Torah Reading: Beshalach (Exodus 13:
7 After Pharaoh had let the people go, God did not guide them to the highway that goes through the land of the P’lishtim, because it was close by — God thought that the people, upon seeing war, might change their minds and return to Egypt. 18 Rather, God led the people by a roundabout route, through the desert by the Sea of Suf. The people of Isra’el went up from the land of Egypt fully armed.
19 Moshe took the bones of Yosef with him, for Yosef had made the people of Isra’el swear an oath when he said, “God will certainly remember you; and you are to carry my bones up with you, away from here.”
20 They traveled from Sukkot and set up camp in Etam, at the edge of the desert. 21 Adonai went ahead of them in a column of cloud during the daytime to lead them on their way, and at night in a column of fire to give them light; thus they could travel both by day and by night. 22 Neither the column of cloud by day nor the column of fire at night went away from in front of the people.
14:1 Adonai said to Moshe, 2 “Tell the people of Isra’el to turn around and set up camp in front of Pi-Hachirot, between Migdol and the sea, in front of Ba‘al-Tz’fon; camp opposite it, by the sea. 3 Then Pharaoh will say that the people of Isra’el are wandering aimlessly in the countryside, the desert has closed in on them. 4 I will make Pharaoh so hardhearted that he will pursue them; thus I will win glory for myself at the expense of Pharaoh and all his army, and the Egyptians will realize at last that I am Adonai.” The people did as ordered.
5 When the king of Egypt was told that the people had fled, Pharaoh and his servants had a change of heart toward the people. They said, “What have we done, letting Isra’el stop being our slaves?” 6 So he prepared his chariots and took his people with him — 7 he took 600 first-quality chariots, as well as all the other chariots in Egypt, along with their commanders. 8 Adonai made Pharaoh hardhearted, and he pursued the people of Isra’el, as they left boldly. (ii) 9 The Egyptians went after them, all the horses and chariots of Pharaoh, with his cavalry and army, and overtook them as they were encamped by the sea, by Pi-Hachirot, in front of Ba‘al-Tz’fon. 10 As Pharaoh approached, the people of Isra’el looked up and saw the Egyptians right there, coming after them. In great fear the people of Isra’el cried out to Adonai 11 and said to Moshe, “Was it because there weren’t enough graves in Egypt that you brought us out to die in the desert? Why have you done this to us, bringing us out of Egypt? 12 Didn’t we tell you in Egypt to let us alone, we’ll just go on being slaves for the Egyptians? It would be better for us to be the Egyptians’ slaves than to die in the desert!” 13 Moshe answered the people, “Stop being so fearful! Remain steady, and you will see how Adonai is going to save you. He will do it today — today you have seen the Egyptians, but you will never see them again! 14 Adonai will do battle for you. Just calm yourselves down!”
(A: iii) 15 Adonai asked Moshe, “Why are you crying to me? Tell the people of Isra’el to go forward! 16 Lift your staff, reach out with your hand over the sea, and divide it in two. The people of Isra’el will advance into the sea on dry ground. 17 As for me, I will make the Egyptians hardhearted; and they will march in after them; thus I will win glory for myself at the expense of Pharaoh and all his army, chariots and cavalry. 18 Then the Egyptians will realize that I am Adonai, when I have won myself glory at the expense of Pharaoh, his chariots and his cavalry.”
19 Next, the angel of God, who was going ahead of the camp of Isra’el, moved away and went behind them; and the column of cloud moved away from in front of them and stood behind them. 20 It stationed itself between the camp of Egypt and the camp of Isra’el — there was cloud and darkness here, but light by night there; so that the one did not come near the other all night long.
21 Moshe reached his hand out over the sea, and Adonai caused the sea to go back before a strong east wind all night. He made the sea become dry land, and its water was divided in two. 22 Then the people of Isra’el went into the sea on the dry ground, with the water walled up for them on their right and on their left.
23 The Egyptians continued their pursuit, going after them into the sea — all Pharaoh’s horses, chariots and cavalry. 24 Just before dawn, Adonai looked out on the Egyptian army through the column of fire and cloud and threw them into a panic. 25 He caused the wheels of their chariots to break off, so that they could move only with difficulty. The Egyptians said, “Adonai is fighting for Isra’el against the Egyptians! Let’s get away from them!”
(A: iv, S: iii) 26 Adonai said to Moshe, “Reach your hand out over the sea, and the water will return and cover the Egyptians with their chariots and cavalry.” 27 Moshe reached his hand out over the sea, and by dawn the sea had returned to its former depth. The Egyptians tried to flee, but Adonai swept them into the sea. 28 The water came back and covered all the chariots and cavalry of Pharaoh’s army who had followed them into the sea — not even one of them was left. 29 But the people of Isra’el walked on dry ground in the sea, with the water walled up for them on their right and on their left.
30 On that day, Adonai saved Isra’el from the Egyptians; Isra’el saw the Egyptians dead on the shore. 31 When Isra’el saw the mighty deed that Adonai had performed against the Egyptians, the people feared Adonai, and they believed in Adonai and in his servant Moshe.
15:1 Then Moshe and the people of Isra’el sang this song to Adonai:
“I will sing to Adonai, for he is highly exalted:
the horse and its rider he threw in the sea.
2 Yah is my strength and my song,
and he has become my salvation.
This is my God: I will glorify him;
my father’s God: I will exalt him.
3 Adonai is a warrior;
Adonai is his name.
4 Pharaoh’s chariots and his army
he hurled into the sea.
His elite commanders
were drowned in the Sea of Suf.
5 The deep waters covered them;
they sank to the depths like a stone.
6 Your right hand, Adonai, is sublimely powerful;
your right hand, Adonai, shatters the foe.
7 By your great majesty you bring down your enemies;
you send out your wrath to consume them like stubble.
8 With a blast from your nostrils the waters piled up —
the waters stood up like a wall,
the depths of the sea became firm ground.
9 The enemy said, ‘I will pursue and overtake,
divide the spoil and gorge myself on them.
I will draw my sword; my hand will destroy them.’
10 You blew with your wind, the sea covered them,
they sank like lead in the mighty waters.
11 Who is like you, Adonai, among the mighty?
Who is like you, sublime in holiness,
awesome in praises, working wonders?
12 You reached out with your right hand:
the earth swallowed them.
13 In your love, you led the people you redeemed;
in your strength, you guided them to your holy abode.
14 The peoples have heard, and they tremble;
anguish takes hold of those living in P’leshet;
15 then the chiefs of Edom are dismayed;
trepidation seizes the heads of Mo’av;
all those living in Kena‘an are melted away.
16 Terror and dread fall on them;
by the might of your arm they are still as stone
until your people pass over, Adonai,
till the people you purchased pass over.
17 You will bring them in and plant them
on the mountain which is your heritage,
the place, Adonai, that you made your abode,
the sanctuary, Adonai, which your hands established.
18 Adonai will reign forever and ever.
19 For the horses of Pharaoh went with his chariots
and with his cavalry into the sea,
but Adonai brought the sea waters back upon them,
while the people of Isra’el walked on dry land
in the midst of the sea!”
20 Also Miryam the prophet, sister of Aharon, took a tambourine in her hand; and all the women went out after her with tambourines, dancing, 21 as Miryam sang to them:
“Sing to Adonai, for he is highly exalted!
The horse and its rider he threw in the sea!”
22 Moshe led Isra’el onward from the Sea of Suf. They went out into the Shur Desert; but after traveling three days in the desert, they had found no water. 23 They arrived at Marah but couldn’t drink the water there, because it was bitter. This is why they called it Marah [bitterness]. 24 The people grumbled against Moshe and asked, “What are we to drink?” 25 Moshe cried to Adonai; and Adonai showed him a certain piece of wood, which, when he threw it into the water, made the water taste good. There Adonai made laws and rules of life for them, and there he tested them. 26 He said, “If you will listen intently to the voice of Adonai your God, do what he considers right, pay attention to his mitzvot and observe his laws, I will not afflict you with any of the diseases I brought on the Egyptians; because I am Adonai your healer.”
(A: v, S: iv) 27 They came to Eilim, where there were twelve springs and seventy palm trees, and camped there by the water.
16:1 They traveled on from Eilim, and the whole community of the people of Isra’el arrived at the Seen Desert, between Eilim and Sinai, on the fifteenth day of the second month after leaving the land of Egypt. 2 There in the desert the whole community of the people of Isra’el grumbled against Moshe and Aharon. 3 The people of Isra’el said to them, “We wish Adonai had used his own hand to kill us off in Egypt! There we used to sit around the pots with the meat boiling, and we had as much food as we wanted. But you have taken us out into this desert to let this whole assembly starve to death!”
4 Adonai said to Moshe, “Here, I will cause bread to rain down from heaven for you. The people are to go out and gather a day’s ration every day. By this I will test whether they will observe my Torah or not. 5 On the sixth day, when they prepare what they have brought in, it will turn out to be twice as much as they gather on the other days.” 6 Moshe and Aharon said to all the people of Isra’el, “This evening, you will realize that it has been Adonai who brought you out of Egypt; 7 and in the morning, you will see Adonai’s glory. For he has listened to your grumblings against Adonai — what are we that you should grumble against us?” 8 Moshe added, “What I have said will happen when Adonai gives you meat to eat this evening and your fill of bread tomorrow morning. Adonai has listened to your complaints and grumblings against him — what are we? Your grumblings are not against us but against Adonai.”
9 Moshe said to Aharon, “Say to the whole community of Isra’el, ‘Come close, into the presence of Adonai, for he has heard your grumblings.’” 10 As Aharon spoke to the whole community of the people of Isra’el, they looked toward the desert; and there before them the glory of Adonai appeared in the cloud; (A: vi, S: v) 11 and Adonai said to Moshe, 12 “I have heard the grumblings of the people of Isra’el. Say to them: ‘At dusk you will be eating meat, and in the morning you will have your fill of bread. Then you will realize that I am Adonai your God.’”
13 That evening, quails came up and covered the camp; while in the morning there was a layer of dew all around the camp. 14 When the dew had evaporated, there on the surface of the desert was a fine flaky substance, as fine as frost on the ground. 15 When the people of Isra’el saw it, they asked each other, “Man hu? [What is it?]” because they didn’t know what it was. Moshe answered them, “It is the bread which Adonai has given you to eat. 16 Here is what Adonai has ordered: each man is to gather according to his appetite — each is to take an ‘omer [two quarts] per person for everyone in his tent.” 17 The people of Isra’el did this. Some gathered more, some less; 18 but when they put it in an ‘omer-measure, whoever had gathered much had no excess; and whoever had gathered little had no shortage; nevertheless each person had gathered according to his appetite.
19 Moshe told them, “No one is to leave any of it till morning.” 20 But they didn’t pay attention to Moshe, and some kept the leftovers until morning. It bred worms and rotted, which made Moshe angry at them. 21 So they gathered it morning after morning, each person according to his appetite; but as the sun grew hot, it melted.
22 On the sixth day they gathered twice as much bread, two ‘omers per person; and all the community leaders came and reported to Moshe. 23 He told them, “This is what Adonai has said: ‘Tomorrow is a holy Shabbat for Adonai. Bake what you want to bake; boil what you want to boil; and whatever is left over, set aside and keep for the morning.’” 24 They set it aside till morning, as Moshe had ordered; and it didn’t rot or have worms. 25 Moshe said, “Today, eat that; because today is a Shabbat for Adonai — today you won’t find it in the field. 26 Gather it six days, but the seventh day is the Shabbat — on that day there won’t be any.” 27 However, on the seventh day, some of the people went out to gather and found none.
28 Adonai said to Moshe, “How long will you refuse to observe my mitzvot and teachings? 29 Look, Adonai has given you the Shabbat. This is why he is providing bread for two days on the sixth day. Each of you, stay where you are; no one is to leave his place on the seventh day.” (S: vi) 30 So the people rested on the seventh day.
31 The people called the food man. It was like coriander seed, white; and it tasted like honey cakes. 32 Moshe said, “Here is what Adonai has ordered: ‘Let two quarts of man be kept through all your generations, so that they will be able to see the bread which I fed you in the desert when I brought you out of Egypt.’” 33 Moshe said to Aharon, “Take a jar, put in it two quarts of man, and set it aside before Adonai to be kept through all your generations.” 34 Just as Adonai ordered Moshe, Aharon set it aside before the testimony to be kept. 35 The people of Isra’el ate man for forty years, until they came to an inhabited land. They ate man until they arrived at the borders of the land of Kena‘an. 36 (An ‘omer is one-tenth of an eifah [which is a bushel dry-measure].)
17:1 (vii) The whole community of the people of Isra’el left the Seen Desert, traveling in stages, as Adonai had ordered, and camped at Refidim; but there was no water for the people to drink. 2 The people quarreled with Moshe, demanding, “Give us water to drink!” But Moshe replied, “Why pick a fight with me? Why are you testing Adonai?” 3 However, the people were thirsty for water there and grumbled against Moshe, “For what did you bring us up from Egypt? To kill us, our children and our livestock with thirst?”
4 Moshe cried out to Adonai, “What am I to do with these people? They’re ready to stone me!” 5 Adonai answered Moshe, “Go on ahead of the people, and bring with you the leaders of Isra’el. Take your staff in your hand, the one you used to strike the river; and go. 6 I will stand in front of you there on the rock in Horev. You are to strike the rock, and water will come out of it, so the people can drink.” Moshe did this in the sight of the leaders of Isra’el. 7 The place was named Massah [testing] and M’rivah [quarreling] because of the quarreling of the people of Isra’el and because they tested Adonai by asking, “Is Adonai with us or not?”
8 Then ‘Amalek came and fought with Isra’el at Refidim. 9 Moshe said to Y’hoshua, “Choose men for us, go out, and fight with ‘Amalek. Tomorrow I will stand on top of the hill with God’s staff in my hand.” 10 Y’hoshua did as Moshe had told him and fought with ‘Amalek. Then Moshe, Aharon and Hur went up to the top of the hill. 11 When Moshe raised his hand, Isra’el prevailed; but when he let it down, ‘Amalek prevailed. 12 However, Moshe’s hands grew heavy; so they took a stone and put it under him, and he sat on it. Aharon and Hur held up his hands, the one on the one side and the other on the other; so that his hands stayed steady until sunset. 13 Thus Y’hoshua defeated ‘Amalek, putting their people to the sword.
(Maftir) 14 Adonai said to Moshe, “Write this in a book to be remembered, and tell it to Y’hoshua: I will completely blot out any memory of ‘Amalek from under heaven.” 15 Moshe built an altar, called it Adonai Nissi [Adonai is my banner/miracle], 16 and said, “Because their hand was against the throne of Yah, Adonai will fight ‘Amalek generation after generation.”
)
Haftarah: (Judges 4:4 Now D’vorah, a woman and a prophet, the wife of Lapidot, was judging Isra’el at that time. 5 She used to sit under D’vorah’s Palm between Ramah and Beit-El, in the hills of Efrayim; and the people of Isra’el would come to her for judgment. 6 She sent for Barak the son of Avino‘am, from Kedesh in Naftali, and said to him: “Adonai has given you this order: ‘Go, march to Mount Tavor, and take with you 10,000 men from the people of Naftali and Z’vulun. 7 I will cause Sisra, the commander of Yavin’s army, to encounter you at the Kishon River with his chariots and troops; and I will hand him over to you.’”
