Today in Jewish History:
• Passing of the Amshinover Rebbe (1935)
Shevat 3 is the yahrtzeit (anniversary of the passing) of Rabbi Yosef ben Rabbi Menachem Kalisch zt"l, the Amshinover Rebbe, in 1935.
Daily Quote:
Time was the first creation; thus, the sanctification of time is the first mitzvah commanded to Israel.[The Rebbe]
Daily Study:
Chitas and Rambam for today:
Chumash: Bo, 4th Portion Exodus 11:4-12:20 with Rashi
• English / Hebrew Linear Translation | Video Class• Exodus Chapter 11
4Moses said, "So said the Lord, At the dividing point of the night, I will go out into the midst of Egypt, דוַיֹּ֣אמֶר משֶׁ֔ה כֹּ֖ה אָמַ֣ר יְהֹוָ֑ה כַּֽחֲצֹ֣ת הַלַּ֔יְלָה אֲנִ֥י יוֹצֵ֖א בְּת֥וֹךְ מִצְרָֽיִם:
Moses said, So said the Lord: When he stood before Pharaoh, this prophecy was said to him, for after he [Moses] left his [Pharaoh’s] presence, he did not see his face [again]. — [from Exod. Rabbah 18:1, Mishnath Rabbi Eliezer ch. 19] ויאמר משה כה אמר ה': בעמדו לפני פרעה נאמרה לו נבואה זו שהרי משיצא מלפניו לא הוסיף ראות פניו:
At the dividing point of the night: Heb. כַּחֲצֹתהַלַיְלָה, when the night is divided. כַּחֲצֹת is like “when the meal offering was offered up (כַּעֲלוֹת) ” (II Kings 3:20); [and like] “when their anger was kindled (בַּחֲרוֹת) against us” (Ps. 124:3). This is its simple meaning, which fits its context that חֲצֹת is not a noun denoting a half. Our Rabbis, however, interpreted it like כַּחֲצִי הַלַיְלָה, at about midnight [lit., half the night], and they said that Moses said כַּחִצֹת, about midnight, meaning near it [midnight], either before it or after it, but he did not say בַּחֲצֹת, at midnight, lest Pharaoh’s astrologers err and [then] say, “Moses is a liar,” but the Holy One, blessed be He, Who knows His times and His seconds, said בַּחִצוֹת, at midnight. — [from Ber. 3b] כחצת הלילה: כהחלק הלילה, כחצות, כמו (מלכים א' יט כה) כעלות, (תהלים קכד ג) בחרות אפם בנו, זהו פשוטו לישבו על אופניו, שאין חצות שם דבר של חצי. ורבותינו דרשוהו כמו בחצי הלילה (שמות יב כט) ואמרו, שאמר משה כחצות, דמשמע סמוך לו או לפניו או לאחריו, ולא אמר בחצות, שמא יטעו אצטגניני פרעה, ויאמרו משה בדאי הוא, אבל הקב"ה יודע עתיו ורגעיו אמר בחצות:
5and every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman who is behind the millstones, and every firstborn animal. הוּמֵ֣ת כָּל־בְּכוֹר֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ מִבְּכ֤וֹר פַּרְעֹה֙ הַיּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד בְּכ֣וֹר הַשִּׁפְחָ֔ה אֲשֶׁ֖ר אַחַ֣ר הָֽרֵחָ֑יִם וְכֹ֖ל בְּכ֥וֹר בְּהֵמָֽה:
to the firstborn of the captive: Why were the captives smitten? So that they would not say, “Our deity has demanded [vengeance] for their [our] degradation, and brought retribution upon Egypt.” -[from Mechilta, Bo, onExod. 12:29] עד בכור השבי: (שמות יב כט) למה לקו השבויים, כדי שלא יאמרו, יראתם תבעה עלבונם והביאה פורענות על מצרים:
from the firstborn of Pharaoh… to the firstborn of the slave woman:All those inferior to the Pharaoh’s firstborn and superior to the slave woman’s firstborn were included. Why were the sons of the slave women smitten? Because they too were enslaving them [the Israelites] and were happy about their misfortune. — [from Pesikta Rabbathi, ch. 17] מבכור פרעה עד בכור השפחה: כל הפחותים מבכור פרעה וחשובים מבכור השפחה היו בכלל. ולמה לקו בני השפחות, שאף הם היו משעבדים בהם ושמחים בצרתם:
and every firstborn animal: Because they [the Egyptians] worshipped it, and when the Holy One, blessed be He, punishes any nation, He punishes its deity. — [from Mechilta, Bo, on Exod. 12:29] וכל בכור בהמה: לפי שהיו עובדין לה, וכשהקדוש ברוך הוא נפרע מן האומה נפרע מאלהיה:
6And there will be a great cry throughout the entire land of Egypt, such as there never has been and such as there shall never be again. ווְהָֽיְתָ֛ה צְעָקָ֥ה גְדֹלָ֖ה בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם אֲשֶׁ֤ר כָּמֹ֨הוּ֙ לֹ֣א נִֽהְיָ֔תָה וְכָמֹ֖הוּ לֹ֥א תֹסִֽף:
7But to all the children of Israel, not one dog will whet its tongue against either man or beast, in order that you shall know that the Lord will separate between the Egyptians and between Israel.' זוּלְכֹ֣ל | בְּנֵ֣י יִשְׂרָאֵ֗ל לֹ֤א יֶֽחֱרַץ־כֶּ֨לֶב֙ לְשֹׁנ֔וֹ לְמֵאִ֖ישׁ וְעַד־בְּהֵמָ֑ה לְמַ֨עַן֙ תֵּֽדְע֔וּן אֲשֶׁר֙ יַפְלֶ֣ה יְהֹוָ֔ה בֵּ֥ין מִצְרַ֖יִם וּבֵ֥ין יִשְׂרָאֵֽל:
will separate: Heb. לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ ,I say that is a term meaning sharp. Similarly " his tongue towards any man of the B'nei Yisroel." He did not sharpen. "Then you will utter a sharp sound.60 [or:] {Hebrew Ref} ---"A sharp thresher." [or:] " {Hebrew Ref} "The thoughts of a sharp one" [{Hebrew Ref} meaning:] a sharp and clever person. [or:] "You bring wealth to the hand of the clever ones---sharp merchants. לא יחרץ כלב לשנו: אומר אני שהוא לשון שנון, לא ישנן, וכן (יהושע י כא) לא חרץ לבני ישראל לאיש את לשונו, לא שנן, (שמואל ב' ה כד) אז תחרץ תשתנן, (ישעיהו מא טו) למורג חרוץ שנון, (משלי כא ה) מחשבות חרוץ, אדם חריף ושנון, (משלי י ד) ויד חרוצים תעשיר, חריפים, סוחרים שנונים:
will separate: Heb. יַפְלֶה, will divide. — [from Onkelos, Jonathan] See the commentary on Exod. 8:18. אשר יפלה: יבדיל:
8And all these servants of yours will come down to me and prostrate themselves to me, saying, Go out, you and all the people who are at your feet,' and afterwards I will go out." [Then] he [Moses] exited from Pharaoh with burning anger. חוְיָֽרְד֣וּ כָל־עֲבָדֶ֩יךָ֩ אֵ֨לֶּה אֵלַ֜י וְהִשְׁתַּֽחֲווּ־לִ֣י לֵאמֹ֗ר צֵ֤א אַתָּה֙ וְכָל־הָעָ֣ם אֲשֶׁר־בְּרַגְלֶ֔יךָ וְאַֽחֲרֵי־כֵ֖ן אֵצֵ֑א וַיֵּצֵ֥א מֵֽעִם־פַּרְעֹ֖ה בָּֽחֳרִי־אָֽף:
And all these servants of yours will come down: [By using this phrase,] he [Moses] showed respect for the throne, because eventually Pharaoh himself went down to him at night and said, “Get up and get out from among my people” (Exod. 12:31), although Moses had not originally said, “You will come down to me and prostrate yourself to me.” -[from Exod. Rabbah 7:3; Mechilta, Bo 13] וירדו כל עבדיך: חלק כבוד למלכות שהרי בסוף ירד פרעה בעצמו אליו בלילה (שמות יב לא) ויאמר קומו צאו מתוך עמי ולא אמר לו משה מתחלה וירדת אלי והשתחוית לי:
who are at your feet: Who follow your advice and your way. אשר ברגליך: ההולכים אחר עצתך והלוכך:
and afterwards I will go out: with all the people from your land. ואחרי כן אצא: עם כל העם מארצך:
he exited from Pharaoh: After he had completed his words, he went out from before him. ויצא מעם פרעה: כשגמר דבריו יצא מלפניו:
with burning anger: because he [Pharaoh] had said to him, “You shall no longer see my face” (Exod. 10:28) בחרי אף: על שאמר לו (שמות י כח) אל תוסף ראות פני:
9The Lord said to Moses, "Pharaoh will not heed you, in order to increase My miracles in the land of Egypt." טוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה לֹֽא־יִשְׁמַ֥ע אֲלֵיכֶ֖ם פַּרְעֹ֑ה לְמַ֛עַן רְב֥וֹת מֽוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם:
in order to increase My miracles in the land of Egypt-: (“My miracles” denotes two; “to increase” denotes three.) They are the plague of the firstborn, the splitting of the Red Sea, and the stirring of the Egyptians [into the sea]. למען רבות מופתי: מופתי שנים, רבות שלושה מכת בכורות וקריעת ים סוף ולנער את מצרים:
10Moses and Aaron had performed all these miracles before Pharaoh, but the Lord strengthened Pharaoh's heart, and he did not let the children of Israel out of his land. יוּמשֶׁ֣ה וְאַֽהֲרֹ֗ן עָשׂ֛וּ אֶת־כָּל־הַמֹּֽפְתִ֥ים הָאֵ֖לֶּה לִפְנֵ֣י פַרְעֹ֑ה וַיְחַזֵּ֤ק יְהֹוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹֽא־שִׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵֽאַרְצֽוֹ:
Moses and Aaron had performed, etc.: It has already been written for us in reference to all the miracles, and it [Scripture] did not repeat it here except to juxtapose it to the following section [i.e., Exod. 12]. See Rashi’s commentary on the following verse. ומשה ואהרן עשו וגו': כבר כתב לנו זאת בכל המופתים, ולא שנאה כאן אלא בשביל לסמכה לפרשה של אחריה:
Exodus Chapter 12
1The Lord spoke to Moses and to Aaron in the land of Egypt, saying, אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹ֔ן בְּאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר:
The Lord spoke to Moses and to Aaron: Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. — [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber. ויאמר ה' אל משה ואל אהרן: בשביל שאהרן עשה וטרח במופתים כמשה, חלק לו כבוד זה במצוה ראשונה שכללו עם משה בדבור:
in the land of Egypt: [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols. — [from Mechilta] בארץ מצרים: חוץ לכרך, או אינו אלא בתוך הכרך תלמוד לומר (לעיל ט כט) כצאתי את העיר וגו', ומה תפלה קלה לא התפלל בתוך הכרך דבור חמור לא כל שכן, ומפני מה לא נדבר עמו בתוך הכרך, לפי שהיתה מלאה גלולים:
2This month shall be to you the head of the months; to you it shall be the first of the months of the year. בהַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחָדְשֵׁ֖י הַשָּׁנָֽה:
This month: Heb. הַחֹדֶשׁ הַזֶה, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].” החדש הזה: הראהו לבנה בחידושה ואמר לו כשהירח מתחדש יהיה לך ראש חודש. ואין מקרא יוצא מידי פשוטו, על חדש ניסן אמר לו, זה יהיה ראש לסדר מנין החדשים, שיהא אייר קרוי שני, סיון שלישי:
This: Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23) ? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. — [from Mechilta] הזה: נתקשה משה על מולד הלבנה באיזו שיעור תראה ותהיה ראויה לקדש, והראה לו באצבע את הלבנה ברקיע, ואמר לו כזה ראה וקדש. וכיצד הראהו, והלא לא היה מדבר עמו אלא ביום, שנאמר (שמות ו כח) ויהי ביום דבר ה', (ויקרא ז לח) ביום צותו, (במדבר טו כג) מן היום אשר צוה ה' והלאה, אלא סמוך לשקיעת החמה נאמרה לו פרשה זו, והראהו עם חשכה:
3Speak to the entire community of Israel, saying, "On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. גדַּבְּר֗וּ אֶל־כָּל־עֲדַ֤ת יִשְׂרָאֵל֙ לֵאמֹ֔ר בֶּֽעָשׂ֖ר לַחֹ֣דֶשׁ הַזֶּ֑ה וְיִקְח֣וּ לָהֶ֗ם אִ֛ישׁ שֶׂ֥ה לְבֵֽית־אָבֹ֖ת שֶׂ֥ה לַבָּֽיִת:
Speak to the entire community: Heb. דַּבְּרוּ, [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7: 2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. — [from Mechilta] דברו אל כל עדת: וכי אהרן מדבר והלא כבר נאמר (שמות ז ב) אתה תדבר, אלא חולקין כבוד זה לזה ואומרים זה לזה למדני, והדבור יוצא מבין שניהם, כאלו שניהם מדברים:
to the entire community of Israel, saying, “On the tenth of… month” -:Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month. — [From Mechilta] אל כל עדת ישראל וגו' בעשר לחדש: דברו היום בראש חודש שיקחוהו בעשור לחודש:
this: The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations. — [from Mechilta, Pes. 96a] הזה: פסח מצרים מקחו בעשור, ולא פסח דורות:
a lamb for each parental home: [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” -[from Mechilta] שה לבית אבת: למשפחה אחת, הרי שהיו מרובין יכול שה אחד לכולן, תלמוד לומר שה לבית:
4But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one's ability to eat, shall you be counted for the lamb. דוְאִם־יִמְעַ֣ט הַבַּ֘יִת֘ מִֽהְי֣וֹת מִשֶּׂה֒ וְלָקַ֣ח ה֗וּא וּשְׁכֵנ֛וֹ הַקָּרֹ֥ב אֶל־בֵּית֖וֹ בְּמִכְסַ֣ת נְפָשֹׁ֑ת אִ֚ישׁ לְפִ֣י אָכְל֔וֹ תָּכֹ֖סּוּ עַל־הַשֶֽׂה:
But if the household is too small for a lamb: And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor… shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered. — [from Mechilta, Pes. 98a] according to the number of-Heb. בְּמִכְסַת, amount, and so “the amount of (מִכְסַת) your valuation: (Lev. 27:23). ואם ימעט הבית מהיות משה: ואם יהיו מועטין מהיות משה אחד שאין יכולין לאכלו ויבא לידי נותר, ולקח הוא ושכנו וגו' זהו משמעו לפי פשוטו. ועוד יש בו מדרש ללמד שאחר שנמנו עליו יכולין להתמעט ולמשוך ידיהם הימנו ולהמנות על שה אחר, אך אם באו למשוך ידיהם ולהתמעט מהיות משה, יתמעטו בעוד השה קיים בהיותו בחיים, ולא משנשחט:
according to one’s ability to eat: [This indicates that only] one who is fit to eat-which excludes the sick and aged-who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed]. — [from Mechilta] במכסת: חשבון וכן (ויקרא כז כג) מכסת הערכך:
shall you be counted: Heb. תָּכֹסוּ [Onkelos renders:] תִּתְמְנוּן, you shall be counted. לפי אכלו: הראוי לאכילה פרט לחולה וזקן שאינן יכולין לאכול כזית:
5You shall have a perfect male lamb in its [first] year; you may take it either from the sheep or from the goats. השֶׂ֧ה תָמִ֛ים זָכָ֥ר בֶּן־שָׁנָ֖ה יִֽהְיֶ֣ה לָכֶ֑ם מִן־הַכְּבָשִׂ֥ים וּמִן־הָֽעִזִּ֖ים תִּקָּֽחוּ:
perfect: without a blemish. — [from Mechilta] תמים: בלא מום:
in its [first] year: Heb. בֶּן-שָׁנָה For its entire first year it is called בֶּן-שָׁנָה, meaning that it was born during this year. — [from Mechilta] בן שנה: כל שנתו קרוי בן שנה כלומר שנולד בשנה זו:
either from the sheep or from the goats: Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֶׂה עִזִים)” (Deut. 14:4). — [from Mechilta] מן הכבשים ומן העזים: או מזה או מזה שאף עז קרויה שה, שנאמר (דברים יד ד) ושה עזים:
6And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon. ווְהָיָ֤ה לָכֶם֙ לְמִשְׁמֶ֔רֶת עַ֣ד אַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֣דֶשׁ הַזֶּ֑ה וְשָֽׁחֲט֣וּ אֹת֗וֹ כֹּ֛ל קְהַ֥ל עֲדַת־יִשְׂרָאֵ֖ל בֵּ֥ין הָֽעַרְבָּֽיִם:
And you shall keep it for inspection: Heb. לְמִשְׁמֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (בְּדָמָיִ) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too-with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah. — [from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently. והיה לכם למשמרת: זה לשון בקור שטעון בקור ממום ארבעה ימים קודם שחיטה, ומפני מה הקדים לקיחתו לשחיטתו ארבעה ימים מה שלא צוה כן בפסח דורות, היה ר' מתיא בן חרש אומר הרי הוא אומר (יחזקאל טז ח) ואעבור עליך ואראך והנה עתך עת דודים, הגיעה שבועה שנשבעתי לאברהם שאגאל את בניו ולא היו בידם מצות להתעסק בהם כדי שיגאלו, שנאמר (שם ז) ואת ערום ועריה, ונתן להם שתי מצות דם פסח ודם מילה, שמלו באותו הלילה, שנאמר (שם ו) מתבוססת בדמיך, בשני דמים, ואומר (זכרי' ט יא). גם את בדם בריתך שלחתי אסיריך מבור אין מים בו, ולפי שהיו שטופים בעבודה זרה אמר להם (פסוק כא) משכו וקחו לכם, משכו ידיכם מעבודה זרה וקחו לכם צאן של מצוה:
shall slaughter it: Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself. — [from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.] ושחטו אתו וגו': וכי כולן שוחטין אלא מכאן ששלוחו של אדם כמותו:
the entire congregation of the community of Israel: [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b). קהל עדת ישראל: קהל ועדה וישראל. מכאן אמרו, פסחי צבור נשחטין בשלש כתות זו אחר זו, נכנסה כת ראשונה ננעלו דלתות העזרה וכו', כדאיתא בפסחים (דף סד א):
in the afternoon: Heb. בֵּין הָעַרְבָּיִם From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִם, literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין הָעַרְבַּיִם denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11). — [from Mechilta] בין הערבים: משש שעות ולמעלה קרוי בין הערבים, שהשמש נוטה לבית מבואו לערוב. ולשון בין הערבים נראה בעיני אותן שעות שבין עריבת היום לעריבת הלילה, עריבת היום בתחלת שבע שעות מכי ינטו צללי ערב (ירמיהו ו ד), ועריבת הלילה בתחילת הלילה. ערב לשון נשף וחשך, כמו (ישעיהו כד יא) ערבה כל שמחה:
7And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it. זוְלָֽקְחוּ֙ מִן־הַדָּ֔ם וְנָֽתְנ֛וּ עַל־שְׁתֵּ֥י הַמְּזוּזֹ֖ת וְעַל־הַמַּשְׁק֑וֹף עַ֚ל הַבָּ֣תִּ֔ים אֲשֶׁר־יֹֽאכְל֥וּ אֹת֖וֹ בָּהֶֽם:
And they shall take [some] of the blood: This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel]. — [from Mechilta] ולקחו מן הדם: זו קבלת הדם. יכול ביד, תלמוד לומר (פסוק כב) אשר בסף:
the… door posts: They are the upright posts, one from this side of the entrance and one from that side. — [from Kid. 22b] המזוזת: הם הזקופות אחת מכאן לפתח ואחת מכאן:
the lintel: Heb. הַמַשְׁקוֹף. That is the upper [beam], against which the door strikes (שׁוֹקֵף) when it is being closed, lintel in Old French. The term שְׁקִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] טַרְפָּא דְֹּשָקִיף, “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְׁקוֹפֵי. — [based on Jonathan] המשקוף: הוא העליון שהדלת שוקף עליו כשסוגרין אותו לינט"ר בלעז [משקוף] ולשון שקיפה חבטה, כמו (ויקרא כו לו) קול עלה נדף, טרפא דשקיף, (שמות כא כה) חבורה משקופי:
on the houses in which they will eat it: But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives. — [based on Mechilta] על הבתים אשר יאכלו אתו בהם: ולא על משקוף ומזוזות שבבית התבן ובבית הבקר, שאין דרין בתוכו:
8And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it. חוְאָֽכְל֥וּ אֶת־הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה צְלִי־אֵ֣שׁ וּמַצּ֔וֹת עַל־מְרֹרִ֖ים יֹאכְלֻֽהוּ:
the flesh: but not sinews or bones. — [from Mechilta] את הבשר: ולא גידים ועצמות:
and unleavened cakes; with bitter herbs: Every bitter herb is called מָרוֹר, and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14). — [from Pes. 39a, 116b] על מררים: כל עשב מר נקרא מרור. וציום לאכול מרור זכר לוימררו את חייהם (שמות א יד):
9You shall not eat it rare or boiled in water, except roasted over the fire its head with its legs and with its innards. טאַל־תֹּֽאכְל֤וּ מִמֶּ֨נּוּ֙ נָ֔א וּבָשֵׁ֥ל מְבֻשָּׁ֖ל בַּמָּ֑יִם כִּ֣י אִם־צְלִי־אֵ֔שׁ רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ:
You shall not eat it rare: Heb. נָא Something not roasted sufficiently is called נָא in Arabic. אל תאכלו ממנו נא: שאינו צלוי כל צורכו קוראו נא בלשון ערבי:
or boiled: All this is included in the prohibition of You shall not eat it. — [from Pes. 41b] ובשל מבשל: כל זה באזהרת אל תאכלו:
in water: How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵׁל מְבֻשָׁל, [meaning boiled] in any manner. — [from Pes. 41a] במים: מנין לשאר משקין, תלמוד לומר ובשל מבושל מכל מקום:
except roasted over the fire: Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.” -[from Pes. 41b] כי אם צלי אש: למעלה גזר עליו במצות עשה וכאן הוסיף עליו לא תעשה אל תאכלו ממנו כי אם צלי אש:
its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֹתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֹתָם, as they are, this too means [they should roast the animal] as it is, all its flesh complete. ראשו על כרעיו: צולהו כולו כאחד עם ראשו ועם כרעיו ועם קרבו, ובני מעיו נותן לתוכו אחר הדחתן. ולשון על כרעיו ועל קרבו כלשון (שמות ו כו) על צבאותם, כמו בצבאותם, כמות שהן, אף זה כמות שהוא, כל בשרו משלם:
10And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire. יוְלֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר וְהַנֹּתָ֥ר מִמֶּ֛נּוּ עַד־בֹּ֖קֶר בָּאֵ֥שׁ תִּשְׂרֹֽפוּ:
and whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b] והנתר ממנו עד בקר: מה תלמוד לומר עד בקר פעם שניה, ליתן בקר על בקר, שהבקר משמעו משעת הנץ החמה, ובא הכתוב להקדים שאסור באכילה מעלות השחר, זהו לפי משמעו. ועוד מדרש אחר למד שאינו נשרף ביום טוב אלא ממחרת. וכך תדרשנו והנותר ממנו בבקר ראשון עד בקר שני תעמוד ותשרפנו:
11And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord. יאוְכָ֘כָה֘ תֹּֽאכְל֣וּ אֹתוֹ֒ מָתְנֵיכֶ֣ם חֲגֻרִ֔ים נַֽעֲלֵיכֶם֙ בְּרַגְלֵיכֶ֔ם וּמַקֶּלְכֶ֖ם בְּיֶדְכֶ֑ם וַֽאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּחִפָּז֔וֹן פֶּ֥סַח ה֖וּא לַיהֹוָֽה:
your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta] מתניכם חגרים: מזומנים לדרך:
in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15). — [from Onkelos] בחפזון: לשון בהלה ומהירות, כמו (שמואל א' כג כו) ויהי דוד נחפז ללכת, (מלכים ב' ז טו) אשר השליכו ארם בחפזם:
it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse] פסח הוא לה': הקרבן קרוי פסח על שם הדלוג והפסיחה שהקב"ה היה מדלג בתי ישראל מבין בתי מצרים וקופץ ממצרי למצרי, וישראל אמצעי נמלט, ואתם עשו כל עבודותיו לשם שמים. דבר אחר דרך דילוג וקפיצה, זכר לשמו שקרוי פסח וגם פשק"א [פסח] לשון פסיעה:
12I will pass through the land of Egypt on this night, and I will smite every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt will I wreak judgments I, the Lord. יבוְעָֽבַרְתִּ֣י בְאֶֽרֶץ־מִצְרַ֘יִם֘ בַּלַּ֣יְלָה הַזֶּה֒ וְהִכֵּיתִ֤י כָל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם מֵֽאָדָ֖ם וְעַד־בְּהֵמָ֑ה וּבְכָל־אֱלֹהֵ֥י מִצְרַ֛יִם אֶֽעֱשֶׂ֥ה שְׁפָטִ֖ים אֲנִ֥י יְהֹוָֽה:
I will pass: like a king who passes from place to place, and with one passing and in one moment they are all smitten. — [from Mechilta] ועברתי: כמלך העובר ממקום למקום, ובהעברה אחת וברגע אחד כולן לוקין:
every firstborn in the land of Egypt: Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10). — [from Mechilta] כל בכור בארץ מצרים: אף בכורות אחרים והם במצרים, ומנין אף בכורי מצרים שבמקומות אחרים, תלמוד לומר (תהלים קלו י) למכה מצרים בבכוריהם:
both man and beast: [I.e., first man and then beast.] He who started to sin first from him the retribution starts. — [from Mechilta] מאדם ועד בהמה: מי שהתחיל בעבירה ממנו מתחלת הפורענות:
and upon all the gods of Egypt-: The one made of wood will rot, and the one made of metal will melt and flow to the ground. — [from Mechilta] ובכל אלהי מצרים: של עץ נרקבת, ושל מתכת נמסת ונתכת לארץ:
will I wreak judgments-I The Lord: I by Myself and not through a messenger. — [from Passover Haggadah] אעשה שפטים אני ה': אני בעצמי ולא על ידי שליח:
13And the blood will be for you for a sign upon the houses where you will be, and I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt. יגוְהָיָה֩ הַדָּ֨ם לָכֶ֜ם לְאֹ֗ת עַ֤ל הַבָּתִּים֙ אֲשֶׁ֣ר אַתֶּ֣ם שָׁ֔ם וְרָאִ֨יתִי֙ אֶת־הַדָּ֔ם וּפָֽסַחְתִּ֖י עֲלֵכֶ֑ם וְלֹא־יִֽהְיֶ֨ה בָכֶ֥ם נֶ֨גֶף֙ לְמַשְׁחִ֔ית בְּהַכֹּתִ֖י בְּאֶ֥רֶץ מִצְרָֽיִם:
And the blood will be for you for a sign: [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside. — [from Mechilta 11] והיה הדם לכם לאת: לכם לאות ולא לאחרים לאות מכאן שלא נתנו הדם אלא מבפנים:
and I will see the blood: [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.” -[from Mechilta] וראיתי את הדם: הכל גלוי לפניו, אלא אמר הקב"ה נותן אני את עיני לראות שאתם עסוקים במצותי ופוסח אני עליכם:
and skip over: Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פֹּסְחִים) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִים) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain. — [from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos. ופסחתי: וחמלתי, ודומה לו (ישעיהו לא ה) פסוח והמליט. ואני אומר כל פסיחה לשון דלוג וקפיצה. ופסחתי מדלג היה מבתי ישראל לבתי מצרים, שהיו שרוים זה בתוך זה, וכן (מלכים א' יח כא) פוסחים על שתי הסעיפים, וכן כל הפסחים הולכים כקופצים, וכן (ישעיהו לא ה) פסוח והמליט, מדלגו וממלטו מבין המומתים:
and there will be no plague to destroy [you]: But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.” -[from Mechilta] ולא יהיה בכם נגף: אבל הווה הוא במצרים הרי שהיה מצרי בביתו של ישראל, יכול ימלט, תלמוד לומר ולא יהיה בכם נגף, אבל הווה במצרי שבבתיכם, הרי שהיה ישראל בביתו של מצרי, שומע אני ילקה כמותו, תלמוד לומר ולא יהיה בכם נגף:
14And this day shall be for you as a memorial, and you shall celebrate it as a festival for the Lord; throughout your generations, you shall celebrate it as an everlasting statute. ידוְהָיָה֩ הַיּ֨וֹם הַזֶּ֤ה לָכֶם֙ לְזִכָּר֔וֹן וְחַגֹּתֶ֥ם אֹת֖וֹ חַ֣ג לַֽיהֹוָ֑ה לְדֹרֹ֣תֵיכֶ֔ם חֻקַּ֥ת עוֹלָ֖ם תְּחָגֻּֽהוּ:
as a memorial: for generations. לזכרון: לדורות:
and you shall celebrate it: The day that is a memorial for you-you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13: 3). we learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out. וחגתם אתו: יום שהוא לך לזכרון אתה חוגגו. ועדיין לא שמענו אי זהו יום הזכרון, תלמוד לומר (שמות יג ג) זכור את היום הזה אשר יצאתם, למדנו שיום היציאה הוא יום של זכרון. ואיזה יום יצאו, תלמוד לומר (במדבר לג ג) ממחרת הפסח יצאו, הוי אומר יום חמישה עשר בניסן הוא של יום טוב, שהרי ליל חמישה עשר אכלו את הפסח ולבקר יצאו:
throughout your generations: I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.” -[from Mechilta] לדרתיכם: שומע אני מיעוט דורות שנים, תלמוד לומר חקת עולם תחגוהו:
15For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel. טושִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ אַ֚ךְ בַּיּ֣וֹם הָֽרִאשׁ֔וֹן תַּשְׁבִּ֥יתוּ שְּׂאֹ֖ר מִבָּֽתֵּיכֶ֑ם כִּ֣י | כָּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מִיִּשְׂרָאֵ֔ל מִיּ֥וֹם הָֽרִאשֹׁ֖ן עַד־י֥וֹם הַשְּׁבִעִֽי:
For seven days: Heb. שִׁבְעַתיָמִים, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.] שבעת ימים: שטיינ"א של ימים [קבוצה של שבעה ימים רצופים]:
For seven days you shall eat unleavened cakes-: But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation. — [from Mechilta] שבעת ימים מצות תאכלו: ובמקום אחר הוא אומר (דברים טז ח) ששת ימים תאכל מצות, למד על שביעי של פסח שאינו חובה לאכול מצה, ובלבד שלא יאכל חמץ. מנין אף ששה רשות תלמוד לומר ששת ימים. זו מדה בתורה, דבר שהיה בכלל ויצא מן הכלל ללמד, לא ללמד על עצמו בלבד יצא, אלא ללמד על הכלל כולו יצא, מה שביעי רשות אף ששה רשות, יכול אף לילה הראשון רשות, תלמוד לומר (להלן פסוק יח) בערב תאכלו מצות, הכתוב קבעו חובה:
but on the preceding day you shall clear away all leaven: Heb. בַּיוֹם הָרִאשׁוֹן. On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִאשׁוֹן, e.g., הִרִאשׁוֹן אָדָם ךְתִּוָלֵד, “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists. — [from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression בַּיוֹם הָרִאשׁוֹן must refer to the day preceding the festival.] אך ביום הראשון תשביתו שאר: מערב יום טוב, וקרוי ראשון לפי שהוא לפני השבעה, ומצינו מוקדם קרוי ראשון, כמו (איוב טו ז) הראשון אדם תולד, הלפני אדם נולדת, או אינו אלא ראשון של שבעה, תלמוד לומר (שמות לד כה) לא תשחט על חמץ, לא תשחט הפסח ועדיין חמץ קיים:
that soul: When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion. — [from Mechilta, Kid. 43a] הנפש ההוא: כשהיא בנפשה ובדעתה, פרט לאנוס:
from Israel: I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain. — [from Mechilta] מישראל: שומע אני תכרת מישראל ותלך לה לעם אחר, תלמוד לומר במקום אחר (ויקרא כב ג) מלפני, בכל מקום שהוא רשותי:
16And on the first day there shall be a holy convocation, and on the seventh day you shall have a holy convocation; no work may be performed on them, but what is eaten by any soul that alone may be performed for you. טזוּבַיּ֤וֹם הָֽרִאשׁוֹן֙ מִקְרָא־קֹ֔דֶשׁ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלָאכָה֙ לֹא־יֵֽעָשֶׂ֣ה בָהֶ֔ם אַ֚ךְ אֲשֶׁ֣ר יֵֽאָכֵ֣ל לְכָל־נֶ֔פֶשׁ ה֥וּא לְבַדּ֖וֹ יֵֽעָשֶׂ֥ה לָכֶֽם:
a holy convocation: Heb. מִקְרָא מִקְרָא קֹדֶשׁ is a noun. Call it [the day] holy with regard to eating, drinking, and clothing. — [from Mechilta] מקרא קדש: מקרא שם דבר, קרא אותו קדש לאכילה ושתייה וכסות:
no work may be performed on them: even through others. — [from Mechilta] לא יעשה בהם: אפילו על ידי אחרים:
that alone: [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking]. — [from Beitzah 28b] הוא לבדו: הוא ולא מכשיריו שאפשר לעשותן מערב יום טוב:
by any soul: Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.” -[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction. — [from Mechilta]. לכל נפש: אפילו לבהמה יכול אף לנכרים, תלמוד לומר לכם:
17And you shall watch over the unleavened cakes, for on this very day I have taken your legions out of the land of Egypt, and you shall observe this day throughout your generations, [as] an everlasting statute. יזוּשְׁמַרְתֶּם֘ אֶת־הַמַּצּוֹת֒ כִּ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה הוֹצֵ֥אתִי אֶת־צִבְאֽוֹתֵיכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם וּשְׁמַרְתֶּ֞ם אֶת־הַיּ֥וֹם הַזֶּ֛ה לְדֹרֹֽתֵיכֶ֖ם חֻקַּ֥ת עוֹלָֽם:
And you shall watch over the unleavened cakes: that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, אֶת-הַמַצּוֹת, the unleavened cakes, אֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately. — [from Mechilta] ושמרתם את המצות: שלא יבאו לידי חמוץ מכאן אמרו תפח, תלטוש בצונן. רבי יאשיה אומר אל תהי קורא את המצות אלא את המצוות, כדרך שאין מחמיצין את המצה כך אין מחמיצין את המצווה אלא אם באה לידך עשה אותה מיד:
and you shall observe this day: from [performing] work. ושמרתם את היום הזה: ממלאכה:
throughout your generations, [as] an everlasting statute: Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus]. לדרתיכם חקת עולם: לפי שלא נאמר דורות וחקת עולם על המלאכה אלא על החגיגה, לכך חזר ושנאו כאן, שלא תאמר אזהרת (לעיל טז) כל מלאכה לא יעשה, לא לדורות נאמרה, אלא לאותו הדור:
18In the first [month], on the fourteenth day of the month in the evening, you shall eat unleavened cakes, until the twenty first day of the month in the evening. יחבָּֽרִאשֹׁ֡ן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֤וֹם לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב תֹּֽאכְל֖וּ מַצֹּ֑ת עַ֠ד י֣וֹם הָֽאֶחָ֧ד וְעֶשְׂרִ֛ים לַחֹ֖דֶשׁ בָּעָֽרֶב:
until the twenty-first day: Why was this stated? Was it not already stated: “Seven days” ? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.” -[from Mechilta] עד יום האחד ועשרים: למה נאמר, והלא כבר נאמר (לעיל טו) שבעת ימים, לפי שנאמר ימים, לילות מנין, תלמוד לומר עד יום האחד ועשרים וגו':
19For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land. יטשִׁבְעַ֣ת יָמִ֔ים שְׂאֹ֕ר לֹ֥א יִמָּצֵ֖א בְּבָֽתֵּיכֶ֑ם כִּ֣י | כָּל־אֹכֵ֣ל מַחְמֶ֗צֶת וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מֵֽעֲדַ֣ת יִשְׂרָאֵ֔ל בַּגֵּ֖ר וּבְאֶזְרַ֥ח הָאָֽרֶץ:
shall not be found in your houses: How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses” ? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility. — [from Mechilta] לא ימצא בבתיכם: מנין לגבולין, תלמוד לומר (להלן יג ז) בכל גבולך. מה תלמוד לומר בבתיכם, מה ביתך ברשותך אף גבולך שברשותך, יצא חמצו של נכרי שהוא אצל ישראל ולא קבל עליו אחריות:
for whoever eats leavening: [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated. — [from Mechilta, Beitzah 7b] כי כל אכל מחמצת: לענוש כרת על השאור, והלא כבר ענש על החמץ, אלא שלא תאמר חמץ שראוי לאכילה ענש עליו שאור שאינו ראוי לאכילה לא יענש עליו. ואם ענש על השאור ולא ענש על החמץ, הייתי אומר שאור שהוא מחמץ אחרים ענש עליו, חמץ שאינו מחמץ אחרים לא יענש עליו, לכך נאמרו שניהם:
both among the strangers and the native born of the land: Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock]. — [from Mechilta] בגר ובאזרח הארץ: לפי שהנס נעשה לישראל, הוצרך לרבות את הגרים:
20You shall not eat any leavening; throughout all your dwellings you shall eat unleavened cakes." ככָּל־מַחְמֶ֖צֶת לֹ֣א תֹאכֵ֑לוּ בְּכֹל֙ מֽוֹשְׁבֹ֣תֵיכֶ֔ם תֹּֽאכְל֖וּ מַצּֽוֹת:
You shall not eat… leavening: [This is] a warning against eating leavening. מחמצת לא תאכלו: אזהרה על אכילת שאור:
any leavening: This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods]. — [from Mechilta] כל מחמצת: להביא את תערובתו:
throughout all your dwellings you shall eat unleavened cakes: This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta] בכל מושבתיכם תאכלו מצות: זה בא ללמד שתהא ראויה ליאכל בכל מושבותיכם, פרט למעשר שני וחלות תודה:
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Tehillim: Chapters 18 - 22
• Hebrew text
• English text
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Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
---------------------Tanya: Likutei Amarim, Chapter 16
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• Wednesday, Shevat 3, 5776 · January 13, 2016
Likutei Amarim, Chapter 16
Likutei Amarim, Chapter 16
וזה כלל גדול בעבודת ה׳ לבינונים
This, then, is the important principle regarding the divine service of the Beinoni:
העיקר הוא למשול ולשלוט על הטבע שבחלל השמאלי
The essential thing is to govern and rule the nature that is in the left part of the heart,
על ידי אור ה׳ המאיר לנפש האלקית שבמוח
by means of the Divine light that illuminates the divine soul abiding in the brain,
ולשלוט על הלב
and to rule the desires of the heart.
