is that a high rate of productivity is not expected from such a worker. Hence, he is granted greater leniency.
If they are working for wages, they recite "Give us understanding" - i.e., the abridged version of the Amidah, discussed in Chapter 2, Halachot 2-4.
In either case, they do not lead the congregation - nor participate in communal prayer because of the additional time involved. Rashi (Berachot 16a) also agrees that this applies even to one working for meals.
or lift up their hands [to bless the people] - i.e., if the artisan is a Cohen he should not bless the people during the repetition of the Amidah. Rather, he should pray and then return to his work at the earliest possible time.
Commentary Halacha 9
Control of one's voice: What is implied? A person should not raise his voice during his Amidah - Berachot 31a explains that these laws are derived from the description of Channah's prayer (I Samuel 1:13): "Channah spoke unto her heart, only her lips moved, but her voice was not heard."
nor should he pray silently - i.e., merely contemplating on the words of prayer in his heart. The Jerusalem Talmud, Berachot 4:1, states that the phrase, "only her lips moved," implies that she was speaking, not only thinking to herself.
Rather, he should pronounce the words with his lips, whispering in a tone that he can hear - Sotah 32b relates: "Why did they decree that theAmidah must be whispered? In order that those who have transgressed will not be embarrassed."
Rashi explains that transgressors confess their sins before God during theAmidah, and, therefore, the Sages ruled that the entire Amidah should be recited in a hushed tone so that people would not feel embarrassed to confess.
He should not make his voice audible - The first clause of this halachah implies that one should not raise his voice and speak very loudly during theAmidah. This clause teaches that one should not even speak in a normal tone of voice.
Both of these laws are based on Berachot 24b:
One who makes his voice audible during the Amidah is among those of little faith (i.e., he seems to indicate that it is necessary to speak loudly in order that God should hear him - Rashi).
One who raises his voice in the Amidah is among the false prophets. (Rashi explains that this is based on I Kings 18:28, which describes the actions of the false prophets of Ba'al: "And they called out loudly.")
One who raises his voice in the Amidah is among the false prophets. (Rashi explains that this is based on I Kings 18:28, which describes the actions of the false prophets of Ba'al: "And they called out loudly.")
Lechem Yehudah notes that the mention of both these halachot is somewhat unnecessary. The prohibition of making one's voice audible alone would appear to be sufficient. However, since that prohibition is lifted on occasion as explained below, the Rambam mentioned also the first law which is followed regardless of the circumstances involved.
unless he is sick or cannot concentrate otherwise, - When stating the abovementioned restriction, Berachot (ibid.) mentions that it can be relaxed in this eventuality.
In such a case, it is permitted except when in a congregation, lest the others be disturbed by his voice. - The Shulchan Aruch, Orach Chayim 101 allows an exception to this rule on Rosh Hashanah and Yom Kippur. On these days, people devote more concentration to their prayers. Also, they generally pray from a prayerbook. Therefore, they are less likely to be disturbed by someone else's voice. Nevertheless, the Magen Avraham notes that the Zohar suggests praying in a hushed tone even on these days.
Commentary Halacha 10
Bowing, - The bows in the Amidah are intended to express the concept of complete abnegation of self (See Tanya, Chapters 39 and 42).
what is implied? One praying bows five times in each and every Amidah: - Berachot 34a relates that a person who bows at any other time should be taught to discontinue his practice.
In the first blessing, at the beginning and at the end - i.e., one bows during the recitation of ברוך אתה at the beginning of the blessing and the recitation of ברוך אתה at the end.
in the blessing of thanks, - The blessing מודים, the second to last blessing of the Amidah.
at the beginning and at the end - i.e., at the recitation of the words מודים אנחנו לך (We are thankful to You) and the recitation of ברוך אתה at the end.
and upon completing the Amidah, one bows and takes three steps backwards - Hagahot Maimoniot points out that one should begin his three steps backwards with his left foot, in order that his right foot be the last to withdraw from before God.
while bowing - Yoma 53b mentions that Rav Chiya, the son of Rav Huna, saw that Ravva and Abbaye took three steps backwards in the midst of a prolonged bow.
He takes leave - Yoma (ibid.) states: "A person who prays must take three steps backwards and then take his leave. Anyone who does not do this is better not to have prayed at all"
from his left and afterwards, from his right - See Halachah 11 for the explanation of this halachah.
When he bows the [other] four times, he does so at [the utterance of the word] "Blessed" and straightens up when [reciting] G-d's name. -Berachot 12a explains the latter law based on Psalms 146:8: "God straightens those bent over."
The Maharal (Netiv Ha'avodah, Chapter 10) explains that this reflects how God is the source of all life and He grants man the power to act.
Then, he lifts his head up from the bowed position.
To whom does the above apply? To an average person. However, the High Priest bows at the beginning and end of each and every blessing. -The commentaries question the Rambam's statements, noting that there are two opinions concerning this law mentioned in Berachot 34a, b and neither corresponds to the Rambam's text. See Kessef Mishneh.
A king bows at the beginning [of the Amidah] and does not lift his head until he completes his whole Amidah. - Berachot (ibid.) bases this statement on I Kings 8:54: "And so it was when Solomon completed praying to God..., he rose from kneeling before the Altar of God."
Rashi explains that the High Priest and King bow down more because a person who occupies a position of greatness must lower and subjugate himself before God. The Maharal (ibid.) mentions that bowing is a natural response to one's feelings of closeness to God. Therefore, these two men, closer than others to God, bowed more frequently.
Commentary Halacha 11
Why should one take leave from the left first? - as stated in the previous halachah
Because one's left is to the right [side] - Yoma 53b relates:
One should take leave from the right and then from the left, as [Deuteronomy 33:2] states: "From His right [came] a fiery teaching for them," and [Psalms 91:7] states: "A thousand fall by Your side and ten thousand from Your right."
Ravva saw that Abbaye took leave from his right side first. He said to him: "Do you think this refers to your right? It refers to your left, which is the right side of the Holy One, blessed be He."
Ravva saw that Abbaye took leave from his right side first. He said to him: "Do you think this refers to your right? It refers to your left, which is the right side of the Holy One, blessed be He."
The Zohar (II p. 32a) makes similar statements:
Since the Holy Name is on the right and the Torah is on the right, all is dependent on the right. We learn that one must raise up the right over the left, as [Deuteronomy 33:2] states: "From His right [comes] a fiery teaching for them."
of His countenance - Rashi, Yoma (ibid.) explains that during prayer, one must envision himself standing before the Divine Presence. Thus, his right side is actually opposite God's left, so to speak.
i.e., just like when one stands before a - mortal
king, he takes leave from the right of the king, and then afterwards, from the left of the king. Thus, they - The Sages of the Great Assembly, when laying down the rules for prayer,
established that one should withdraw from the Amidah in the same manner as he withdraws from before a king.
Commentary Halacha 12
All these bows require that one bow until the vertebrae in his spine protrude - Rashi (Berachot 28b) explains that one must bow until a colleague could see the פקקים (joints) in his back. Lechem Yehudah states one must bow until the vertebrae stick out.
and he makes himself like a bow - Berachot (ibid.) states that one should bow until he could see a coin placed opposite his heart. The Rashba explains that this refers to a coin that would be placed on the ground opposite one's heart. Thus, one should not bend over completely, but rather curve his back such that he can see the ground.
However, if one bows slightly [to the extent that] it causes him pain and he appears to have bowed with all of his power, he need not worry. -Berachot (ibid.) states:
Rabbi Chanina says: "One need not do more than nod his head."
Ravva commented: "This is the case if it causes him pain, as long as he appears as one who is bowing."
Ravva commented: "This is the case if it causes him pain, as long as he appears as one who is bowing."
Commentary Halacha 13
Prostrating, what is implied]? After one lifts his head from the fifth bow, he sits on the ground, falls with his face towards the earth, and utters all the supplications - Megillah 22b relates that the custom of falling to the earth in supplication was followed in Babylonia in Talmudic times.
The Tur, Orach Chayim 131, explains that the reason for prostrating oneself after Shemoneh Esreh is that by doing so, one prays in all three positions of prayer employed by Moses:
sitting (during the verses of Praise), - "...and I sat on the mountain 40 days and 40 nights" (Deuteronomy 9:9),
standing (during Shemoneh Esreh) - "And I stood on the mountain as on the first day for 40 days and 40 nights" (Deuteronomy 10:10),
prostration - "And I fell down before God, as at first, for 40 days and 40 nights" (Deuteronomy 9:25).
standing (during Shemoneh Esreh) - "And I stood on the mountain as on the first day for 40 days and 40 nights" (Deuteronomy 10:10),
prostration - "And I fell down before God, as at first, for 40 days and 40 nights" (Deuteronomy 9:25).
The Zohar (Parshat BaMidbar) explains that after prayer, a person should feel as if he has returned his soul to God and has no life-energy left. Thus, he falls to the ground where he receives new spiritual power.
that he desires - i.e., there is no fixed text of prayers recited at this time. In hisSeder Tefilot kol HaShanah, the Rambam writes: "It is our custom to make supplication while prostrated with these statements and verses; sometimes, mentioning them all and sometimes, mentioning only some of them."
Thus, though there was a basic text for these prayers (which is, to a large extent, included in the extended Tachanun recited on Mondays and Thursdays), what a person actually said was still left to his own creative impulse.
There are two different versions of תחנון today. The תחנון of Nusach Ha'ari is based on Psalm 25, whereas that of Nusach Ashkenaz and Nusach Sefard is based on Psalm 6.
"Kneeling" always refers to [falling to] one's knees; - Megillah 22b derives this law from I Kings 8:54: "And so it was when Solomon completed his Prayer to God... that he rose from kneeling on his knees."
"bowing," to bending over on one's face; - This is derived from I Kings 1:31: "And Bat Sheva bowed with her face to the earth" (ibid.).
and "prostration," to stretching out on one's hands and feet until he is lying flat with his face on the ground. - This is derived from Genesis 37:10: "Will it come to pass that I and your mother and brothers will prostrate ourselves to you on the ground" (ibid.).
The definition of these three terms is important within the context of the following halachah.