8 Barak answered her: “If you go with me, I’ll go; but if you won’t go with me, I won’t go.” 9 She replied, “Yes, I will gladly go with you; but the way you are doing it will bring you no glory; because Adonai will hand Sisra over to a woman.” Then D’vorah set out and went with Barak to Kedesh. 10 Barak summoned Z’vulun and Naftali to come to Kedesh. Ten thousand men followed him, and D’vorah went up with him.
11 Now Hever the Keini had cut himself off from the rest of Kayin, the descendants of Hovav Moshe’s father-in-law; he had pitched his tent near the oak at Tza‘ananim, which is close to Kedesh. 12 Sisra was informed that Barak the son of Avino‘am had gone up to Mount Tavor. 13 So Sisra rallied his chariots, all 900 iron chariots, and all the troops he had with him, from Haroshet-HaGoyim to the Kishon River.
14 D’vorah said to Barak: “Get going! This is the day when Adonai will hand Sisra over to you! Adonai has gone out ahead of you!” So Barak went down from Mount Tavor with 10,000 men following him; 15 and Adonai threw Sisra, all his chariots and his entire army into a panic before Barak’s sword; so that Sisra got down from his chariot and fled on foot. 16 But Barak pursued the chariots and the army all the way to Haroshet-HaGoyim. Sisra’s entire army was put to the sword; not one man was left.
17 However, Sisra ran on foot to the tent of Ya‘el the wife of Hever the Keini, because there was peace between Yavin the king of Hatzor and the family of Hever the Keini. 18 Ya‘el went out to meet Sisra and said to him, “Come in, my lord; stay here with me; and don’t be afraid.” So he went into her tent, and she covered him with a blanket. 19 He said to her, “Please give me a little water to drink — I’m thirsty.” She opened a goatskin of milk, gave him some to drink, and covered him up again. 20 He said to her, “Stand at the entrance to the tent; and if anyone asks you if somebody is here, say, ‘No.’” 21 But when he was deeply asleep, Ya‘el the wife of Hever took a tent peg and a hammer in her hand, crept in to him quietly and drove the tent peg into his temple, right through to the ground; so that he died without waking up. 22 So here is Barak pursuing Sisra, and Ya‘el steps out to meet him and says, “Come, I will show you the man you are looking for.” He goes into her tent; and there is Sisra, lying dead with the tent peg through his temple.
23 Thus God on that day defeated Yavin the king of Kena‘an in the presence of the people of Isra’el. 24 The hand of the people of Isra’el came down more and more heavily against Yavin the king of Kena‘an, until they had completely destroyed Yavin the king of Kena‘an.
5:1 On that day D’vorah and Barak the son of Avino‘am sang this song:
2 “When leaders in Isra’el dedicate themselves,
and the people volunteer,
you should all bless Adonai.
3 Hear, kings; listen, princes;
I will sing to Adonai!
I will sing praise to Adonai
the God of Isra’el.
4 “Adonai, when you went out from Se‘ir,
when you marched out from the field of Edom;
the earth quaked, and the sky shook;
yes, the clouds poured down torrents.
5 The mountains melted at the presence of Adonai,
at Sinai, before Adonai the God of Isra’el.
6 “In the days of Shamgar the son of ‘Anat,
in the days of Ya‘el, the main roads were deserted;
travelers walked the byways.
7 The rulers ceased in Isra’el, they ceased,
until you arose, D’vorah,
arose a mother in Isra’el.
8 “They chose new gods when war was at the gates.
Was there a shield or spear to be seen
among Isra’el’s forty thousand men?
9 My heart goes out to Isra’el’s leaders
and to those among the people who volunteer.
All of you, bless Adonai.
10 “You who ride white donkeys,
sitting on soft saddle-blankets,
and you walking on the road,
talk about it!
11 Louder than the sound of archers at the watering-holes
will they sound as they retell
the righteous acts of Adonai,
the righteous acts of his rulers in Isra’el.
“Then Adonai’s people marched down to the gates.
12 “Awake, awake, D’vorah!
Awake, awake, break into song!
Arise, Barak! Lead away your captives,
son of Avino‘am!
13 “Then a remnant of the nobles marched down;
the people of Adonai marched down to me like warriors.
14 From Efrayim came those rooted in ‘Amalek.
Behind you, Binyamin is with your peoples.
From Makhir the commanders marched down,
and from Z’vulun those holding the musterer’s staff.
15 The princes of Yissakhar were with D’vorah,
Yissakhar, along with Barak;
into the valley they rushed forth behind him.
Among the divisions of Re’uven
they made great resolutions in their hearts.
16 But why did you stay at the pens for the sheep,
and listen to the shepherd’s flute playing for the flocks?
Concerning the divisions of Re’uven
there were great searchings of heart.
17 Gil‘ad lives beyond the Yarden.
Dan — why does he stay by the ships?
Asher stayed by the shore of the sea,
remaining near its bays.
18 The people of Z’vulun risked their lives,
Naftali too, on the open heights.
19 “Kings came; they fought.
Yes, the kings of Kena‘an fought
at Ta‘anakh, by the waters of Megiddo;
but they took no spoil of silver.
20 They fought from heaven, the stars in their courses;
yes, they fought against Sisra.
21 The Kishon River swept them away,
that ancient river, the Kishon River.
O my soul, march on with strength!
22 Then the horses’ hoofs pounded the ground,
their mighty steeds galloping at full speed.
23 “‘Curse Meroz!’ said the angel of Adonai,
‘Curse the people living there with a bitter punishment
for not coming to help Adonai,
to help Adonai against the mighty warriors.’
24 “Ya‘el will be blessed more than all women.
The wife of Hever the Keini
will be blessed more than any woman in the tent.
25 He asked for water, and she gave him milk;
In an elegant bowl she brought him curds.
26 Then she took a tent peg in her left hand
and a workman’s hammer in her right;
with the hammer she struck Sisra, pierced his skull,
yes, she shattered and crushed his temple.
27 He sank down at her feet, he fell and lay there;
he sank at her feet, he fell —
where he sank down, there he fell dead.
28 “Sisra’s mother looks out the window;
peering out through the lattice she wonders,
‘Why is his chariot so long in coming?
Why are his horses so slow to return?’
29 The wisest of her ladies answer her,
and she repeats it to herself,
30 ‘Of course! They’re collecting and dividing the spoil —
a girl, two girls for every warrior,
for Sisra booty of dyed clothing,
a plunder of colorfully embroidered garments,
two embroidered scarves for every soldier’s neck.’
31 “May all your enemies perish like this, Adonai;
but may those who love him be like the sun
going forth in its glory!”
Then the land had rest for forty years.
Today's Laws & Customs:• Shabbat of Song
This week's Torah reading contains the "song at the sea" sung by the Children of Israel upon their deliverance from the Egyptians, when the Red Sea split to allow them to pass and then drowned their pursuers. Hence this Shabbat is designated as Shabbat Shirah, "Shabbat of song."
Our sages tell us that the birds in the sky joined our ancestors in their singing; for this reason it is customary to put out food for the birds for this Shabbat (to avoid the possibility of transgressing the laws of Shabbat, the food should be put out before Shabbat).
Links: The Chassidic Masters on song; Miriam's song
Today in Jewish History:
• Passing of Rebbetzin Shterna Sarah Schneersohn (1942)
Wife of the fifth Lubavitcher Rebbe, Rabbi Sholom DovBer Schneerson, and mother of the sixth Rebbe, Rabbi Yosef Yitzchak, Rebbetzin Shterna Sarah (1860-1942) lived through the upheavals of the first half of the 20th century. She fled the advancing front of World War I from Lubavitch to Rostov, where her husband passed away in 1920 at age 59. In 1927, she witnessed the arrest of her son by Stalin's henchmen the night he was taken away and sentenced to death, G-d forbid, for his efforts to keep Judaism alive throughout the Soviet empire. After Rabbi Yosef Yitzchak's release, the family resettled in Latvia and later, Poland; in 1940, they survived the bombing of Warsaw, were rescued from Nazi-occupied city, and emigrated to the United States. Rebbetzin Shterna Sarah passed away in New York on the 13th of Shevat of 1942.
• Auschwitz Liberated (1945)
On January 27, 1945, the Russian army arrived in Auschwitz, the most infamous of the Nazi death camps, and liberated some 7,000 survivors—those left behind as unfit to join the evacuation "Death March."
Link: Auschwitz• Daily Study:
Chitas and Rambam for today:
Chumash: Beshalach, 7th Portion Exodus 17:1-17:16 with Rashi
• English / Hebrew Linear Translation | Video Class• Exodus Chapter 17
1The entire community of the children of Israel journeyed from the desert of Sin to their travels by the mandate of the Lord. They encamped in Rephidim, and there was no water for the people to drink. אוַ֠יִּסְע֠וּ כָּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל מִמִּדְבַּר־סִ֛ין לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהֹוָ֑ה וַיַּֽחֲנוּ֙ בִּרְפִידִ֔ים וְאֵ֥ין מַ֖יִם לִשְׁתֹּ֥ת הָעָֽם:
2So the people quarreled with Moses, and they said, Give us water that we may drink Moses said to them, Why do you quarrel with me? Why do you test the Lord? בוַיָּ֤רֶב הָעָם֙ עִם־משֶׁ֔ה וַיֹּ֣אמְר֔וּ תְּנוּ־לָ֥נוּ מַ֖יִם וְנִשְׁתֶּ֑ה וַיֹּ֤אמֶר לָהֶם֙ משֶׁ֔ה מַה־תְּרִיבוּן֙ עִמָּדִ֔י מַה־תְּנַסּ֖וּן אֶת־יְהֹוָֽה:
Why do you test the Lord: saying, “Can He give water in an arid land?” מה תנסון: לומר היוכל לתת מים בארץ ציה:
3The people thirsted there for water, and the people complained against Moses, and they said, Why have you brought us up from Egypt to make me and my children and my livestock die of thirst? גוַיִּצְמָ֨א שָׁ֤ם הָעָם֙ לַמַּ֔יִם וַיָּ֥לֶן הָעָ֖ם עַל־משֶׁ֑ה וַיֹּ֗אמֶר לָ֤מָּה זֶּה֙ הֶֽעֱלִיתָ֣נוּ מִמִּצְרַ֔יִם לְהָמִ֥ית אֹתִ֛י וְאֶת־בָּנַ֥י וְאֶת־מִקְנַ֖י בַּצָּמָֽא:
4Moses cried out to the Lord, saying, What shall I do for this people? Just a little longer and they will stone me! דוַיִּצְעַ֤ק משֶׁה֙ אֶל־יְהֹוָ֣ה לֵאמֹ֔ר מָ֥ה אֶֽעֱשֶׂ֖ה לָעָ֣ם הַזֶּ֑ה ע֥וֹד מְעַ֖ט וּסְקָלֻֽנִי:
Just a little longer: If I wait just a little longer, they will stone me. עוד מעט: אם אמתין עוד מעט וסקלוני:
5And the Lord said to Moses, Pass before the people and take with you [some] of the elders of Israel, and take into your hand your staff, with which you struck the Nile, and go. הוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲבֹר֙ לִפְנֵ֣י הָעָ֔ם וְקַ֥ח אִתְּךָ֖ מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וּמַטְּךָ֗ אֲשֶׁ֨ר הִכִּ֤יתָ בּוֹ֙ אֶת־הַיְאֹ֔ר קַ֥ח בְּיָֽדְךָ֖ וְהָלָֽכְתָּ:
Pass before the people: And see whether they stone you. Why have you slandered My children?-[from Tanchuma Beshallach 22] עבר לפני העם: וראה אם יסקלוך, למה הוצאת לעז על בני:
and take with you [some] of the elders of Israel: for testimony, so that they shall witness that through you the water comes out of the rock, and they [the Israelites] will not say that there were water fountains there from days of yore. — [from Mechilta] וקח אתך מזקני ישראל: לעדות שיראו שעל ידך המים יוצאים מן הצור, ולא יאמרו מעיינות היו שם מימי קדם:
your staff, with which you struck the Nile: Why must Scripture state "with which you struck the Nile"? [To point out what] the Israelites were saying about the staff, [namely] that it was ready only for retribution. With it, Pharaoh and the Egyptians were smitten with many plagues, both in Egypt and by the sea. Therefore, it is stated: “with which you struck the Nile.” Now they will see that it [the staff] is ready for good as well. — [from Mechilta, Exod. Rabbah 26:2] ומטך אשר הכית בו את היאר: מה תלמוד לומר אשר הכית בו את היאור, אלא שהיו ישראל אומרים על המטה שאינו מוכן אלא לפורעניות, בו לקה פרעה ומצרים כמה מכות במצרים ועל הים, לכן נאמר אשר הכית בו את היאר, יראו עתה שאף לטובה הוא מוכן:
6Behold, I shall stand there before you on the rock in Horeb, and you shall strike the rock, and water will come out of it, and the people will drink Moses did so before the eyes of the elders of Israel. והִנְנִ֣י עֹמֵד֩ לְפָנֶ֨יךָ שָּׁ֥ם | עַל־הַצּוּר֘ בְּחֹרֵב֒ וְהִכִּ֣יתָ בַצּ֗וּר וְיָֽצְא֥וּ מִמֶּ֛נּוּ מַ֖יִם וְשָׁתָ֣ה הָעָ֑ם וַיַּ֤עַשׂ כֵּן֙ משֶׁ֔ה לְעֵינֵ֖י זִקְנֵ֥י יִשְׂרָאֵֽל:
and you shall strike the rock: Heb. וְהִכִּיתָ בַצּוּר. It does not say עַל-הַצּוּר, upon the rock, but בַצּוּר, [lit., into the rock]. From here [we deduce] that the staff was of a hard substance called sapphire, and the rock was split by it. — [from Mechilta] והכית בצור: על הצור לא נאמר אלא בצור, מכאן שהמטה היה של מין דבר חזק ושמו סנפרינון והצור נבקע מפניו:
7He named the place Massah [testing] and Meribah [quarreling] because of the quarrel of the children of Israel and because of their testing the Lord, saying, Is the Lord in our midst or not? זוַיִּקְרָא֙ שֵׁ֣ם הַמָּק֔וֹם מַסָּ֖ה וּמְרִיבָ֑ה עַל־רִ֣יב | בְּנֵ֣י יִשְׂרָאֵ֗ל וְעַ֨ל נַסֹּתָ֤ם אֶת־יְהֹוָה֙ לֵאמֹ֔ר הֲיֵ֧שׁ יְהֹוָ֛ה בְּקִרְבֵּ֖נוּ אִם־אָֽיִן:
8Amalek came and fought with Israel in Rephidim. חוַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־יִשְׂרָאֵ֖ל בִּרְפִידִֽם:
Amalek came, etc.: He [God] juxtaposed this section to this verse, ["Is the Lord in our midst or not? "] implying: “I am always among you, and [I am] always prepared for all your necessities, but you say, Is the Lord in our midst or not?’ By your life, the dog will come and bite you, and you will cry out to Me, and [then] you will know where I am ” This can be compared to a man who mounted his son on his shoulder and set out on the road. Whenever his son saw something, he would say, “Father, take that thing and give it to me,” and he [the father] would give it to him. They met a man, and the son said to him, “Have you seen my father?” So his father said to him, “You don’t know where I am?” He threw him [his son] down off him, and a dog came and bit him [the son]. — [from Tanchuma, Yithro 3; Exod. Rabbah 26:2] ויבא עמלק וגו': סמך פרשה זו למקרא זה, לומר תמיד אני ביניכם ומזומן לכל צרכיכם, ואתם אומרים (פסוק ז) היש ה' בקרבנו אם אין, חייכם שהכלב בא ונושך אתכם ואתם צועקים אלי ותדעון היכן אני. משל לאדם שהרכיב בנו על כתפו ויצא לדרך, היה אותו הבן רואה חפץ ואומר, אבא טול חפץ זה ותן לי, והוא נותן לו, וכן שניה וכן שלישית, פגעו באדם אחד, אמר לו אותו הבן ראית את אבא. אמר לו אביו אינך יודע היכן אני, השליכו מעליו ובא הכלב ונשכו:
9So Moses said to Joshua, Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand טוַיֹּ֨אמֶר משֶׁ֤ה אֶל־יְהוֹשֻׁ֨עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּֽעֲמָלֵ֑ק מָחָ֗ר אָֽנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָֽאֱלֹהִ֖ים בְּיָדִֽי:
Pick…for us: For me and for you. From here the Sages stated: “Your disciple’s honor shall be as dear to you as your own honor” (Avoth 4:12). How do we know that you should honor your peer as you revere your mentor? For it is said: “Aaron said to Moses, I beseech you, my lord’ ” (Num. 12:11). Now was Aaron not older than Moses? Yet he [Aaron] considers his peer as his mentor. And how do we know that one must revere his mentor as he reveres Heaven? For it is said: “My lord, Moses, destroy them” (Num. 11:28). Destroy them [Eldad and Medad] from the world. They deserve to be annihilated because they are rebelling against you, [which is] tantamount to having rebelled against the Holy One, blessed be He. — [from Mechilta; Tanchuma, Beshallach 26] בחר לנו: לי ולך, השוהו לו, מכאן אמרו יהי כבוד תלמידך חביב עליך כשלך וכבוד חבירך כמורא רבך, מנין שנאמר (במדבר יב יא) ויאמר אהרן אל משה בי א-דני והלא אהרן גדול מאחיו היה ועושה את חבירו כרבו. ומורא רבך כמורא שמים מנין, שנאמר (שם יא כח) אדוני משה כלאם, כלם מן העולם, חייבין הם כלייה, המורדים בך, כאלו מרדו בהקב"ה:
and go out and fight: Go out of the cloud and fight with them. — [from Mechilta and Exod. Rabbah, end of Beshallach] וצא הלחם: צא מן הענן והלחם בו:
Tomorrow: At the time of the battle, I will stand. מחר: בעת המלחמה אנכי נצב:
Pick men for us: Heb. אִנָשִׁים, mighty men, and God-fearing [men] so that their merit will help us (Mechilta d’Rabbi Shimon ben Yochai, Pirkei d’Rabbi Eliezer ch. 44, Yalkut Shimoni, Jonathan). Another explanation: who know how to counteract witchcraft, because the Amalekites were sorcerers. בחר לנו אנשים: גבורים ויראי חטא שתהא זכותן מסייעתן. דבר אחר בחר לנו אנשים שיודעין לבטל כשפים לפי שבני עמלק מכשפין היו:
10Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill. יוַיַּ֣עַשׂ יְהוֹשֻׁ֗עַ כַּֽאֲשֶׁ֤ר אָֽמַר־לוֹ֙ משֶׁ֔ה לְהִלָּחֵ֖ם בַּֽעֲמָלֵ֑ק וּמשֶׁה֙ אַֽהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה:
and Moses, Aaron, and Hur: From here [we deduce] that on a fast day, three people are required to go before the ark [to lead the prayers], for they were fasting. — [from Mechilta] ומשה אהרן וחור: מכאן לתענית שצריכים שלשה לעבור לפני התיבה, שבתענית היו שרויים:
Hur: He was the son of Miriam, and Caleb, her husband. — [from Sotah 11b] חור: בנה של מרים היה וכלב בעלה:
11It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail. יאוְהָיָ֗ה כַּֽאֲשֶׁ֨ר יָרִ֥ים משֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַֽאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק:
when Moses would raise his hand: Did Moses’ hands then make them victorious in battle, etc.? [Rather this is to tell you that when the Israelites looked up and subjugated their hearts to their Father in heaven, they would prevail, and if not, they would fall,] as is found in Rosh Hashanah (29a). כאשר ירים משה ידו: וכי ידיו של משה נוצחות היו המלחמה וכו' כדאיתא בראש השנה (כט א):
12Now Moses hands were heavy; so they took a stone and placed it under him, and he sat on it. Aaron and Hur supported his hands, one from this [side], and one from that [side]; so he was with his hands in faith until sunset. יבוִידֵ֤י משֶׁה֙ כְּבֵדִ֔ים וַיִּקְחוּ־אֶ֛בֶן וַיָּשִׂ֥ימוּ תַחְתָּ֖יו וַיֵּ֣שֶׁב עָלֶ֑יהָ וְאַֽהֲרֹ֨ן וְח֜וּר תָּֽמְכ֣וּ בְיָדָ֗יו מִזֶּ֤ה אֶחָד֙ וּמִזֶּ֣ה אֶחָ֔ד וַיְהִ֥י יָדָ֛יו אֱמוּנָ֖ה עַד־בֹּ֥א הַשָּֽׁמֶשׁ:
Now Moses’ hands were heavy: Since he had been lax in [the performance of] the commandment [of warring against Amalek] and had appointed someone else in his stead, his hands became heavy. — [from Mechilta] וידי משה כבדים: בשביל שנתעצל במצוה ומנה אחר תחתיו, נתייקרו ידיו:
so they took: [I.e.,] Aaron and Hur. ויקחו: אהרן וחור:
a stone and placed it under him: But he [Moses] did not sit on a mattress or on a pillow, [because] he said, "Israel is in a state of pain. I too will be with them in pain."-[from Ta’anith 11a] אבן וישימו תחתיו: ולא ישב לו על כר וכסת. אמר ישראל שרויין בצער, אף אני אהיה עמהם בצער:
so he was with his hands in faith: And Moses was with his hands in faith, spread out toward heaven in a faithful and proper prayer. ויהי ידיו אמונה: ויהי משה ידיו באמונה פרושות השמים בתפלה נאמנה ונכונה:
until sunset: For the Amalekites calculated the hours [i.e., the time] with their astrology [to determine] in what hour they would be victorious, but Moses caused the sun to stand still and confused the hours. — [from Tanchuma 28] עד בא השמש: שהיו עמלקים מחשבין את השעות באצטרולוגיאה באיזו שעה הם נוצחים, והעמיד להם משה חמה וערבב את השעות:
13Joshua weakened Amalek and his people with the edge of the sword. יגוַיַּֽחֲל֧שׁ יְהוֹשֻׁ֛עַ אֶת־עֲמָלֵ֥ק וְאֶת־עַמּ֖וֹ לְפִי־חָֽרֶב:
Joshua weakened: He decapitated their [the Amalekites’] strongest warriors, and he left over only the weak among them, but he did not slay them all. From here we learn that he did this according to the mandate of the Shechinah. — [from Mechilta] ויחלש יהושע: חתך ראשי גבוריו ולא השאיר אלא חלשים שבהם ולא הרגם כולם, מכאן אנו למדין שעשה על פי הדבור של שכינה:
14The Lord said to Moses, Inscribe this [as] a memorial in the book, and recite it into Joshua's ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־ משֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאָזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם:
Inscribe this [as] a memorial: namely that Amalek came to attack the Israelites before all [other] nations [dared to do so]. כתב זאת זכרון: שבא עמלק להזדווג לישראל קודם לכל האומות:
and recite it into Joshua’s ears: [Joshua] was destined to bring Israel into the land [of Israel and] to pay him [Amalek] his recompense. Here it was hinted to Moses that Joshua would bring Israel into the land. — [from Tanchuma 28, Mechilta] ושים באזני יהושע: המכניס את ישראל לארץ, שיצוה את ישראל לשלם לו את גמולו, כאן נרמז לו למשה שיהושע מכניס את ישראל לארץ:
I will surely obliterate the remembrance of Amalek: Therefore, I admonish you in this manner, because I want to obliterate him. כי מחה אמחה: לכך אני מזהירך כן, כי חפץ אני למחותו:
15Then Moses built an altar, and he named it The Lord is my miracle טווַיִּ֥בֶן משֶׁ֖ה מִזְבֵּ֑חַ וַיִּקְרָ֥א שְׁמ֖וֹ יְהֹוָ֥ה | נִסִּֽי:
and he named it: The altar. — ויקרא שמו: של מזבח:
“The Lord is my miracle”: Heb. ה נִסִּי. The Holy One, blessed be He, wrought a great miracle for us here. Not that the altar is called “The Lord,” but whoever mentions the name of the altar remembers the miracle that the Omnipresent performed: The Lord is our miracle. — [from Mechilta] ה' נסי: הקב"ה עשה לנו כאן נס גדול, לא שהמזבח קרוי ה', אלא המזכיר שמו של מזבח זוכר את הנס שעשה המקום, ה' הוא נס שלנו:
16And he said, For there is a hand on the throne of the Eternal, [that there shall be] a war for the Lord against Amalek from generation to generation. טזוַיֹּ֗אמֶר כִּי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַֽיהֹוָ֖ה בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר:
And he said: [I.e.,] Moses [said]. ויאמר: משה:
For there is a hand on the throne of the Eternal: Heb. כִּי-יָד עַל כֵּס יָ-הּ. The hand of the Holy One, blessed be He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for eternity. Now what is the meaning of כֵּס [as opposed to כִּסֵא and also [why is] the Divine Name divided in half? [I.e., why is the Name יָ-הּ used instead of י-ה-ו-ה ?] [The answer is that] the Holy One, blessed be He, swore that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, as it is said: “The enemy has been destroyed; swords exist forever (לָנֶצַח)” (Ps. 9:7); this [who they are referring to] is Amalek, about whom it is written: “and kept their fury forever (נֶצַח)” (Amos 1:11). "And You have uprooted the cities-their remembrance is lost" (Ps. 9:7) [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord (וַיהוה) shall sit forever” (Ps. 9:8); thus [after Amalek is obliterated] the Name is complete. "He has established His throne (כִּסְאוֹ) for judgment" (Ps. 9:8). Thus the throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete]. — [from Midrash Tanchuma, end of Ki Theitzei] כי יד על כס יה: ידו של הקב"ה הורמה לישבע בכסאו להיות לו מלחמה ואיבה בעמלק עולמית, ומהו כס, ולא נאמר כסא, ואף השם נחלק לחציו, נשבע הקב"ה שאין שמו שלם ואין כסאו שלם עד שימחה שמו של עמלק כולו, וכשימחה שמו יהיה השם שלם והכסא שלם, שנאמר (תהלים ט ז) האויב תמו חרבות לנצח, זהו עמלק שכתוב בו (עמוס א יא) ועברתו שמרה נצח, (תהלים שם) וערים נתשת אבד זכרם המה, מהו אומר אחריו (תהלים ט ח) וה' לעולם ישב, הרי השם שלם, (תהלים שם) כונן למשפט כסאו, הרי כסאו שלם:
---------------------
Daily Tehillim: Chapters 69 - 71
• Hebrew text
• English text
•
Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
---------------------
Tanya: Likutei Amarim, end of Chapter 20• Lessons in Tanya
• Hebrew Text
• English Text
• Audio Class: Listen | Download
• Video Class
• Today's Tanya Lesson • Shabbat, Shevat 13, 5776 · January 23, 2016
Likutei Amarim, end of Chapter 20
אבל עשר בחינות, חכמה בינה דעת כו׳, הן שרש ומקור המחשבה ואין בהם בחינת אותיות עדיין קודם שמתלבשות בלבוש המחשבה
---------------------
Rambam:
• Sefer Hamitzvos:
• English Text | Hebrew Text |
Audio: Listen | Download | Video Class
• Shabbat, Shevat 13, 5776 · January 23, 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.
Full text of this Mitzvah »•
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »• • Blowing Trumpets
• 1 Chapter: Maaser Sheini Maaser Sheini - Chapter 1
• English Text | Hebrew Text | Audio: Listen | Download | Video Class
• Maaser Sheini - Chapter 1
• 3 Chapters: Kiddush HaChodesh Kiddush HaChodesh - Chapter Eighteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Nineteen, Ta'aniyot Ta'aniyot - Chapter One
• English Text | Hebrew Text | Audio: Listen | Download
• Kiddush HaChodesh - Chapter Eighteen
Hayom Yom:
• English Text | Video Class
• Shabbat, Shevat 13, 5776 · 23 January 2016
"Today's Day"
Tuesday Sh'vat 13 5703
Torah lessons: Chumash: B'shalach, Shlishi with Rashi.
Tehillim: 69-71.
Tanya: But the ten (p. 85)...in the world. (p. 87).
Yahrzeit is observed on the anniversary of the day of death even the first year, and even if the day of burial was much later than the day of death.1
When my grandfather (R. Shmuel) was seven, his father (the Tzemach Tzedek) once answered him: The kindness and special quality in G-d's making man upright,2 to walk erectly, is that though he walks on the earth he sees the Heavens; not so with beasts that go on all fours; they see only the earth.
FOOTNOTES
1. Note: This day (Sh'vat 13) marks the Yahrzeit of Rebbetzin Shterna Sara in 5702 (1942). She was the mother of the Rebbe, R. Yosef Yitzchak.
2. Kohelet 7:29.---------------------
But the ten attributes — Chochmah, Binah, Daat, and so on, are the root and source of thought and, before being clothed in the garment of thought, they as yet lack the element of letters.
The letters are formed only when one applies his thoughts to a particular idea or a feeling, as explained further.
Since the intellectual and emotional soul-powers are so subtle and amorphous that they cannot be defined even in terms of the spiritual thought-letters, they are obviously of an altogether different, more spiritual, order than thought, and the spoken word is surely without value in comparison to them. What follows is a description of the process whereby the letters of thought are formed.
למשל כשנופלת איזו אהבה וחמדה בלבו של אדם קודם שעולה מהלב אל המוח לחשב ולהרהר בה
For example, when a man suddenly becomes conscious of a certain love or desire in his heart, before it has risen from the heart to the brain to meditate on it and ponder it,
אין בה בחינת אותיות עדיין, רק חפ׳ פשוט וחשיקה בלב אל הדבר ההוא הנחמד אצלו
it has not yet acquired the element of letters; it is only a pure desire and longing for the object of his affection.