To enable him to master his desires the Beinoni requires (in addition to the natural ability of one’s mind to govern his heart) the help of the Divine light which illuminates his mind1 upon contemplating G‑d’s greatness.
כשמתבונן במוחו בגדולת אין סוף ברוך הוא, להוליד מבינתו רוח דעת ויראת ה׳ במוחו
This mastery of one’s nature and desires is achieved when he meditates in his mind on the greatness of the blessed Infinite G‑d, so as to create through his understanding a spirit of knowledge and fear of G‑d in his mind.
להיות סור מרע דאורייתא ודרבנן, ואפילו איסור קל של דבריהם חס ושלום
This knowledge and fear will cause him to turn away from the evil condemned by the Torah or by our Sages, even from a minor Rabbinic prohibition, heaven forbid.
ואהבת ה׳ בלבו בחלל הימני
Contemplation on G‑d’s greatness will bring about also a love of G‑d which will reveal itself in the right part of his heart — the seat of the G‑dly soul’s emotional faculties,
בחשיקה וחפיצה לדבקה בו בקיום המצות דאורייתא ודרבנן, ותלמוד תורה שכנגד כולן
with a longing and desire to cleave to Him by fulfilling the precepts of the Torah and of the Rabbis, and the study of Torah which is equivalent to them all.
As the Alter Rebbe has already pointed out,2 the commandments cannot be performed fully, that is, with the totality of one’s being, unless the performance is motivated by love of G‑d (for the fulfillment of the positive commandments) and fear of G‑d (for avoiding transgression of the negative commandments). When one’s observance is so motivated, his love and fear of G‑d permeate the performance of the commandments, and enhance them with their power.
Seemingly, however, this is true only of a love and fear that are openly felt in one’s heart. What if, despite one’s efforts in meditating on G‑d’s greatness, he cannot excite himself to an arousal of love or fear of G‑d? In answer, the Alter Rebbe now goes on to say that even if the love and fear born of one’s meditation remain hidden in one’s mind and heart (in a state which the Alter Rebbe refers to as tevunah — an “intellectual love”), they still permeate his performance of the commandments, as though these emotions were open and aroused.
ויתר על כן צריך לידע כלל גדול בעבודה לבינונים
Furthermore, one must know an additional important principle in the Beinoni’s service of G‑d:
שגם אם אין יד שכלו ורוח בינתו משגת להוליד אהבת ה׳ בהתגלות לבו
Even if one’s intellect and understanding are incapable of producing a revealed love of G‑d in his heart,
שיהיה לבו בוער כרשפי אש, וחפ׳ בחפיצה וחשיקה ותשוקה מורגשת בלב לדבקה בו
to make it burn as it ought with fiery flames, with a desire and a longing and a passion manifestly felt in the heart, to cleave to G‑d;
רק האהבה מסותרת במוחו ותעלומות לבו
instead, the love is hidden in his mind and in the recesses of his heart* —3
At this point the Alter Rebbe inserts a note, stating that one’s inability to reveal the love in his heart does not indicate a fault in his meditation; the cause may well be inherent in the spiritual root of his soul.
הגהה
והסיבה לזה הוא מפני היות המוחין שלו ונפש רוח נשמה שלו מבחינת עיבור והעלם תוך התבונה, ולא מבחינת לידה והתגלות, כידוע ליודעי ח״ן
*NOTE
The reason for this [inhibition] is that this person’s intellect and Nefesh, Ruach and Neshamah derive from the so-called ibbur (conception) and concealment within the [Supernal] understanding, and not from the quality of leidah(birth) and revelation — as is known to those familiar with the Kabbalah.
END OF NOTE
Briefly, this means:
In human emotions born of the intellect (e.g., a love of G‑d is “born” through meditation on G‑d’s greatness), there are two states: (1) where the emotion has already been born and revealed, and (2) an earlier stage, where the emotion is still part of the intellect. In this latter state, the “emotion” consists merely of an intellectual inclination toward the object of one’s understanding.
These two stages are similarly found in the Divine attributes, to which the human emotions are analogous. The Divine attributes — the middot of kindness (Chesed), severity (Gevurah), etc. — prior to their existence in a revealed state, are concealed within and encompassed by the Supernal Intellect (Binah) which is their source. The soul, in turn, stems from the Divine attributes, and hence reflects their characteristics. Thus, those souls which derive from the attributes as they are in their revealed state possess the quality of revelation, i.e., they are capable of bringing their love of G‑d into a revealed state; whereas the souls deriving from the concealed state of the attributes lack this capacity, and their emotions remain concealed within their intellect.
* * *
The Alter Rebbe now goes on to describe a love of G‑d as it is concealed within one’s intellect.
דהיינו שהלב מבין ברוח חכמה ובינה שבמוחו
This means that the heart comprehends, with the spirit of wisdom and understanding in the brain (i.e., instead of being excited with the love of G‑d, as it ought to be, the heart merely experiences an understanding of)
גדולת אין סוף ברוך הוא, דכולא קמיה כלא חשיב ממש
the greatness of the blessed Infinite G‑d, before Whom all else is as naught,
אשר על כן יאתה לו יתברך שתכלה אליו נפש כל חי לידבק ולהכלל באורו
for which reason it is fitting and due unto Him, blessed be He, that the soul of every living thing should pine for Him, to cleave to and become absorbed in His Divine light.
וגם נפשו ורוחו אשר בקרבו, כך יאתה להן, להיות כלות אליו בחשיקה וחפיצה לצאת מנרתקן הוא הגוף, לדבקה בו
It is likewise fitting for his own soul, the Nefesh and Ruach within him,4 to languish for Him with a fervent desire to leave their sheath, i.e., the body, which surrounds and conceals the soul like a sheath, in order to cleave to Him.
רק שבעל כרחן חיות הנה בתוך הגוף, וצרורות בו כאלמנות חיות
So intensely, his thoughts continue, should his Nefesh and Ruach long for G‑d, that only against their will do they dwell in the body; they are bound to it like deserted wives (literally, “living widows,” who are bound to their husbands and are forbidden to remarry as long as the husbands who left them are alive).
ולית מחשבה דילהון תפיסא ביה כלל, כי אם כאשר תפיסא ומתלבשת בתורה ובמצותיה
In their present state their thought cannot grasp G‑d at all, except when it grasps and vests itself in the Torah and its commandments. By studying Torah and observing its commandments, one grasps G‑d’s Will and His wisdom, which are one with G‑d Himself,
כמשל המחבק את המלך, הנזכר לעיל
as illustrated previously5 by the example of one who embraces the king.
Although the king is dressed in his robes, this does not detract from the royal embrace; similarly, although the Torah and its commandments are clothed in material matters, yet, since they express G‑d’s Will and wisdom, when one grasps them it is as though he grasped G‑d Himself.
ואי לזאת יאתה להן לחבקו בכל לב ונפש ומאד
All the above thoughts pass through his mind and heart, and lead him to resolve that: It is therefore fitting and proper for them — for his Nefesh and Ruach — to embrace G‑d with all their heart, soul and might.
דהיינו קיום התרי״ג מצות במעשה ובדבור ובמחשבה, שהיא השגת וידיעת התורה כנזכר לעיל
This means, in a practical sense, to fulfill the 613 commandments in act, speech and thought, the thought being the comprehension and knowledge of the Torah, as explained above in the previous chapters, that through Torah and the commandments one grasps G‑d Himself, so to speak.
Thus we see that what motivates this person’s actual observance of the commandments is meditation on G‑d’s greatness; this brings about the realization that one ought to strive to bind himself to G‑d — a bond which can be achieved only through the commandments.
הנה כשמעמיק בענין זה בתעלומת תבונות לבו ומוחו
Consequently, when the Beinoni ponders this subject in the recesses of his heart’s and mind’s understanding,
ופיו ולבו שוין
and his mouth and heart are in accord, i.e., what his heart feels, finds full expression in his speech,
שמקיים כן בפיו כפי אשר נגמר בתבונת לבו ומוחו
in that he fulfills with his mouth, in his speech, the resolve of his mind’s and heart’s understanding —
דהיינו להיות בתורת ה׳ חפצו, ויהגה בה יומם ולילה בפיו
namely, to direct his desire towards G‑d’s Torah, meditating on it day and night in oral study,
וכן הידים ושאר אברים מקיימים המצות כפי מה שנגמר בתבונת לבו ומוחו
and when his hands and other bodily organs, too, carry out the commandments, as was resolved in his mind’s and heart’s understanding;
הרי תבונה זו מתלבשת במעשה דבור ומחשבת התורה ומצותיה להיות להם בחינת מוחין וחיות וגדפין לפרחא לעילא
then when he implements his resolution this tevunah — the “intellectual emotion,” which cannot properly be called love or fear, but tevunah, literally, “understanding” — is clothed in the act, speech and thought of the Torah and its commandments, providing them with intellectual power, and vitality, and “wings” that enable them to soar on high,
for so it is written in the Zohar:6 “Torah without love and fear (of G‑d) does not soar aloft.”
כאלו עסק בהם בדחילו ורחימו ממש אשר בהתגלות לבו
The love and fear referred to as tevunah, although not heartfelt emotions, nevertheless serve as “wings” for one’s Torah andmitzvot in the same way as if he practiced them with real fear and love as revealed in the heart,
בחפיצה וחשיקה ותשוקה מורגשת בלבו ונפשו הצמאה לה׳, מפני רשפי אש אהבתו שבלבו כנ״ל
(7in which case he would have performed them with a desire, fervor and passion that are felt in the heart and soul thirsting for G‑d, due to the flaming love of G‑d in his heart, as explained above — that a revealed love of G‑d elevates one’s Torah and mitzvot, by lending warmth and vitality to one’s actions).
However, the statement that the tevunah-love too possesses this power requires further elucidation. When does thetevunah-love add to the quality of one’s observance, that would enable it to elevate his actions? This the Alter Rebbe now goes on to explain.
הואיל ותבונה זו שבמוחו ותעלומות לבו היא המביאתו לעסוק בהם
For it is this tevunah in his mind and in the recesses of his heart that leads him to engage in the Torah and mitzvot, as explained above.