Commentary Halacha 14
When uttering the supplication - i.e., the prayer recited after Shemoneh Esreh. In Hebrew, the Rambam uses the term נפילת אפים, which means literally "falling on the face." However, this translation is employed since the intent of "falling on one's face" is to recite these supplications.
after the Amidah, there are those who bow and there are those who prostrate themselves - Megillah 22b indicates that this variance in custom existed even in Talmudic times.
It is interesting that in Halachah 13, the Rambam mentioned only histachavah, prostrating oneself, as the proper method for נפילת אפים. Perhaps, he considered it the most preferable position.
It is forbidden to prostrate oneself on stones except in the Holy Temple, as we have explained in Hilchot Avodat Kochavim - Chapter 6, Halachot 6 and 7. There, the Rambam explains that it was a normal practice of idolators to place stones down in order to prostrate themselves upon them. He states that the Biblical prohibition - (Leviticus 26:1): "You shall not place a paved stone in your land to bow upon it" - refers to השתחואה alone, as opposed to simply bowing, which although forbidden, does not obligate punishment. See alsoSefer Hamitzvot, Negative Commandment 12.
The Rambam also notes that prostration was permitted in the Temple, since the above verse mentioned only "your land". Similarly, because of this prohibition, it is customary to lie rugs or mats on top of the stone floors in most synagogues.
An important person is not permitted to fall on his face unless he is certain that he is as righteous as Yehoshua - Megillah (ibid.) relates:
An important person is not permitted to fall on his face unless he will be answered like Yehoshua bin Nun, as [Joshua 7:10] states: "God said to Yehoshua: 'Get up and go. Why is it that you have fallen on your face?'”
Rashi explains that a person of stature would be subjected to ridicule if his prayer were not answered as Yehoshua's was.
The Jerusalem Talmud, Ta'anit 2:6, restricts the application of this Halachah. According to one version, the limitation exists only to יחיד על הציבור (an individual who is praying on behalf of the community). Another version states יחיד בציבור (an individual in a congregation).
In these cases, there might be cause for embarrassment if he was not answered. However, there is no such restriction when an individual prays by himself. See also Tosafot, Megillah (ibid.).
Rather, he should tilt his face slightly, but not press it to the ground. -Megillah (ibid.) derives this law from the actions of Ravvah and Abbaye, who followed this practice instead of falling to the ground in accordance with the above rule.
The Shulchan Aruch (Orach Chayim 131:8) rules in accordance with the Rambam. The Ramah adds that no one should prostrate himself on the floor even if it is not stone. Therefore, the custom today is that everyone rests their heads on their arms while reciting Tachanun.
One may pray in one place and offer this supplication in another place. -The Lechem Mishneh maintains that this can be derived from the following narrative in Megillah (ibid.). Rav came to a synagogue in Babylonia, but did not fall to the ground after the Shemoneh Esreh as they did. One of the explanations offered by the Talmud for his behavior is that there was a stone floor in front of Rav, but not in front of the other congregants. The Talmud then asks: "Why didn't Rav move to their place?", obviously implying that one may offer this supplication in a place other than one's place of prayer.
Commentary Halacha 15
It is an accepted custom among the entire Jewish people not to utter the supplication on Sabbaths or festivals. Nor [does one utter it] on Rosh Hashanah, Rosh Chodesh, Chanukah or Purim - This custom is also mentioned in the Siddur of Rav Saadia Gaon.
The days mentioned are all joyous occasions. At such times, we do not beseech God with extra supplication. Rather, we concentrate on the goodness that we have already received from Him. Similarly, we refrain from נפילת אפים at other occasions of joy; for example, a bride and groom on the day of their wedding and the week following it, and the participants in a ברית מילה (circumcision) are exempt from נפילת אפים. (See Shulchan Aruch, Orach Chayim╟13 131:4.)
or in Minchah on the eve of Sabbaths or holidays, - when the festive nature of these days can already be felt.
nor in the Evening Prayer of any day - The Beit Yosef (Orach Chayim 131) explains that we refrain from reciting Tachanun at night for mystic reasons.Tachanun relates to the aspect of stern judgement which is also identified with the night. It is not proper to combine both aspects of judgement together.
There are [however,] individuals who do utter the supplication in the Evening Prayer - Otzar Geonim on Megillah 23b discusses the various customs regarding the utterance of נפילת אפים. Rav Sar Shalom mentions that, although it is not his custom, there are some people who do נפילת אפים after מעריב.
On Yom Kippur only, one utters the supplication in every prayer, since it is a day of supplication, requests, and fasting. - Though we recite confessional prayers in each service of Yom Kippur, the only times we fall to the ground in supplication is during the Avodah of the Musaf prayers (Ma'aseh Rokeach).
Ta'aniyot - Chapter Two
Halacha 1
We should fast and sound the trumpets in the [following] situations of communal distress:1 because of the distress that the enemies of the Jews cause the Jews, because of [the passage of] an armed [force], because of a plague, because of a wild animal [on a rampage], because of various species of locusts,2 because of the black blight and the yellow blight, because of falling buildings,3 because of an epidemic, because of [the loss of our source of] sustenance, and because of rain [or a lack of it].4
Halacha 2
A city afflicted by any of these difficulties should fast and sound the trumpets until the difficulty passes.5 The inhabitants of the surrounding area should fast,6but should not sound the trumpets. They should, however, ask for mercy on [their brethren's] behalf. We do not cry out [to God] or sound the trumpets on the Sabbath, as was explained,7 except in the case of distress over [the loss of our source of] sustenance. In this instance, we cry out [to God] even on the Sabbath,8 but we do not sound the trumpets for this reason on the Sabbath.
Halacha 3
What is meant by "the distress that the enemies of the Jews cause the Jews"? When gentiles come to wage war against the Jews, to impose a tax upon them,9 to take land away from them, or to pass a decree [restricting the observance of our faith,]10 even concerning merely a slight mitzvah, we should fast and sound the trumpets until [God shows] mercy.
All the surrounding cities should fast, but they should not sound the trumpets unless they are doing so to gather the people together to come to their aid.11
Halacha 4
What is meant by "[the passage of] an armed [force]"? This applies even to an armed [force] that has peaceful intentions. For example, gentiles were waging war against other gentiles and they passed a Jewish settlement.12 Although they are not at war with the Jews, this is still considered a time of distress13 for which we should fast, as [implied by the blessing, Leviticus 26:6] "A sword will not pass through your land." From this, it can be understood14 that seeing war is itself a sign of distress.
Halacha 5
"Because of plague." What constitutes a plague? When three people die on three consecutive days15 in a city that has 500 male inhabitants,16 this is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague.
If a city has 1000 male inhabitants and six people die on three consecutive days, it is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague. Similarly, this ratio should be followed [with regard to all cities, regardless of their size].
Women, children, and older men who no longer work are not included in the census in this context.17
Halacha 6
Halacha 7
We do not fast because of a wild animal unless it is on a rampage.21 What is implied? If it is seen in a city during the day, it is on a rampage.22 Should it be seen in a field during the day, encounter two men and not flee from them, it is on a rampage.23 If the field was close to a swamp, and it saw two men and pursued them, it is on a rampage; if it did not pursue them, it is not on a rampage.24
If it was in a swamp, even if it pursued them, it is not considered to be on a rampage25 unless it slew both of them and ate [only] one.26 If, however, it ate both of them in a swamp, it is not considered to be on a rampage, for this is its place, and it slew them because it was hungry, not because it was on a rampage.27
Halacha 8
When houses are constructed in deserts or in other abandoned areas,28 since this is a natural place for bands of wild animals, [it is only when] an animal climbs to the top of a roof and takes a baby from a cradle that it is considered to be "on a rampage." Otherwise, it is not considered to be "on a rampage." [The fault lies rather] with these people who endangered their lives and came to a place where wild animals live.
Halacha 9
When there is a rampage of swarming animals29 - e.g., snakes or scorpions - or swarming birds that cause injury,30 we do not fast or sound the trumpets because of them. We do, however, call out [to God] without trumpet blasts. Needless to say, [this applies to swarms of] hornets, mosquitoes, and the like.
Halacha 10
"Because of various species of locusts." Even if only one fleet31 is seen in all ofEretz Yisrael, [the entire country] should fast and sound the trumpets because of them.32 [The same applies if] even the slightest amount of govai appear.33For chagav,34 however, we do not fast or sound the trumpets; nevertheless, we do call out [to God] without sounding the trumpets.
Halacha 11
Halacha 12
What is meant by "because of falling buildings"? When many38 strong walls that are not located on the banks of a river39 begin to fall in a city,40 this is a difficulty [that warrants] fasting and the sounding of the trumpets.
Similarly, we should fast and sound the trumpets because of earthquakes and strong winds that destroy buildings and kill people.
Halacha 13
What is meant by "because of an epidemic"? When one illness - e.g., a throat infection41 or polio42 - affects many people in a city and people die because of this illness,43 this is considered to be a matter of communal distress. A fast is called and the trumpets are sounded.
Similarly, if running sores44 affect the majority of the community, it is considered like boils, and they should fast and sound the trumpets. For a dry itch [which affects the entire community], we merely cry out [to God].
Halacha 14
What is meant by "because of [the loss of our source of] sustenance"? That the price of the articles on which the livelihood of most of the inhabitants of a city depend - e.g., linen goods in Babylon and wine and oil in Eretz Yisrael - has fallen, and the trade in these articles has decreased to the extent that a merchant must offer them for sale at only 60% of their real value in order to be able to find a purchaser. This is considered a communal distress [that warrants] us to raise a clamor45 and cry out to God,46 even on the Sabbath.47
Halacha 15
What is meant by "because of rain"? When the rainfall is so abundant that it causes difficulty, prayers should be recited. There is no greater difficulty than this, that homes should fall and become the graves [of their inhabitants].48
Halacha 16
If, after grain has already sprouted, the rains cease51 and the produce begins to dry, the people should fast and cry out [to God] until rain descends or the produce dries out entirely.52
Similarly, if the Pesach season, which is the time when the trees flower in Eretz Yisrael, arrives and there is no rainfall,53 the people should fast and cry out [to God] until rain that is fit for trees descends or until the season passes.
Halacha 17
Similarly, if the festival of Sukkot54 arrived and a sufficient amount of rain had not descended to fill the storage vats, the irrigation ditches, and the caverns, the people should fast until sufficient rain descends for the storage vats.