וכל שכן קודם שנפלה התאוה והחמדה בלבו לאותו דבר, רק היתה בכח חכמתו ושכלו וידיעתו
All the more so before he began to feel in his heart a craving and desire for that thing, when it was yet confined within the realm of his intellect (Chochmah), understanding (corresponding to Binah), and knowledge (Daat),
שהיה נודע אצלו אותו דבר שהוא נחמד ונעים וטוב ויפה להשיגו ולידבק בו, כגון ללמוד איזו חכמה או לאכול איזה מאכל ערב
meaning that the thing was known to him to be desirable and gratifying, something good and pleasant to attain and to cling to; as for instance, to study a certain discipline or to eat some delicacy — then, in this state of intellectual appreciation of the desirable object, before the appreciation has even developed into an emotion, there are certainly no “letters” present in one’s mind.
רק לאחר שכבר נפלה החמדה והתאוה בלבו בכח חכמתו ושכלו וידיעתו
Only after the desire and craving have already descended into his heart i.e., after they have developed into emotions through the stimulus of his wisdom, understanding and knowledge,
ואחר כך חזרה ועלתה מהלב למוח לחשב ולהרהר בה איך להוציא תאותו מכח אל הפועל, להשיג המאכל או למידת החכמה בפועל
and only after they have ascended once again from the heart back to the brain, to think and meditate on how to implement his desire by actually obtaining that food or actually studying that subject,
הרי בכאן נולדו בחינת אותיות במוחו, שהן אותיות כלשון עם ועם המדברים ומהרהרים בהם כל עניני העולם
it is only at this point — when one applies his thoughts to implementing his desire — that “letters” are born in one’s mind, corresponding to the language of each of the nations, who employ these letters when speaking and thinking about everything in the world; i.e., each of us thinks in his own language.
“Pure” feeling, however, that is feeling that has not yet reached the “applied”, implemental stage of thought, transcends differences of nation and language, since it does not express itself in “letters”.
From all this we may understand the Alter Rebbe’s earlier statement that a spoken word is utterly without value in comparison with the soul’s intellectual and emotional powers (which are described here, for our purposes, as the essence of the soul). Surely, then, the Divine “Word” by which G‑d creates and animates all the worlds has no value at all next to G‑d, Who is truly and absolutely infinite. Thus all the worlds created and sustained by the Divine Word are as if nonexistent, from G‑d’s perspective, and their presence does not effect any change in His unity. This theme will be further discussed in the following chapter.
——— ● ———
Rambam:
• Sefer Hamitzvos:
• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Shevat 13, 5776 · January 23, 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.
Full text of this Mitzvah »•
Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
---------------------------------------------------------Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »• • Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
------------------------------------------------------------• 1 Chapter: Maaser Sheini Maaser Sheini - Chapter 1
• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Maaser Sheini - Chapter 1
Halacha 1
After1 separating the first tithe every year, we separate the second tithe,2as [Deuteronomy 14:22] states: "You shall certainly tithe the produce of your crops."3 In the third and sixth years [of the seven year agricultural cycle], we separate the tithe for the poor instead of the second tithe, as we explained.4
Halacha 2
The first of Tishrei is the beginning of the year with regard to the reckoning of the tithes5 for grain, legumes,6 and vegetables. Whenever the term Rosh HaShanah is used [with regard to crops], the intent is the first of Tishrei. The fifteenth of Shvat is the beginning of the year with regard to reckoning the tithes for fruit-trees.
What is implied? If grain or legumes7 reach "the phase of tithing"8 before Rosh HaShanah of the third year,9 the second tithe should be separated from them even though they became fully developed and were gathered in the third year. If, however, they did not reach "the phase of tithing" until after Rosh HaShanah of the third year,10the tithe for the poor should be separated from them. Similarly, if fruit from trees reaches "the phase of tithing" before the fifteenth of Shvat in the third year, it should be tithed according to the previous year and the second tithe should be separated from it even though it became fully developed and was gathered at the end of the third year. Similarly, if it reaches "the phase of tithing" before the fifteenth of Shvat in the fourth year, the tithe for the poor should be separated from it even though it became fully developed and was gathered at the end of the fourth year. If it reaches "the phase of tithing" after the fifteenth of Shvat, it should be tithed like the produce of the coming year.
Halacha 3
Even though the fruit of carob trees begin to ripen11 before the fifteenth of Shvat, they should be tithed according to the coming year,12 since [the obligation to] tithe them is of Rabbinic origin.13
It appears to me that this applies only with regard to the carobs that grow in Tzalmona or other similar species that are not fit to be eaten by most people. [Hence,] the obligation to partake of them is Rabbinic in origin.14 It appears to me that other carobs are similar to the rest of the fruit of the trees.15
Halacha 4
Vegetables should be tithed according to the year when they are harvested.16What is implied? If they are harvested on the day of Rosh HaShanah of the third year,17 the tithe for the poor should be separated from them even though they reached "the phase of tithing"18 and [indeed,] fully matured19 in the second year. If they were harvested in the fourth year, the second tithe should be separated from them.
Halacha 5
Similarly, among fruit from trees, only an esrog is like a vegetable,20 [i.e., the laws governing it] whether for tithes or the Sabbatical year are dependent on when it is harvested.
What is implied?21 If it was harvested in the third year after the fifteenth of Shvat, the tithe for the poor should be separated from it even though its growth was completed in the second year. Similarly, if it was gathered in the fourth year before the fifteenth of Shvat, the tithe for the poor should be separated from it.22 If it was harvested in the fourth year after the fifteenth of Shvat, the second tithe should be separated from it.
Halacha 6
Although the laws governing an esrog depend on when it was reaped, when an esrog that grew23 in the sixth year entered the seventh year, tithes must be separated from it.24 [This applies] even though it was only an olive size [at the beginning of the Sabbatical year] and became the size of a loaf of bread [during that year].
Halacha 7
We apply both the stringencies that apply to trees and those that apply to vegetables to caper berries.25 Thus if they grew26 from the second year and then they entered into the third year and were harvested before the fifteenth of Shvat, the first tithe should be separated. Afterwards, another tithe27 should be separated. Afterwards, it should be redeemed28 and then given to the poor.29 The proceeds of the redemption [should be used to purchase food that] is eaten according to the laws of the second tithe. Thus it is as if he separated both the second tithe and the tithe for the poor.
Halacha 8
With regard to rice, millet,30 poppy seed, and sesame seeds, even if the plants took root before Rosh HaShanah, we are concerned only with the completion of [the maturity of] the fruit and thus the tithes are separated as is the produce of the coming year. Similarly, with regard to Egyptian beans, even though a portion of the crop took root before Rosh HaShanah and a portion afterwards, he should gather the entire crop together31 and separate terumahand tithes from the entire crop as one. For everything depends on the produce reaching maturity.32
Halacha 9
When one withheld water from onions that do not produce sprouts33 for 30 days or when one withheld water from onions that are irrigated from three periods34 before Rosh HaShanah, they should be tithed as produce of the previous year.35 If water was withheld from them for less than this - and thus they began to dry up before Rosh HaShanah36 - they should be tithed like produce of the coming year.
Halacha 10
[The following rules apply when] Egyptian beans reached a third of their growth before Rosh HaShanah. If they were sown to produce seed,37 they should be tithed as produce of the previous year.38 If they were sown to produce vegetables,39 they should be tithed as produce of the coming year.40If they were sown to produce seed and vegetables or they were sown to produce seed and then [the owner changed his mind and] thought to use them for vegetables [as well], he should tithe from the seeds for the vegetables and from the vegetables as seeds.41
[Different rules apply if the beans] did not reach one third of their growth before Rosh HaShanah. If they were sown to produce seed, they should be tithed as produce of the previous year, but the vegetables that grow should be tithed as they are harvested, provided they are harvested before Rosh HaShanah.42 If they were harvested after Rosh HaShanah, both the vegetables and the seeds should be tithed as produce of the coming year.43
If they were sown to produce seed and then [the owner changed his mind and] thought to use them for vegetables [only], the ruling follows his thought.44If they were sown to produce vegetables and then [the owner changed his mind and] thought to use them for seed, the thought to use it as seed has no effect on the ruling unless he withholds water from it for three periods45 when [the plants] would be ordinarily be watered,46 and [then,] only when [the plants] reached a third of their growth before Rosh HaShanah.47
[They are, however, governed by different rules] if they did not reach a third of their growth before Rosh HaShanah even though he withheld water from it for three periods when [the plants] would be ordinarily be watered.48 If he sowed it for the purpose of seed and the entire crop grew into fully grown plants before Rosh HaShanah, the seed is tithed as produce of the previous year49and the vegetables are tithed according to when they are harvested.50 If some of the plants reached their full growth and some did not, to this situation, we apply our Sages' statement:51 "He should gather the entire crop together." [Thus he should separate tithes from the entire crop as one,] separating tithes from the seed for the vegetables and from the vegetables as seed.52
Halacha 11
When produce from the second year becomes mixed with produce from the third year or produce from the third year becomes mixed with that of the fourth year, we follow the majority.53 If it is half and half, we separate the second tithe from the entire quantity, but not the tithe for the poor.54 [The rationale is that] the second tithe is a more severe obligation, because it is sacred,55 while the tithe for the poor is ordinary produce. Similarly, when there is a doubt whether produce is from the second year or from the third year, the second tithe should be separated from it.
Halacha 12
Whenever [produce] is exempt from the first tithe, it is also exempt from the second tithe and the tithe for the poor.56 Whenever produce is obligated in the first tithe, it is also obligated in these two. All of the individuals who may separate terumah may also separate [these] tithes and those who are not entitled to separate terumah may not separate these tithes. When any of the individuals with regard to whom it is said that [they should not separateterumah,] but if they separate terumah, the separation is effective57 separate these tithes, their separation is effective. When any of the individuals with regard to whom it is said that their separation of terumah is ineffective58separate these tithes, their separation is ineffective.
Halacha 13
When a person separated the first tithe from produce before the obligation to tithe was established,59 he may snack from it before separating the second tithe. For [separating] the first [tithe] does not create an obligation to separate the second. If, however, an obligation to tithe was established, it is forbidden to snack from it until he separates the second tithe or the tithe for the poor even though he has already separated the first tithe.60
Halacha 14
Since the second tithe must be brought [to Jerusalem],61 it should not be brought from the Diaspora,62 like the firstborn of animals.63 For this reason, our Sages did not obligate the separation of the second tithe in Syria.64
It appears to me that the second tithe that is separated in Babylonia and in Egypt65 should be redeemed and the proceeds taken to Jerusalem. Similarly, it appears to me that the obligation to separate the second tithe in these places was established only so that there would be an obligation to separate the tithe for the poor, so that the poor of the Jewish people could rely on it.66
| FOOTNOTES | |
| 1. |
For preferably, the tithes should be separated in order, as stated in Hilchot Terumah 3:23.
|
| 2. |
Sefer HaMitzvot (positive commandment 128) and Sefer HaChinuch (mitzvah 473) include this commandment among the 613 mitzvot of the Torah. In Sefer HaMitzvot, the Rambam states that separating the second tithe and partaking of it in Jerusalem are considered two facets of one mitzvah. The Ramban (in his Hosafot to Sefer HaMitzvot) differs and considers partaking of the produce in Jerusalem as another positive mitzvah.
|
| 3. |
From the context of the passage, it is obvious that it is referring to another tithe and not to the first tithe which is given to the Levites.
|
| 4. |
Hilchot Matanot Aniyim 6:3; Hilchot Ma'aser 9:3-4.
|
| 5. |
I.e., with regard to the reckoning of the years of the agricultural cycle. These concepts also apply to with regard to the Sabbatical year.
|
| 6. |
This is the popular translation of the Hebrew term kitniyot. More particularly, the Hebrew term includes many species that are not legumes3.
|
| 7. |
Vegetables are not mentioned here, because different laws apply to them, as stated in Halachah 4. With regard to kitniyot, note, however, Halachah 8.
|
| 8. |
I.e., one third of their full growth, as stated in Hilchot Ma'aser 2:5.
|
| 9. |
I.e., they reached this level of growth during the second year of the agricultural cycle. As mentioned above, the second tithe is separated in the second year of the agricultural cycle and the tithe for the poor in the third year.
|
| 10. |
Even though their initial growth was in the second year.
|
| 11. |
Black spots begin to appear upon them. This is "the phase of tithing" for them, as stated in Hilchot Ma'aser 2:5.
|
| 12. |
I.e., the year when they are harvested.
|
| 13. |
See Hilchot Terumah 3:3; Hilchot Ma'aser 1:9.
Because the obligation is Rabbinic in origin, they are tithed like vegetables for the obligation to tithe them is also of Rabbinic origin.
|
| 14. |
According to Scriptural Law, there is no obligation to tithe them, because most people do not partake of them. Nevertheless since there are some who do partake of them, our Sages imposed this obligation.
|
| 15. |
And the mitzvah of tithing them is of Scriptural origin.
The Ra'avad differs with the Rambam, maintaining that the carobs of Tzalmona need not be tithed at all and that the obligation to tithe all trees is Rabbinic in origin. The Ra'avad and the Kessef Mishneh discuss these points at length.
|
| 16. |
Our Sages (Kiddushin 3a) explain the difference between vegetables and other crops. Unlike other crops for which the water from the rains suffice, vegetables require irrigation.
|
| 17. |
It is forbidden for a Jew to harvest produce on Rosh HaShanah. We are speaking about produce belonging to a Jew harvested by a gentile.
|
| 18. |
In contrast to the fruit mentioned in Halachah 4.
|
| 19. |
In contrast to the species mentioned in Halachah 8.
|
| 20. |
For it also requires water from irrigation.
|
| 21. |
Here the Rambam is outlining the laws governing the tithes. The laws governing the Sabbatical year are described in Hilchot Shemitah 4:12.
|
| 22. |
Because with regard to trees, the fourth year does not start until the fifteenth of Shvat.
|
| 23. |
I.e., reached "the phase of tithing."
|
| 24. |
The Ra'avad has a different understanding of Rosh HaShanah 15a-b, the source for the Rambam's ruling and differs on that basis. The Radbaz justifies the Rambam's understanding of that passage and hence his ruling here.
|
| 25. |
The Ra'avad notes that the Rambam's ruling appears to contradict Berachot 36a which cites the position quoted by the Rambam in the name of the School of Shammai, while the School of Hillel considers it only as the fruits of a tree. The Kessef Mishneh justifies the Rambam's ruling, explaining that capers are considered as the fruits of a tree only with regard to the prohibitions ofkilayim and orlah. With regard to the second tithe, by contrast, since there is no loss in observing both stringencies, we follow the stricter ruling.
|
| 26. |
Reaching one third of their growth.
|
| 27. |
Which as reflected in the continuation of the halachah will serve as both the second tithe and the tithe for the poor.
|
| 28. |
As is done with the second tithe.
|
| 29. |
As is done with the tithe for the poor.
|
| 30. |
According to some opinions, the translation of these two terms should be reversed.
|
| 31. |
The Ra'avad questions that Rambam's ruling, for seemingly, if everything depends on when the produce reaches maturity, it is not necessary to gather all the produce together. Instead, it can be tithed as it is gathered. The Kessef Mishneh explains that the Rambam is saying that even if the produce is gathered all together, there is no difficulty. We do not say that the produce is from different years, because everything depends on when the produce reaches maturity. He is not, however, required to gather the produce together.
|
| 32. |
See Halachah 10 where the Rambam mentions other particulars with regard to Egyptian beans.
|
| 33. |
The literal translation of the Rambam's words (taken from Shivi'it 2:9) is "eunuch onions." In his Commentary to the Mishnah, he explains that term: "[Generally,] when onions are left in a moist place after being uprooted from the ground, they sprout forth green leaves. There is one type that does not do this. They are called 'eunuch onions,' for they represent a eunuch who does not produce seed."
|
| 34. |
I.e., three periods in which they would ordinarily be watered. For example, if it was customary to water them every week, the laws that follow would apply if one withheld water from tem for three weeks.
|
| 35. |
Even though they are not harvested immediately, their growth has already ceased.
|
| 36. |
And thus one might think that their growth has been completed.
|
| 37. |
I.e., to take the beans. See Rav Kappach's version of the Rambam's Commentary to the Mishnah (Shivi'it 8:2).
|
| 38. |
I.e., even the vegetables. For the vegetables are considered as secondary to the seed (beans). Thus these plants are judged as other legumes in which case, the ruling depends on when the beans reach one third of their growth as stated in Halachah 2.
|
| 39. |
I.e., the leaves of the plant.
|
| 40. |
I.e., even the seed. For the seed are considered as secondary to the vegetables and vegetables should be tithed according to when they are gathered as stated in Halachah 4.
|
| 41. |
I.e., he separates one tithe for both the vegetables and the seeds, even though there is reason to say that the tithes for each of the two should be separated separately. If he harvested the plants primarily for the seeds, even the vegetables should be tithed as if they were seeds. Conversely, if he harvested the plants primarily as vegetables, even the seeds should be tithed as such.