ולולי שהיה מתבונן בתבונה זו לא היה עוסק בהם כלל, אלא בצרכי גופו לבד
Had he not meditated on this tevunah, he would not have occupied himself with them at all, but with his physical needs alone.
וגם אם הוא מתמיד בלמודו בטבעו, אף על פי כן אוהב את גופו יותר בטבעו
(8Even if he is an assiduous student by nature, nevertheless he naturally loves his body more.)
What is it, then, that diverts one from his natural inclination to engage in his bodily wants, and that enables his diligence to overcome his physical self-love? It is the love of G‑d — in this case, the hidden tevunah-love. For this reason, the tevunahprovides his Torah and mitzvot with “wings”, enabling them to rise heavenward, as though motivated by a revealed and conscious love of G‑d.
וזה רמזו רבותינו ז״ל
Our Sages, of blessed memory, hinted at this principle stated here, that the tevunah-love, too, has the power of elevating one’s Torah and mitzvot
באמרם: מחשבה טובה הקב״ה מצרפה למעשה
when they said:9 “The Holy One, blessed be He, joins a good thought to the deed.”
והוה ליה למימר: מעלה עליו הכתוב כאלו עשאה
The simple meaning of the phrase, that when one intends to do a mitzvah, but is prevented from doing so, G‑d ascribes it to him as though he had actually performed it, warrants the expression: “Torah considers him as though he had actually done it.”
Why the oblique expression, “G‑d joins the thought to the deed,” which seems to indicate that the thought was indeed implemented, but that the action is somehow detached from it, and requires that G‑d join the two together?
אלא הענין
The explanation, however, lies in the previously-mentioned principle:
כי דחילו ורחימו שבהתגלות לבו הם המתלבשים במעשה המצות, להחיותם לפרחא לעילא
It is the revealed fear and love of G‑d in the heart that vest themselves in one’s performance of the commandments, giving them vitality to soar on high.
כי הלב הוא גם כן חומרי, כשאר אברים שהם כלי המעשה
For the heart is also corporeal, like the other organs of the body which are the instruments of action.
Therefore, when one feels a palpable love in his heart — which indicates that the revelation in the soul has become “materialized” to the point where it can be experienced as a feeling of love in the corporeal heart — then this soul-revelation, this love, can also be received by and expressed in the other corporeal organs of the body. When it is so received, and when the organs act in accordance with the love in the heart, then this love lends vitality to these actions, for the heart is the source of vitality for all the organs, as the Alter Rebbe goes on to say.
אלא שהוא פנימי וחיות להם
The heart is, however, internal and is the organs‘ source of vitality.
ולכן יכול להתלבש בהם להיות להם גדפין להעלותם
Therefore, because the heart, in its corporeality, is close to the other organs, and also provides their vitality, it can clothe itself in their actions, to be their “wings”, elevating them.
As we see in practice: When one acts out of love, his hands suddenly become animated; for, as stated, when the soul’s revelation reaches the point where it is felt in a revealed love, it has become so materialized that it can be experienced in the other organs of the body, and can therefore animate their actions.
אך הדחילו ורחימו שבתבונות מוחו ותעלומות לבו הנ״ל
However, the above-mentioned fear and love that are in the intelligence of the brain and the recesses of the heart
גבהו דרכיהם למעלה מעלה מבחינת המעשה
are of a far higher order than the level of “action”.
ואי אפשר להם להתלבש בבחינת מעשה המצות, להיות להם בחינת מוחין וחיות, להעלותן לפרחא לעילא
Therefore, they cannot clothe themselves in the performance of the commandments, to become their intellectual power and vitality, to elevate them, so that they may soar on high;
The inability of the love to find expression beyond the mind — which is far more spiritual than the other organs — indicates that the revelation of soul present in the tevunah-love has not become materialized enough to affect the other, more corporeal organs. As we see, when one’s actions are motivated, not by the desire of his heart, but solely by his understanding that he ought to act in a particular manner, then his actions lack vitality. So it is too of the tevunah-love, and tevunah-fear; they are so far removed from the organs, that they are incapable of lending vitality to the actual performance of the mitzvot,and to elevate them thereby.
אם לא שהקב״ה מצרפן ומחברן לבחינת המעשה
if not for the fact that G‑d joins and unites them together with the action, so that they may serve as its “wings”.
והן נקראות בשם מחשבה טובה, כי אינן דחילו ורחימו ממש בהתגלות לבו
They — the tevunah-fear and love — are called “good thought,” for they are not actual fear and love in a revealed state in the heart,
כי אם בתבונת מוחו ותעלומות לבו כנ״ל
but only in the intelligence of the brain and the recesses of the heart, as mentioned above;* since they express themselves in the mind, they are called “good thought.”
This, then, is the allusion contained in the statement, “G‑d joins the good thought to the deed”: G‑d joins the “good thought” — the tevunah-love and fear — to the good deed (that one has actually performed), so that the deed is not separate from the thought, but instead is elevated by it.
In the following note, the Alter Rebbe states that this idea is expressed in the Kabbalah in terms of the Sefirot (the Divine attributes), and from this we may understand its parallel in the human faculties.
הגהה
וכמו שכתוב בזוהר וע׳ חיים, דתבונה אותיות ב״ן וב״ת שהן דחילו ורחימו
*NOTE
Thus it is also written in the Zohar and Etz Chayim, that the Hebrew word תבונה (“understanding”) comprises the letters which form the words בן and בת (“son” and “daughter”), which, in terms of human emotions, represent love and fear.
ולפעמים התבונה יורדת להיות מוחין בנוקבא דזעיר אנפין, שהן אותיות התורה והמצות
Sometimes the tevunah descends to become the intelligence in the feminine aspect of the “small image” (i.e., the recipient of the Divine middot, or attributes, which are referred to collectively as the “small image”), which, in the human sphere, refers to the letters of Torah and mitzvot.
The normal order would be that the tevunah descend first to the “small image” (the middot) and thence to the “feminine aspect” (the attribute of Malchut). Sometimes, however, there is a direct flow from Binah to Malchut, bypassing the intervening middot. In terms of one’s service to G‑d this means: The normal procedure should be that the understanding derived from one’s meditation should affect his emotions, arousing a love and fear within him, and these emotions should, in turn, express themselves in one’s actual performance of the commandments. There is, however, an alternative method of affecting one’s actions — through the direct influence of the tevunah.
והמשכיל יבין
The initiated shall understand. I.e., the kabbalistic references contained in the note will be more fully elucidated in the course of further study.
END OF NOTE
The Alter Rebbe now goes on to say that the effect of G‑d’s joining the “good thought” of tevunah to one’s good deeds, is that in this way the mitzvot are able to ascend to the World of Beriah. This is a “world of comprehension,” and all the mitzvotmotivated by emotions arising from an understanding of G‑d’s greatness ascend thereto. But even without this act of joining the good thought to the deed, one’s Torah and mitzvot ascend to the (lower) World of Yetzirah, a “world of feeling,” since one’s performance is motivated (at the very least) by the inherent love and fear of G‑d that is hidden in the heart of every Jew.
אך צירוף זה מצרף הקב״ה כדי להעלות מעשה המצות ועסק התורה, הנעשים על ידי מחשבה טובה הנ״ל, עד עולם הבריאה
But G‑d effects this joining of tevunah to action in order to elevate the performance of the commandments and the Torah study — which are carried out through the influence of the “good thought” (viz., the tevunah)mentioned above — into the World of Beriah;
מקום עליית התורה והמצות הנעשים על ידי דחילו ורחימו שכליים, אשר בהתגלות לבו ממש
the World of Beriah being the level to which ascends the performance of Torah and mitzvot when motivated by a fear and love deriving from one’s meditation, and which are truly revealed in one’s heart.
אבל בלאו הכי נמי עולים לעולם היצירה על ידי דחילו ורחימו טבעיים המסותרים בלב כל ישראל בתולדותם, כמו שכתוב לקמן באריכות
However, even without this joining they rise to the World of Yetzirah, by means of the natural fear and love which are latent in the heart of all Jews from birth, as will be later explained at length.10
In summary: Even he who cannot create a conscious, palpable love and fear of G‑d in his heart, can serve G‑d with a perfect service through the tevunah-emotions. Thereby, too, his performance of the Torah and mitzvot will ascend to the same level as that motivated by a revealed love and fear of G‑d.
——— ● ———
| FOOTNOTES | |
| 1. | See above, ch. 13. |
| 2. | In ch. 4. |
| 3. | Not to be confused with the “hidden love” mentioned in ch. 15. The love mentioned there is inherent, and cannot be said to constitute avodah — divine service — while in its latent (“hidden”) state. The love spoken of here is of man’s making and does, indeed, constitute avodah. It is “hidden” only in the sense that it is marked by the reserve characteristic of the intellect, and thus lacks the intensity and the force of expression of an emotionally-charged love. |
| 4. | Neshamah is omitted here, for it is already alluded to in the “hidden love in the brain and the recesses of the heart,” just mentioned. |
| 5. | Ch. 4. |
| 6. | Tikkunei Zohar, Tikkun 10. |
| 7. | Parentheses are in the original text. |
| 8. | Parentheses are in the original text. |
| 9. | Cf. Kiddushin 40a. |
| 10. | Chs. 38, 39, 40. |
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• Wednesday, Shevat 3, 5776 · January 13, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 157
Recounting the Story of the Exodus
"And you shall relate to your son on that day"—Exodus 13:8.
We are commanded to recount the story of the Exodus from Egypt – each person to the best of his ability – on the eve of the fifteenth of Nissan, the first night of Passover. The more one elaborates on the story – explaining how the Egyptians tormented us, how G‑d severely punished them for their evil, and expressing gratitude to G‑d for all the kindness He bestowed upon us – the more praiseworthy is the person.
If one has no children to whom to relate the story, he should relate it to whomever is in his company, or even to himself if he is alone.
