Candle Lighting
Light Candles before sunset
Today in Jewish History:
Warsaw Ghetto Insurgency Begins (1943)
On January 18, 1943, the Germans began their second deportation of Jews from the Warsaw Ghetto, which led to the first instance of armed resistance. The deportation was halted within a few days; only 5,000 Jews were removed instead of 8,000 as planned. The Nazis retreated, only to return three months later, at which time the Warsaw uprising started in earnest.
Link: Warsaw Ghetto Uprising
Daily Quote:
When two people meet, something good should result for a third[The Lubavitcher Rebbe, quoting his father-in-law, Rabbi Yosef Yitzchak Schneersohn]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Beshalach, 6th Portion (Exodus 16:11-16:36) with Rashi
• English / Hebrew Linear Translation | Video Class
• Exodus Chapter 16
11The Lord spoke to Moses, saying, יאוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God. יבשָׁמַ֗עְתִּי אֶת־תְּלוּנּת֘ בְּנֵ֣י יִשְׂרָאֵל֒ דַּבֵּ֨ר אֲלֵהֶ֜ם לֵאמֹ֗ר בֵּ֤ין הָֽעַרְבַּ֨יִם֙ תֹּֽאכְל֣וּ בָשָׂ֔ר וּבַבֹּ֖קֶר תִּשְׂבְּעוּ־לָ֑חֶם וִֽידַעְתֶּ֕ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
13It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp. יגוַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־הַמַּֽחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטּל סָבִ֖יב לַמַּֽחֲנֶֽה:
the quails: Heb. הַשְׂלָיו, a species of bird that is very fat. -[from Yoma 75b] השלו: מין עוף ושמן מאד:
there was a layer of dew: The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box. היתה שכבת הטל: הטל שוכב על המן ובמקום אחר הוא אומר (במדבר יא ט) וברדת הטל וגו' הטל יורד על הארץ והמן יורד עליו, וחוזר ויורד טל עליו והרי הוא כמונח בקופסא:
14The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground. ידוַתַּ֖עַל שִׁכְבַ֣ת הַטָּ֑ל וְהִנֵּ֞ה עַל־פְּנֵ֤י הַמִּדְבָּר֙ דַּ֣ק מְחֻסְפָּ֔ס דַּ֥ק כַּכְּפֹ֖ר עַל־הָאָֽרֶץ:
The layer of dew went up, etc.: When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. כתיב ). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.” ותעל שכבת הטל וגו': כשהחמה זורחת עולה הטל שעל המן לקראת החמה, כדרך טל עולה לקראת החמה, אף אם תמלא שפופרת של ביצה טל, ותסתום את פיה ותניחה בחמה, היא עולה מאליה באויר. ורבותינו דרשו שהטל עולה מן הארץ באויר, וכעלות שכבת הטל נתגלה המן וראו והנה על פני המדבר וגו':
fine: Something thin. דק: דבר דק:
bare: Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חִפִיסָה “a leather bag and a case דְּלֻסְקְמָא” [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: מְקַלַּף, peeled, an expression derived from “baring (מַחְשׂף) the white” (Gen. 30:37). מחספס: מגולה, ואין דומה לו במקרא. ויש לפרש מחוספס לשון חפיסא ודלוסקמא שבלשון משנה. כשנתגלה משכבת הטל ראו שהיה דבר דק מחוספס בתוכו בין שתי שכבות הטל. ואונקלוס תרגם מקלף, לשון (בראשית ל לז) מחשוף הלבן:
as fine as frost: Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. דַּק means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse. ככפר: כפור ייליד"ה בלעז [שכבה קפואה] דעדק כגיר (ישעיהו כז ט) כאבני גיר והוא מין צבע שחור, כדאמרינן גבי כסוי הדם (חולין פח ב) הגיר והזרניך. דעדק כגיר כגלידא על ארעא, דק היה כגיר ושוכב מוגלד כקרח על הארץ. וכן פירוש דק ככפור, שטוח קלוש ומחובר כגליד. דק טינבי"ש בלעז [דק], שהיה מגליד גלד דק מלמעלה. וכגיר שתרגם אונקלוס, תוספת הוא על לשון העברית, ואין לו תיבה בפסוק:
15When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat. טווַיִּרְא֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל וַיֹּ֨אמְר֜וּ אִ֤ישׁ אֶל־אָחִיו֙ מָ֣ן ה֔וּא כִּ֛י לֹ֥א יָֽדְע֖וּ מַה־ה֑וּא וַיֹּ֤אמֶר משֶׁה֙ אֲלֵהֶ֔ם ה֣וּא הַלֶּ֔חֶם אֲשֶׁ֨ר נָתַ֧ן יְהֹוָ֛ה לָכֶ֖ם לְאָכְלָֽה:
It is manna: Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5). מן הוא: הכנת מזון הוא, כמו (דניאל א ה) וימן להם המלך:
because they did not know what it was: that they were able to call it by its name. כי לא ידעו מה הוא: שיקראוהו בשמו:
16This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take. טזזֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יְהֹוָ֔ה לִקְט֣וּ מִמֶּ֔נּוּ אִ֖ישׁ לְפִ֣י אָכְל֑וֹ עֹ֣מֶר לַגֻּלְגֹּ֗לֶת מִסְפַּר֙ נַפְשֹׁ֣תֵיכֶ֔ם אִ֛ישׁ לַֽאֲשֶׁ֥ר בְּאָֽהֳל֖וֹ תִּקָּֽחוּ:
an omer: The name of a measure. עמר: שם מדה:
according to the number of persons: According to the number of people that a person has in his tent, they should take one omer per person. מספר נפשתיכם: כפי מנין נפשות שיש לאיש באהלו תקחו עומר לכל גולגולת:
17And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little. יזוַיַּֽעֲשׂוּ־כֵ֖ן בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּלְקְט֔וּ הַמַּרְבֶּ֖ה וְהַמַּמְעִֽיט:
both the one who gathered much and the one who gathered little:Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna]. המרבה והממעיט: יש שלקטו הרבה ויש שלקטו מעט וכשבאו לביתם ומדדו בעומר, איש איש מה שלקטו, ומצאו שהמרבה ללקוט לא העדיף על עומר לגולגולת אשר באהלו, והממעיט ללקוט לא מצא חסר מעומר לגולגולת, וזהו נס גדול שנעשה בו:
18And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered. יחוַיָּמֹ֣דּוּ בָעֹ֔מֶר וְלֹ֤א הֶעְדִּיף֙ הַמַּרְבֶּ֔ה וְהַמַּמְעִ֖יט לֹ֣א הֶחְסִ֑יר אִ֥ישׁ לְפִֽי־אָכְל֖וֹ לָקָֽטוּ:
19And Moses said to them, Let no one leave over [any] of it until morning יטוַיֹּ֥אמֶר משֶׁ֖ה אֲלֵהֶ֑ם אִ֕ישׁ אַל־יוֹתֵ֥ר מִמֶּ֖נּוּ עַד־בֹּֽקֶר:
20But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them. כוְלֹא־שָֽׁמְע֣וּ אֶל־משֶׁ֗ה וַיּוֹתִ֨רוּ אֲנָשִׁ֤ים מִמֶּ֨נּוּ֙ עַד־בֹּ֔קֶר וַיָּ֥רֻם תּֽוֹלָעִ֖ים וַיִּבְאשׁ וַיִּקְצֹ֥ף עֲלֵהֶ֖ם משֶֽׁה:
men: [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10] ויותרו אנשים: דתן ואבירם:
and it bred worms: Heb. וַיָּרֻם ךְתּוֹלָעִים, an expression derived from רִמָה, worm. — [from Onkelos, Jonathan] וירם תולעים: לשון רמה:
and became putrid: This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy. — [from Mechilta] ויבאש: הרי זה מקרא הפוך, שתחלה הבאיש ולבסוף התליע, כענין שנאמר (פסוק כד) ולא הבאיש ורמה לא היתה בו, וכן דרך כל המתליעים:
21They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted. כאוַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אָכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס:
and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta]. [Onkelos renders:] פָּשָׁר, an expression of lukewarm water (פּוֹשְׁרִים). Through the sun, it [the manna] would warm up and melt. וחם השמש ונמס: הנשאר בשדה נמוח ונעשה נחלים, ושותין ממנו אילים וצבאים, ואומות העולם צדין מהם וטועמין בהם טעם מן, ויודעין מה שבחן של ישראל. ותרגומו של נמס פשר, לשון פושרין, על ידי השמש מתחמם ומפשיר דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז]:
it melted: Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word פָּשָׁר] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b). ונמס: דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז:
22It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses. כבוַיְהִ֣י | בַּיּ֣וֹם הַשִּׁשִּׁ֗י לָֽקְט֥וּ לֶ֨חֶם֙ מִשְׁנֶ֔ה שְׁנֵ֥י הָעֹ֖מֶר לָֽאֶחָ֑ד וַיָּבֹ֨אוּ֙ כָּל־נְשִׂיאֵ֣י הָֽעֵדָ֔ה וַיַּגִּ֖ידוּ לְמשֶֽׁה:
they gathered a double portion of bread: When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] לֶחֶם מְֹשֻנֶּה, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written "two omers for each one"? Rather, it means “different” in flavor and aroma.]-[also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5] לקטו לחם משנה: כשמדדו את לקיטתם באהליהם מצאו כפלים שני העומר לאחד. ומדרש אגדה לחם משנה משונה. אותו היום נשתנה לשבח בריחו וטעמו:
and reported [it] to Moses: They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments…]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners]. — [from Exod. Rabbah 25:17] ויגידו למשה: שאלוהו מה היום מיומים, ומכאן יש ללמוד שעדיין לא הגיד להם משה פרשת שבת שנצטווה לומר להם (פסוק ה) והיה ביום הששי והכינו וגו', עד ששאלו את זאת, אמר להם (פסוק כג) הוא אשר דבר ה', שנצטויתי לומר לכם, ולכך ענשו הכתוב, שאמר לו (פסוק כח) עד אנה מאנתם, ולא הוציאו מן הכלל:
23So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning. כגוַיֹּ֣אמֶר אֲלֵהֶ֗ם ה֚וּא אֲשֶׁ֣ר דִּבֶּ֣ר יְהֹוָ֔ה שַׁבָּת֧וֹן שַׁבַּת־קֹ֛דֶשׁ לַֽיהֹוָ֖ה מָחָ֑ר אֵ֣ת אֲשֶׁר־תֹּאפ֞וּ אֵפ֗וּ וְאֵ֤ת אֲשֶׁר־תְּבַשְּׁלוּ֙ בַּשֵּׁ֔לוּ וְאֵת֙ כָּל־הָ֣עֹדֵ֔ף הַנִּ֧יחוּ לָכֶ֛ם לְמִשְׁמֶ֖רֶת עַד־הַבֹּֽקֶר:
Bake whatever you wish to bake: Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אִפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes. את אשר תאפו אפו: מה שאתם רוצים לאפות בתנור, אפו היום, הכל לשני ימים, ומה שאתם צריכים לבשל ממנו במים, בשלו היום. לשון אפייה נופל בלחם, ולשון בישול בתבשיל:
to keep: for storage. למשמרת: לגניזה:
24So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it. כדוַיַּנִּ֤יחוּ אֹתוֹ֙ עַד־הַבֹּ֔קֶר כַּֽאֲשֶׁ֖ר צִוָּ֣ה משֶׁ֑ה וְלֹ֣א הִבְאִ֔ישׁ וְרִמָּ֖ה לֹא־הָ֥יְתָה בּֽוֹ:
25And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field. כהוַיֹּ֤אמֶר משֶׁה֙ אִכְלֻ֣הוּ הַיּ֔וֹם כִּֽי־שַׁבָּ֥ת הַיּ֖וֹם לַֽיהֹוָ֑ה הַיּ֕וֹם לֹ֥א תִמְצָאֻ֖הוּ בַּשָּׂדֶֽה:
And Moses said, “Eat it today, etc.”: In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of "today"? [This implies that] today you will not find it, but tomorrow you will find it. — [from Mechilta] ויאמר משה אכלהו היום כי שבת היום: שחרית שהיו רגילים לצאת וללקוט, באו לשאול אם נצא אם לאו, אמר להם את שבידכם אכלו. לערב חזרו לפניו ושאלוהו מהו לצאת, אמר להם שבת היום. ראה אותם דואגים שמא פסק המן ולא ירד עוד, אמר להם היום לא תמצאוהו. מה תלמוד לומר היום, היום לא תמצאוהו אבל מחר תמצאוהו:
26Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none כושֵׁ֥שֶׁת יָמִ֖ים תִּלְקְטֻ֑הוּ וּבַיּ֧וֹם הַשְּׁבִיעִ֛י שַׁבָּ֖ת לֹ֥א יִֽהְיֶה־בּֽוֹ:
but on the seventh day [which is the] Sabbath: It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well]. — [from Mechilta] וביום השביעי שבת: שבת הוא, המן לא יהיה בו, ולא בא הכתוב אלא לרבות יום הכיפורים וימים טובים:
27It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any]. כזוַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י יָֽצְא֥וּ מִן־הָעָ֖ם לִלְקֹ֑ט וְלֹ֖א מָצָֽאוּ:
28The Lord said to Moses, How long will you refuse to observe My commandments and My teachings? כחוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה עַד־אָ֨נָה֙ מֵֽאַנְתֶּ֔ם לִשְׁמֹ֥ר מִצְוֹתַ֖י וְתֽוֹרֹתָֽי:
How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a] עד אנה מאנתם: משל הדיוט הוא, בהדי הוצא לקי כרבא, על ידי הרשעים מתגנין הכשרין:
29See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day כטרְא֗וּ כִּֽי־יְהֹוָה֘ נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם שְׁב֣וּ | אִ֣ישׁ תַּחְתָּ֗יו אַל־יֵ֥צֵא אִ֛ישׁ מִמְּקֹמ֖וֹ בַּיּ֥וֹם הַשְּׁבִיעִֽי:
See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days. ראו: בעיניכם כי ה' בכבודו מזהיר אתכם על השבת, שהרי נס נעשה בכל ערב שבת לתת לכם לחם יומים:
Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b] שבו איש תחתיו: מכאן סמכו חכמים ארבע אמות ליוצא חוץ לתחום:
let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna. אל יצא איש ממקמו: אלו אלפים אמה של תחום שבת, ולא במפורש, שאין תחומין אלא מדברי סופרים, ועיקרו של מקרא על לוקטי המן נאמר:
30So the people rested on the seventh day. לוַיִשְׁבְּת֥וּ הָעָ֖ם בַּיּ֥וֹם הַשְּׁבִעִֽי:
31The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey. לאוַיִּקְרְא֧וּ בֵֽית־יִשְׂרָאֵ֛ל אֶת־שְׁמ֖וֹ מָ֑ן וְה֗וּא כְּזֶ֤רַע גַּד֙ לָבָ֔ן וְטַעְמ֖וֹ כְּצַפִּיחִ֥ת בִּדְבָֽשׁ:
and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a). והוא כזרע גד לבן: עשב ששמו אליינדר"א [כוסבר] וזרע שלו עגול ואינו לבן, והמן היה לבן, ואינו נמשל לזרע גד אלא לענין העגול כזרע גד היה, והוא לבן:
like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos. כצפיחת: בצק שמטגנין אותו בדבש וקורין לו אסקריטין בלשון משנה והוא תרגום של אונקלוס:
32Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt. לבוַיֹּ֣אמֶר משֶׁ֗ה זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יְהֹוָ֔ה מְלֹ֤א הָעֹ֨מֶר֙ מִמֶּ֔נּוּ לְמִשְׁמֶ֖רֶת לְדֹרֹֽתֵיכֶ֑ם לְמַ֣עַן | יִרְא֣וּ אֶת־הַלֶּ֗חֶם אֲשֶׁ֨ר הֶֽאֱכַ֤לְתִּי אֶתְכֶם֙ בַּמִּדְבָּ֔ר בְּהֽוֹצִיאִ֥י אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
preserved: for safekeeping. למשמרת: לגניזה:
for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him."-[from Mechilta] לדרותיכם: בימי ירמיהו כשהיה ירמיהו מוכיחם, למה אין אתם עוסקים בתורה והם אומרים נניח מלאכתנו ונעסוק בתורה, מהיכן נתפרנס, הוציא להם צנצנת המן ואמר להם (ירמיהו ב לא) הדור אתם ראו דבר ה', שמעו לא נאמר אלא ראו, בזה נתפרנסו אבותיכם, הרבה שלוחין יש לו למקום להכין מזון ליראיו:
33And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations לגוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן קַ֚ח צִנְצֶ֣נֶת אַחַ֔ת וְתֶן־שָׁ֥מָּה מְלֹֽא־הָעֹ֖מֶר מָ֑ן וְהַנַּ֤ח אֹתוֹ֙ לִפְנֵ֣י יְהֹוָ֔ה לְמִשְׁמֶ֖רֶת לְדֹרֹֽתֵיכֶֽם:
jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta] צנצנת: צלוחית של חרס, כתרגומו:
and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. — והנח אתו לפני ה': לפני הארון, ולא נאמר מקרא זה עד שנבנה אהל מועד, אלא שנכתב כאן בפרשת המן:
34As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved. לדכַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶל־משֶׁ֑ה וַיַּנִּיחֵ֧הוּ אַֽהֲרֹ֛ן לִפְנֵ֥י הָֽעֵדֻ֖ת לְמִשְׁמָֽרֶת:
35And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan. להוּבְנֵ֣י יִשְׂרָאֵ֗ל אָֽכְל֤וּ אֶת־הַמָּן֙ אַרְבָּעִ֣ים שָׁנָ֔ה עַד־בֹּאָ֖ם אֶל־אֶ֣רֶץ נוֹשָׁ֑בֶת אֶת־הַמָּן֙ אָֽכְל֔וּ עַד־בֹּאָ֕ם אֶל־קְצֵ֖ה אֶ֥רֶץ כְּנָֽעַן:
forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a] ארבעים שנה: והלא חסר שלושים יום, שהרי בחמישה עשר באייר ירד להם המן תחלה, ובחמישה עשר בניסן פסק, שנאמר (יהושע ה יב) וישבות המן ממחרת, אלא מגיד שהעוגות שהוציאו ישראל ממצרים טעמו בהם טעם מן:
to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a] אל ארץ נושבת: לאחר שעברו את הירדן שאותה שבעבר הירדן מיושבת וטובה, שנאמר (דברים ג כה) אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן, ותרגום של נושבת יתבתא, רצה לומר מיושבת:
to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a] אל קצה ארץ כנען: בתחלת הגבול, קודם שעברו את הירדן, והוא ערבות מואב. נמצאו מכחישין זה את זה, אלא בערבות מואב כשמת משה בשבעה באדר פסק המן מלירד, ונסתפקו ממן שלקטו בו ביום עד שהקריבו העומר בששה עשר בניסן, שנאמר (יהושע ה יא) ויאכלו מעבור הארץ ממחרת הפסח:
36The omer is one tenth of an ephah. לווְהָעֹ֕מֶר עֲשִׂרִ֥ית הָֽאֵיפָ֖ה הֽוּא:
one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b] עשרית האיפה: האיפה שלש סאין, והסאה ששה קבין והקב ארבעה לוגין והלוג שש ביצים נמצא עשירית האיפה ארבעים ושלוש ביצים וחומש ביצה והוא שיעור לחלה ולמנחות:
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Daily Tehillim: Chapters 66-68
• Hebrew text
• English text
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
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Tanya: Likutei Amarim, middle of Chapter 20
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Rambam:
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• Friday, Shevat 12, 5776 · January 22, 2016
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 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
Rambam:
• Sefer Hamitzvos:
• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Friday, Shevat 12, 5776 · January 22, 2016
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 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
- The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
- The establishment of new months and leap years must be done during daylight hours.
- A year must be comprised of complete months; a month must be comprised of complete days.
Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
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Positive Commandment 152
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Positive Commandment 154
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex.12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
Positive Commandment 153
Translated by Berel Bell
« Previous
Positive Commandment 152
Next »
Positive Commandment 154
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex.12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
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• 1 Chapter: Maaser - Chapter 14
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• Maaser - Chapter 14
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Audio: Listen | Download | Video Class• Maaser - Chapter 14
Halacha 1
When a person purchases [produce] from a wholesaler and then purchases [produce] from him a second time, he should not separate tithes from one batch for another. [This applies] even if they are of one species, and even from one container, and even if he himself recognized the barrel [from which the produce was taken].1 [The rationale is that] a wholesaler purchasers from many different people and sells [it]. Perhaps the produce he first sold was from a common person whose produce is demai2 and the batch he sold later was from a chavair who made the appropriate separations. As we already explained,3 we do not separate tithes from produce that is obligated to be tithed for produce that is exempt or from produce that is exempt for produce that is obligated. If the wholesaler said that [both batches] are from one person, we rely on his word.4
Halacha 2
When [a wholesaler] sells hops or vegetables and they are being brought and collected before him, a purchaser should tithe each bunch of hops, each bundle [of vegetables], and each date individually.5
Halacha 3
When a person purchases [produce] from a private individual and then purchases [the same species] from him a second time, he may separate the tithes from one batch for the other.6 [This applies] even when he purchases [produce] from two containers, and even from two cities. [The rationale is that] we operate under the presumption that a private person sells only his own produce.
Halacha 4
[Different rules apply when] a private person sells vegetables in the market place. When [produce] is brought to him from his gardens, [a purchaser] may tithe from one batch for the entire quantity. If, however, he is also brought [produce] from other gardens, should one purchase a batch from him and then purchase a second batch, he should not tithe from one for the other.7
Halacha 5
When a person purchases bread from a baker, he should not tithe from the warm bread for the cool bread, for one might say that the wheat [used for] yesterday's [bread] was from one person and that [used] for today's is from another.8
Halacha 6
When a person purchases [bread] from a bakery9 he may tithe from one loaf for all the others even if [the loaves] are from different molds. For a baker who sells to a bakery10 bakes his dough in different molds. If, however, one purchases [bread] from a distributor, one should tithe each mold individually,11for a distributor purchases from two [or more] bakers.
Halacha 7
When nine distributors purchase [bread] from ten bakers, since one of them purchases from two [bakers], anyone who purchases [bread] from one of the nine must tithe each mold individually.12
Halacha 8
When a person purchases [bread] from a poor person and similarly, if a poor person was given13 slices of bread or slices of a cake of dried figs, he should tithe each one individually. For dates and dried figs, he should group the entire quantity together and tithe them.
Halacha 9
If a person ground a loaf of bread [into] crumbs or ground dried figs and made them into a cake,16 he should separate tithes for the entire quantity.
Halacha 10
When workers or guests were reclining and eating and they left over slices [of bread], one should tithe each one individually.17
Blessed be the Merciful One who grants assistance.
| FOOTNOTES | |
| 1. |
And thus one might think that both batches came from the same person.
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| 2. |
Since the wholesaler sells in large quantities, he is permitted to sell demai (Chapter 11, Halachah 2).
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| 3. |
Chapter 1, Halachah 6; Hilchot Terumah 5:12.
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| 4. |
Even though he is a common person. The rationale is that he has nothing to gain by lying.
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| 5. |
The tithes cannot be separated from one for the other for the reason stated in the previous halachah.
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| 6. |
For each person may separate tithes from one batch of his own produce for another. Since the person who grows this produce has this option, it is also granted to one who purchases from him.
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| 7. |
For it is possible that the second batch came from a different person and the difficulties mentioned in the first halachah might apply. This suspicion also applies in the halachot that follow.
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| 8. |
This applies even if the appearance of the bread is similar and they were baked in the same mold [the Rambam's Commentary to the Mishnah (Demai 5:3)].
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| 9. |
Our translation is based on the Rambam's Commentary to the Mishnah (ibid.).
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| 10. |
Our version of the text is based on the Rambam's Commentary to the Mishnah (ibid.). The standard printed text of the Mishneh Torah follows a slightly different version.
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| 11. |
When many loaves were made from the same mold, it is sufficient to separate tithes from one loaf for all those made in the same mold. One need not separate from each loaf individually, because we assume that all the loaves from the same mold came from the same baker.
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| 12. |
This applies even when the majority of the distributors bought their bread from one baker.
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| 13. |
I.e., as charity. If he was given them as part of the presents given to the poor, he is not liable to make separations from them.
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| 14. |
Since the donor is generous, we assume that he also separated the tithes. Hence, the obligation to separate the tithes is merely a stringency. Therefore we are lenient with regard to its observance and do not suspect that the produce was given to the poor person by different people [the Rambam's Commentary to the Mishnah (Demai 5:5)].
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| 15. |
Since the donor was tightfisted, it is unlikely that he separated the tithes. Hence, the obligation to separate the tithes is more compelling and we are stringent with regard to the above suspicion (ibid.).
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| 16. |
A loaf of bread and a cake of dried figs is considered as a large present. Hence the more lenient laws mentioned in the previous halachah apply (see Radbaz).
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| 17. |
We are speaking about the guests or workers of one person. Nevertheless, one cannot be lenient and separate tithes for the entire batch as one, for it is possible that one of the workers or guests separated the tithes and others did not and thus one might be separating tithes from produce from which tithes had been separated for produce from which they had not been. Although demai may be fed to guests (Chapter 10, Halachah 11), there may be some who desire to separate tithes as a stringency, but others will not.
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• 3 Chapters: Kiddush HaChodesh - Chapter Fifteen, Kiddush HaChodesh - Chapter Sixteen, Kiddush HaChodesh - Chapter Seventeen
• English Text | Hebrew Text | Audio: Listen | Download
• Kiddush HaChodesh - Chapter Fifteen
• English Text | Hebrew Text |
Audio: Listen | Download• Kiddush HaChodesh - Chapter Fifteen
Halacha 1
If you desire to know the true position of the moon1 on any particular date, first calculate the mean of the moon at the time of the sighting for the desired date. Then calculate the mean of the [moon within its] path and the sun's mean [position] for that date. Subtract the sun's mean from the moon's mean and double the remainder.2 The resulting figure is referred to as the double elongation.
Halacha 2
As mentioned previously, the intent of all the calculations in these chapters is to know how to sight the moon. [In this context, the size of this double elongation is significant.]
Halacha 3
Accordingly, it is necessary to contemplate [the length of] this double elongation. If the double elongation is five degrees or near that measure, there is no need to be concerned with an increase, and its measure need not be increased. If [the length of] the double elongation is between six and eleven degrees, one should add one degree to the mean of the [the moon] within its path.5
If [the length of] the double elongation is between twelve and eighteen degrees, one should add two degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between nineteen and 24 degrees, one should add three degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 25 and 31 degrees, one should add four degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 32 and 38 degrees, one should add five degrees to the mean of [the moon] within its path.
If [the length of] the double elongation is between 39 and 45 degrees, one should add six degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 46 and 51 degrees, one should add seven degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 52 and 59 degrees, one should add eight degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 60 and 63 degrees, one should add nine degrees to the mean of [the moon] within its path.
The mean of [the moon] within its path that results after these additions have been made is referred to as the correct course.
Halacha 4
After the angular distance of the correct course is calculated,6 [the following procedure should be carried out]: If [the result] is less than 180 degrees, the angle of the course7 should be subtracted8 from the mean of the moon at the time of the sighting. If [the result] is more than 180 degrees, the angle of the course should be added9 to the mean of the moon at the time of the sighting.
The figure that remains after this addition or subtraction is made is the true position of the moon at the time of sighting.
Halacha 5
Know that if the correct course is an even 180 degrees or 360 degrees, there is no angle of the course. Instead, the mean position of the moon at the time of sighting is the true position of the moon at that time.
Halacha 6
What is the angle of its course? If the correct course is ten degrees, its angle will be 50 minutes. If the correct course is twenty degrees, its angle will be 1 degree and 38 minutes. If it is 30, its angle will be 2 degrees and 24 minutes. If it is 40, its angle will be 3 degrees and 6 minutes.10 If it is 50, its angle will be 3 degrees and 44 minutes. If it is 60, its angle will be 4 degrees and 16 minutes.
If it is 70, its angle will be 4 degrees and 41 minutes. If it is 80, its angle will be 5 degrees. If it is 90, its angle will be 5 degrees and 5 minutes. If it is 100, its angle will be 5 degrees and 8 minutes.11 If it is 110, its angle will be 4 degrees and 59 minutes. If it is 120, its angle will be 4 degrees and 40 minutes.12
If it is 130, its angle will be 4 degrees and 11 minutes. If it is 140, its angle will be 3 degrees and 33 minutes. If it is 150, its angle will be 213 degrees and 48 minutes. If it is 160, its angle will be 1 degree and 56 minutes. If it is 170, its angle will be 59 minutes. If it is an even 180 degrees, [the course] will not have an angle. Instead, as stated above, the moon's mean position will be identical with its true position.
Halacha 7
If the correct course is more than 180 degrees, you should subtract it from 360 to obtain its angle14, as you did for the course of the sun.15
Similarly, if the correct course includes units as well as tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure]. The procedure used to calculate the angle of the course for the course of the sun should be used to calculate the angle of the correct course [of the moon].16
Halacha 8
What is implied? Should we desire to know the true position of the moon on Friday night, the second of Iyar in the present year - the starting point for these calculations - the number of complete days that have passed from the date that is the starting point until the date on which we desire to know the true position of the moon is 29. One should [first] calculate the mean position of the sun for that night; this is 35 degrees, 38 minutes and 33 seconds, in symbols 35° 38' 33".
You should then calculate the mean of the moon at the time of the sighting, which is 53 degrees, 36 minutes and 39 seconds, in symbols 53° 36' 39". Afterwards, calculate the mean of [the moon] within its path for this time, which is 103 degrees, 21 minutes and 46 seconds, in symbols, 103° 21' 46". Then subtract the mean position of the sun from the moon's mean, producing a remainder of 17 degrees, 58 minutes and six seconds. This is the elongation. Doubling this figure produces a double elongation of 35 degrees, 56 minutes and 12 seconds, in symbols 35° 56' 12". Therefore, five degrees should be added to the course, as mentioned. Thus, the correct course will be 10817 degrees and 21 minutes. As mentioned above with regard to the sun,18the minutes are of no consequence in the calculation of the course.