If the people have no water to drink, they should fast for rain at all times whenever there is no water to drink, even in the summer.55
Halacha 18
When the rains ceased for more than forty days in the rainy season, it is a drought, and the people should fast and cry out [to God] until the rains descend or until the rainy season passes.
| FOOTNOTES | |
| 1. |
Having explained the nature of the obligations to fast and sound the trumpets in the previous chapter, the Rambam devotes this chapter to explaining the various situations in which these obligations apply.
It must be noted that the advances of civilization have cushioned us against many of these natural disasters and it is not common for us to fast because of these situations. Nevertheless, the obligation for a community to fast in such times of distress applies even in the present age and in the diaspora. Thus, both the Tur and the Shulchan Aruch devote an entire chapter (576) to the discussion of fasts of this nature. Nevertheless, in the present era, even in times of genuine communal distress, it is infrequent for the Rabbis to declare a communal fast, because our physical stamina is not as great as that of the previous generations.
|
| 2. |
Both Hebrew terms arbeh and chasil refer to species of locusts. The exact names of the species intended is a source of debate.
|
| 3. |
And because of earthquakes or hurricanes strong enough to cause buildings to topple.
|
| 4. |
The lack of rain is the most common and the most widely discussed of all the phenomena mentioned. Nevertheless, it is precisely for that reason that it is discussed last. All the other phenomena are discussed briefly in this chapter, while the fasts concerning rain are discussed in several halachot in this chapter and in the following two chapters in their entirety.
|
| 5. |
From Chapter 1, Halachah 5, it appears that the the intent is not to fast on consecutive days until the difficulty passes, but rather to fast on the Mondays and Thursdays in this period. Nevertheless, in times of great distress, the Rabbis occasionally ordained consecutive fasts.
|
| 6. |
Only the people in the immediate vicinity of the distressed area are obligated to fast. Were we to be obligated to fast for difficulties in distant places, we would be constantly fasting, for there are, ל"ע, a multitude of difficulties throughout the world (Kessef Mishneh). Although this ruling is generally followed, there are times when public fasts are called when Jews in distant lands are in profound distress. In particular, this applies with regard to the Jews in Eretz Yisrael. (See Halachah 6.)
|
| 7. |
Chapter 1, Halachah 6. See also Hilchot Shabbat 2:24.
|
| 8. |
In that halachah, it is mentioned that we also cry out to God in prayer on the Sabbath on behalf of people whose lives are in immediate danger - e.g., a besieged city or a ship in danger of sinking.
|
| 9. |
This refers to an unfair tax imposed on the Jews alone, and not a tax on all the inhabitants of the country.
|
| 10. |
Here too, mortal danger is involved. As the Rambam writes in Hilchot Yesodei HaTorah 5:3, we are obligated to sacrifice our lives if gentiles pass a decree forbidding the observance of even a seemingly slight mitzvah (Kinat Eliyahu).
|
| 11. |
For the latter purpose, this is permitted even on the Sabbath, as stated in Chapter 1, Halachah 6.
|
| 12. |
This also refers to Jewish settlements in the diaspora.
|
| 13. |
Although the Rambam proves his point through Biblical exegesis, anyone who reads the chronicles of the rampages of "friendly" armies through the various periods of Jewish history will realize how the passage of any armed forces can constitute communal distress for our people.
|
| 14. |
I.e., since the lack of passage of an armed force is considered a blessing, it can be assumed that the passage of an armed force is the opposite.
|
| 15. |
The Lechem Mishneh associates this ruling with the concept of chazakah, i.e., once a phenomenon is repeated three times, it can be presumed to recur.
|
| 16. |
In one of his responsa, the Rambam writes that the numbers mentioned in this halachah also include gentiles. If a city is smitten by a plague, it will spread among all its inhabitants, whether Jew or gentile. This concept is quoted as halachah by the Shulchan Aruch (Orach Chayim 576:3).
|
| 17. |
The Maggid Mishneh notes that the Mishnah (Ta'anit 3:1) uses the expression רגלי for inhabitants. From Exodus 12:37, "600,000 men on foot (רגלי) aside from children," we know that the term refers to adult males able to perform military service (i.e., below the age of sixty). The commentaries explain that elderly men, children, and women are considered to have a weaker constitution than adult males. Hence, it is only when a significant number of adult males die that one may be sure that the deaths can be attributed to a plague. (See also the Jerusalem Talmud,Ta'anit 3:5.)
|
| 18. |
Ta'anit 21b explains the rationale for this halachah: "If a Matron (Eretz Yisrael) is stricken, is it not likely that the maid-servant (the diaspora) will be stricken." The welfare of the inhabitants of Eretz Yisrael is a matter of concern for all Jews.
The Ramah (Orach Chayim 576:2) states that this applies only when the plague has affectedEretz Yisrael in its entirety.
|
| 19. |
The Magen Avraham 576:2 states that it is not customary at present to fast because of a plague. The nature of our physical constitutions has changed, and, were the inhabitants of a city afflicted by a plague to fast, it is more likely that they would succumb to it. Similarly, if caravans frequently travel from one city to another, there is the danger of infection. Therefore, even people in the distant city should not fast (Mishnah Berurah 576:10).
|
| 20. |
As mentioned in Halachah 2, in such an instance the surrounding cities should fast as long as there is no danger of infection (ibid.).
|
| 21. |
We have translate the word משלחת in this manner so that its intent will be easily understood. It is, however, worthy to mention the interpretation of Rashi, Ta'anit 22a, who interprets the word as "sent from Heaven," i.e., a minister of Divine retribution. (See also the gloss of the Ra'avad to Halachah 9.) This implies that the animal is not acting according to its natural pattern and is therefore more dangerous than normal.
|
| 22. |
A wild animal would not ordinarily enter a populated area during the daytime.
|
| 23. |
Although wild animals occasionally wander through fields, their tendency is to flee when they encounter humans.
|
| 24. |
As the Rambam mentions, it is common to find wild animals in a swamp. Therefore, the fact that they do not flee when discovered close to a swamp is not considered extraordinary. If, however, the animal pursues them, this is considered a departure from the norm and a sign that it was "sent from Heaven."
|
| 25. |
It is not out of the ordinary for a wild animal to pursue intruders to its natural home.
|
| 26. |
The fact that the animal ate only one of the men is a clear indication that it was motivated by reasons other than natural hunger when it slew the men.
|
| 27. |
The Mishnah Berurah 576:23 states that a deep forest is governed by the same laws as a swamp.
|
| 28. |
Ta'anit 22a mentions this teaching in connection with hunters' huts.
|
| 29. |
Reptiles as opposed to mammals.
|
| 30. |
The Ra'avad protests, stating that if these animals kill humans, that is a sign that they were chosen as "messengers of God," and fasting should be instituted because of them. Although theMaggid Mishneh does not accept this ruling, the Kessef Mishneh takes note of the term "that cause injury," and explains that the Rambam himself would accept the Ra'avad's view when it has been demonstrated that these animals have deadly intentions. In his Beit Yosef and Shulchan Aruch (Orach Chayim 576:7), Rav Yosef Karo quotes and even extends this interpretation.
|
| 31. |
Our translation of kanaf is taken from Rav Kapach, whose interpretation is based on the Arabic term used by the Rambam for that word in the Guide to the Perplexed, Vol. 1, Chapter 43. In his commentary, he also sheds light on the tendencies of the various insects mentioned by the Rambam. Others interpret kanaf as referring to a single locust.
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| 32. |
Locusts multiply speedily. If one fleet is seen, we can assume that soon there will be swarms of them that will cover the entire countryside.
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| 33. |
Govai is also a species of locusts. They are more dangerous than the others
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| 34. |
Chagav is also a species of locusts; they are smaller than the others and do not pose a serious danger to the crops. At present, we are unfamiliar with the exact names of all the various species of locusts. Therefore, it is customary to fast and sound the trumpets whenever any locusts are sighted (Ra'avad, Shulchan Aruch, Orach Chayim 576:9).
|
| 35. |
We have followed the translation of "The Living Torah" (Deuteronomy 28:22), for it appears appropriate in the immediate context. Both these terms appear to refer to agricultural afflictions that affect crops and spread from field to field. Others, however, render either or both of these terms as damage to crops from a searing hot wind or burning sun.
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| 36. |
As mentioned, the fear is that the contagion will spread from field to field. For this reason, the entire region in which the blight is found is required to fast (Ramah, Orach Chayim 576:8).
|
| 37. |
I.e., a portion of the field the size of the opening of an oven. Our translation is based on the Rambam's Commentary on the Mishnah (Ta'anit 3:5). The Maggid Mishneh and others offer a different explanation, "the amount of grain necessary to bake enough bread to fill the mouth of an oven."
|
| 38. |
The Mishnah Berurah 576:11 quotes the Ritba as explaining that this refers to the walls of three homes.
|
| 39. |
If, however, the houses are located on a river bank, the fact that the walls fall can be attributed to the erosion of their foundations by the water.
|
| 40. |
In his Commentary on the Mishnah (Ta'anit 3:4), the Rambam writes that this refers to walls that fall without any apparent reason.
|
| 41. |
The Hebrew אסכרה is related to the root סוכר, which means "close." It refers to a throat infection which forces a person to keep his mouth closed (Ramah, Orach Chayim 576:5).
|
| 42. |
Our translation, admittedly somewhat of an extension, is based on the commentary of Rav Sa'adiah Gaon on Deuteronomy 28:22. Rashi describes it as a disease that causes a person to run a very high fever and to constantly thirst for water; perhaps typhoid.
|
| 43. |
The Beit Yosef (Orach Chayim 576) questions why the Rambam does not mention that the situation warrants a fast only when three people die in three days, as he did with regard to plague (Halachah 5). He concludes that there is a more severe element to these epidemics than plague, and even if fewer than three people die each day, a communal fast should be held. The Ramah (Orach Chayim 576:5) quotes this as halachah.