Our Sages tell us: "Even if we are all wise, all intelligent, all knowledgeable in the entirety of the Torah—we are commanded to recount the story of the Exodus from Egypt."
Full text of this Mitzvah »
Text of the Haggadah
The study continues with Maimonides' "Text of the Passover Haggadah." (The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code. This is what is being studied today according to the three-chapter-a-day-schedule.)
We have not translated this order into English, because the point of it is not to provide a translation of the Haggadah (in fact, the Hebrew text often skips out passages not relevant to the structure), but to lay out the way Maimonides structured his Haggadah.
Full text of this Mitzvah »
-------------------------------------------------------------
Positive Commandment 170
Hearing the Shofar
"It shall be a day of blowing the shofar for you"—Numbers 29:1.
We are commanded to hear the blast of the shofar (ram's horn) on the first of Tishrei, Rosh Hashanah. Women are exempt from this mitzvah.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 157
Recounting the Story of the Exodus
"And you shall relate to your son on that day"—Exodus 13:8.
We are commanded to recount the story of the Exodus from Egypt – each person to the best of his ability – on the eve of the fifteenth of Nissan, the first night of Passover. The more one elaborates on the story – explaining how the Egyptians tormented us, how G‑d severely punished them for their evil, and expressing gratitude to G‑d for all the kindness He bestowed upon us – the more praiseworthy is the person.
If one has no children to whom to relate the story, he should relate it to whomever is in his company, or even to himself if he is alone.
Our Sages tell us: "Even if we are all wise, all intelligent, all knowledgeable in the entirety of the Torah—we are commanded to recount the story of the Exodus from Egypt."
Full text of this Mitzvah »
Recounting the Story of the Exodus
Positive Commandment 157
Translated by Berel Bell
The 157th mitzvah is that we are commanded to tell about the Exodus from Egypt on the beginning of the night of the 15th686 of Nissan — with all the eloquence at our command. Praiseworthy is the person who gives lengthy discussion and description to the subject: how the Egyptians sinned against us, and what they subjected us to; how G‑d took revenge upon them; thanking G‑d (exalted be He) for all the kindness he has bestowed upon us. This is as the Sages said,1 "Everyone who discusses the Exodus from Egypt at length is praiseworthy."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall tell your child [on that day, 'It is because of this that the L‑rd did for me when I left Egypt. ' "]
The Sages3 explain this verse: "'And you shall tell your child': One may think that [the discussion of the Exodus] must be from the first of the month. The Torah therefore says, 'on that day.' But 'on that day' could mean while it is yet daytime; the Torah therefore says, 'It is because of this.' The expression 'because of this' can only be said when matzah and maror are placed before you." This means that at the beginning of the night one is obligated to discuss [the Exodus].
The Mechilta4 says: "Since the verse5 says, 'when your son will ask you,' you might think that you are required to discuss it only when he asks, and not otherwise. Therefore the Torah tells you, 'And you shall tell your child,' even if he doesn't ask. I only know [of the obligation to discuss the Exodus] when the person has a child. How do I know [this obligation applies] when he is by himself or with others? The verse says,6 'And Moshe said to the people, "Remember this day" — that G‑d commanded us to remember the Exodus just as He commanded us,7 'Remember the Shabbos day to sanctify it. ' "
You are familiar with the expression [of the Sages8], "Even if all of us were wise, all of us understanding, all of us knowing the Torah, we would still be obligated to discuss the Exodus from Egypt."
The details of this mitzvah are discussed in the end of Pesachim.
FOOTNOTES
1.Haggadah.
2.Ex. 13:8.
3.In the Mechilta.
4.Of Rabbi Shimon Bar Yochai.
5.Ex. 13:14.
6.Ex. 13:3.
7.Ex. 20:8.
8.Haggadah.
------------------------------------------------------------Text of the Haggadah
The study continues with Maimonides' "Text of the Passover Haggadah." (The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code. This is what is being studied today according to the three-chapter-a-day-schedule.)
We have not translated this order into English, because the point of it is not to provide a translation of the Haggadah (in fact, the Hebrew text often skips out passages not relevant to the structure), but to lay out the way Maimonides structured his Haggadah.
Full text of this Mitzvah »
Chamets uMatzah - Nusach haHagaddah
חמץ ומצה - נוסח ההגדה
נוסח ההגדה
א .נוסח ההגדה שנהגו בה ישראל בזמן הגלות, כך הוא: מתחיל על כוס שני ואומר, בבהילו יצאנו ממצריים. הא לחמא עניא, דאכלו אבהתנא דנפקו מארעא דמצריים. כל דכפין, ייתי וייכול; וכל דצריך לפסח, ייתי ויפסח. שתא הכא, לשנה הבאה בארעא דישראל; שתא הדא עבדי, לשתא דאתיא בני חורי.
ב. מה נשתנה הלילה הזה, מכל הלילות. שבכל הלילות, אין אנו מטבילין אפילו פעם אחת; והלילה הזה, שתי פעמים. שבכל הלילות, אנו אוכלים חמץ ומצה; והלילה הזה, כולו מצה. שבכל הלילות, אנו אוכלים שאר ירקות; והלילה הזה, מרורים. שבכל הלילות, אנו אוכלין בין יושבין ובין מסובין; והלילה הזה, כולנו מסובין.
ג. עבדים היינו, לפרעה במצריים; ויוציאנו ה' אלוהינו משם, ביד חזקה ובזרוע נטויה. ואילו לא גאל הקדוש ברוך הוא את אבותינו ממצריים, עדיין אנו ובנינו ובני בנינו משועבדים היינו לפרעה במצריים. ואפילו כולנו חכמים, כולנו נבונים, כולנו יודעים את התורה--מצוה עלינו לספר ביציאת מצריים; וכל המאריך ביציאת מצריים, הרי זה משובח.
ד. מעשה ברבי אליעזר ורבי יהושוע ורבי אלעזר בן עזריה ורבי עקיבה ורבי טרפון, שהיו מסובין בבני ברק; והיו מספרין ביציאת מצריים כל אותו הלילה, עד שבאו תלמידיהם ואמרו להם, רבותינו, הגיע זמן קרית שמע של שחרית.
ה. אמר להם רבי אלעזר בן עזריה, הרי אני כבן שבעים שנה, ולא זכיתי שתיאמר יציאת מצריים בלילות, עד שדרשה בן זומא: שנאמר "למען תזכור את יום צאתך מארץ מצריים, כול ימי חייך" (דברים טז,ג)--"ימי חייך", הימים; "כול ימי חייך", הלילות. וחכמים אומרים "ימי חייך", העולם הזה; "כול ימי חייך", להביא את ימות המשיח.
ו. ברוך המקום שנתן תורה לישראל עמו, ברוך הוא. כנגד ארבעה בנים דיברה תורה--אחד חכם, ואחד רשע, ואחד תם, ואחד שאינו יודע לשאול.
ז. חכם, מה הוא אומר--"מה העדות, והחוקים והמשפטים, אשר ציווה ה' אלוהינו, אתכם" (דברים ו,כ). אף אתה אמור לו כהלכת הפסח, אין מפטירין אחר הפסח אפיקימון.
ח. רשע, מה הוא אומר--"מה העבודה הזאת, לכם" (שמות יב,כו). "לכם", ולא לו. ולפי שהוציא את עצמו מן הכלל וכפר בעיקר, אף אתה הקהה את שיניו ואמור לו: "בעבור זה, עשה ה' לי, בצאתי, ממצריים" (שמות יג,ח)--"לי", ולא לו; אילו היה שם, לא היה נגאל.
ט. תם, מה הוא אומר--"מה זאת" (שמות יג,יד). "ואמרת אליו--בחוזק יד הוציאנו ה' ממצריים, מבית עבדים" (שם).
י. ושאינו יודע לשאול, את פתח לו--שנאמר "והגדת לבנך, ביום ההוא לאמור: בעבור זה, עשה ה' לי, בצאתי, ממצריים" (שמות יג,ח). "והגדת לבנך", יכול מראש החודש--תלמוד לומר "ביום ההוא". אי ביום ההוא, יכול מבעוד יום--תלמוד לומר "בעבור זה", לא אמרתי אלא בשעה שיש מצה ומרור מונחים לפניך.
יא. מתחילה, עובדי עבודה זרה היו אבותינו; ועכשיו, קירבנו המקום ברוך הוא לעבודתו, שנאמר "ויאמר יהושוע אל כל העם, כה אמר ה' אלוהי ישראל, בעבר הנהר ישבו אבותיכם מעולם, תרח אבי אברהם ואבי נחור; ויעבדו, אלוהים אחרים. ואקח את אביכם את אברהם, מעבר הנהר, ואולך אותו, בכל ארץ כנען; וארבה, את זרעו, ואתן לו, את יצחק. ואתן ליצחק, את יעקוב ואת עשיו; ואתן לעשיו את הר שעיר, לרשת אותו, ויעקוב ובניו, ירדו מצריים" (יהושוע כד,ב-ד).
יב. ברוך שומר הבטחתו לישראל עמו, ברוך הוא: שהקדוש ברוך הוא מחשב את הקץ, לעשות כמה שאמר לאברהם אבינו בין הבתרים, שנאמר "ויאמר לאברם, ידוע תדע כי גר יהיה זרעך בארץ לא להם, ועבדום, ועינו אותם--ארבע מאות, שנה. וגם את הגוי אשר יעבודו, דן אנוכי; ואחרי כן ייצאו, ברכוש גדול" (בראשית טו,יג-יד).
יג. היא שעמדה לאבותינו, ולנו--שלא אחד בלבד עמד עלינו, אלא בכל דור ודור עומדים עלינו לכלותנו; והקדוש ברוך הוא, מצילנו מידם.