The Ra'avad differs with the Rambam, questioning why he bases his ruling on the Jerusalem Talmud (Shivi'it 2:8) when - the Ra'avad states - that ruling is problematic. The Radbaz and theKessef Mishneh support the Rambam's view.
|
| 42. |
Only in such a situation should the produce be tithed as produce of the second year. The Ra'avad notes that this ruling is problematic: Since the produce has not reached a third of its growth, why is there a need to tithe it? The Radbaz explains that since the person gathers, it is significant for him, and - as far as he is concerned, it has reached its full growth.
|
| 43. |
For the vegetables, this ruling is obvious and even for the seeds, it applies because the plants did not reach one third of their growth in the previous year.
|
| 44. |
And they should be tithed according to when they are harvested.
|
| 45. |
When produce is grown to be used as a vegetable, it is watered before it is harvested. When it is grown for seeds, it is not (Radbaz). The Ra'avad questions the Hebrew term used by the Rambam. The Radbaz states that it means "harvests," because, as explained above, vegetables are usually watered before they are harvested.
|
| 46. |
For his intent to be significant, it has to be reinforced by a deed.
|
| 47. |
Otherwise, it would not be appropriate for them to be tithed as produce of the second year.
|
| 48. |
The Ra'avad questions the Rambam's ruling in this instance as well and again the Radbaz and theKessef Mishneh justify the Rambam's approach.
|
| 49. |
For they reached a level of growth obligated them to be tithed at that time.
|
| 50. |
Since he intended to use the plants for vegetables, we do not say that the vegetables are entirely insignificant.
|
| 51. |
Rosh HaShanah 13b.
|
| 52. |
As explained in Halachah 8.
|
| 53. |
I.e., the entire quantity of produce is tithed according to the laws governing the majority. For we assume that any individual fruit was separated from the majority.
|
| 54. |
The Ra'avad differs and maintains that the tithe for the poor should also be separated, for if it is not separated, the produce is tevel. Rav Yosef Korcus differs, explaining that the same logic could be used with regard to the first clause of the halachah, and that ruling is based on an explicit mishnah (Makshirin 2:11). This explanation provides us with a new definition of tevel - produce from which the separations have been made to the best of man's ability.
|
| 55. |
I.e., it is considered as sacred property, as stated in Chapter 3, Halachah 17.
|
| 56. |
See Hilchot Ma'aser 1:7.
|
| 57. |
See Hilchot Terumot 4:4.
|
| 58. |
See ibid.:2.
|
| 59. |
I.e., through one of the six situations mentioned in Hilchot Ma'aser 3:2-3.
|
| 60. |
For the prohibition against partaking of tevel applies until all the tithes have been separated. SeeHilchot Ma'achalot Assurot 10:20.
|
| 61. |
As explained in the following chapter.
|
| 62. |
The Scriptural obligation to separate the second tithe applies only in Eretz Yisrael. Furthermore, not only is there no Rabbinic obligation, one should not do so.
|
| 63. |
The firstborn offspring of kosher animals must be offered as a sacrifice. Nevertheless, a firstborn animal in the Diaspora should not be brought to Jerusalem. Indeed, even if it is brought to the Temple, it is not offered as a sacrifice. See Hilchot Bechorot 1:5.
|
| 64. |
I.e., since the second tithe should not be brought from Syria to Jerusalem, our Sages did not require its separation there. The Ra'avad differs with the Rambam's ruling, but it is justified by the Radbaz and the Kessef Mishneh.
|
| 65. |
See Hilchot Terumot 1:1 which states that our Prophets and Sages ordained that terumah should be separated in these lands.
|
| 66. |
I.e., there was always a substantial Jewish community in these lands and our Sages wanted to provide the poor with an opportunity to receive their livelihood. This provision was not enacted with regard to Syria, because it was relatively close to Eretz Yisrael and the poor could receive their livelihood from the tithe for the poor separated there (Radbaz). The Ra'avad maintains that the second tithe should also be separated in Syria, but the commentaries follow the Rambam's view.
|
• 3 Chapters: Kiddush HaChodesh Kiddush HaChodesh - Chapter Eighteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Nineteen, Ta'aniyot Ta'aniyot - Chapter One
• English Text | Hebrew Text |
Audio: Listen | Download• Kiddush HaChodesh - Chapter Eighteen
Halacha 1
It is well-known and obvious that although the calculations indicate that the moon should be sighted on [a particular] night, its sighting is [only] probable. It is, however, also possible that it will not be sighted, because it is covered by clouds, because the place [from where it could be sighted] is in a valley,1 or because there is a tall mountain in the west,2 blocking [view of] the people in the place [from where it could be sighted], and it will be as if they are in a valley.
For the moon will not be able to be sighted by a person in a low place, even when [its crescent] is large. Conversely, it will be possible for a person on a high and lofty mountain to sight [the moon], even though [its crescent] is very small. Similarly, sighting it will be possible for a person dwelling on the seashore, or a person travelling on a ship in the Mediterranean Sea, even though [its crescent] is very small.
Halacha 2
Similarly, in the rainy season, on a clear day, the visibility of the moon will be greater than it is in the summer. For on a clear day in the rainy season, the air is clear and the heavens appear more brilliant, because there is no dust clouding the air. In the summer, by contrast, the air is like smoke, because of the dust. Therefore, the moon will appear small.
Halacha 3
When the two limits [mentioned] with regard to the arc of sighting and the first longitude are short, [the crescent of] the moon will be small, and sighting the moon will be possible only from a very high altitude. If the arc of sighting and the first longitude are long, and [several] degrees were added to their minimal limits, the moon will appear large. Its size and the extent of its visibility will increase according to the length of the arc [of sighting] and the first longitude.
Halacha 4
Therefore, the court should always have its attention focused on the following two matters: a) the season when [the moon] was sighted, and b) the place [where the witnesses were located]. [The judges] should ask the witnesses, "Where were you when you saw the moon?" For if the arc of sighting was short, and according to the calculations there is only a limited opportunity to see the moon, [more care is taken regarding their testimony].
For example, the arc of sighting was nine degrees and five minutes, and the first longitude was exactly thirteen degrees, and witnesses came, [claiming] that they saw [the moon]: If this occurs in the summer, or if the [witnesses] were located in a low place, we suspect [the veracity of] their [testimony] and subject them to much cross-examination.
In the rainy season, or in a very high place, [under such circumstances, the moon] would surely be sighted unless clouds obscured it.
Halacha 5
[Let us examine a hypothetical situation:] Witnesses saw the new moon at the appropriate time.3 They came [to the court], and gave testimony. The court accepted their [testimony] and sanctified this first month.
Afterwards, they counted twenty-nine days from the day that was sanctified. On the night of the thirtieth, the moon was not sighted, either because sighting it was impossible, or because it was covered by clouds. The court waited the entire thirtieth day, as we have explained,4 [but] witnesses did not arrive. [Therefore,] they added a day to the month, and thus, Rosh Chodesh of the second month was on the thirty-first day, as explained.5
Halacha 6
They began to count twenty-nine days from the day of Rosh Chodesh in the second [month], but the moon was not sighted. If you would say that [again] a day should be added to the month - i.e., the following day would be the thirtieth of the month, and the thirty-first day should be Rosh Chodesh of the third month [an undesirable situation would arise]. For it is possible that the moon would not be sighted on the night of the thirtieth of this month as well. Thus, [hypothetically, we could see an] ongoing [pattern, in which] a day is added and the new month begins after thirty days throughout the year. Thus, in the last month, it would be possible for the moon to be seen on the night of the twenty-fifth or the night of the twenty-sixth.6 There could be no more ludicrous and demeaning situation than this.
Halacha 7
Nor can one say that the [hypothetical situation described] - that the moon is never sighted throughout the year - is an infrequent occurrence [that need not be considered]. The contrary [is true]; it is very likely [to take place]. This often occurs in countries that have long rainy seasons and cloudy [skies]. For the intent is not that the moon will never be seen throughout the year, but that it will not be sighted at the beginning of the month, and will be sighted only afterwards.
[In certain months] it will not be sighted, because sighting it is impossible, and in the months when sighting it is possible, it possibly will not be sighted because of the clouds, or because its [crescent] was very small, and no one focused [his attention] on sighting it.
Halacha 8
[These difficulties were avoided due to the following] tradition which existed among our Sages, [having been] transmitted from one to another in a chain extending back to Moses our teacher: When the moon was not sighted at the beginning of the months, month after month, the court establishes [the following sequence], one full month with thirty days, one lacking month with twenty-nine days. In this manner, they would calculate and establish one full month and one lacking month - establishing these months, but not sanctifying them.7 For the sanctification of the months is dependent solely on the sighting [of the moon]. At times they would have a full month follow another full month, or a lacking month follow another lacking month, depending on the results of their calculations.
Halacha 9
The intent of their calculations is always that it is possible to sight the moon in the following month at its proper time,8 or on the night following the added day, but not to sight it beforehand - e.g., on the night of the twenty-eighth.
Through the sighting calculations mentioned above, it is possible for you to determine when it will be possible [for the moon to be] sighted, and when it is possible that it will not be sighted. [The court] relies on [similar calculations] and [accordingly,] establishes two full months in succession, or two lacking months in succession.
Halacha 10
Whenever you find statements in the Talmud11 according to which it appears that the court relies on computations [rather than the testimony of witnesses], or that it there is [a chain of tradition extending] from Moses at Sinai that this matter has been entrusted to them, and it is their decision whether to make the month lacking or full, and similarly, the fact that, during one year, Rabbi [Yehudah HaNasi] declared nine months as lacking12 - these and all similar matters are dependent on this principle [and apply at] a time when the moon is not sighted at the appropriate time.
Halacha 11
Similarly, the statements of our Sages13 that a day is added to the month when necessary, applies in an instance when a full month [is declared] according to the calculations, [so that] one month is made lacking, and another month full.14 They have the authority to declare full months in succession one after the other, and lacking months in succession.
[Only] when the moon is not seen at the appropriate time does [the court] declare full months when necessary. When, however, the moon is seen at the appropriate time - its first shining after its conjunction with the sun - it is always sanctified.
Halacha 12
All the above concepts apply when there is a court that relies on the testimony of witnesses. In the present era, by contrast, we rely solely on the calculations based on the mean [motion of the sun and the moon] that are [simple and] widespread throughout Israel, as explained [previously] in these laws.15
Halacha 13
It is explained in the texts of astronomical and geometrical calculations that if the moon is sighted in Eretz Yisrael, it will be sighted in all the lands in the world that are located to the west of Eretz Yisrael and are at the same latitude.16 If the calculations indicate that the moon will not be sighted in Eretz Yisrael, sighting it is, nevertheless, possible in those lands that are west ofEretz Yisrael and at the same latitude. Therefore, the fact that the moon is sighted in a country that lies west of Eretz Yisrael is not an indication of whether [or not] the moon will be sighted in Eretz Yisrael.17
Halacha 14
If, however, the moon is not sighted on the mountains of the countries located west of Eretz Yisrael that are at the same latitude, the moon surely was not sighted in Eretz Yisrael.
Halacha 15
Similarly, if the moon was not sighted in Eretz Yisrael, it certainly was not sighted in those countries that are east of Eretz Yisrael, and at the same latitude. If [the moon] was sighted in Eretz Yisrael, however, [there is no certainty whether it will be sighted] in these easterly lands; it may be sighted, and it may not be sighted.
Accordingly, if the moon was sighted in a country located to the east of Eretz Yisrael at the same latitude, the moon was surely sighted in Eretz Yisrael. If, however, the moon was not sighted in a country that lies east [of Eretz Yisrael], that is not an indication that the moon will not be sighted in Eretz Yisrael. On the contrary, it is possible that it will be sighted in Eretz Yisrael.
Halacha 16
All the above statements apply when the countries to the west and to the east [of Eretz Yisrael] are at the same latitude as Eretz Yisrael - i.e., they are 30 to 35 degrees north [of the equator]. If they are located in a more northerly position, or in a less northerly position, different principles apply, for they are not parallel to Eretz Yisrael.
In the cities that are located to the east and west [of Eretz Yisrael], the statements we made [concerning the sighting of the moon are of abstract interest only], to clarify all the laws regarding the sighting [of the moon] to make the Torah great and glorious. [The intent is not that] the people living in the east or the west should depend on [their] sighting of the moon, or that [their sighting] should be of any consequence whatsoever. Instead, we rely only on the sanctification of the moon [performed] by the court in Eretz Yisrael, as we have explained several times previously.18
| FOOTNOTES | |
| 1. |
Since the moon is always low on the horizon at the beginning of the month, it is possible that the individuals dwelling in a valley will not be able to see it. For the horizon that appears to them is always higher in the sky than the actual horizon.
|
| 2. |
At the beginning of the month, the moon will always be sighted in the west, for it will have completed most of its daily circuit before nightfall, and will set within a few hours of the setting of the sun.
|
| 3. |
I.e., on the night between the twenty-ninth and thirtieth days of the month, as mentioned in Chapter 1, Halachah 4.
|
| 4. |
Chapter 1, Halachah 6.
|
| 5. |
Ibid.
|
| 6. |
Since there are slightly more than twenty-nine and one half days in a lunar month, after an entire year the conjunction of the moon would fall approximately five and one sixth days earlier than the previous year.
|
| 7. |
I.e., although the court would declare the beginning of a new month, they would not follow the practice of sanctifying the new month described in Chapter 2, Halachah 8.
|
| 8. |
I.e., on the night between the twenty-ninth and thirtieth days of the month.
|
| 9. |
These figures apply in the era when the moon is sanctified according to the testimony of witnesses. According to the fixed calendar we follow at present, there are never more than seven, nor fewer than five, full months.
|
| 10. |
Halachah 7.
|
| 11. |
E.g., Rosh HaShanah 20a.
|
| 12. |
That year was a leap year, and Rabbi Yehudah HaNasi decided that it would be preferable for the additional month to be lacking rather than full (Arichin 9b).
|
| 13. |
Rosh HaShanah, loc. cit.
|
| 14. |
Note the gloss of the Lechem Mishneh on Chapter 3, Halachah 15, which offers a different interpretation of that passage.
|
| 15. |
See Chapters 6-10.
|
| 16. |
As one moves westward, the sun sets earlier, granting more time for the moon to be seen.
|
| 17. |
In this instance, our translation follows the version of the Mishneh Torah found in authoritative manuscripts and early printings. The standard printed text differs slightly.
|
| 18. |
See Chapter 1, Halachah 8; Chapter 5, Halachah 1.
|
Kiddush HaChodesh - Chapter Nineteen
Halacha 1
Since our Sages1 said that among the questions posed to the witnesses [in order to verify their testimony] was "In which direction was [the crescent of] the moon inclined," I feel that it is appropriate to explain how this factor can be calculated. My statements will not be exact, because [this knowledge] is of no consequence regarding the actual sighting of the moon.