The Lechem Mishneh explains the difference between the two as follows: Plague refers to an instance when death hits the city before there is an outbreak of illness. In contrast, the epidemic mentioned in this halachah refers to an instance where both illness and death are manifest in the city.
|
| 44. |
Literally, "a moist itch" - i.e., a skin inflammation that is aggravating and produces lymph secretions. Bava Kama 80b states that we cry out to God for relief from this ailment, even on the Sabbath. The Lechem Mishneh questions why the Rambam does not quote this concept.
|
| 45. |
Although we have translated מתריעים as "sound the trumpets" throughout the text, we have altered our translation in this halachah, because in Halachah 2, the Rambam explicitly states that we call out to God on the Sabbath because of the loss of our source of sustenance, but we may not sound the trumpets. The word מתריעים is used as a quote from Bava Batra 91a.
|
| 46. |
Significantly, Bava Batra (ibid.) does not mention fasting for this reason. Accordingly, the Ritba (Ta'anit 19b) states that this is not cause for a public fast. The ruling of most authorities (seeMishnah Berurah 576:29) is that a communal fast should be called.
|
| 47. |
As mentioned in Halachah 2, this and the instances when people's lives are in immediate danger are the only times when such prayers are offered on the Sabbath.
|
| 48. |
Ta'anit 22b mentions this with regard to Babylon, which is a valley and whose homes are not built with sturdy foundations.
Note the Tur and the Shulchan Aruch, who quote the Rambam's statements (Orach Chayim576:11), but also mention (577:1) a less extreme instance of abundant rainfall, in which the rains prevent the land from being tilled properly.
|
| 49. |
Hence, abundant rainfall does not pose a danger.
|
| 50. |
For there are few rivers, and the winter rains are the primary source of water throughout the entire year.
|
| 51. |
This and the following two halachot, in contrast to the fasts for lack of rain mentioned in Chapter 3, describe a situation in which rain has already begun to descend and then ceases. To a certain degree, since crops have already sprouted, this situation is more distressing than if the rains had never descended at all. These three halachot are quoted without emendation in the Shulchan Aruch (Orach Chayim 575:8).
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| 52. |
At which point, there would be no purpose in continuing the fast.
|
| 53. |
At this time, more water is necessary to allow the trees to produce fruit.
|
| 54. |
This and the previous halachah apply only in Eretz Yisrael where the rains are seasonal in this manner. In other countries, different principles apply.
Most texts of the Jerusalem Talmud (Ta'anit 3:2) which is the direct source for this halachah, state Atzeret (Shavuot), rather than Sukkot. The Rambam's choice of this version of the text can be explained in that it is very unlikely for rain to descend in the summer (the season of Shavuot) inEretz Yisrael. In contrast, it is possible for rain to descend on Sukkot, although this is slightly earlier than usual. Thus the Rambam chose the version that is closer to the prevailing circumstances.
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| 55. |
The Ritba states that, in such circumstances, one should call out for Divine mercy, even on the Sabbath.
|
Ta'aniyot - Chapter Three
Halacha 1
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: If the seventeenth of Marcheshvan arrives and no rains have descended, the Torah scholars should begin to fast, [starting on] a Monday [and continuing on] the [following] Thursday, and the [following] Monday. All students [of the Torah] are fit to accept these [fasts] upon themselves.
Commentary Halacha
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: - Ta'anit 6a relates that the rainy season in Eretz Yisrael begins in the month of Marcheshvan. The third of the month is considered to be the earliest time rain can be expected to descend.
In other lands, such fasts should be held when, ע"ל, they are necessary according to the local needs and climate (Halachah 10; Shulchan Aruch, Orach Chayim 575:9).
If the seventeenth of Marcheshvan arrives and no rains have descended -The rains have already been delayed. To hasten the manifestation of Divine blessing
the Torah scholars should begin to fast - and repent. Nevertheless, the situation is not serious enough to alarm the people at large.
[starting on] a Monday - i.e., the Monday closest to the seventeenth of Marcheshvan, for, as explained in Chapter 1, Halachah 5, a series of communal fasts should always begin on a Monday.
[and continuing on] the [following] Thursday, and the [following] Monday. - These fasts begin at dawn; work, anointing oneself, wearing shoes, and sexual relations are permitted.
The Shulchan Aruch (Orach Chayim 575:1) emphasizes that these fasts are considered individual fasts and not communal fasts.
All students [of the Torah] are fit to accept these [fasts] upon themselves. - At certain times, ordinary students are advised to refrain from accepting stringencies intended for the Torah sages, lest they appear overly proud. In this instance, however, Ta'anit 10b suggests that all students of the Torah accept these fasts if possible.
Halacha 2
If Rosh Chodesh Kislev arrives without the rains having descended, the court should decree three communal fasts, [starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday. It is permitted to eat and drink at night. The men serving in the [weekly] priestly watch should not fast with them because they are involved in the Temple service.
On these days, the entire people should enter the synagogue, pray, cry out [to God], and make supplications as is customary on all fasts.
Commentary Halacha
If Rosh Chodesh Kislev arrives without the rains having descended - The drought is considered serious enough to warrant that
the court should decree three communal fasts, [starting on] a Monday - If, however, Rosh Chodesh Kislev itself falls on a Monday, the fast is not held until the Monday of the following week.
[and continuing on] the [following] Thursday, and the [following] Monday. - As mentioned in Chapter 1, Halachah 5, when necessary the court ordains a series of three fasts to evoke Divine favor.
It is permitted to eat and drink at night - until dawn, or until one goes to sleep. (See Chapter 1, Halachah 8.)
The men serving in the [weekly] priestly watch - See Hilchot Klei Hamikdash3:9, which states that the prophet Samuel and King David ordained 24 priestly watches, which rotated in the Temple service. Each week, a different watch would serve.
should not fast with them, because they are involved in the Temple service. - This leniency includes even the members of the families who are not obligated to serve in the Temple on that day, for many sacrifices may be brought unexpectedly and they may be called to assist in the service. Were they to be fasting, they would not be able to perform this service properly (Ta'anit2:6).
On these days, the entire people should enter the synagogue, pray, cry out [to God] - i.e., the prayer Anenu is recited in the Shemoneh Esreh, and other supplicatory prayers are recited.
and make supplications as is customary on all fasts. - The trumpets, however, are not sounded.
Halacha 3
If these [fasts] pass without [their prayers] being answered, the court should decree an additional three communal fasts. On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur.
The men serving in the [weekly] priestly watch should fast for part of the day, but should not complete the fast. The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating and decided not to eat any more, he may not change his mind and eat, even though there is still time during the day.
Commentary Halacha
If these [fasts] pass without [their prayers] being answered - By choosing this wording (quoted from Ta'anit 1:6), the Rambam teaches us a lesson in the service of God. It could have said, "If these fasts pass without rain having descended." The Rambam and the Mishnah, however, want to emphasize that the ultimate reason why rain descends or does not descend is not dependent on natural factors, but rather on God's mercies.
the court should decree an additional three communal fasts - of a more severe nature.
There are some texts of the Mishneh Torah that read "[starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday," and other texts read "[starting on] Thursday, [and continuing on] the [following] Monday, and the [following] Thursday."
The difference between these two versions depends on the difference of opinion mentioned in the commentary on Chapter 1, Halachah 5, concerning the question: Should the second series of fasts begin on a Thursday or not?
On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur. - I.e., as on Yom Kippur, we are forbidden to eat and drink after sunset. The Magen Avraham 575:2, however, explains that unlike Yom Kippur (Hilchot Sh'vitat Esor 1:6), there is no obligation to begin the fast before sunset.
The men serving in the [weekly] priestly watch should fast for part of the day - because these fasts are more severe and also because, at the beginning of the day, it was less likely that they be called to assist in the Temple service
but should not complete the fast - lest they become weak and be unable to serve in the Temple when called.
The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all - for the above reason.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating - concluded his meal
and decided not to eat any more - for this is considered as if he accepted the fast upon himself
he may not change his mind and eat, even though there is still time during the day. - The Ramban and the Maggid Mishneh differ with the Rambam on this point and maintain that as long as one has not made an explicit statement to the fact that one has accepted the fast, one is allowed to change one's mind and eat. The rationale for their ruling is that, as explained above, on these fasts, in contrast to Yom Kippur, there is no obligation to begin the fast before sunset.
With regard to the laws of Tish'ah B'Av - and from there we can extrapolate to the instance at hand - the Shulchan Aruch (Orach Chayim 553:1) accepts the Ramban's ruling. The Mishneh Berurah 553:2, however, states that a mental resolve to accept the fast is also sufficient to cause one to be forbidden to eat further.
Halacha 4
On these three fasts, all people are forbidden to perform work during the day, but they are permitted during the [previous] night. It is forbidden for a person to wash his entire body in hot water, but one may wash one's face, hands, and feet. For this reason, the bathhouses are closed.
It is forbidden to anoint oneself. One may, however, do so to remove filth. Sexual relations are forbidden, as is wearing shoes in a city. One may, however, wear shoes on a journey. We pray in the synagogues, cry out [to God], and make supplications as is customary on all fasts.
Commentary Halacha
On these three fasts, all people are forbidden - As the Rambam mentions in Chapter 1, Halachah 4, all the fasts mentioned in this text are Rabbinic in origin. The only fast mentioned in the Torah is Yom Kippur. Accordingly, when the Sages instituted communal fasts, they used Yom Kippur as a paradigm. Therefore, just as it is forbidden to perform work, wash, anoint oneself, engage in sexual relations, or wear shoes on that holy day, these activities were also forbidden on other fast days.
Nevertheless, on fast days other than Yom Kippur, certain leniencies were instituted, and these restrictions were not enforced to the same degree as on Yom Kippur.
to perform work during the day - Ta'anit 12b brings support for this concept from the exegesis of Joel 2:15: "Sanctify the fast day; call an assembly, and collect the elders." The word for "assembly," עצרה, resembles the Biblical name for the holiday of Shavuot, עצרת. Just as it is forbidden to work on Shavuot, so too, it is forbidden to work on a fast day.
but they are permitted during the [previous] night. - Ta'anit, ibid., continues using exegesis to show that, in contrast to Shavuot, working on the night of a fast day is permitted.
It is forbidden for a person to wash his entire body in hot water - but one may wash one's body with cold water (Shulchan Aruch, Orach Chayim 575:3).
but one may wash one's face, hands, and feet - even in hot water (loc. cit.).
For this reason, the bathhouses are closed - to ensure that this prohibition is observed.
It is forbidden to anoint oneself - for the sake of pleasure.
One may, however, do so to remove filth - or for medicinal reasons (Mishnah Berurah 575:7).