Halacha 9
When calculating the angle for a course of 108, the result is 5 degrees and one minute. Since the correct course is less than 180 degrees, this figure should be subtracted from the moon's mean, leaving a remainder of 48 degrees, 3519 minutes and 39 seconds.
The seconds should be rounded off and considered to be a minute. Accordingly, the true position of the moon at this time will be 18 degrees and 36 minutes of the nineteenth degree in the constellation of Taurus, in symbols 18° 36'.
In a similar manner, it is possible for you to calculate the true position of the moon at the time of sighting for any date that you desire from the beginning of this year that was chosen as the starting point until the end of all time.
| FOOTNOTES | |
| 1. |
I.e., the location of the moon as it appears in the sky.
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| 2. |
The Rambam is following the notion that the Earth does not lie at the center of the moon's orbit. Hence, like the sun, the moon has an apogee and a perigee.
Also of significance here is the fact that, as mentioned in the notes on the previous chapter, the orbit of the moon is moving from east to west at a relatively fast pace, 11 degrees, 12 minutes and 19 seconds per day.
A conjunction refers to the time the sun, the moon, and the Earth are aligned in a straight line. Accordingly, the sun's rays are reflected back without being observed from the Earth, and the moon is therefore not seen in the heavens. At the time of the conjunction, the moon is always at its apogee.
(This can be explained as follows: When the moon is aligned directly between the sun and the Earth, it is at the point in its orbit that is closest to the sun. Therefore, the gravitational pull of the sun draws the moon away from the Earth.)
As the moon continues in its orbit, after the conjunction, it and its apogee move away from the sun in opposite directions. Significantly, the angular distance traveled by the moon and its apogee from the sun is the same.
To explain: The moon's mean is moving at rate of 13 degrees, 10 minutes and 35 seconds per day from west to east. Since the sun is also moving from west to east at the rate of 59 minutes and eight seconds per day, every day the moon will have traveled 12 degrees, 11 minutes and 27 seconds from the sun. Its apogee is moving from east to west at a speed of 11 degrees, 12 minutes and 19 seconds per day. When the sun's mean motion is added to that figure, the same total, 12 degrees, 11 minutes and 27 seconds, is reached. Thus, the double elongation, which is calculated by doubling the angular distance between the moon's mean and the sun's mean, represents the angular distance between the moon's mean and the apogee of its orbit.
(The moon also reaches its apogee when it is full. At this point, the sun, the Earth, and the moon are aligned in a straight line, and the gravitational pull of the sun draws the Earth away from the moon. According to contemporary science, however, these two figures are not alike, and the apogee reached at conjunction is greater than the apogee reached at a full moon.)
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| 3. |
At this time, the mean position of the moon will have moved 2 1/2 degrees from the mean position of the sun. Unless it moves that distance, its crescent will be too small to be noticed in the sky. This distance will be covered by the moon in slightly less than five hours. Thus, within five hours of the conjunction of the sun and the moon, it will be possible to sight the new moon.
The commentaries have noted a slight incongruity between the Rambam's statements here and his statements at the beginning of Chapter 17, where he states that the longitude at the night of the sighting of the moon will not be less than nine degrees nor more than twenty-four degrees. There is a difference of approximately seven degrees between these two figures. They attempt to resolve this discrepancy by stating that in this chapter the Rambam is speaking in terms of mean distance, while in Chapter 17 he is speaking in terms of true distance. At times, there can be as great as a seven-degree fluctuation between the two figures (Perush, Ralbach).
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| 4. |
At this time, 61 hours will have passed since the time of the conjunction, and the moon will have moved 31 degrees from the sun. Under such circumstances, the crescent of the moon will be large enough to be openly visible to all, and no calculations will be necessary.
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| 5. |
The difference between the true position of the moon and its mean position depends on the progress of the moon in its epicycle - i.e., the mean of [the moon] within its path, which is moving at approximately 13 degrees a day from east to west, as stated in the previous chapter. The Rambam is stating that a further adjustment is necessary, depending on the distance between the moon and the sun.
During the first days of the month, as the distance between the sun and the moon increases, the moon's progress in its epicycle will vary from its standard rate of progress. According to the medieval science, this variation depends on the movement of the nekudah hanochachit, the point opposite the center of the moon's orbit. According to modern science, this difference depends on the gravitational pull of the sun and other celestial bodies.
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| 6. |
I.e., the progress of the moon in its epicycle.
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| 7. |
This refers to the angle between the line extending from the mean position of the moon to the Earth and the line extending from the adjusted position of the moon in its epicycle to the Earth.
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| 8. |
When the correct course is less than 180 degrees, the angular distance between the moon's actual position and its mean is less than the mean distance. Hence, a subtraction should be made.
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| 9. |
When the correct course is more than 180 degrees, the angular distance between the moon's actual position and its mean is more than the mean distance. Hence, an addition should be made.
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| 10. |
The angle of the course of the moon is far larger than the angle of the course of the sun. The rationale for this difference is easily explainable. The moon is far closer to the Earth than the sun. Therefore, the angle between the two lines extending from either end of the course to the Earth will be greater.
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| 11. |
The line from the Earth to the moon's mean varies only slightly, while the line from the Earth to the true position of the moon changes to a far greater degree as the moon proceeds along its epicycle, changing the size of the angle of the course. The angle of the course will be largest when the angle between the line extending from the Earth to the true position of the moon and the line extending from the true position of the moon to its mean position is ninety-six degrees - i.e., when these two lines are almost directly perpendicular to each other.
(The reason the largest angle is not at a direct 90-degree angle is that the line to the moon's mean is drawn from the center of the Earth, and the true position takes into consideration the fact that we are looking at the moon from the surface of the Earth, which is removed from its center.)
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| 12. |
Our translation is based on the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text reads 4 degrees and 20 minutes.
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| 13. |
Here, also, there is a printing error in the standard printed texts of the Mishneh Torah, and those texts read 3 degrees.
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| 14. |
For the same angle is produced regardless of whether one makes an increase or a decrease from 180° or 360°.
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| 15. |
See Chapter 13, Halachot 5-6.
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| 16. |
See Chapter 13, Halachah 7.
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| 17. |
In the standard printed texts of the Mishneh Torah, there is a printing error, and those texts read 180 degrees.
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| 18. |
See Chapter 13, Halachah 9.
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| 19. |
Here also there is a printing error in the standard published text, which reads 33 minutes.
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Kiddush HaChodesh - Chapter Sixteen
Halacha 1
The orbit in which the moon revolves [intersects] the orbit in which the sun revolves at an angle,1 [so that] a portion of [the moon's orbit] is inclined to the north of the sun's orbit and a portion is inclined south of the sun's orbit.2 There are two points, one opposite the other, at which these orbits intersect.3
When the moon is at one of these points, it is revolving in the same plane as the sun. As the moon departs from these points, it is proceeding either to the north or to the south of the sun.
The point in the moon's [orbit] at which it begins to be inclined to the north of [the plane of] the sun's [orbit] is referred to as the head, while the point [in its orbit] from which it begins to be inclined to the south of [the plane of] the sun's [orbit] is referred to as the tail.*
Halacha 2
The mean movement of the head in one day is 3 minutes and 11 seconds.6Thus, its movement in ten days is 31 minutes and 47 seconds; its movement in one hundred days is 5 degrees, 17 minutes, and 43 seconds, in symbols 5° 17' 43". In one thousand days, its movement is 52 degrees, 57 minutes and 10 seconds, in symbols 52° 57' 10". The remainder [of the sum] of its progress in ten thousand days is 169 degrees, 31 minutes and 40 seconds, in symbols 169° 31' 40".
Thus, the distance it travels in twenty-nine days is 1 degree, 32 minutes and 9 seconds, in symbols 1° 32' 9". Its progress in a regular year is 18 degrees, 44 minutes and 42 seconds, in symbols 18° 44' 42". The mean position of the head on Thursday night [of the present year,] the starting point for these calculations, is 180 degrees, 57 minutes, and 28 seconds, in symbols 180° 57' 28".7
Halacha 3
If you desire to calculate the position of the head at any given date, [you should follow this procedure:] First, calculate the mean progress of the head as you calculated the mean of the sun and the mean of the moon. [Afterwards,] subtract this mean from 360 degrees,8 and the remainder will be the location of the head at that time. The tail's position will always be the [place in the moon's orbit] directly opposite it.
Halacha 4
What is implied? Let us suppose that we desired to know the location of the head on Friday night, the second of Iyar of this year - the starting point for these calculations. There are 29 complete days between the night of the starting point and the date for which we desire to know the location of the head.
Halacha 5
We should then calculate the mean of the head according to the familiar manner, adding its distance traveled in 29 days to the starting point. Thus, the mean of the head is 182 degrees, 29 minutes and 37 seconds, in symbols 182° 29' 37". This mean should be subtracted from 360, leaving a remainder of 177 degrees, 30 minutes and 23 seconds, in symbols 177° 30' 23".
This is the location of the head. The seconds are of no consequence. Thus, the position of the head will be 27 degrees and 30 minutes within the constellation of Virgo. The position of the tail will be [directly] opposite it: 27 degrees and 30 minutes within the constellation of Pisces.
Halacha 6
There will always be an even half of the celestial sphere between the position of the head and the position of the tail. Therefore, whenever the head is in a particular constellation, the tail will be seven constellations further in the order of constellations, at the same position with regard to degrees and minutes. For example, if the head is ten degrees within a particular constellation, the tail will be ten degrees within the seventh constellation from it.
Halacha 7
After having established the position of the head, the position of the tail, and the true position of the moon, consider [these three figures]: If the position of the moon is the same, both in degrees and in minutes, as its head or tail, then the moon will not be inclined to the north or the south.9
If the position of the moon has passed10 the head11 and it is proceeding in the direction of the tail, know that the moon will be inclined to the north of the [plane] of the sun's [orbit]. If the position of the moon is before the tail12 and it is proceeding in the direction of the head, know that the moon will be inclined to the south of the [plane] of the sun's [orbit].