The starting point of these calculations is to know the degree of inclination of the constellations' [position].
Halacha 2
The orbit of the sun that passes through the center [of the sphere] of the constellations does not pass directly through the center of the earth from east to west. Instead, it is inclined above the equator which passes through the center of the earth, [slightly] to the north and to the south. Half of it is northerly in inclination and half is southerly in inclination.
Halacha 3
There are two points at which the orbit of the sun intersects the equator, which passes through the center of the earth: The first point is the beginning of the constellation of Aries, and the second point, opposite to [the first], is the beginning of the constellation of Libra. Thus, there are six constellations [whose positions] are inclined to the north, those between the beginning of the constellation of Aries and the end of the constellation of Virgo. And there are six [whose positions] are inclined to the south, those between the beginning of the constellation of Libra and the end of the constellation of Pisces.2
Halacha 4
From the beginning of the constellation of Aries, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a northerly direction until the beginning [of the constellation] of Cancer.
The beginning [of the constellation] of Cancer is approximately twenty-three and one half degrees north of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Libra, which is positioned on the equator.
From the beginning of the constellation of Libra, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a southerly direction until the beginning [of the constellation] of Sagittarius.
The beginning [of the constellation] of Capricorn is approximately twenty-three and one half degrees south of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Aries.
Halacha 5
Thus, [in their daily orbits,] the beginning [of the constellation] of Aries and the beginning [of the constellation] of Libra revolve on the equator. Therefore, when the sun is positioned in the beginning [of these constellations],3 it will not be inclined either to the north or to the south. It will rise due east and set due west, and the daytime and the nighttime [hours] will be equal throughout the world.
Halacha 6
Thus, it should be clear to you that each of the degrees [in the sphere] of the constellations is inclined to the north or to the south, and that there is a specific measure to their inclination. The greatest inclination will be no more than approximately twenty-three and half degrees.
Halacha 7
The following represent the extent of inclination from the equator vis-a-vis the number of degrees [in the sphere of the constellations]. Beginning with the constellation of Aries: [A point located at] 10 degrees [in the celestial sphere] will be inclined 4 degrees [from the equator]. [A point located at] 20 degrees will be inclined 8 degrees. [A point located at] 30 degrees will be inclined 11 1/2 degrees.
[A point located at] 40 degrees will be inclined 15 degrees. [A point located at] 50 degrees will be inclined 18 degrees. [A point located at] 60 degrees will be inclined 20 degrees. [A point located at] 70 degrees will be inclined 22 degrees. [A point located at] 80 degrees will be inclined 23 degrees. [A point located at] 90 degrees4 will be inclined 23 1/2 degrees.
Halacha 8
If the number [of degrees] also includes units, you should calculate [their degree of inclination] by taking an average between the two figures, as was explained with regard to [the determination of the position of] the sun and the moon.5
What is implied? Five degrees will be inclined 2 degrees. If the number of degrees [in the celestial sphere] is twenty-three, the inclination [from the equator] will be nine degrees. This same pattern should be followed whenever calculating a number that has both units and tens.
Halacha 9
Since you know the extent of the inclination of all the degrees from one until ninety, you will be able to calculate the degree of inclination [of the entire celestial sphere] according to the method of calculation explained with regard to the moon's latitude.6 For if the number is between 90 and 180, the number should be subtracted from 180.7
If the number is between 180 and 270, 180 should be subtracted from the number.8 If the number is between 270 and 360, the number should be subtracted from 360.9 [After these subtractions have been made], you will know the degree of inclination of the remainder, for it is the degree of inclination of the numbers mentioned previously without any addition or subtraction.
Halacha 10
If you desire to know the number of degrees by which the moon's position deviates from the equator to the north or to the south, [you should follow this procedure]: Calculate the inclination of the degree [in the celestial sphere] that will be the true position, and see if its inclination is northerly or southerly. Afterwards, calculate the moon's first latitude and see whether it is northerly or southerly.
If the moon's latitude and the inclination of the degree [in the celestial sphere where it is located] have the same direction, then they should be added together.10 If they are in different directions - i.e., one is southerly and one is northerly - the smaller figure should be subtracted from the larger one.11 The remainder is the [angular] distance of the moon from the equator to the direction in which the larger figure was inclined.
Halacha 11
What is implied? Let us say that we are trying to calculate the degree of inclination of the moon from the equator on the night of sighting, the second day of the month of Iyar of this year. You have already established that the angle [in the celestial sphere] at which the moon was located is the nineteenth degree of the constellation of Taurus. Thus, its inclination to the north will be approximately 18 degrees.12
The latitude of the moon is approximately four degrees to the south.13 After you subtract the lesser figure from the larger one, the position of the moon will be fourteen degrees to the north of the equator, for the largest figure is the eighteen degrees north [at which the moon's true position was located]. All [of the phases] of this calculation are approximations and are not exact, because they are of no consequence regarding the sighting.
Halacha 12
If you desire to know the direction to which the moon will appear to be inclined [when sighted, it is governed by the following principles]: Calculate [the moon's angular] distance from the equator. If it is located on the equator or within two or three degrees to the north or to the south,14 it will appear due west and its crescent will appear to be pointed due east.
Halacha 13
If [the moon] is inclined to the north of the equator, it will appear in the northwest, and its crescent will appear to be pointed southeast.
Halacha 14
If [the moon] is inclined to the south of the equator, it will appear in the southwest, and its crescent will appear to be pointed northeast. To the extent of [the moon's] distance [from the equator], its inclination will increase.
Halacha 15
Among the other dimensions of the examination of the witnesses is the question: "How high [in the sky did the moon] appear?" This factor can be determined by the arc of sighting. If the arc is short, the moon will appear close to the earth, and when it is long, it will appear high above the earth. The length of the arc of sighting [will determine] the height at which [the moon] will appear above the earth to the witnesses.
Halacha 16
Thus, we have explained all the calculations necessary for the sighting [of the moon] and the examination of the witnesses, so that everything will be comprehensible to men of understanding, and they will not lack awareness of any of the Torah's paths. [Therefore,] they will not venture forth in search of it in other texts. "Seek out of the book of God, read it. None of these will be lacking" [Isaiah 34:16].15
| FOOTNOTES | |
| 1. |
Rosh HaShanah 23b, cited in Chapter 2, Halachah 4.
|
| 2. |
In our previous notes, we explained that the constellations from Capricorn to Gemini were northerly inclined. There is no contradiction between those statements and the statements above; the difference is in the definition of the word "inclined." In the present context, the Rambam is using the word "inclined" to refer to the position of the ecliptic as it passes through these constellations: Is it located above or below the equator, and what is the extent of its variance from the equator?
Previously, we had used the word "inclined" to refer to the direction of the path of movement of the stars in the sky. In the constellations from Capricorn to Gemini, as the constellations move in their orbit, they will be moving northward. Conversely, in the constellations from Cancer to Sagittarius, as the constellations move in their orbit, they will be moving southward.
The inclination of the constellations can be observed by a careful observer with a field compass. In the spring and in the fall, the sun rises due east and sets due west. In the summer (i.e., when the sun is located in the constellations from Taurus to Virgo), it rises in the northeast and sets in the northwest. In the winter (i.e., when the sun is located in the constellations from Scorpio to Pisces), it rises in the southeast and sets in the southwest. Throughout the year, these constellations rise and set in the place where the sun rises and sets when it is in these constellations.
|
| 3. |
I.e., at the vernal [spring] and autumnal equinoxes.
|
| 4. |
I.e., the beginning of the constellation of Cancer. In these ninety degrees, we will have passed through three constellations, Aries, Taurus, and Gemini.
|
| 5. |
See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
|
| 6. |
See Chapter 16, Halachah 13.
|
| 7. |
I.e., 110° has the same degree of inclination as 70°. For the angle of inclination proceeds in an even-balanced arc with 90 degrees as its center.
|
| 8. |
I.e., the southerly inclination beginning from the constellation of Libra parallels exactly the northerly inclination beginning from Aries.
|
| 9. |
Producing the inverse of the figures mentioned in the previous quadrant.
|
| 10. |
E.g., if they are both northerly, the moon's latitude will cause it to appear further north than the constellation in which its true position is located.
|
| 11. |
I.e., if the moon's true position is located in a northerly position and its latitude is southerly, the latitude should be subtracted from the angular distance of its true position.
|
| 12. |
Actually, the true figure is a few minutes larger.
|
| 13. |
Actually, the true figure is a few minutes less.
|
| 14. |
The variance of two or three degrees will not produce a difference that is of consequence.
|
| 15. |
With this halachah, the Rambam explains one of his motives for the inclusion of this section in theMishneh Torah: so that a serious student would not have to resort to other texts, particularly those of the gentile scientific community, to obtain this knowledge. In this manner, he affirms one of the purposes for the Mishneh Torah stated in its introduction, to provide a text that includes every dimension of Jewish law.
|
Ta'aniyot - Chapter One
Halacha 1
It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...."
[This commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets.
Commentary Halacha 1
It is a positive Torah commandment - See Sefer HaMitzvot (Positive Commandment 59), which mentions this in the reckoning of the 613 mitzvot of the Torah.
Significantly, however, the Rambam's appreciation of this mitzvah differs in the Mishneh Torah from that in Sefer HaMitzvot. To explain: Following the verse quoted here by the Rambam as a proof-text, the Torah continues [Numbers 10:10]: "On the days of your rejoicing, on your festivals, and on your new moon [celebrations], you shall sound the trumpets for your burnt offerings and for your peace offerings."
In Sefer HaMitzvot, the Rambam writes:
We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him.
In Sefer HaMitzvot (and similarly in Sefer HaChinuch, Mitzvah 384), the emphasis of the mitzvah is clearly on the sounding of the trumpets during the sacrifices. In the Mishneh Torah, when listing the 613 mitzvot at the beginning of the text, the Rambam mentions the sounding of the trumpets both for the sacrifices and in times of distress. Nevertheless, further on in the beginning of the text, when delineating the mitzvot according to subjects, he places the emphasis on crying out to God at a time of distress (seemingly, including crying out verbally and crying out with the trumpets in the same mitzvah). Significantly, in Hilchot Klei HaMikdash, Chapter 3, where the Rambam mentions the practice of sounding the trumpets in connection with the offering of the sacrifices, he does not mention it as a component of this or any other specific mitzvah.
(Note also the commentary of the Maggid Mishneh, which questions why these two different rites were included as a single mitzvah at the outset. Even in the Torah, they are included in two separate verses.)
to cry out - in prayer. Our Sages (Sifre, VaEtchanan) explain that זעקה is one of the ten verbs used for prayer.
and to sound - The verb להריע refers to the sounding of a series of staccato notes referred to as teru'ah. See Hilchot Shofar 3:2-4. Significantly, although in practice, both types of notes were sounded, with regard to the sounding of the trumpets at the offerings, the Torah uses the verb ותקעתם, which refers to sounding a teki'ah, a single long note.
trumpets - In the Temple, these were made of silver (Hilchot Klei HaMikdash 3:5). Josephus describes them as being approximately a cubit long, slightly thicker than an ordinary flute, and having a bell-like end. It is questionable whether it was necessary for them to be silver outside the Temple as well.
See also the Ramban (Drashot l'Rosh HaShanah), who mentions an opinion that the shofar, and not a trumpet, should be sounded in time of communal distress. The Maggid Mishneh also notes this opinion and states that either instrument, a shofar or a trumpet, is acceptable, but that - outside of the Temple premises - only one of the two should be used in time of distress. Some support for this position can be drawn from Halachah 6.
in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war...] against an enemy who attacks you and you sound the trumpets...." -As obvious from Halachah 4, this practice was observed throughoutEretz Yisrael, and not only in the Temple. Nor is its observance dependent on the existence of the Temple, nor does the Rambam specify that it must be fulfilled only in Eretz Yisrael. (In this regard, there are differing opinions; see Mishnah Berurah 576:1) Accordingly, the Magen Avraham 576:1 questions: Why is the rite of sounding the trumpets (or shofarot) not observed at present?
The resolution of this question lies in the Rambam's words, "any difficulty that arises which affects the community." This rite should not be observed when an individual, or even a group of individuals, are in distress, but only when a "community" is affected.
Pesachim 54b explains that communal fasts are possible only withinEretz Yisrael. There is no concept of taking such a unified communal act of this nature in the diaspora. Therefore, this mitzvah was not relevant in all the generations of our people's existence in the diaspora. (See also the Drashot l'Rosh HaShanah of the Ramban.)
A question arises, however, with regard to the situation at present, with the renewal of the Jewish settlement in Eretz Yisrael. As explained in the commentary on Chapter 3, Halachah 11, there are opinions (see the gloss of the Birkei Yosef to the Shulchan Aruch, Orach Chayim 575) that maintain that at present, the concept of community also applies in Eretz Yisrael.
According to this view, without entering into the discussion regarding the halachic status of the present government, it would appear that it would be proper for this mitzvah to be observed, since its observance is not dependent on the Temple.
[This commandment is not restricted to such a limited scope - i.e., it does not apply to war alone, as might be understood from the verse.
rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague - Note Ta'anit 22b, which states that the trumpets should not be sounded in the case of a plague even during the week. Since a plague is a very severe matter, were the trumpets to be sounded during the week, they might also be sounded when a plague took place on the Sabbath, and thus a prohibition would be violated. The Rambam discusses this question in his Commentary on the Mishnah (Ta'anit 3:3). Similarly, in Chapter 2, Halachah 1, the Rambam rules that the trumpets are sounded when a plague occurs.
locusts, or the like - i.e., circumstances that cause distress to the community as a whole.
cry out [to God] because of them and sound the trumpets. - SeeHilchot Teshuvah 2:6, where the Rambam gives the assurance that if the Jews cry out to God as a community, He will surely heed their prayers.
Halacha 2
This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty.