Sexual relations are forbidden - This applies even on the night of a woman's ritual immersion (Mishnah Berurah 575:8).
as is wearing shoes in a city. One may, however, wear shoes on a journey - for making a journey without proper shoes is extremely uncomfortable.
We pray in the synagogues - As opposed to the following sequence of fasts, whose prayer services are held in the streets of the city, as explained in Chapter 4.
cry out [to God], and make supplications as is customary on all fasts. -The trumpets, however, are not sounded.
Halacha 5
If these [fasts] pass without [their prayers] being answered, the court decrees another seven communal fasts, [beginning on the next] Monday, [and continuing as follows]: Thursday, Monday, Thursday, Monday, Thursday, and Monday.
Halacha 6
On these seven fasts the men serving in the [weekly] priestly watch should fast for the entire day. The men of the beit av should fast for a portion of the day, but should not complete their fast.4 All the prohibitions in force during the second set of fasts are also in force during these last seven fasts.5
Halacha 7
There are additional dimensions [of severity] to these [fasts]: it is on these alone that we sound the trumpets, pray in the street of the city, call on an elder to admonish the people [and motivate] them to repent from their [evil] ways, add six blessings in the morning and afternoon prayers - thus, we recite twenty-four blessings, and close the stores.
On Mondays, the doors of the stores are left slightly ajar towards evening and they may be opened [for business]. On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. If a store has two entrances, one entrance should be opened and the other closed. If the store has a display area in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction].
Commentary Halacha
There are additional dimensions [of severity] to these [fasts] - The first four points mentioned in this halachah are described at length in Chapter 4.
it is on these alone that we sound the trumpets - as required in a time of distress (Chapter 1, Halachah 1). In Chapter 4, Halachot 14-17, the manner in which the trumpets are sounded is explained.
pray in the street of the city - See Chapter 4, Halachah 1
call on an elder to admonish the people [and motivate] them to repent from their [evil] ways - See Chapter 4, Halachah 2
add six blessings in the morning - See Chapter 4, Halachot 7-14
and afternoon prayers - Although the Talmud does not mention that these six blessings were added in both prayer services, were this not to be the case, it would have been proper to state that they were added only in the morning service (Maggid Mishneh).
thus, we recite twenty-four blessings - More precisely 25. The Rambam is quoting the Mishnah (Ta'anit 2:2), which refers to the era before the nineteenth blessing was added to the daily Shemoneh Esreh. (See Hilchot Tefillah 2:1.)
and close the stores - with the leniencies to be mentioned. The stores are closed to intensify the people's consciousness of the fast (Rashi, Ta'anit 14b).
On Mondays, the doors of the stores - From the Shulchan Aruch (Orach Chayim 575:4), the Ramah, and other commentaries, it appears that the leniencies mentioned here refer only to stores that sell food, but not those that carry other merchandise.
are left slightly ajar towards evening - but they should not be opened completely
and they may be opened [for business] - to allow people to purchase food for the evening meal. There are, however, certain restrictions; for example, the products in the store may not be taken out to the store's display area (Rambam's Commentary on the Mishnah, Ta'anit 1:6).
On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. - The following restriction should be adhered to:
If a store has two entrances, one entrance should be opened and the other closed. - From the Rambam's Commentary on the Mishnah (loc. cit.), it appears that this restriction applies on Mondays as well as on Thursdays.
If the store has a display area - a bench for the storekeeper and/or customers to sit and a place for merchandise to be placed
in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction]. - Rashi, Ta'anit 14b, explains that the display area prevents the entrances to the store from being seen. Hence, there is no difficulty in leaving them both open.
Halacha 8
If these [fasts] pass without [their prayers] being answered, we should minimize our commercial activity, construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls, plantings associated with joy - e.g., that of myrtle trees, and the erection of tents.
We also minimize betrothals and marriages, unless one has not fulfilled the mitzvah of being fruitful and multiplying. Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. When a common person greets them, they may return the greeting in a weak and concerned tone.
Commentary Halacha
If these [fasts] pass without [their prayers] being answered - no other communal fasts are ordained, as explained in the following halachah. The fact that no other fasts are called does not mean that the community may return to their ordinary pattern of conduct. Quite the contrary: the period is regarded as one of Divine disfavor. Hence,
we should minimize our commercial activity - The restrictions that follow were instituted to reduce joy. In contrast, this restriction appears to include all commercial activity, even that which is not directed associated with happiness (Lechem Mishneh). Seemingly, the intent is that since the time is not favorable, it is unwise to invest money and effort in commercial endeavors (Kinat Eliyahu).
There are, however, authorities who maintain that here also, the restriction involves only commercial activity associated with joy - e.g., preparing for a child's wedding or purchasing valuable articles, but ordinary business activities are permitted (Mishnah Berurah 575:18).
construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls - In his Commentary on the Mishnah (Ta'anit 1:7), the Rambam states that this refers to ornate buildings erected by the wealthy. There is, however, no restriction on ordinary building projects necessary for one's everyday purposes.
The Shulchan Aruch (Orach Chayim 575:7) describes the prohibition as applying to "buildings of joy." The Mishnah Berurah 575:18 (based on the Tur) explains that this refers to all buildings that are unnecessary and are constructed for beauty and comfort.
plantings - In this instance, the differences between Hebrew and English have caused our translation to be non-literal. In Hebrew, the word נטיעה refers to both planting trees and setting up tents.
associated with joy - e.g., that of myrtle trees - In his Commentary on the Mishnah (ibid.), the Rambam explains that this refers to spice and flower gardens planted for pleasure. One may, however, plant orchards for the purpose of growing fruit. There are no restrictions on such activity.
and the erection of tents. - This also refers to tents set up for festive purposes; there is no restriction against pitching tents for ordinary purposes.
We also minimize betrothals and marriages - The Beit Yosef (Orach Chayim575) interprets this to mean that a person who has fulfilled the mitzvah of fathering children should not become betrothed or marry at all.
unless one has not fulfilled the mitzvah of being fruitful and multiplying. - This involves fathering a son and a daughter. (See Hilchot Ishut 15:4.)
Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine. - Ta'anit 11a derives this concept from Genesis 41:50, which states that Joseph's children were born before the famine. One can infer that during the famine he did not engage in relations.
This restriction was instituted because it is proper to reduce our indulgence in pleasure in a time of communal distress.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. - Needless to say, frivolity and jests are also forbidden.
Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. - A person under a ban of ostracism is forbidden to greet others or to return greetings. Hence the above prohibition.
Ta'anit 14b states that it is proper to cover one's head with a cloak as mourners do. Nevertheless, neither the Rambam nor the Shulchan Aruch quotes this obligation (perhaps because even mourners did not generally observe this custom after the Talmudic era).
When a common person greets them, they may return the greeting - lest the person become offended (Rashi, Ta'anit 14b); but when doing so, they should respond
in a weak and concerned tone - so that he will appreciate that the greeting was not in place.
Halacha 9
The Torah scholars alone continue to fast, [beginning on the next] Monday, [and continuing on the following] Thursday and Monday [in this manner] until the month of Nisan - as determined in relation to the spring season - passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall.
When these individuals fast until Nisan passes, they are allowed to eat at night and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. They do not fast on Rashei Chodashim, nor on Purim.
After the month of Nisan, as determined in relation to the spring season, passes - i.e., when the sun enters the sign of the bull - they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse.
Commentary Halacha
The Torah scholars alone continue to fast - The commentaries do not mention whether it is preferable that all the students of the Torah join in these fasts, as was stated in Halachah 1. One might presume, however, that they should. Indeed, the entire community should have been required to observe these fasts, and it is only because the Rabbis thought that this would be too difficult for them that they were released from this obligation.
[beginning on the next] Monday, [and continuing on the following] Thursday and Monday - As mentioned in the commentary on Chapter 1, Halachah 5, and in Halachah 3 of this chapter, there are opinions that maintain that if a cycle of fasts ends on Monday - as does the cycle of the seven communal fasts - the next cycle of fasts may be started on the Thursday of that week. Other opinions - and these are followed by the standard published text of the Mishneh Torah - maintain that all cycles of fasts begin on Monday. Hence, if a cycle of fasts ends on Monday, the next cycle begins on the following Monday.
This difference of opinion involves much more than one day, for these fasts are decreed in series of three. Thus, according to the opinion followed by the standard texts, the scholars would fast three days in every two weeks for the duration of the period. The other view, in contrast, would require them to fast on every Monday and Thursday.
[in this manner] until the month of Nisan - Ta'anit 1:7 states that these fasts should continue "until Nisan passes." In the Jerusalem Talmud's explanation of this Mishnah, it is explained that this refers to Nisan
as determined in relation to the spring season - which always begins in the month of Nisan. In Hilchot Kiddush HaChodesh 9:3, the Rambam defines the beginning of spring as the time the sun enters the zodiac constellation of the goat. This is the beginning of April according to the secular calendar.
passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall. -Ta'anit 14b considered thirteen fasts as the maximum a community should be required to undertake for this reason. More fasts would be considered an excessive burden. (Significantly, according to Kabbalah, the number thirteen is identified with God's attributes of mercy.)
As mentioned in the commentary on Chapter 1, Halachah 4, this limit applies only regarding fasts decreed because of a lack of rain. When communal fasts are decreed because of other distressing circumstances, we should continue fasting until our prayers are answered.
When these individuals fast until Nisan passes, they are allowed to eat at night - i.e., the fast begins at dawn. See Chapter 1, Halachah 8.
and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. -These restrictions apply only on Yom Kippur, Tish'ah B'Av, and the latter ten fasts decreed because of a lack of rain.
They do not fast on Rashei Chodashim, nor on Purim. - As mentioned in Chapter 1, Halachah 9, an individual should not fast on these days. Although many individuals may participate in these fasts, they are still deemed individual - and not communal - fasts.
After the month of Nisan, as determined in relation to the spring season, passes - i.e. - one month after the spring season begins
when the sun enters the sign - i.e., the zodiac constellation
of the bull - This is at the beginning of the secular month of May.
they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse. -Since the land has already become parched, the rain will be of no benefit. For God to display His beneficence at such a time, after the time had passed when the rain could have helped, is a further sign of Divine disfavor (Rav Ovadiah of Bertinoro).