Halacha 8
The inclination of the moon to the north or to the south is referred to as the moon's latitude.13 If the moon's incline is northerly, it is referred to as a northerly latitude. If the moon's incline is southerly, it is referred to as a southerly latitude. If the moon is positioned at either [the head or the tail], it has no latitude, as explained above.
Halacha 9
The moon's latitude14 will never exceed five degrees, whether to the north or to the south. This is the pattern it follows. [The moon] begins at the head and diverges slightly [from the sun's orbit, as it proceeds on its own orbit]. [The size of] this divergence continues to increase until it reaches five degrees.15At this point, [the moon] begins to come slightly closer [to the sun's orbit], until it has no latitude at all when it reaches its tail.
[After it reaches the tail, the moon] will again begin to diverge slightly [from the sun's orbit], until this divergence reaches five degrees. It will then begin to approach [the sun's orbit], until ultimately it has no latitude at all.
Halacha 10
[The following procedure should be applied] if you desire to determine the latitude of the moon, and to [know] whether it is northerly or southerly: First, calculate the position of the head and the true position of the moon at the desired date. Then subtract the position of the head from the true position of the moon. The remainder is referred to as "the course of the latitude."16
If the course of the latitude is between one degree and 180 degrees, the latitude of the moon is northerly. If course of the latitude is more than 180 degrees, the latitude of the moon is southerly. If [the course] is an even 180 degrees or an even 360 degrees, the moon does not have any latitude at all.
Afterwards, determine the size of the angle of the course of the latitude17 - i.e., the extent to which the moon is inclined to the north or to the south. This figure is referred to as the moon's southerly latitude or northerly [latitude], as we explained.
Halacha 11
How large is the angle of the course of the latitude? If the course of the latitude is ten degrees, its angle will be 52 minutes. If the course is twenty degrees, its angle will be one degree and 43 minutes. If the course is thirty degrees, its angle will be 2 degrees and 30 minutes.
If the course is forty degrees, its angle will be 3 degrees and 13 minutes. If the course is fifty degrees, its angle will be 3 degrees and 50 minutes. If the course is sixty degrees, its angle will be 4 degrees and 20 minutes. If the course is seventy degrees, its angle will be 4 degrees and 42 minutes. If the course is eighty degrees, its angle will be 4 degrees and 55 minutes. If the course is ninety degrees, its angle will be 5 degrees.18
Halacha 12
If [the course of the latitude] has both units and tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure], as was done with regard to the course of the sun and the course of the moon.19
What is implied? When the course of the latitude is 53 degrees, [the size of the angle should be determined as follows]. It has already been established that when the course is 50 degrees, its angle is 3 degrees and 50 minutes. When the course is 60 degrees, its angle is 4 degrees and 20 minutes. Therefore, there is a difference of 30 minutes between them, 3 minutes for each degree. Accordingly, [when] calculating the angle for a course of 53 degrees, [the result] will be 3 degrees and 59 minutes. A similar process should be followed with regard to all other figures.
Halacha 13
Since you know the angles for all the values of the course of the latitude until ninety degrees, as was mentioned, you will be able to know the angle for all possible values of the course. For if the course is between 90 and 180 degrees, subtract the course from 180 and find the angle for the remainder.20
Halacha 14
Halacha 15
Similarly, if the course is between 270 and 360 degrees, subtract [the course] from 360 and find the angle for the remainder.24
Halacha 16
What is implied? If the course is 150°, subtract 150 from 180, leaving 30. As mentioned previously, the angle [of a course] of 30 [degrees] will be 2 degrees and 30 minutes. Thus, the angle [of a course] of 150 [degrees] also will be 2 degrees and 30 minutes.
Halacha 17
If the course is 200°, subtract 180 from 200, leaving 20. As mentioned previously, the angle [of a course] of 20 [degrees] will be 1 degree and 43 minutes. Thus, the angle [of a course] of 200 [degrees] also will be 1 degree and 43 minutes.
Halacha 18
If the course is 300°, subtract 300 from 360, leaving 60. As mentioned previously, the angle [of a course] of 60 [degrees] will be 4 degrees and 20 minutes. Thus, the angle [of a course] of 300 [degrees] also will be 4 degrees and 20 minutes. A similar process should be followed with regard to all other values.
Halacha 19
[The following procedure should be applied] if one desires to know the latitude of the moon and whether it is either northerly or southerly at the beginning of Friday night, the second of Iyar of this year: It has already been established that the true position of the moon on this night is 18 degrees and 36 minutes within the constellation of Taurus, in symbols 18° 36". [Similarly, it has been established that] the position of the head at that time is 27 degrees and 30 minutes within the constellation of Virgo, in symbols 27° 30'.
[To arrive at the latitude,] you must subtract the position of the head from the position of the moon, leaving a course of the latitude of 231 degrees and 6 minutes, in symbols 231° 6'. [As mentioned,] the minutes are of no consequence with regard to the course. Therefore, according to the principles explained in this chapter, the angle of this course will be 3 degrees and 53 minutes. This is the latitude of the moon at the beginning of this night. It is southerly, for the course is larger than 180 degrees.
| FOOTNOTES | |
| 1. |
More specifically, as mentioned in Halachah 9, the maximum angular distance between the two orbits is 5 degrees.
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| 2. |
The importance of the concept the Rambam introduces here, the difference in latitude between the planes of the orbits of the sun and the moon, becomes significant in the following chapter.
To explain briefly: In the previous chapters, it was explained that the visibility of the moon depends upon the distance in longitude between it and the sun. At the time of conjunction, the sun and the moon are at the same longitudinal point. Therefore, they set at the same time. As the difference in longitude between them increases, the crescent of the moon grows and the time of its setting becomes later, increasing the chances of its visibility.
Nevertheless, the moon's latitude also affects its visibility. The greater the latitude of the moon [i.e., its inclination from the orbit of the sun] the larger its crescent will appear. Also, a northerly latitude causes the moon to set later and thus makes it easier to be sighted. A southerly latitude, by contrast, causes the moon to set earlier and thus makes sighting it more difficult.
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| 3. |
The difference in latitude between the orbits of the sun and the moon explains why there is not a lunar eclipse at every full moon, and why there is not a solar eclipse at every conjunction - although at the time of the full moon, the sun, the earth and the moon are aligned in a single line, and at the time of conjunction, the sun, the moon and the earth are aligned in a single line.
Although the longitude of the sun and the moon is the same at these times, since their latitudes are different, the moon's shadow does not interfere with the light of the sun at a conjunction, and the earth's shadow does not prevent the light of the sun from reaching the moon at a full moon. Only when a conjunction or a full moon takes place at (or near) the point where the orbits of the moon and the sun intersect does an eclipse take place.
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| 4. |
Because of the revolution of the head, the determination of the moon's longitude will require several stages of computation.
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| 5. |
I.e., the head revolves from east to west.
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| 6. |
As evident from the later figures given by the Rambam, this number is an approximation, and the actual figure is several thirds less.
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| 7. |
The Rambam is giving a negative figure here, his intent being 360° - 180° 57' 28. In positive terms, it would be a position of 179° 2' 32.
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| 8. |
This subtraction is necessary, since, as mentioned above, the head revolves from east to west, opposite to the direction of the heavenly sphere as a whole.
Thus, we begin with a negative value as a starting point and add to it the distance traveled by the head. When that total is subtracted from 360, we have a positive figure that is the true position of the head. The reason the Rambam uses a negative figure for his starting point is that as the numbers increase, it is easier to add the mean distance traveled by the head to the starting point of 180° 57' 28 and subtract the total from 360, than to define the starting point in positive terms and subtract the mean progress from it.
|
| 9. |
As mentioned previously, the head and the tail are the positions where the moon's orbit intersects with that of the sun. Thus, if the moon is at the head or the tail, it is not at all inclined.
|
| 10. |
We have used a non-literal translation of the word ינפל in this and the following sentence based on the context in this halachah.
|
| 11. |
I.e., the difference between the position of the moon and the position of the head is less than 180 degrees, as stated in Halachah 10.
|
| 12. |
I.e., the difference between the position of the moon and the position of the head is more than 180 degrees, as stated in Halachah 10.
|
| 13. |
The Hebrew term רחב הירח literally means "the width of the moon." It was given this name because its range from 0° to 5° is far less than that of the longitude of the moon, ארך הירח, the angular distance between the moon and the sun, which ranges from 0° to 360°.
|
| 14. |
According to contemporary science, the Rambam is making an approximation, for the latitude of the moon can reach 5 degrees and 9 minutes.
|
| 15. |
As indicated from Halachah 11, this is the mid-point between the head and the tail, 90° and 270°.
|
| 16. |
I.e., the distance the moon has traveled in its orbit from the head to its present position.
|
| 17. |
This refers to the angle between the plane of the sun's orbit and the position of the moon in its orbit.
|
| 18. |
As stated above, this is the greatest latitude reached.
|
| 19. |
See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
|
| 20. |
For, as mentioned above, 90 degrees is the even mid-point of the course, and its angle increases and decreases in the same proportions as one approaches or leaves that point.
|
| 21. |
In the standard printed texts of the Mishneh Torah, there is a printing error, and the concluding phrase from the chapter was added here by mistake.
|
| 22. |
At 270°, as at 90°, the course reaches its maximum latitude, 5 degrees.
|
| 23. |
For, as mentioned above, the course begins to increase as it progresses after reaching its tail in the same proportions as it increases as it progresses from its head.
|
| 24. |
For the rate of the angular decrease from 270 to 180 is equivalent to the rate of decrease from 90 to 180.
|
Kiddush HaChodesh - Chapter Seventeen
Halacha 1
All the principles we have explained above were intended so that you will be ready and prepared to know [how] to sight [the moon]. When you desire to know [how to sight the moon on a particular night], calculate the true position of the sun, the true position of the moon, and the position of the head [of the moon's orbit] for the time of the sighting [of the moon].
Afterwards, subtract the position of the sun from the position of the moon. The remainder is referred to as the first longitude.
Halacha 2
After having determined the position of the head and the moon's position,1 you will be able to determine the moon's latitude and whether this latitude is northerly or southerly. This figure is referred to as the first latitude. Be careful with regard to [these two symbols,] the first longitude and the first latitude, and have them at hand [for later calculations].