Commentary Halacha 2
This practice is one of the paths of repentance - Note the conclusion of Hilchot Temurah, where the Rambam writes that although all the mitzvot of the Torah are Divine decrees and thus unfathomable in nature, we should meditate upon them and, to the fullest extent of our potential, try to explain them. Similarly, with regard to the mitzvah under discussion, without claiming to be able to fathom it in its entirety, the Rambam gives a rational explanation for the practice.
for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize - The very sound of the trumpets will have a startling effect, arousing the people to inspect their conduct. Similarly, in Hilchot Teshuvah 3:4, the Rambam writes:
Although the sounding of the shofar on Rosh HaShanah is a mitzvah, it also contains an allusion. [It is as if the shofar is saying,] "Wake up you sleepy ones.... You who forget the truth in the vanities of time... look to your souls and improve your conduct."
that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." - See Hilchot Teshuvah 9:1, where the Rambam explains that God has instituted a cycle of causation into the world in which performing a mitzvah brings an individual - or a community - blessing and prosperity, which enable them to perform more mitzvot. Conversely, the failure to observe mitzvot brings about misfortune, which, in turn, makes it even harder to observe mitzvot.
This [realization] will cause the removal of this difficulty. - For when the Jews turn to God in repentance, He will remove their hardships.
Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Commentary Halacha 3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What happened to us is merely a natural phenomenon and this difficulty is merely a chance occurence" -Rather than seeing their difficulty as part of a Divinely structured plan to motivate their repentance.
this is a cruel conception of things - Misfortune is definitely not pleasant. Nevertheless, when one conceives of it as a message from God, intended to motivate a change in one's conduct, one can appreciate that, ultimately, its intent is mercy. In contrast, when one does not appreciate God's hand, one is left with a conception of an existential and cruel world in which there is no force working for man's benefit.
which causes them to remain attached to their wicked deeds - for they refuse to pay attention to the external cues God gives to motivate repentance.
Thus, this time of distress will lead to further distresses. - Note the conclusion of Hilchot Tum'at Tzara'at, where the Rambam explains that when a person remains indifferent to the punishment God gives him, God brings more severe punishment upon him.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." - מקרה, the Hebrew for "chance occurrence," shares the same root as קרי, "indifferent." Thus
The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
Halacha 4
In addition, it is a Rabbinic ordinance to fast whenever there is a difficulty that affects the community until there is a manifestation of Divine mercy.
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets only. In the Temple, we sound both the trumpets and the shofar. The shofar blasts should be shortened and the trumpet blasts extended, for the mitzvah of the day is with the trumpets. The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King."
Commentary Halacha 4
In addition - to the obligation to cry out and sound the trumpets incumbent upon us from the Torah
it is a Rabbinic ordinance to fast - The Or Sameach mentions that this practice has its source in Biblical times. II Chronicles 20:3 relates that Yehoshafat called a communal fast when beset by war.
whenever there is a difficulty that affects the community - These difficulties are listed in Chapter 2.
until there is a manifestation of Divine mercy. - I.e., we are not required to fast only once when a distressing situation occurs. Instead, we are obligated to continue fasting until God shows us His mercies and eliminates the source of distress.
Ta'anit 14b quotes a Rabbinic opinion that maintains that no more than thirteen communal fasts should be ordained because of a difficulty. The Talmud, however, explains that this statement was made with regard to drought alone. With regard to other difficulties, we should continue to fast until our prayers are answered. This conclusion is alluded to by the Rambam's choice of wording in Chapter 3, Halachah 9, and is quoted by the Shulchan Aruch (Orach Chayim 575:6).
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets - blow a series of teru'ah notes
only. - I.e., with no other instrument to accompany them.
In the Temple, we sound both the trumpets and the shofar. - From the Mishnah (Rosh HaShanah 3:3), it would appear that two shofarot were sounded together (Minchat Chinuch).
The shofar blasts should be shortened and the trumpet blasts extended - I.e., the trumpet blasts should continue even after the shofar blasts have ceased.
for the mitzvah of the day is with the trumpets. - Note the contrast toHilchot Shofar 1:2.
The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King." - I.e., only "before God," in the Temple, where His Presence is manifest, should these two instruments be sounded together, not elsewhere.
Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive, for the community would not be able to observe such a practice.
A communal fast should be ordained only on a Monday, on the subsequent Thursday, and on the subsequent Monday. This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies.
Commentary Halacha 5
These fasts ordained for the community because of difficulties should not be consecutive - day after day.
for - even though it would be permitted to eat at night
the community would not be able to observe such a practice. - And an ordinance for the community is not instituted unless it is possible for the majority of the community to observe it (Hilchot Mamrim 2:5). Were a communal ordinance that could not be observed by the majority of the community to be instituted, the people's observance, not only of that particular ordinance, but of the Torah as a whole, would be weakened.
A communal fast should be ordained only on a Monday - See the commentary on the following halachah, which deals with the question of communal fasts being instituted on days other than Monday or Thursday.
on the subsequent Thursday, and on the subsequent Monday. -Mondays and Thursdays are days associated with significant spiritual influences. Also, in this manner, the fasts are separated from each other and from the Sabbath.
In his Commentary on the Mishnah (Ta'anit 2:9), the Rambam explains that communal fasts should be held first on Mondays, because were they to be held on Thursday, the shopkeepers would assume that the possibilities for famine are great - for otherwise why would a public fast be instituted before the Sabbath - and they would raise the prices of foodstuffs.
(This rationale differs slightly from Rashi's interpretation of the Mishnah. Significantly, many of the traditional commentaries on the Mishneh Torahdo not mention the Rambam's Commentary on the Mishnah. See theSefer HaKovetz.)
This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies. - From the wording of this halachah, it would appear that the second Thursday should be skipped, and the second series of three fasts begun on the third Monday. The commentaries note that although there is justification for this position in the Jerusalem Talmud (Ta'anit 2:13), the Babylonian Talmud (Ta'anit 15b) rules that there is no need to interrupt the sequence of fasts on the second Thursday. This ruling is also borne out by the Rambam's Commentary on the Mishnah (loc. cit.) and some authoritative manuscripts of the Mishneh Torah. There are, however, other Rabbinic opinions - which are also supported by different manuscripts of theMishneh Torah (see the commentary on Chapter 3, Halachah 3) - that maintain that a series of communal fasts should always begin on a Monday.
Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival. On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer.
The [only] exceptions are a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. [In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit (we may fast because of them on the Sabbath), cry out [to God], and offer supplications on their behalf in prayer. [The trumpets] should not be sounded for them, however, unless they are being sounded to gather together the people to help them and [try to] save them.
Commentary Halacha 6
A communal fast should not be decreed on a Sabbath, nor on a festival - for the reasons mentioned above.
The Merchevat HaMishneh HaSefaradit raises a question regarding this statement. From the previous halachah, it would appear that a communal fast is ordained only on Mondays and Thursdays, and from this halachah one might assume that, since it is necessary to exclude the Sabbath, such a fast might be ordained for other days.
In resolution, it is explained that the previous halachah refers only to the thirteen communal fasts instituted when the rains fail to descend. When a difficulty of another nature arises, a fast may be instituted on a day other than Monday or Thursday. Alternatively, it can be explained that if the difficulty is not a matter of immediate emergency, the fast is put off for a Monday, as mentioned above. In the case of an immediate emergency, however, a fast may be held on any day other than those mentioned in this and the following halachah.
On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer. -Because of the atmosphere of rest and pleasure that permeates the Sabbath, it is improper to make requests about matters that are not immediate necessities. See Hilchot Shabbat 30:12
The [only] exceptions are - See also Chapter 2, Halachah 2, which states that we should cry out in prayer, even on the Sabbath, if our source of sustenance is threatened.
a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. - for these are situations where human life is in immediate danger.
[In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit - i.e., he loses control of his behavior and may harm himself (Rashi, Ta'anit 22b)
(we may fast because of them on the Sabbath) - This phrase is set off by parentheses in most contemporary editions of the Mishneh Torah, because it is not included in the quotation of this halachah in the Tur(Orach Chayim 576). In his Kessef Mishneh, Rav Yosef Karo brings support for the omission of this phrase, noting that in Hilchot Shabbat2:24 and 30:12, where the Rambam discusses praying to God in the event of such imminent disasters on the Sabbath, he does not mention fasting. Hence, when mentioning appealing to God with regard to these difficulties on the Sabbath in the Shulchan Aruch (288:9, 576:12), Rav Yosef Karo omits the mention of fasting.
cry out [to God], and offer supplications on their behalf in prayer. -Ta'anit 14a states that this refers to the addition of the prayer Anenu. According to the authorities who maintain that we may fast on the Sabbath (and even according to some who forbid fasting), this refers to the blessing Anenu added to the Shemoneh Esreh). According to the other opinions, it refers to the seven blessings mentioned in Chapter 4 that begin "May He who answered... answer you" (Maggid Mishneh).
[The trumpets] should not be sounded - Sounding a trumpet is not one of the forbidden Sabbath labors; it is, nevertheless, forbidden because of a Rabbinical decree (see Hilchot Shofar 2:7).
for them - as an expression of prayer to arouse God's mercies.
however, unless they are being sounded to gather together the people to help them and [try to] save them. - I.e., they may be sounded as an alarm to call people to come to their assistance, for the Sabbath laws may be violated for the sake of saving lives (Maggid Mishneh).
Note Chapter 2, Halachah 14, which states that if a community's source of sustenance is threatened מתריעים (the verb that generally means "we sound the trumpets") on the Sabbath. Note the commentary on that halachah for an explanation.
Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, Chanukah, Purim, or Chol HaMo'ed. If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day.
Commentary Halacha 7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, - Rashi (Ta'anit 15b) cites Numbers 10:10 as an indication that Rosh Chodesh is described as "a festival." As such, it is inappropriate for a fast to be held on such a day.
Chanukah, Purim - Tosafot, Ta'anit 18b, note that Esther 9:22 describes Purim as "days of celebration and joy." Thus, fasting is inappropriate.
or Chol HaMo'ed. - Although it is a logical addition, it must be noted that Chol HaMo'ed is not mentioned in the source for this halachah, Ta'anit2:10, nor is it mentioned in the Tur (Orach Chayim 572). The Shulchan Aruch (Orach Chayim 572:2) quotes the Rambam's ruling.
If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day. - Although the Mishnah (ibid.) states that the fast should be interrupted before nightfall because of the positive nature of these days, Ta'anit 18b quotes a majority opinion that maintains that the fast should be completed.
Halacha 8
Pregnant women, nursing women, and children need not fast on communal fasts that are instituted because of difficulties of this nature.
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained. Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep, he may not eat after arising.
Commentary Halacha 8
Pregnant women, nursing women - lest their fetus or child be endangered by the lack of nourishment.
and children - The Magen Avraham 576:10 questions the mention of children in this halachah, for it is accepted that children are never obligated to fast. He explains that, in this instance, the term refers to children past the age of majority. Males are not obligated to observe fasts of this nature until they are 18, nor females until they are 15.
The B'nei Binyamin offers another explanation, noting that on Yom Kippur children should be trained to fast by withholding food from them for several hours (Hilchot Sh'vitat Asor 2:10). This practice need not be observed on these fast days.
need not fast - Nevertheless, as mentioned in Chapter 3, Halachah 5, they should not indulge in food and drink for the sake of pleasure.
on communal fasts that are instituted because of difficulties of this nature. - In contrast, these women are required to fast on the seven fasts observed for a lack of rain (ibid.).
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained - in Chapter 3, Halachot 3 and 5.
Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep - Ta'anit 12b emphasizes that this refers to a sound sleep. If one merely dozes off briefly, one may eat.
he may not eat after arising - even if he wakes up before dawn.
The Tur and the Shulchan Aruch (Orach Chayim 564:1) state that if, before going to sleep, a person stipulates that he desires to rise before dawn and eat, he is allowed to eat, and yet his fast is still considered to be a fast.
Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer, and say [the passage] Anenu in all the Shemoneh Esreh prayers recited [that day]. One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim.
Commentary Halacha 9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. - The Maggid Mishneh interprets this as an obligation. Not only is fasting advisable for a person as a means to secure Divine favor, it is an obligation incumbent upon him.
What is implied? When an individual to whom a person [feels close] is sick - The B'nei Binyamin cites the example of King David, who fasted when the first son born to him by Batsheva fell ill (II Samuel 12:15-16).
lost in the desert, or imprisoned, one should fast for his sake -Significantly, the Rambam mentions fasting on behalf of another person. Surely, one should fast for one's own sake if that is possible. In many situations, however, were a person who confronts distress to fast, he would lack the strength to cope with the crisis he is facing. (SeeShulchan Aruch, Orach Chayim 571:3.)
Nevertheless, Ta'anit 8b gives advice regarding such a situation as well, counselling one to vow to fast in the future. This will be considered as if the person fasted already, as implied by Daniel 10:12, "From the day on which you first considered... fasting before your Lord, your words were heeded."
ask for mercy for him in prayer, and say [the passage] Anenu - SeeHilchot Tefillah 2:14.
in - the blessing Shome'a Tefillah in
all the Shemoneh Esreh prayers recited [that day].
One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim. - The Maggid Mishneh interprets this as a prohibition. Although a community may observe a fast on some of these days, as stated in Halachah 7, an individual may not. (See also Halachah 12.)
Note the Lechem Mishneh, which raises questions about this decision, citing Hilchot Nedarim 3:9, where the Rambam states:
If a person vowed to fast for several days, and those days included Chanukah and Purim, his vow is nullified and he should not fast. [The celebration of] these days was instituted by the Rabbis, and hence, it should be reinforced.
One might infer that on the other days that should be celebrated because of the Torah's decree, a vow to fast takes precedence. Some commentaries, however, differentiate between a vow to fast and a commitment to fast made in the afternoon service of the preceding day, as mentioned in the following halachah. In practice, the Shulchan Aruch(Orach Chayim 578:1) rules that one should not fast on these days.
Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast.
How does one accept a fast? After reciting the afternoon prayers, one states, "Tomorrow I will fast," and resolves to do so. Although one eats at night, this does not detract from one's commitment to fast.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast. It is unnecessary for him to state his intent on the afternoon before each succeeding day.
Commentary Halacha 10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast. - Ta'anit 12a describes a person who fasts without having made such a commitment to be "a bellows full of air" - i.e., he receives no reward for refraining from eating. Note the Lechem Mishneh, who questions why such a person does not receive at least the reward of an hourly fast, as mentioned in Halachah 13.
He explains that since the person desired his fast to be considered as a full day fast, it is impossible for him to receive the merit of an hourly fast. (See also Mishnah Berurah 562:42.)
How does one accept a fast? After reciting the afternoon prayers -i.e., after reciting the verse, Yih'yu l'ratzon, but before concluding one's prayers entirely.
Significantly, the Maggid Mishneh notes that some texts of the Mishneh Torah state that one should make this commitment in the blessingShome'a Tefillah, reciting the prayer Anenu. Although the Kessef Mishneh and others take issue with this concept, its authenticity is borne out by two responsa ascribed to the Rambam.
In practice, the Shulchan Aruch 562:6 mentions both possibilities, while the Ramah states that it is preferable to make this statement after theShemoneh Esreh. Interestingly, the Kitzur Shulchan Aruch 127:2 fuses together both options, stating that one should make a mental resolve while reciting the blessing Shome'a Tefillah, and a verbal statement after reciting the verse, Yih'yu l'ratzon.
one states, "Tomorrow I will fast," and resolves to do so. - From the Rambam's statements, it appears that a mental resolve is not sufficient. This is borne out by the Shulchan Aruch (Orach Chayim 563:1). Note the ruling of the Kitzur Shulchan Aruch (ibid.) and the Mishnah Berurah563:3, which state that, after the fact, it is sufficient to have made a mental resolve for one's commitment to fast to be binding.