Halacha 10
Where does the above apply? In Eretz Yisrael and in similar lands.6 In contrast, in places where the rainy season begins before or after the seventeenth of Marcheshvan,7 when the time [for the rains] arrives and no rain descends, individuals should [begin a series of three] fasts, [starting on] Monday [and continuing on the following] Thursday and Monday. They should not fast on Rashei Chodashim, Chanukah, or Purim.8
Halacha 11
[The following laws apply to] all the communal fasts decreed in the diaspora: It is permitted to eat during the night,11 and they are governed by the same laws as other fasts.12 A communal fast resembling Yom Kippur is decreed only inEretz Yisrael,13 and only because of [a lack of] rain.14 This refers to the latter ten fasts - i.e., the middle series of three fasts and the final series of seven fasts.
| FOOTNOTES | |
| 1. |
The Rambam, based on his interpretation of Ta'anit 14a, does not consider the nature of the situation during the first two sets of fasts serious enough to warrant that these women fast. During these seven fasts, in contrast, the drought has become a real danger. Hence, they are also required to fast.
This ruling is not accepted by many other authorities. Most follow Rashi's interpretation of the passage, which requires these women to fast during the second set of three fasts only. The rationale for that ruling is that he feels that the drought has already become serious enough to warrant their fasting during the second set of three fasts. In principle, these women should also fast during the final seven fasts, but the Rabbis felt that such a long period of fasting would be too taxing for them. Hence, they restricted their fasts to the second set alone. This is the ruling quoted by the Shulchan Aruch (Orach Chayim 575:5).
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| 2. |
The same applies to other individuals who are ill and would suffer from the fast.
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| 3. |
It is significant to mention the statement of the Ramah (Orach Chayim, ibid.), "It is forbidden for them to be stringent with themselves and fast."
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| 4. |
Because of the severity of the situation, the leniencies that applied in the previous sets of fasts were withdrawn, and the men of the priestly watch who were not required to serve in the Temple that day were required to complete the fast. Even those who were required to serve in the Temple on that day (the men of the beit av) were obligated to fast for a portion of the day.
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| 5. |
Nevertheless, with the exception of the factors mentioned in the following halachah, these fasts are also not more severe. Hence, the leniencies with regard to work, washing, anointing oneself, and wearing shoes mentioned in the previous halachah also apply.
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| 6. |
As mentioned, in Eretz Yisrael, the rainy season should begin at the start of Marcheshvan.
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| 7. |
The Mishnah Berurah 575:24 states that this applies even if a country's rainy season begins after Shavuot. Note also Hilchot Tefillah 2:16-17, in which the Rambam discusses the question of requesting rain in lands other than Eretz Yisrael. This question is particularly relevant in regard to countries in the southern hemisphere.
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| 8. |
For individual fasts should not be held on these days.
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| 9. |
This is approximately the time between the conclusion of the three fasts begun on the seventeenth of Cheshvan, and the beginning of the second series of fasts after Rosh Chodesh Kislev. (See Kessef Mishneh.)
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| 10. |
As explained in the following halachah, there are, however, certain differences in the severity of the fasts.
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| 11. |
Until dawn. See Chapter 1, Halachah 8.
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| 12. |
See Halachah 9. Thus, there are no prohibitions against work, washing, anointing oneself, sexual relations, and wearing shoes on these fasts.
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| 13. |
Ta'anit 11b states, "There is no communal fast in Babylon other than Tish'ah B'Av" - i.e., in Babylon, there is no fast as severe as Yom Kippur, with the exception of Tish'ah B'Av. Significantly, Tosafot (loc. cit.) and Rashi (Pesachim 54b) explain that this refers to the land of Babylon, where rains were always plentiful and there was never a need for fasts.
The Rambam - and other commentaries and authorities, including the Shulchan Aruch (Orach Chayim 575:10) - explain that the law which applies to Babylon, applies to the entire diaspora. It is not that there can be no need for a communal fast of this nature, but rather that, outside of Eretz Yisrael, the Jewish court lacks the authority to declare such a fast. (See the Jerusalem Talmud,Ta'anit 2:1.)
The Ramban explains that the reason for the lack of authority is that there is no Nasi in the diaspora, and the declaration of a communal fast would require his approval. The Rashba states that the lack of authority stems from the lack of judges who have received the semichah(ordination) extending back in a chain to Moses. (See Hilchot Sanhedrin, Chapter 4.) According to these opinions, even in Eretz Yisrael today it is impossible to ordain communal fasts of this nature. Note the gloss of the Birkei Yosef on the Shulchan Aruch (Orach Chayim 575), where this concept is discussed and a rationale is given for fasting in Eretz Yisrael today.
(Homiletically, it can be explained that the unity necessary to establish a community is possible only in Eretz Yisrael. In contrast, in the diaspora our greater involvement with material affairs prevents the establishment of true oneness among our people.)
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| 14. |
Thus, such severe fasts are not ordained for any of the other difficulties mentioned in the second chapter. Although the Ramban differs with the Rambam on this point, the Rambam's view is accepted as halachah.
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Ta'aniyot - Chapter Four
Halacha 1
On each and every day of the final seven fasts for lack of rain, we pray in the [following] manner. The ark is taken out to the street of the city, and all the people gather together, while dressed in sackcloth.
Ashes are placed on the ark and on the Torah scroll to heighten the grief and humble [the people's] hearts. One of the people should take some ashes and place them on the head of the Nasi and on the head of the chief justice, so that they will be ashamed and repent. [The ashes] are placed on the place where one puts on tefillin. Everyone else should take ashes and place them on his [own] head.
Commentary Halacha
On each and every day of the final seven fasts for lack of rain - The Beit Yosef (Orach Chayim 579) emphasizes that this phrase implies an exclusion: This order of prayer is followed only for the fasts instituted for a lack of rain, and not for the public fasts instituted for the other reasons mentioned in Chapter 2. Significantly, the Tur maintains that this order is followed on those fasts as well.
we pray in the [following] manner. - This and the following halachot in this chapter are quoted - almost verbatim - from the Mishnah, Ta'anit, Chapter 2. Similarly, they are quoted - almost verbatim - in the Shulchan Aruch (Orach Chayim 579).
The ark - The Hebrew word tevah is used. As the Rambam explains in Hilchot Tefillah 11:2-3, a synagogue had two arks: one that was affixed in the wall which was called the heichal, and one that was movable and was positioned at the side of the chazan. This is the tevah referred to here.
is taken out to the street of the city - See Hilchot Tefillah 11:21, where the Rambam explains that these prayers are recited in the street, because they were attended by the entire community and the synagogues were not large enough to contain them.
The transition of the people's place of prayer from the private confines of a synagogue to the public square is also an act of self-humiliation, intended to evoke Divine mercy. These feelings were intensified by the fact that the ark is also taken out and exposed as well (Ta'anit 16a). Going out to the street is significant from another perspective. It an act of exile, and "exile brings atonement" (ibid.).
and all the people gather together, while dressed in sackcloth. - Sackcloth is usually used for animals. Donning it serves as a statement that we do not see ourselves as any more important than they (ibid.). For this reason, the Bible frequently mentions sackcloth as a symbol of mourning and penitence.
Ashes - Dust is not acceptable. Ashes bring to mind the binding of Isaac; alternatively, they serve as a statement of humility, "we are as ashes before You," (ibid.).
are placed on the ark - Ta'anit, ibid., interprets this as a reference to Isaiah 63:9, "Whenever they are in distress, I am in distress."
and on the Torah scroll - These words are not included in the text of the Mishnah common at present. The Beit Yosef (Orach Chayim 579) questions the Rambam's source. Many commentaries, however, point to the version ofTa'anit 16a cited by Rabbenu Yitzchak Alfasi and Rabbenu Asher.
to heighten the grief and humble [the people's] hearts. - Ta'anit, loc. cit.,quotes Rabbi Zeira as saying, "When I saw the Rabbis putting ashes on the ark, my entire body trembled in shock."
One of the people should take some ashes and place them on the head of the Nasi - The head of the court of 71 judges (Hilchot Sanhedrin 1:3)
and on the head of the chief justice - the second in authority at that court (ibid.)
so that they will be ashamed and repent. - A person suffers more embarrassment when he is humiliated by another person than when he humiliates himself (Ta'anit, loc. cit.).
[The ashes] are placed on the place where one puts on tefillin. - Ta'anit, ibid., derives the association between ashes and tefillin from Isaiah 61:3: "To attend to the mourners of Zion, to give them glory instead of ashes." Glory is associated with tefillin, as mentioned in the exegesis of Ezekiel 24:17, "Your glory is fastened upon you."
Everyone else should take ashes and place them on his [own] head. - A common person would not suffer any greater shame were the ashes to be placed on his forehead by others. It is only persons of dignity who are so affected (Ta'anit, ibid.).
Halacha 2
Afterwards, one of the wise elders [of the community] stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. If there is no man of wisdom, a man of stature should be chosen.
He should speak words of rebuke to them, telling them: "Brethren, it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10]. Similarly, in the words of the prophetic tradition, it is written, 'Rend your hearts and not your garments' [Joel 2:13]." He should continue in this vein according to his ability until they are humbled and turn [to God] in complete repentance.
Commentary Halacha
Afterwards, one of the wise elders [of the community] - The Mishnah uses the term זקן, which means "elder," but also serves as an acronym for the phrase, זה שקנה חכמה. Hence, the Rambam (based on Ta'anit 16a) combines the two.
stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. - A common person should not be chosen to address the people, regardless of his age (Ta'anit, ibid.).
If there is no man of wisdom, a man of stature should be chosen. - Rashi and Tosafot (Ta'anit, ibid.) maintain that this refers to a person of physical stature, whose bearing would make a deep impression on the community. Rabbenu Asher interprets this as meaning inner, personal stature, referring to the person most fitting to serve as a leader of the community.
He should speak words of rebuke - The Hebrew divrei kibbushin stems from the root כבש, meaning "press." The intent is that the elder should force the people to confront themselves, "pressing their hearts" as it were, and inspiring them to turn to God in repentance.
to them, telling them: "Brethren - Although he is more revered than they, he addresses them as equals. Whenever a person wants to influence others, he should not speak to them with a condescending attitude. Rather, he should seek to establish a commonality with them. This will allow his words to be accepted with greater ease.
it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. -This addition to the words of the Mishnah is quoted from Ta'anit, ibid.