Halacha 3
Consider the first longitude:2 If the figure you arrive at is equal to nine degrees or less, know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is more than fifteen degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.3
If the first longitude is between nine and fifteen degrees, it will be necessary for you to make further calculations to know whether the moon will be sighted or not.
Halacha 4
When does the above apply? When the true position of the moon is located [in the area] between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.4 If, however, the position of the moon [is located in the range] between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius, and the first longitude is ten degrees or less,5 know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude6 is more than twenty-four degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is between ten and twenty-four degrees, it will be necessary to make further calculations to know whether or not the moon will be sighted.7
Halacha 5
These are the [further] calculations [necessary to determine] the sighting of the moon: Consider the constellation in which the moon is located.8 If it is the constellation of Aries, subtract9 59 minutes from the first longitude. If it is the constellation of Taurus, subtract one degree from the longitude.10 If it is the constellation of Gemini, subtract 58 minutes from the longitude.11 If it is the constellation of Cancer, subtract 5212 minutes from the longitude.
If it is the constellation of Leo, subtract 43 minutes from the longitude.13 If it is the constellation of Virgo, subtract 37 minutes from the longitude. If it is the constellation of Libra, subtract 34 minutes from the longitude.
If it is the constellation of Scorpio, subtract 34 minutes from the longitude. If it is the constellation of Sagittarius, subtract 36 minutes from the longitude.14 If it is the constellation of Capricorn, subtract 44 minutes from the longitude.15 If it is the constellation of Aquarius, subtract 53 minutes from the longitude. If it is the constellation of Pisces, subtract 58 minutes from the longitude.16The remainder after these minutes have been subtracted from the longitude is referred to as the second longitude.
Halacha 6
Why are these minutes subtracted? Because the true position of the moon is not the place where the moon will actually be sighted [in the sky]. Instead, there is a [small] difference in both longitude and latitude.17 This [difference] is referred to as the sighting adjustment.
The sighting adjustment for the moon's longitude at the hour of the sighting of the moon18 should always be subtracted from the longitude, as we explained.
Halacha 7
[The latter point is not necessarily true,] by contrast, with regard to the sighting adjustment for the moon's latitude.19If the moon's latitude is northerly, we subtract the minutes of the sighting adjustment for the moon's latitude from the moon's first latitude.20 If, however, the moon's latitude is southerly, we add the minutes of the sighting adjustment for the moon's latitude to the moon's first latitude.21 The result after the addition or subtraction of these minutes to or from the [moon's] first latitude is referred to as the second latitude.
Halacha 8
How many minutes are added or subtracted? If the moon is in the constellation of Aries, 9 minutes.22 If it is in the constellation of Taurus, 10 minutes. If it is in the constellation of Gemini, 16 minutes. If it is in the constellation of Cancer, 27 minutes. If it is in the constellation of Leo, 38 minutes. If it is in the constellation of Virgo, 44 minutes.
If it is in the constellation of Libra, 46 minutes.23 If it is in the constellation of Scorpio, 45 minutes. If it is in the constellation of Sagittarius, 44 minutes. If it is in the constellation of Capricorn, 36 minutes. If it is in the constellation of Aquarius, 2724 minutes. If it is in the constellation of Pisces, 12 minutes.
Halacha 9
Since you know the [number of] minutes [for the adjustment] for each constellation, add or subtract them to or from the first latitude, as was explained, and arrive at the second latitude. You already know whether it will be northerly or southerly,25 and you will know the number of degrees and minutes of this second latitude. Prepare this figure and have it at hand.
Halacha 10
Afterwards,26 you must set aside [for later use in subtracting or adding] a portion of this second latitude, because the moon fluctuates slightly in its orbit.27 What is the size of the portion you must separate? [This depends on the position of the moon in the celestial sphere.]28
If the moon is located between the beginning of the constellation of Aries and its twentieth degree - and similarly, [when the moon is located] between the beginning of the constellation of Libra and its twentieth degree - separate two fifths of the second latitude.29
If the moon is located between the twentieth degree of the constellation of Aries and the tenth degree of the constellation of Taurus - and similarly, [when the moon is located] between the twentieth degree of the constellation of Libra and the tenth degree of the constellation of Scorpio - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Taurus and its twentieth degree - and similarly, [when the moon is located] between the tenth degree of the constellation of Scorpio and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Taurus and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Scorpio and its end - separate one fifth from the second latitude.
If the moon is located between the beginning of the constellation of Gemini and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of Sagittarius and its tenth degree - separate one sixth of the second latitude.
If the moon is located between the tenth degree of the constellation of Gemini and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Sagittarius and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Gemini and its twenty-fifth degree - and similarly, [if the moon is located] between the twentieth degree of the constellation of Sagittarius and its twenty-fifth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the twenty-fifth degree of the constellation of Gemini and the fifth degree of the constellation of Cancer - and similarly, [if the moon is located] between the twenty-fifth degree of the constellation of Sagittarius and the fifth degree of the constellation of Capricorn - do not make any separation, because at this point the moon does not fluctuate at all from its orbit.30
If the moon is located between the fifth degree of the constellation of Cancer and its tenth degree - and similarly, [if the moon is located] between the fifth degree of the constellation of Capricorn and its tenth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the tenth degree of the constellation of Cancer and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Capricorn and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Cancer and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Capricorn and its end - separate one sixth from the second latitude.
If the moon is located between the beginning of the constellation of Leo and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of the Aquarius and its tenth degree - separate one fifth of the second latitude.
If the moon is located between the tenth degree of the constellation of Leo and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Aquarius and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Leo and the tenth degree of the constellation of Virgo, and similarly, [if the moon is located] between the twentieth degree of the constellation of Aquarius and tenth degree of the constellation of Pisces - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Virgo and its end - and similarly, [if the moon is located] between the tenth degree of the constellation of Pisces and its end - separate two fifths from the second latitude.
This portion that is separated from the second latitude is referred to as the circuit of the moon.
Halacha 11
Afterwards, go back and consider whether the latitude of the moon is northerly or southerly. If it is northerly, subtract [the adjustment referred to as] the circuit of the moon from the second longitude.31 If the moon's longitude is southerly, add the circuit of the moon to the second longitude.32
When does the above apply? When the moon's position is located between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.33 If, however, the moon's position is located between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius,34the opposite is true: If the moon's latitude is northerly, the circuit should be added to the second longitude,35 and if the moon's latitude is southerly, the circuit should be subtracted from the second longitude.36
The remainder after the additions or subtractions have been made to the second longitude is referred to as the third longitude. Know that if there is no fluctuation within the circuit, and there is no figure to be separated from the second latitude,37 the second longitude also will serve as the third longitude, without any decrease or increase.
Halacha 12
Afterwards, go back and see the constellation in which the third longitude - i.e., [the amended figure representing] the distance between the sun and the moon - is located:38 If it is located in the constellation of Pisces or Aries, add one sixth [of its length] to the third longitude.39 If the [third] longitude is located in the constellation of Aquarius or the constellation of Taurus, add one fifth [of its length] to the third longitude.40 If the [third] longitude is located in the constellation of Capricorn or the constellation of Gemini, add one sixth [of its length] to the third longitude.
If the [third] longitude is located in the constellation of Sagittarius or the constellation of Cancer, leave the third longitude as it is, without making any addition or subtraction.41 If the [third] longitude is located in the constellation of Scorpio or the constellation of Leo, subtract one fifth [of its length] from the third longitude. If the [third] longitude is located in the constellation of Libra or the constellation of Virgo, subtract one third [of its length] from the third longitude.42
The figure resulting from these subtractions or additions to the third longitude, or from leaving it without adjustment, is referred to as the fourth longitude.
[Afterwards, a further correction is necessary:] Return to the first latitude,43and set aside two thirds [of its length]. This is called the correction [resulting from geographic] latitude.44
Consider whether the latitude of the moon is northerly. If so, add the correction [resulting from geographic] latitude to the fourth longitude.45 If the latitude of the moon is southerly, subtract the correction [resulting from geographic] latitude from the fourth longitude.46 The figure resulting from these subtractions or additions to the fourth longitude is referred to as the arc of sighting.
Halacha 13
What is implied? For example, let us attempt to determine whether or not it will be possible to sight the moon on Friday night, the second of Iyar of this year: First, it is necessary to determine the true position of the sun, the true position of the moon, and the moon's latitude for this time47 according to the methods that were disclosed [in the previous chapters].
The result is that the true position of the sun is seven degrees and nine minutes in the constellation of Taurus, in symbols 7° 9'. The true position of the moon is eighteen degrees and thirty-six minutes in the constellation of Taurus, in symbols 18° 36'. The moon's latitude is three degrees and fifty-three minutes, in symbols 3° 53', and it is southerly. This is the first latitude.
Afterwards, you should subtract the position of the sun from the position of the moon, arriving at a remainder of eleven degrees and twenty-seven minutes, in symbols 11° 27'. This is the first longitude.
Since the moon is located in the constellation of Taurus, the sighting adjustment for the longitude will be one degree. This should be subtracted from the first longitude, producing a second longitude of 10 degrees and twenty-seven minutes, in symbols 10° 27'. The sighting adjustment for the latitude is ten minutes. Since the moon's latitude is southerly, this sighting adjustment of ten minutes should be added to the moon's latitude, producing a second latitude of four degrees and three minutes, in symbols 4° 3'.
Since the moon is located in the eighteenth minute of the constellation of Taurus, it is proper to set aside one fourth of the second latitude as the circuit of the moon. Thus, at this time, the circuit of the moon will be one degree and one minute. We pay no attention to the seconds.
Halacha 14
Since the latitude of the moon is southerly and the true position of the moon is located between the beginning [of the constellation] of Capricorn and the beginning [of the constellation] of Cancer, it is correct to add the circuit of the moon to the second longitude. Thus, the third longitude will be eleven degrees and twenty-eight minutes, in symbols 11° 28'.
Since this longitude is located in the constellation of Taurus, it is fitting to add one fifth to the third longitude - i.e., two degrees and eighteen minutes. Thus, the fourth longitude will be thirteen degrees and forty-six minutes, in symbols 13° 46'.