Although one eats at night, this does not detract from one's commitment to fast. - In contrast to what might be inferred from the Rambam's statements and the ruling of the Shulchan Aruch (ibid.), theKitzur Shulchan Aruch (ibid.) and the Mishnah Berurah (ibid.) also mention that, after the fact, it is not necessary for the commitment to be made in the afternoon service. As long as it was made during the previous day, whether before the service (according to the Kitzur Shulchan Aruch only) or afterwards (according to both sources), it is binding.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast - provided that in the daylight hours one refrains from eating.
It is unnecessary for him to state his intent on the afternoon before each succeeding day. - The Shulchan Aruch (Orach Chayim 562:8) questions whether this applies only when one intends to fast on several consecutive days. If, however, one intends to fast on several non-consecutive days - e.g., on a Monday, on the following Thursday, and on the following Monday - perhaps one is required to make a separate commitment for each day.
With regard to the fasts of B'hav (the Monday-Thursday-Monday sequence of fasts which follow the festivals), the authorities agree that a single statement of intent is sufficient. In other instances, however, theKitzur Shulchan Aruch 127:1 and others require a separate commitment.
The Kitzur Shulchan Aruch 127:3 mentions another leniency in this instance. Were a person to desire to retract his commitment to fast on the subsequent days, he is allowed, since he did not make an explicit statement to the effect that he would fast.
This view is not, however, accepted by all authorities. The Mishnah Berurah 162:39 cites opinions that require him to honor his commitment on the subsequent days as well.
Halacha 11
When a person accepted a resolution to fast on the following day, and indeed, did fast, and on the night [following his fast], changed his mind and decided to [continue his] fast on the following day, it is not considered a fast,1 because he did not accept [this commitment] while it was still day.2 [This applies] even if he continued his fast overnight. Needless to say, if he ate and drank at night and woke up in the morning and desired to fast, it is not considered a fast at all.
Halacha 12
A person who has a disturbing dream must fast on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance.
He should undertake such a fast even on the Sabbath, reciting the passageAnenu in each of the prayer services. [This applies] even though he did not resolve on the previous day to fast.
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath.
Commentary Halacha 12
A person who has a disturbing dream must fast - i.e., the Rambam sees this as an obligation. Other authorities differ, as mentioned in theKitzur Shulchan Aruch 127:18.
on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance. - As the Rambam mentioned at the beginning of this text, the purpose of fasting is not the fast itself, but the repentance evoked by the fast.
He should undertake such a fast even on the Sabbath - Berachot 31b states that a person who fasts on the Sabbath will cause a decree of seventy years standing against him to be rent.
Shulchan Aruch HaRav 288:3 explains that such a person is allowed to fast on the Sabbath, because the disturbing nature of his dream will prevent him from appreciating the Sabbath pleasures. It is fasting and not indulgence that will bring such a person satisfaction.
Note that the Shulchan Aruch (Orach Chayim 288:5) explains that at present, it is customary to fast on the Sabbath only for certain disturbing dreams, since we are not as aware of the proper interpretation of dreams as were the Sages of the previous generations.
reciting the passage Anenu in each of the prayer services. - During the week, this passage should be recited in the blessing Shome'a Tefillahas usual. On the Sabbath, one should recite Anenu in the passage E-lohai Netzor (Maggid Mishneh).
[This applies] even though he did not resolve on the previous day to fast. - This is the only exception to the rule mentioned in Halachah 10. The positive influences aroused by fasting are most effective immediately after the disturbing dream (Ta'anit 12b).
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath - i.e., indulging in the Sabbath meals. Although one is obligated (or at least advised) to fast on the Sabbath, one is not absolved from the mitzvah of Sabbath pleasure. Hence, one must fast again in atonement.
Halacha 13
A person may fast for several hours - i.e., that he not eat anything for the remainder of a day. What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. Should he make a decision to fast for the remaining hours of the day, he should fast for that time and recite [the passage] Anenu, because he accepted the fast before the hours of the fast. Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours.
Commentary Halacha 13
A person may fast for several hours - i.e., although a person did not undertake a full day fast, the fact that he refrains from eating for several hours can be considered to be a fast. Although his merit is less than that of a person who undertakes and completes a full day fast, he still receives reward for his conduct.
i.e., that he not eat anything for the remainder of a day. - This phrase has its source in Ta'anit 12a and serves as a point of difference between the Rambam and other authorities (among them, the Ra'avad and theMaggid Mishneh). The others maintain that it should be rendered "provided he has not eaten anything the entire day." Based on the Jerusalem Talmud (Nedarim 8:1), the Rambam maintains that even if a person has eaten, if he does not eat for the remainder of the day, he receives merit for fasting.
What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. - Although the person actually fasted for the entire day, it is considered only an hourly fast, since he did not make a commitment on the previous day.
Should he make a decision to fast for the remaining hours of the day, he should fast for that time - and he is given merit for having fasted
and recite [the passage] Anenu - in the afternoon service
because he accepted the fast before the hours of the fast. - Hence, the fact that he refrains from eating is considered significant.
Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours. - As mentioned above, this is a point of difference between the Rambam and other commentaries. In his responsa (Vol. I, Responsum 6), the Rashba writes that the Rambam altered his opinion in his later years and accepted the majority view. The majority opinion is accepted by theShulchan Aruch (Orach Chayim 562:10).
Significantly, the Shulchan Aruch also mentions a more stringent view (that of Rabbenu Asher). According to this opinion, even an hourly fast has to be accepted on the previous day. Thus, an hourly fast refers to an instance when a person previously made a commitment to fast for half a day, and then decided to extend the fast for the entire day.
It must be noted that at present, when individuals find fasting difficult, it is customary for a community to declare an hourly fast. In these instances, the members of the community make a commitment not to eat until the afternoon. They recite the afternoon service early, and each individual recites Anenu (Ramah, Orach Chayim 562:1; Mishnah Berurah 562:6). This passage is not, however, recited in the repetition of the Shemoneh Esreh by the chazan (Ramah, Orach Chayim 562:1).
Halacha 14
Whenever a person is fasting, whether he is fasting because of an individual distress, a disturbing dream, or distress of a communal nature, he should not indulge in pleasures, act frivolously, or be happy and of good spirits. Instead, [his conduct] should be characterized by serious concern, [as if he were] in mourning, as [implied by Eichah 3:39]: "Over what should a living man be concerned? [Each] man over his sins."3
Halacha 15
When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast.8
A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast.9 One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them.10 If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures.11
Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. Instead, they should eat, drink, and gather together to read the Great Hallel, for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full.
If [the rains descended] after noon, since the majority of the day had passed in holiness, they should complete their fast. Similar [rules apply] if [a community] was fasting because of a distressing situation and the distress passed, or because of a harsh decree and the decree was nullified: [If this occurred] before noon, they need not complete their fast; after noon, they should complete their fast.
Commentary Halacha 16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. - This teaching, quoted from the Mishnah (Ta'anit 3:9), conveys an important lesson. We must always be ready to praise God for His mercies and to do so with joy.
Instead, they should eat, drink, and gather together to read the Great Hallel - The term Hallel means "songs of praise." Generally, Hallelrefers to the passages from Psalm 113 to Psalm 118. The Great Hallel, in contrast, refers to Psalm 136 (Hilchot Chametz UMatzah 8:10).
Pesachim 118a explains that this psalm is given this title because it contains the verse, "He grants bread to all flesh, His kindnesses are everlasting." This is the greatest praise of God, that although He utterly transcends our world, He provides each creation with its needs.
for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full. - Hence, we do not recite these verses of praise until we have eaten.
If [the rains descended] after noon, since the majority of the day had passed in holiness - i.e., in separation from material concerns
they should complete their fast. - From this explicit teaching regarding rain, the Rambam infers that
Similar [rules apply] if [a community] - in contrast to an individual, as mentioned in the previous halachah
was fasting because of a distressing situation, and the distress passed, or because of a harsh decree and the decree was nullified: -The Mishnah Berurah 569:5 quotes a difference of opinion among the Rabbis whether the leniency to be mentioned applies if the prayers of the community were not answered, but the reason for which they are fasting ceases to become relevant. For example, the people were fasting for the recovery of a sick person and he died.
[If this occurred] before noon, they need not complete their fast; -The Ra'avad objects to this decision, explaining that the leniency of stopping a communal fast applies only with regard to the fasts associated with rain. In other instances, it is impossible to be certain that the distressing situation has entirely passed before noon.
The Maggid Mishneh justifies the Rambam's ruling, explaining that although the Ra'avad's rationale is generally applicable, if - in fact - the distressing situation passes before noon, the fast may be halted.
The Maggid Mishneh also states two reasons for the difference between an individual fast and a communal fast:
a) Leniency was granted to the community because of the greater scale of the difficulty involved in such a fast;
b) When the court called the communal fast, it had in mind that were the community's prayers to be answered, the fast could be terminated.
The Shulchan Aruch (Orach Chayim 569:1) rules that if the Torah scholars and the majority of the members of the community desire to continue the fast, all the members of the community are obligated to abide by their decision.
after noon, they should complete their fast. - There are opinions which rule that if the community receives word after noon that the difficulty for which they are fasting was averted before noon, they need not continue their fast.
Halacha 17
Whenever there is a communal fast that was instituted for a distressing circumstance, the [community's] court and [its] elders sit in the synagogue and review the conduct of the city's [inhabitants] from the time the morning prayers were concluded until noon. They remove the stumbling blocks that lead to sin. They give warnings, enquire, and investigate all those who pursue violence and sin, and [encourage them] to depart [from these ways]. Similarly, [they investigate] people who coerce others and humble them. They also occupy themselves with other similar matters.12
[This is what would happen] from noon until the evening: During the [third] quarter of the day, they would read the blessings and the curses in the Torah13 [as implied by Proverbs 3:11]: "My son, do not despise the instruction of the Lord, and do not reject His rebuke."14 As the haftarah,15 they would read a portion from the prophets appropriate to the distress [for which they are fasting].
During the [fourth] quarter of the day, the afternoon service is recited, supplications are made, [the people] cry out [to God] and confess according to their capability.
| FOOTNOTES | |
| 1. |
Note the comments of the Lechem Mishneh cited in the commentary on the previous halachah with regard to whether the person receives the rewards of an hourly fast.
|
| 2. |
This halachah, quoted from Ta'anit 11b, illustrates clearly the principles stated in the previous halachah.
|
| 3. |
Here again, the Rambam reemphasizes the theme stated at the beginning of the text, that the purpose of fasting is to motivate a person to sincere repentance. (See also Shulchan Aruch,Orach Chayim 568:12.) The Chesed L'Avraham states that on such days a person should make a special effort to refrain from becoming angry and should try to carry out all his dealings with his colleagues in a pleasant manner.
|
| 4. |
But no more. (See Shulchan Aruch, Orach Chayim 567:1-2.) A revi'it is 66.4 cc according toShiurei Torah and 150 cc according to the Chazon Ish. The Ramah writes that it is customary not to take this leniency on a communal fast day.
|
| 5. |
Note the contrast to Hilchot Berachot 1:2 (D'var Torah).
|
| 6. |
This discussion applies when he eats a k'zayit of food (Shulchan Aruch, Orach Chayim 568:1). Other authorities mention slightly larger amounts.
|
| 7. |
The Ra'avad states that this applies only when the person made a commitment to fast on that specific day. If he made a commitment to fast for one day without specifying the day, he is required to fast another full day afterwards. The Maggid Mishneh notes that this interpretation is borne out by the Rambam's own statements, Hilchot Nedarim 4:16. This is the ruling quoted in theShulchan Aruch (loc. cit.).
The Ramah adds that even when a person ate despite making a commitment to fast on a specific day, he is required to fast on another day as well. (See Mishnah Berurah 568:8.)
See also the Mishnah Berurah 568:3, which states that on a communal fast, such a person may recite Anenu in the afternoon service. On an individual fast, however, he may not add this passage.
|
| 8. |
Note the contrast to a communal fast mentioned in the following halachah.
The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).
|
| 9. |
Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes.
The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone.
The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.
|
| 10. |
Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.
|
| 11. |
The intent is that one should not show that one is enjoying comfort while others are in distress.Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1) to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling.
The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.
|
| 12. |
This continues the theme developed by the Rambam at the beginning of the text, that the difficulties God brings upon a community should motivate them to repentance.
Significantly, the Rambam does not mention reading the Torah in the morning service. TheShulchan Aruch (Orach Chayim 566:2) mentions that the Torah should be read in the morning, as on other communal fasts, and mentions that the reading Vay'chal, which is usually read on a communal fast day, should be read on such an occasion as well.
|
| 13. |
This refers to the portion of Bechukotai (Leviticus, Chapter 26), and not the blessings and curses in the book of Deuteronomy (Rashi, Megillah 31a). (See also Hilchot Tefillah 13:18.)
The Shulchan Aruch (ibid.) states that at present, the custom is to read the portion Vay'chal as on other public fast days. (See also the Maggid Mishneh.)
|
| 14. |
Significantly, Ta'anit 12b, the source for the division of the day in this manner, quotes a different proof-text, "And they read from the Torah scroll of their Lord" (Nechemiah 9:3). The verse cited by the Rambam is mentioned by Megillah 31b in another context.
This reflects a pattern common within the Mishneh Torah. Frequently, the Rambam cites verses independently of the manner in which they appear in the previous works of our Sages.
|
| 15. |
At present, the custom is to recite the haftarah, Dirshu, as is done on other public fasts. It must be noted that Rav Kapach maintains that the Rambam's intent is not that these passages from the Torah and the Prophets should be read communally with blessings recited beforehand and afterwards, as is our present custom. Instead, the intent is that they should be read merely to motivate repentance in a manner similar to the recitation of Eichah on Tish'ah B'Av. These statements are based on Hilchot Tefillah 13:18.
|
Hayom Yom:
• English Text | Video Class
• Shabbat, Shevat 13, 5776 · 23 January 2016
"Today's Day"
Tuesday Sh'vat 13 5703
Torah lessons: Chumash: B'shalach, Shlishi with Rashi.
Tehillim: 69-71.
Tanya: But the ten (p. 85)...in the world. (p. 87).
Yahrzeit is observed on the anniversary of the day of death even the first year, and even if the day of burial was much later than the day of death.1
When my grandfather (R. Shmuel) was seven, his father (the Tzemach Tzedek) once answered him: The kindness and special quality in G-d's making man upright,2 to walk erectly, is that though he walks on the earth he sees the Heavens; not so with beasts that go on all fours; they see only the earth.
FOOTNOTES
1. Note: This day (Sh'vat 13) marks the Yahrzeit of Rebbetzin Shterna Sara in 5702 (1942). She was the mother of the Rebbe, R. Yosef Yitzchak.
2. Kohelet 7:29.---------------------
•
---------------------
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.
To care for each other simply because that “other” exists.
No comments:
Post a Comment