It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10] - "...that they had turned from their evil ways." The people of Nineveh all fasted and donned sackcloth, but this is not what evoked a response from God. It was their change of heart, and an appropriate change of conduct, that caused Divine mercy to be manifest.
Similarly, in the words of the prophetic tradition - Rashi (Ta'anit, ibid.) explains that although both Jonah and Joel are prophetic works, there is a difference between the verses cited. The verse from Jonah is part of a narrative included in the book, while the verse from Joel is a verse of actual prophecy.
it is written, 'Rend your hearts and not your garments' [Joel 2:13]." - What is important is not the external expressions of penitence, but rather the inner movement within the soul, and the reflection of these feelings in our future actions.
Fasting and sackcloth are, nevertheless, important. We are not always in control of our feelings, and cannot necessarily generate genuine feelings of repentance at will. Fasting, sackcloth, and the other measures mentioned above can create an atmosphere that inspires the arousal of our emotions.
He should continue in this vein - adding concepts of relevance to his community
according to his ability until they are humbled and turn [to God] in complete repentance. - As mentioned in Chapter 1, Halachot 1-4, this is the goal of all public fasts.
Halacha 3
After this person has completed his words of rebuke, the community stands up to pray. They should choose a person suitable to serve as a leader of prayer on such fast days.1 If the person who spoke the words of rebuke is suitable to [lead the congregation in] prayer, he should.2 If not, another person should be chosen.
Halacha 4
Who is fit to [lead the congregation in] prayer on these fasts? A person who leads the prayers frequently and who frequently reads the Torah, the Prophets, and the Sacred Writings. He should have children, but lack means and have work in the field.
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin; nor should any unfavorable report have been made concerning him during his childhood.
He should be humble, appreciated by the community, and have a voice that is appealing and sweet. If he possesses all these virtues and is also an elder, this is most desirable. [Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
Commentary Halacha
Who is fit to [lead the congregation in] prayer on these fasts? - Compare to Hilchot Tefillah 8:11, where the Rambam mentions who should be chosen as a chazan for the daily prayers:
We should appoint as a leader of communal prayer, the person of the greatest stature in the community with regard to wisdom and deed. If he is an elder, this is very praiseworthy. An effort should be made to appoint a person... whose voice is sweet and who reads [the Bible] frequently.
In his Commentary on the Mishnah, Ta'anit 2:2, the Rambam writes that the qualifications of a chazan on these communal fast days are the same as those that apply every day, except for two factors: on a fast day the chazan must have children, and "his house must be empty." The meaning of the latter phrase is explained below.
A person who leads the prayers frequently - Our translation is based on the Rambam's Commentary on the Mishnah, ibid. The Rambam's intent appears to be that unless a person is used to praying or speaking before a community, the responsibility may unnerve him and, despite all his other qualifications, he may not perform his role effectively.
Significantly, Rashi, Ta'anit 15a, interprets the word רגיל in the Mishnah to mean "is familiar with the prayers," and thus will not err. He cites Berachot 5:5, which states that when a person makes a mistake in his prayers, it is a bad omen for him. Similarly, when the leader of a congregation errs, it is a bad omen for the entire congregation. Many other commentaries and halachic authorities (seeMishnah Berurah 579:9) quote Rashi's interpretation.
and who frequently reads the Torah, the Prophets, and the Sacred Writings. - Because of additional passages added on fast days, it is desirable that he be familiar, not only with the usual prayer service, but with the entire Bible, so that he will not err when adding the special blessings mentioned in Halachot 5-14.
The Mishnah, Ta'anit 2:2, lists as one of the qualifications for leading these prayer services that "his house is empty." Ta'anit 16b offers two interpretations of that phrase. The Rambam understands that they are not contradictory and quotes them both as requirements. The first is:
He should have children, but lack means - His need will make his prayers more sincere.
and have work in the field - and he will therefore have a personal interest that the rains come.
The second interpretation of "his house is empty" is that:
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin - This is required so that the congregation would accept him as the leader of prayer. Even when his own conduct is above reproach, if his children or the other members of his household are not virtuous, the community will not accept him.
The Rambam (interpreting Ta'anit 16b) derives the concept that not only thechazan himself, but also his household, must be virtuous from the Mishnah's association of the two qualifications, "he must have children and his house must be empty." According to the first interpretation, that fact that the person has children makes his need a matter of greater concern. Similarly, according to the second interpretation, the fact that his virtues are emulated by the members of his household increases the public's appreciation of his own character (Kinat Eliyahu).
nor should any unfavorable report have been made concerning him during his childhood. - Similarly, although at present his conduct may be impeccable, if he had acted in an undesirable manner previously, there will be members of the community who will not accept him.
He should be humble - The fact that he possesses the above virtues should not lead him to pride.
appreciated by the community - and thus they will all join together with him in prayer
and have a voice that is appealing - Our translation of נעימה as referring to the chazan's voice is based on the Rambam's Commentary on the Mishnah (ibid.).
and sweet. - When a chazan's voice is pleasant, the congregation is more motivated to join with him in prayer. See, however, the commentary of the Moznaim edition of Hilchot Tefillah 8:11, which explains that although a pleasant voice is a desirable quality for a chazan, the other virtues mentioned are more important.
If he possesses all these virtues and is also an elder, this is most desirable. - The mishnah (Ta'anit 2:2) that mentions the qualifications of achazan mentions that he should be an elder, but the baraita (Ta'anit 16a-b) that explains these qualities in greater detail does not mention that factor.
[Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
Halacha 5
The chazan should begin and recite the Shemoneh Esreh [in the usual fashion]3 until the blessing Go'el Yisrael.4 He then recites Zichronot5 andShofarot6 that relate to the difficulty [facing the people].7 He should also recite the psalms, "I called to God in my distress and He answered me" (Psalm 120), "I lift up my eyes to the mountains" (Psalm 121), "Out of the depths, I called to You, O God" (Psalm 130), "A prayer of the afflicted, when he becomes faint" (Psalm 102).
Halacha 6
[In this blessing,] he recites supplicatory prayers according to his ability.8 He says, "Please, behold our affliction and wage our battle; speed our redemption."9 He then recites supplications and states at the conclusion of these supplications, "He who answered Abraham our patriarch at Mount Moriah,10 will answer you and will hear the sound of your outcry on this day. Blessed are You, God, Redeemer of Israel."
Halacha 7
He then begins to add six blessings; these are added one after the other. In each of them, he recites supplicatory prayers which include pleas [for mercy] and verses11 from the Prophets and the Holy Writings with which he is familiar.12 He concludes each of these blessings with the concluding phrases mentioned below.
Halacha 8
Halacha 9
Halacha 10
Halacha 11
Halacha 12
Halacha 13
Halacha 14
For the seventh of these blessings, he begins, "Heal us, O God, and we will be healed," and concludes the Shemoneh Esreh in its usual order. The trumpets are sounded. This is the order of prayer [on these fasts] in all places.
Commentary Halacha
For the seventh of these blessings - For the seventh blessing, beginning the count from the first blessing added to the Shemoneh Esreh. This is the fourteenth blessing recited in this service.
he begins, "Heal us, O God, and we will be healed" - This is the usual manner in which we begin the eighth blessing of the Shemoneh Esreh. It is the blessing that follows Go'el Yisrael, the blessing in which we begin to make additions to the Shemoneh Esreh.
and concludes the Shemoneh Esreh in its usual order - without further additions. The commentaries note that it appears that the Rambam does not require recitation of the prayer Anenu, which is recited on all communal fasts.
The trumpets are sounded. - The Maggid Mishneh notes that it appears that the Rambam's intent is that the trumpets are sounded only once, after the conclusion of the Shemoneh Esreh. Seemingly, the Rambam does not require the trumpets to be sounded after every blessing when these prayers are recited outside the Temple Mount. In contrast, the Tur - and to all indications, also theShulchan Aruch (Orach Chayim 579:2) - make such a requirement.
The source for this difference of opinion is the interpretation of the phrase in the Mishnah, Ta'anit 2:5, "This was not our custom except at the eastern gate of the Temple Mount." According to the Rambam, this refers to both matters mentioned in the Mishnah: the responses to the blessings and the sounding of the trumpets. In contrast, the Tur explains that it refers only to the responses to the blessings.
This is the order of prayer [on these fasts] in all places - outside the Temple Mount. The order of prayer there is described in the following halachot.
Halacha 15
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate, and pray in this manner. When the chazan reached the passage, "He who answered Abraham,..." he would say, "Blessed are You God, our Lord, the Lord of Israel, for all eternity. Blessed are You God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teki'ah, priests. Sound a teki'ah." The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.
Commentary Halacha
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate - This halachah is based on the Mishnah, Ta'anit 2:5, and a baraita, Ta'anit 16b. The Rambam's text of that Mishnah states "at the eastern gates." In his Commentary on the Mishnah, the Rambam states that this refers to "the eastern gate to the Temple Mount and the gate to the Temple Courtyard."
In his notes on that commentary, Rav Kapach mentions that the above words were written over others that had been blotted out. Thus, it appears that the Rambam changed his mind several times about this matter.
The eastern gate of the Temple Mount faced the Mount of Olives. All the eastern gates of the Temple complex were aligned in a straight line, so that one could proceed directly to the Holy of Holies.
and pray in this manner - reciting all the blessings mentioned above.
When the chazan reached the passage, "He who answered Abraham,..." -The first of the special additions to the blessings
he would say, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. - The latter phrase literally means "from world to world." Berachot 54a relates that this addition was made to all the blessings in the Temple to emphasize the existence of the World-to-Come.
Blessed are You, God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever." -This, rather than Amen, was the customary response to blessings recited in the Temple. (See Ta'anit 16b.)
The attendant to the synagogue - Although the word chazan is used, the intent is not the leader of the prayers.
would tell those who blow [the trumpets]: "Sound a teki'ah, priests. - This expression, a quote from Ta'anit 2:5, appears to indicate that the priests would blow the trumpets. This is borne out by Numbers 10:8, "The priests, Aaron's descendants, will sound the trumpets. This will be an eternal law for future generations." See also the Sefer HaChinuch (Mitzvah 384) and Hilchot Klei HaMikdash 3:5. Outside the Temple premises, however, the trumpets did not have to be sounded by the priests.