We then go back to the first latitude and separate two thirds of it. Thus, the correction [resulting from geographic] latitude is two degrees and thirty-five minutes. Since the latitude is southerly, the correction [resulting from geographic] latitude should be subtracted from the fourth longitude, leaving a remainder of eleven degrees and eleven minutes, in symbols 11° 11'. This is the arc of sighting on this night.
Following this process, you can determine the number of degrees and the number of minutes every night for the moon's sighting48, which you desire for all time.
Halacha 15
After you have determined this arc [of sighting], consider it. Know [these rules]: If the arc of sighting is nine degrees or less, it is impossible for the moon to be sighted anywhere in Eretz Yisrael. If the arc of sighting is more than fourteen degrees, it is impossible49 for it not to be seen and openly revealed throughout Eretz Yisrael.
Halacha 16
If the arc of sighting is between the beginning of the tenth degree and the end of the fourteenth degree, [the following procedure should be followed:] One should consider the arc of sighting in relation to the first longitude50 and determine whether or not the moon will be seen from the limits prevalent [at that time]. They are referred to as the sighting limits.
Halacha 17
The following are the sighting limits: If the arc of sighting is between nine and ten degrees, or more than ten [degrees], and the first longitude is thirteen degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 18
If the arc of sighting is between ten and eleven degrees, or more than eleven [degrees], and the first longitude is twelve degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 19
If the arc of sighting is between eleven and twelve degrees, or more than twelve [degrees], and the first longitude is eleven degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 20
If the arc of sighting is between twelve and thirteen degrees, or more than thirteen [degrees], and the first longitude is ten degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 21
If the arc of sighting is between thirteen and fourteen degrees, or more than fourteen [degrees], and the first longitude is nine degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted. This concludes the sighting limits.
Halacha 22
What is implied? If we were to consider the arc of sighting for Friday night, the second of Iyar of this year, we would calculate the arc of sighting to be eleven degrees and eleven minutes, as you have already determined.51
Since the arc of sighting is between ten and fourteen degrees, it is necessary to consider it in relation to the first longitude. It has already been established that on this night, the [first] longitude is ten degrees and twenty seven minutes. Since the first longitude is greater than eleven [degrees], we can be assured that the moon will be sighted on that night according to the limits established. Similar procedures should be followed [on every occasion when it is necessary to consider] the arc of sighting in relation to its first longitude.
Halacha 23
From all the above, you have seen the extent of the calculations, and the additions and the subtractions that required much effort to present a method that comes close [to being exact]52 without necessitating extremely complicated calculations. [This process is necessary] because the moon has major incongruities in its orbit.
In this vein, our Sages said,53 "'The sun knows the time of its setting'; the moon does not know the time of its setting." Similarly, our Sages said,54 "At times, its setting is prolonged, and at times, it is hastened." This is reflected in these calculations, where at times it is necessary to add, and at times it is necessary to subtract until we arrive at the arc of sighting. And as explained, at times the arc of sighting is great, and at times it is small.
Halacha 24
The rationales for all these calculations, and the reasons why this number is added, and why that subtraction is made, and how all these concepts are known, and the proofs for each of these principles are [the subject] of the wisdom of astronomy and geometry, concerning which the Greeks wrote many books.
These texts are presently in the hands of the sages. The texts written by the Sages of Israel in the age of the prophets from the tribe of Yissachar55 have not been transmitted to us. Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern.56 For a matter whose rationale has been revealed and has proven truthful in an unshakable manner, we do not rely on [the personal authority of] the individual who made these statements or taught these concepts, but on the proofs he presented and the reasons he made known.57
| FOOTNOTES | |
| 1. |
Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text.
|
| 2. |
In this instance as well, our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, where the words "and the first latitude" were added unnecessarily.
|
| 3. |
Note the apparent contradiction to the figures the Rambam mentions in Chapter 15, Halachah 2, and the resolution suggested in Note 4 of that chapter.
|
| 4. |
In these months, the ecliptic (the plane of the sun's orbit as extended to the celestial sphere) is inclined to the north. After the conjunction, the moon proceeds away from the position of the sun. When the inclination of the ecliptic is northward, this movement places it in a more northerly position. Therefore, the moon will set later than would be foreseen otherwise, resulting in a greater possibility of seeing the new moon.
As mentioned in the notes of Chapter 16, as the longitude of the moon increases, seeing the moon also becomes easier. In these months, however, a lesser longitude is required.
|
| 5. |
In these months, the ecliptic is inclined to the south. As the moon proceeds away from the position of the sun after conjunction, it will be in a more southerly position in these months. Therefore,the moon will set earlier than would be foreseen otherwise, resulting in a lesser possibility of seeing the new moon. To compensate for this difference, a greater longitude is required.
|
| 6. |
Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, and the word "latitude" was added unnecessarily.
|
| 7. |
To summarize the Rambam's statements to this point: When the longitude of the moon (the angular distance between the moon and the sun) is minimal, the moon's crescent will be small and the interval between the time of its setting and that of the sun will be small. Hence, it is unlikely that the moon will be sighted.
When the longitude of the moon is greater, the size of the moon's crescent will increase, as will the interval between the time of its setting and that of the sun. Accordingly, the possibility of sighting the moon will increase.
When the longitude is significantly large, it is obvious that the moon will be seen and no other calculations are necessary. When, however, the longitude is of intermediate size, there is a question whether the moon will be seen. The resolution of this question depends on the inclination of the ecliptic and the latitude of the moon - i.e., the angle - and the direction of that angle - to which the moon is inclined from the plane of the sun.
[In this context, it is worthy to mention a question raised by several contemporary commentaries on Hilchot Kiddush HaChodesh: Seemingly, there is a direct connection between the concepts mentioned at the conclusion of Chapter 15 and those mentioned at the beginning of this chapter. Why does the Rambam interpose the discussion of the moon's latitude (the subject matter of Chapter 16, which becomes relevant only in subsequent halachot) between them?]
|
| 8. |
The sighting adjustment for longitude is based on two different factors: a) whether the constellation is inclined to the north or to the south as it intersects the horizon of Jerusalem, and b) the extent of the southerly position of that constellation.
To explain: The constellations intersect the horizon at different angles, reflecting the pattern of their inclination in the heavenly sphere. The constellations from Capricorn until Gemini intersect the horizon at a northerly angle, and the constellations from Cancer to Sagittarius intersect the horizon at a southerly angle.
With regard to the second factor, all the constellations are located to the south of Jerusalem. Jerusalem is located 32 degrees north, and the constellation of Cancer, the most northerly of the constellations, is located 23 1/2 degrees north. The more northerly a constellation is located, however, the greater the need for a subtraction from its longitude.
|
| 9. |
This is the constellation that the moon enters at the vernal (spring) equinox. It is inclined to the north and is not located in an extremely southerly position. Hence, a large sighting adjustment is necessary.
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| 10. |
Since the constellation of Taurus intersects the horizon at a northerly inclination and it is located in a relatively northerly position, the largest adjustment is necessary.
|
| 11. |
Although this constellation is located in a very northerly position, its northerly inclination is less. Hence, a smaller subtraction is made.
|
| 12. |
Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
Although Cancer is located in the most northerly position of all the constellations, since it has a southerly inclination the sighting adjustment required is less.
|
| 13. |
This and the four constellations that follow have southerly inclinations. Hence, the figure subtracted from their longitude is less.
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| 14. |
This is the smallest sighting adjustment, because this constellation is located in a more southerly position than the others with a southerly inclination.
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| 15. |
From this point on, the sighting adjustment increases, because these constellations have a northerly inclination.
|
| 16. |
The commentaries have noted that although the general thrust of the adjustments suggested by the Rambam conform to the calculations of the astronomers, the exact figures he gives follow neither the classic Greek figures nor those of modern astronomy. It is possible to explain that the Rambam was speaking merely in approximations, giving us a figure useful enough to calculate the position where the moon would be sighted, but not an exact scientific measure. This theory is borne out by the fact that he does not provide different measures for northern and southern latitudes, although according to science these figures vary.
|
| 17. |
To explain: The true position of the moon reflects the line extending from the center of the earth through the center of the moon, as it is projected against the heavenly sphere. Since Jerusalem (or for that matter, any other location on the earth's surface) is not located at the center of the earth, but rather 4000 miles away, there will be a slight difference between the line described previously and the line extending from a person standing in Jerusalem to the center of the moon, as it is projected against the heavenly sphere. The closer the moon is to the horizon, the larger the sighting adjustment that has to be made.
[The same concept applies with regard to the sun. Nevertheless, since the distance between the earth and the sun is great, the angular difference between these two lines is not of consequence. The moon, by contrast, is located much closer to the earth and, at times, a difference of close to a degree can arise.]
In the evening, the moon will always appear slightly closer to the horizon than it actually is - i.e., it will appear closer to the position of the sun. Therefore, the angular difference between the two lines mentioned above should be subtracted from the moon's true position. As explained above, the extent of the adjustment to be made depends on the inclination at which constellation intersects the horizon and its latitude in the heavenly sphere.
|
| 18. |
This principle applies during all the PM hours. During the AM hours, by contrast, the sighting adjustment should be added to the position of the moon (Ralbach).
|
| 19. |
The sighting adjustment for the moon's latitude is derived by creating a parallax - i.e., a line directly parallel to the line running from the point of the moon's first longitude to its first latitude is drawn from the point of its second longitude. A second line is drawn from the position of an onlooker in Jerusalem through the point of the first latitude and intersecting the line of the moon's second latitude. The point where these two lines intersect is the moon's second longitude. The adjustment mentioned in the following halachah represents the angle between these two lines.
|
| 20. |
Because Jerusalem is situated in a more northerly position than all the Zodiac constellations, the moon will always appear more southerly than it actually is. Therefore, if its latitude is northerly, a subtraction is necessary. To use geometric terms: When the moon's latitude is northerly, its second latitude will always be closer to the point of its longitude than to its first latitude.
|
| 21. |
Since the moon will always appear more southerly, an addition is required when its original latitude is southerly. In geometric terms: When the moon's latitude is southerly, its second latitude will always be further removed from the point of its longitude than its first latitude.
|
| 22. |
This is the point directly after the vernal (spring) equinox, when the sun is inclined northward and enters the northern part of its orbit.
|
| 23. |
This is the point directly after the autumnal equinox, when the sun is inclined southward and enters the southern part of its orbit.
|
| 24. |
Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
|
| 25. |
The Rambam is speaking about the second latitude, since it is possible for the sighting adjustment to change a northerly latitude to a southerly one.
|
| 26. |
The purpose of the calculations that follow (reaching a third longitude and a fourth longitude) is to calculate the time between the setting of the sun and the setting of the moon. The first longitude is sufficient to inform us whether or not the crescent of the moon will be large enough to be visible. The subsequent calculations are necessary to determine whether or not there will be sufficient time for actually sighting the moon. For when the crescent is small, it is difficult to detect unless there is ample time before it sets.