Sound a teki'ah." - As the Rambam explains in Halachah 17, the repetition of the phrase "Sound a teki'ah" implies that a series teki'ah, teru'ah, teki'ah is sounded.
The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." - Rabbenu Nissim explains that this phrase is repeated to emphasize that the trumpets are being sounded in response to this plea for Divine mercy, and not in response to the people's statement, "Blessed be His name and the glory of His kingdom for ever and ever."
Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.
Halacha 16
Similarly, in the second of these blessings, which is the first of the six [blessings] that are added, the chazan concludes the blessing, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. Blessed are You, God, who remembers the forgotten." [The people] would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teru'ah, sons of Aaron.27 Sound a teru'ah."28 The person reciting the prayers then repeats, "He who answered Moses and our ancestors at the Red Sea, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a series of teru'ot, ateki'ah, and a series of teru'ot.
Halacha 17
Similarly for each [of these] blessings: for one, he announces "Sound a teki'ah," and for the other, he announces "Sound a teru'ah," until all seven blessings are concluded. Thus, at times, the priests blow a series, teki'ah, teru'ah, teki'ah, and at times, they blow a series, teru'ah, teki'ah, teru'ah.29 Seven series are blown.
This order is followed only on the Temple Mount. When they blow teki'ot andteru'ot there, they sound the trumpets and the shofar together, as explained.30
Halacha 18
Halacha 19
| FOOTNOTES | |
| 1. |
A chazan is not considered a mere functionary. Rather, since he is the leader of prayer, it is hoped that he will motivate all the members of the community to sincere prayer. Moreover, his personal merits can influence the standing of the community as a whole and cause their prayers to be acceptable more readily.
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| 2. |
Since he is the wisest and most distinguished member of the community, it would be appropriate for him to lead the prayers.
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| 3. |
The Tur (Orach Chayim 579) maintains that changes are made in the previous blessing, S'lach lanu, as well. To the usual text of that blessing, we add the confessional prayers recited on Yom Kippur.
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| 4. |
Go'el Yisrael, "the Redeemer of Israel," is the seventh blessing of the Shemoneh Esreh. Instead of reciting that blessing in its usual manner, the following additions should be made.
The Maggid Mishneh notes that the Rambam apparently had a different version of the Mishnah,Ta'anit 2:3. According to the version of the Mishnah in common use at present, the six passages mentioned above form the body of the six blessings added on these fasts. In contrast, according to the simple interpretation of the Rambam's text, all these passages should be added in the blessing Go'el Yisrael. Significantly, almost all other authorities follow the former view.
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| 5. |
Verses recalling God's remembrance of the Jewish people. (See Hilchot Shofar 3:8-9.)
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| 6. |
Verses recalling the unique influence of the shofar. (See Hilchot Shofar, ibid.)
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| 7. |
I.e., the chazan does not recite the same verses that are recited in the Rosh HaShanah prayers, but different verses, more appropriate to the present circumstances.
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| 8. |
I.e., according to the Rambam, there is no set text for these prayers, and their text is chosen by the chazan.
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| 9. |
This is the text of the blessing Go'el Yisrael that is recited every day.
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| 10. |
I.e., at the binding of Isaac. The Jerusalem Talmud (Ta'anit 2:4) questions the nature of this reference. The intention surely is not that Abraham prayed to God to spare Isaac, for he was totally willing to sacrifice him to fulfill God's will. Instead, this refers to a short prayer that Abraham recited after God told him not to sacrifice his son. In this prayer, he implored God to remember the merit of his act and come to the assistance of his descendants whenever they would be in distress. God "answered Abraham" and acquiesced.
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| 11. |
I.e., according to the Rambam, there is no set text for the main body of these six blessings. Instead, it must be chosen by the chazan. The conclusions for each of these blessings are listed in the halachot that follow.
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| 12. |
As mentioned above, for this reason it is necessary that the chazan be familiar with the entire Bible.
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| 13. |
There they prayed to be saved from their Egyptian pursuers. (See Exodus 14:15 and Rashi's commentary.)
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| 14. |
Rashi, Ta'anit 15a, explains that this conclusion is appropriate because after the many years of exile in Egypt, the Jews despaired of being redeemed and considered themselves to have been forgotten by God.
This differs from the conclusion of the Zichronot blessing on Rosh HaShanah, which is "...who remembers the covenant." Significantly, even the Tur (Orach Chayim 579) and the authorities who differ with the Rambam and maintain that the six passages mentioned in Halachah 5 form the body of these six blessings agree with the Rambam concerning the conclusion of this blessing.
See also Rashi (Ta'anit 15a), who explains the connection between each of the blessings and the correspondent passage of these six.
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| 15. |
This refers to Joshua's prayers that he be able to conquer Jericho. That city fell after the people encircled it blowing the shofar. Joshua's prayer is mentioned as Gilgal because that was the site of the encampment of the Jewish people at that time. (See Joshua, Chapter 5.)
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| 16. |
This is the conclusion of the Shofarot blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.
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| 17. |
This refers to Samuel's prayer that the Jews be rescued from the Philistines. (See I Samuel 7:8-10.)
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| 18. |
The verses cited in the previous note speak of Samuel "crying out to God."
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| 19. |
This refers to Elijah's confrontation with the prophets of Baal. Elijah prayed to God to accept his offering. Afterwards, he also prayed on Mount Carmel for rain. (See I Kings, Chapter 18.)
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| 20. |
Despite the use of this conclusion for one of the blessings of the daily Shemoneh Esreh, it is also employed here.
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| 21. |
After fleeing from the fulfillment of the mission which God had assigned him, Jonah was thrown to the sea and swallowed by a large fish. Out of the fish's belly, he called out in prayer to God. (See Jonah, Chapter 2.)
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| 22. |
Jonah began his prayer, "I cried out to God in my distress and He heard me."
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| 23. |
Rashi, Ta'anit 15a, explains that this refers to David's prayer, II Samuel 21:1, after the land suffered a famine for three successive years. Solomon's prayer refers to the prayer he uttered at the dedication of the Temple, I Kings 8:22-53, in which he beseeched God to hear the prayers of the Jews in their time of need.
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| 24. |
Although King David and King Solomon preceded Elijah and Jonah chronologically, the prayers of the former are chosen as the subject for this concluding blessing, because the intent of their prayers resembles that of the people praying in these communal fasts, that God have mercy on His people and on His holy land in a time of distress (Tosafot, Ta'anit 16b).
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| 25. |
The Rambam emphasizes this point, because when these blessings are recited in the Temple, the people respond in a different manner, as explained in Halachah 15.
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| 26. |
See Hilchot Berachot 1:13-14.
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| 27. |
"Sons of Aaron" is analogous to "priests."
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| 28. |
The repetition of the phrase "Sound a teru'ah," implies that a series teru'ah, teki'ah, teru'ah is sounded.
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| 29. |
The Ra'avad differs with the Rambam on this point, explaining that when the announcement "Sound a teki'ah" was made, only a teki'ah was sounded. Conversely, when the announcement "Sound a teru'ah" was made, only a teru'ah was sounded. The B'nei Binyamin (based on his text of the Tosefta, Ta'anit 1:10) mentions a third opinion, that for all seven times, they blew a seriesteki'ah, teru'ah, teki'ah.
|
| 30. |
See Chapter 1, Halachah 4. Only in the Temple is the shofar sounded together with the trumpets. Outside the Temple, only the trumpets - or according to the Maggid Mishneh, either the trumpets or the shofar - is sounded.
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| 31. |
I.e., throughout Eretz Yisrael and also in the diaspora, not only on the Temple Mount as in the previous halachot.
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| 32. |
This emphasizes the theme expressed several times in this text, that distress and relief from it are dependent on our virtuous conduct or lack thereof.
Significantly, Ta'anit 16a gives two rationales for this custom: the one quoted by the Rambam, and a second one, "so that the dead will intercede on our behalf." That passage continues, "What is the difference between these two opinions? A non-Jewish cemetery."
Rashi explains that in a non-Jewish cemetery, there is no concept of the dead interceding on our behalf. Nevertheless, even such a place is sufficient to communicate the message "Unless you return...." In light of this, the Lechem Mishneh mentions that if there is no Jewish cemetery available, the community may go to a non-Jewish cemetery. Significantly, the Ramah (Orach Chayim 579:3) quotes this as halachah. (Note, however, the Mishnah Berurah 579:4.)
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| 33. |
This includes all the thirteen fasts declared because of rain and all communal fasts decreed because of the distressing circumstances mentioned in Chapter 2. As the Rambam explicitly states (Hilchot Nesiat Kapayim 14:2), Ne'ilah is not recited on commemorative fasts such as Tish'ah B'Av or the Seventeenth of Tammuz. It is, however, recited on Yom Kippur.
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| 34. |
The word Ne'ilah means "closing." It refers to "the closing of the gates of heaven for the setting sun" (Hilchot Tefillah 1:7). This service is added just before sunset. Thus, on communal fasts, four services are recited.
The Jerusalem Talmud (Berachot 4:1) states that this extra prayer service was added because "All those who increase their prayers are answered."
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| 35. |
See Chapter 1, Halachah 16.
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| 36. |
In all three instances, a similar amount of rain is required. Parched earth does not allow the water to penetrate easily. Conversely, cultivated earth is broken up and thus allows for greater penetration.
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• Shevat 30, 5775 · 02/19/2015
"Today's Day"
Torah lessons: Chumash: Mishpatim, Shishi with Rashi.
Tehillim: 145-150.
Tanya: In the light of (p. 109)...has been explained. (p. 111).
Many Chassidim considered the day they arrived in Lubavitch to be their "birthday." My teacher, R. Shmuel Betzalel, arrived in Lubavitch the first time on Thursday eveningparshat Mishpatim 5608 (1848). Every year after that, he stayed awake all that night and took pains to put on his tefillin at the exact time he had entered the Tzemach Tzedek's chamber for yechidus the first time.
Daily Thought:
Faithful Questions
You don't learn by having faith. You learn by questioning, by challenging, by re-examining everything you've ever believed.
And yet, all this is a matter of faith
—the faith that there is a truth to be found.
It is another paradox: To truly question, you must truly have faith.
___________________________________
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