The third longitude reflects the point in the celestial sphere that will set at the same time as the moon does, as seen by a person standing on the equator. This is not the point in the celestial sphere where the moon appears to be located, but rather a point in the celestial sphere that is reached by drawing a line originating at the equator, running parallel to the horizon of the equator, and extending through the center of the moon. The point where this line intersects the celestial sphere is the third longitude.
The reason for associating the moon's position with the equator is to establish a connection with a standard measure of time. In Jerusalem (and for that matter, anywhere else in the northern or southern hemisphere), the apparent movement of the celestial sphere varies with the seasons. On the equator, by contrast, the movement of the celestial sphere is constant at all times, 15 minutes to the hour.
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| 27. |
Cf. Proverbs 2:15.
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| 28. |
The angle between each particular constellation in the celestial sphere and the equator varies. The size of the adjustment to be made for the third longitude depends on that angle.
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| 29. |
These are the points in the celestial sphere that intersect the horizon of the equator at the greatest angle. Therefore, the largest adjustment is necessary.
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| 30. |
These are the points within the celestial sphere that are more or less parallel to the equator.
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| 31. |
This means that when the moon's latitude is northerly, the third longitude will always be closer to the equator.
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| 32. |
This means that when the moon's latitude is southerly, the third longitude will always be further removed from the equator.
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| 33. |
These are the constellations that are inclined in a northerly direction.
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| 34. |
I.e., the constellations that are inclined in a southerly direction.
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| 35. |
This means that when the moon's latitude is northerly, the third longitude will always be further removed from the equator.
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| 36. |
This means that when the moon's latitude is southerly, the third longitude will always be closer to the equator.
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| 37. |
As happens when the moon is located in the beginning of the constellations of Cancer and Capricorn.
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| 38. |
The Rambam's intent in these sets of calculations is to reach a point on the equator that will set at the same time the third longitude sets in Jerusalem. For although the third longitude was able to relate the moon's position to the equator, it did not take into consideration the difference between the horizon of the equator and the horizon of Jerusalem. This is accomplished by drawing a line from the third longitude to the equator, which is parallel to the horizon of Jerusalem.
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| 39. |
Two factors are significant in determining the fourth longitude: a) The angle of the constellation's inclination to the horizon of the equator. The greater the inclination of the constellation, the closer the fourth longitude will be located to the equator.
b) whether the constellation is inclined to the north or to the south.
If the constellation is inclined to the north, the third longitude, and hence the place on the equator parallel to it, will be located further away from the horizon, resulting in a later setting and thus an extended fourth longitude. Conversely, if the inclination is southerly, the third longitude will be located closer to the horizon, resulting in a shortened fourth longitude.
Of these two factors, the latter is more significant, and causes a larger correction. To explain these factors with regard to the constellations of Pisces and Aries: These constellations are inclined to a great degree, a factor that would reduce the fourth longitude. Since, however, they are northerly inclined, and this is the stronger factor, a modest increase is required.
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| 40. |
These constellations are inclined to the north, and the degree of their inclination is less than that of Pisces and Aries. Hence, a greater increase is required.
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| 41. |
Here, the constellations begin a southerly inclination. Hence, although they are more parallel to the horizon of the equator, no addition is made.
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| 42. |
In this instance, the degree of inclination of these constellations is great and their inclination is southerly. Both of these factors lead to a reduction in the fourth longitude. Hence, the greatest subtraction is required.
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| 43. |
The Ralbach questions why the Rambam refers to the first latitude. Seemingly, it would be appropriate to make this correction based on the second latitude, for there is a significant difference between it and the first latitude. According to trigonometry, it also would appear that the calculations should be based on the second latitude.
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| 44. |
Although the fourth longitude established a relationship between the equator and Jerusalem, it is still dependent on the third longitude, which relates to the moon and the celestial sphere as they set on the horizon of the equator. Through the correction mentioned here, we find a place on the extension of the equator that will set at the same as the moon sets in Jerusalem. Having reached this point, we can calculate the difference in time (15 degrees to the hour) between the setting of the sun and this point (which will set at the same time as the setting of the moon). Accordingly, we will be able to determine whether or not this interval will allow for the sighting of the moon.
The correction for geographic longitude is reached by drawing a line from the position of the moon parallel to the horizon of Jerusalem. One might ask: If this was the Rambam's intent, why were so many intermediate steps - the definition of the second, third, and fourth latitudes - necessary? Why didn't he suggest drawing the above- mentioned line at the very beginning of his calculations?
The explanation is that the Rambam allowed an individual to follow his own steps in arriving at this final figure. I.e., these lines and distances are all artificial and can be determined only by calculations. Through trigonometry, if one knows the length of one side of a triangle and two angles, or the length of two sides and one angle, it is possible to calculate the size of all three angles and all three sides. To find the line extending from the moon to the equator parallel to the horizon of Jerusalem, the Rambam had to build sets of triangles, and calculate angles based on the relationship of one triangle to another. The process he followed is reflected in the series of corrections he offers.
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| 45. |
A northerly latitude means that the actual position of the moon is further removed from the horizon than the third longitude. This will result in a later setting of the moon. Accordingly, the correction based on geographic latitude will require addition to the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
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| 46. |
A southerly latitude means that the actual position of the moon is closer to the horizon than the third longitude. This will result in an earlier setting of the moon. Accordingly, the correction based on geographic latitude will require subtraction from the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
|
| 47. |
Our translation represents a correction of the standard printed text of the Mishneh Torah.
|
| 48. |
It is possible that the Rambam's wording alludes to a concept mentioned previously, that the calculations he suggests are applicable only at the beginning of the month, when the new moon might be sighted.
|
| 49. |
I.e., barring clouds, as explained at the beginning of the following chapter.
|
| 50. |
As mentioned at the beginning of this chapter, the first longitude gives us information regarding the size of the moon's crescent and the difference between the moon's setting and that of the sun. When the first longitude is sufficiently large or when it is sufficiently small, it is possible to determine whether or not the moon will be sighted without considering extenuating factors - e.g., its longitude, the inclination of the constellation in which it is located, and the extent of that inclination. When, however, the first longitude is of intermediate length, these extenuating factors must be considered. The establishment of a systematic method of considering these factors is the purpose of all the computations mentioned in this chapter.
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| 51. |
See Halachot 13 and 14.
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| 52. |
As the Rambam mentioned at the very beginning of this discussion (Chapter 11, Halachah 6), the figures that he gives are not exact. They do, however, give us sufficient information to determine when and where the moon will be sighted.
|
| 53. |
Rosh HaShanah 25a, commenting on Psalms 104:19.
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| 54. |
Loc. cit.
|
| 55. |
Commenting on I Chronicles 12:32, "From the descendants of Yissachar, men who had understanding of the times...," Bereshit Rabbah 72:5 explains that the sages of the tribe of Yissachar were those responsible for the determination of the calendar. (See also the commentary of the Radak on this verse.)
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| 56. |
The context of this commentary is not a proper place for a full discussion of the Rambam's perspective on the supposed conflicts between science and the Torah. It must be noted, however, that the statements made here, emphasizing the importance of the empirical evidence of science, should not be interpreted as indicating that the perspective science adopts at any given time should be accepted in place of the Torah's teachings. In this context, it is worthy to quote the Rambam's statements in Hilchot Shechitah 10:13:
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| 57. |
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah; it differs slightly from the standard printed text.
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Hayom Yom:
• English Text | Video Class
• Friday, Shevat 12, 5776 · 22 January 2016
"Today's Day"
Monday Sh'vat 12 5703
Torah lessons: Chumash: B'shalach, Sheini with Rashi.
Tehillim: 66-68.
Tanya: For the coming (p. 85)...more spiritual and refined. (p. 85).
Intellect and excitement are two separate worlds. Intellect - a world cold and settled; excitement - a world seething and impetuous. Man's avoda is to combine them, unite them. The impetuousness then becomes transformed into a longing, and the intellect into the guide in a life of avoda and action.
Hayom Yom:
• English Text | Video Class
• Friday, Shevat 12, 5776 · 22 January 2016
"Today's Day"
Monday Sh'vat 12 5703
Torah lessons: Chumash: B'shalach, Sheini with Rashi.
Tehillim: 66-68.
Tanya: For the coming (p. 85)...more spiritual and refined. (p. 85).
Intellect and excitement are two separate worlds. Intellect - a world cold and settled; excitement - a world seething and impetuous. Man's avoda is to combine them, unite them. The impetuousness then becomes transformed into a longing, and the intellect into the guide in a life of avoda and action.
---------------------
• Daily Thought:
Intolerance
Intolerance lies at the core of evil.
Not the intolerance that results from any threat or danger. Not the intolerance that arises from negative experience. Just intolerance of another being who dares to exist, who dares to diminish the space in the universe left for you. Intolerance without cause.
It is so deep within us, because every human being secretly desires the entire universe to himself. Our only way out is to learn compassion without cause.
---------------------
• Daily Thought:
Intolerance
Intolerance lies at the core of evil.
Not the intolerance that results from any threat or danger. Not the intolerance that arises from negative experience. Just intolerance of another being who dares to exist, who dares to diminish the space in the universe left for you. Intolerance without cause.
It is so deep within us, because every human being secretly desires the entire universe to himself. Our only way out is to learn compassion without cause.
---------------------
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