יד. צא ולמד, מה ביקש לבן הארמי לעשות ליעקוב אבינו--שפרעה הרשע, לא גזר אלא על הזכרים; ולבן ביקש לעקור את הכול, שנאמר "ארמי אובד אבי, ויירד מצריימה, ויגר שם" (דברים כו,ה). מלמד שלא ירד להשתקע אלא לגור שם, שנאמר "ויאמרו אל פרעה, לגור בארץ באנו, כי אין מרעה לצאן אשר לעבדיך, כי כבד הרעב בארץ כנען; ועתה יישבו נא עבדיך, בארץ גושן" (בראשית מז,ד).
טו. במתי מעט--כמו שנאמר "בשבעים נפש, ירדו אבותיך מצריימה; ועתה, שמך ה' אלוהיך, ככוכבי השמיים, לרוב" (דברים י,כב).
טז. ויהי שם לגוי--מלמד שהיו ישראל מצויינין שם. גדול ועצום--כמו שנאמר "ובני ישראל, פרו וישרצו וירבו ויעצמו--במאוד מאוד; ותימלא הארץ, אותם" (שמות א,ז).
יז. ורב--כמו שנאמר "רבבה, כצמח השדה נתתיך, ותרבי ותגדלי, ותבואי בעדי עדיים: שדיים נכונו ושיערך צימח, ואת עירום ועריה" (יחזקאל טז,ז).
יח. וירעו אותנו המצרים--כמו שנאמר "הבה נתחכמה, לו: פן ירבה, והיה כי תקראנה מלחמה ונוסף גם הוא על שונאינו, ונלחם בנו, ועלה מן הארץ" (שמות א,י).
יט. ויענונו--כמו שנאמר "וישימו עליו שרי מיסים, למען ענותו בסבלותם; וייבן ערי מסכנות, לפרעה--את פיתום, ואת רעמסס" (שמות א,יא).
כ. וייתנו עלינו עבודה קשה--כמו שנאמר "ויעבידו מצריים את בני ישראל, בפרך" (שמות א,יג).
כא. ונצעק אל ה' אלוהי אבותינו--כמו שנאמר "ויהי בימים הרבים ההם, וימת מלך מצריים, וייאנחו בני ישראל מן העבודה, ויזעקו; ותעל שוועתם אל האלוהים, מן העבודה" (שמות ב,כג).
כב. וישמע ה' את קולנו--כמו שנאמר "וישמע אלוהים, את נאקתם; ויזכור אלוהים את בריתו, את אברהם את יצחק ואת יעקוב" (שמות ב,כד).
כג. וירא את עוניינו--זו פרישות דרך ארץ, כמו שנאמר "וירא אלוהים, את בני ישראל; ויידע, אלוהים" (שמות ב,כה).
כד. ואת עמלנו--אלו הבנים, כמו שנאמר "כל הבן היילוד, היאורה תשליכוהו, וכל הבת, תחייון" (שמות א,כב).
כה. ואת לחצנו--זה הדוחק, כמו שנאמר "וגם ראיתי, את הלחץ, אשר מצריים, לוחצים אותם" (שמות ג,ט).
כו. ויוציאנו ה' ממצריים--לא על ידי מלאך, לא על ידי שרף, לא על ידי שליח, אלא הקדוש ברוך הוא בכבודו: כמו שנאמר "ועברתי בארץ מצריים, בלילה הזה, והכיתי כל בכור בארץ מצריים, מאדם ועד בהמה; ובכל אלוהי מצריים אעשה שפטים, אני ה'" (שמות יב,יב).
כז. ביד חזקה--זה הדבר, כמו שנאמר "הנה יד ה' הויה, במקנך אשר בשדה, בסוסים בחמורים בגמלים, בבקר ובצאן--דבר, כבד מאוד" (שמות ט,ג).
כח. ובזרוע נטויה--זו החרב, כמו שנאמר "וחרבו שלופה בידו, נטויה על ירושלים" (דברי הימים א כא,טז).
כט. ובמורא גדול--זה גילוי שכינה, כמו שנאמר "או הניסה אלוהים, לבוא לקחת לו גוי מקרב גוי, במסות באותות ובמופתים ובמלחמה וביד חזקה ובזרוע נטויה, ובמוראים גדולים: ככול אשר עשה לכם ה' אלוהיכם, במצריים--לעיניך" (דברים ד,לד).
ל. ובאותות--זה המטה, שנאמר "ואת המטה הזה, תיקח בידך, אשר תעשה בו, את האותות" (שמות ד,יז).
לא. ובמופתים--זה הדם, כמו שנאמר "ונתתי, מופתים, בשמיים, ובארץ: דם ואש, ותימרות עשן" (יואל ג,ג).
לב. דבר אחר: ביד חזקה, שתיים; ובזרוע נטויה, שתיים; ובמורא גדול, שתיים; ובאותות, שתיים; ובמופתים, שתיים. אלו עשר מכות, שהביא הקדוש ברוך הוא על המצריים במצריים; ואלו הן: דם, צפרדע, כינים, ערוב, דבר, שחין, ברד, ארבה, חושך, מכת בכורות. רבי יהודה היה נותן בהם סימן, דצ"ך עד"ש באח"ב.
לג. רבן גמליאל אומר, כל שלא אמר שלושה דברים אלו בפסח, לא יצא ידי חובתו--פסח, מצה, ומרורים.
לד. פסח שהיו אבותינו אוכלין בזמן שבית המקדש קיים, על שם מה--על שם שפסח המקום על בתי אבותינו במצריים, שנאמר "ואמרתם זבח פסח הוא לה', אשר פסח על בתי בני ישראל במצריים, בנוגפו את מצריים, ואת בתינו הציל; וייקוד העם, וישתחוו" (שמות יב,כז).
לה. מצה זו שאנחנו אוכלין, על שם מה--על שם שלא הספיק בצקם של אבותינו להחמיץ, עד שנגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא, וגאלם מיד: שנאמר "ויאפו את הבצק אשר הוציאו ממצריים, עוגות מצות--כי לא חמץ: כי גורשו ממצריים, ולא יכלו להתמהמה, וגם צידה, לא עשו להם" (שמות יב,לט).
לו. מרורים אלו שאנחנו אוכלין, על שם מה--על שם שמיררו המצריים את חיי אבותינו במצריים, שנאמר "וימררו את חייהם בעבודה קשה, בחומר ובלבינים, ובכל עבודה, בשדה--את, כל עבודתם, אשר עבדו בהם, בפרך" (שמות א,יד).
לז. ובכל דור ודור, חייב אדם להראות את עצמו כאילו הוא יצא ממצריים, שלא את אבותינו בלבד גאל, אלא אף אותנו גאל--שנאמר "ואותנו, הוציא משם--למען, הביא אותנו, לתת לנו את הארץ, אשר נשבע לאבותינו" (דברים ו,כג).
לח. לפיכך אנו חייבים להודות להלל לשבח לפאר לרומם לגדל ולהדר, ולנצח ולברך למי שעשה לנו ולאבותינו את כל הניסים האלו, והוציאנו מעבדות לחירות, ומשיעבוד לגאולה, ומיגון לשמחה, ומאבל ליום טוב, ומאפילה לאור גדול; ונאמר לפניו, הללו יה.
לט. "הללו יה: הללו, עבדי ה'; הללו, את שם ה'. יהי שם ה', מבורך . . ." (תהילים קיג,א-ב) עד "חלמיש, למעיינו מים" (תהילים קיד,ח).
מ. ברוך אתה ה' אלוהינו מלך העולם, אשר גאלנו וגאל את אבותינו ממצריים, והגיענו ללילה הזה לאכול בו מצה ומרורים. כן ה' אלוהינו ואלוהי אבותינו, יגיענו למועדים ולרגלים אחרים הבאים לקראתנו לשלום, שמחים בבניין עירך וששים בעבודתך, ונאכל שם מן הזבחים ומן הפסחים שיגיע דמם על קיר מזבחך לרצון, ונודה לך שיר חדש על גאולתנו ועל פדות נפשנו. ברוך אתה ה', גאל ישראל.
מא. כסדר שמברכין וקוראים ההגדה בליל יום טוב ראשון של פסח, כך מברכים וקוראים בליל השני של גלייות; וכן חייבין בליל השני בארבעה כוסות, ובשאר הדברים שנעשו בלילה הראשון.
Positive Commandment 170
Hearing the Shofar
"It shall be a day of blowing the shofar for you"—Numbers 29:1.
We are commanded to hear the blast of the shofar (ram's horn) on the first of Tishrei, Rosh Hashanah. Women are exempt from this mitzvah.
Full text of this Mitzvah »
Hearing the Shofar
Positive Commandment 170
Translated by Berel Bell
The 170th mitzvah is that we are commanded to listen to the sound of the shofar on the first1 day of Tishrei [Rosh Hashanah].
The source of this commandment is G‑d's statement2 regarding that day, "It shall be a day of sounding the horn."
The details of this mitzvah are explained in tractate Rosh Hashanah.
Women are not obligated in this mitzvah.3
FOOTNOTES
1.Outside of Israel, this mitzvah is for two days.
2.Num. 29:1.
3.Since it is a time-bound mitzvah.
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• 1 Chapter: Maaser Maaser - Chapter 5 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
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• Maaser - Chapter 5
Halacha 1
When a person purchases detached produce to partake of it, he is obligated to tithe it according to Rabbinic decree as we explained.1
When is the obligation [to tithe] established? When [the purchaser] pays [for the produce], even if he has not drawn it [into his domain].2 If [a potential purchaser] was selecting and setting aside, selecting and setting aside, even if he did so the entire day and even if he made up his mind to purchase the produce,3 he is not obligated to tithe it. If he is a God-fearing person, from the time he made up his mind, he should tithe it.4 Afterwards, if he desires to return it to the seller, he may return it.5
Halacha 2
Halacha 3
When a person tells a colleague: "Here is an isar8 and give me five figs for it," he may eat them one by one and he is exempt [from the obligation to tithe]. If [the seller] gathers them together, he is obligated to tithe them.
[If he says:] "Here is an isar for 20 figs that I will select,"9 he may select them one by one and eat them.10 "...For a cluster of grapes that I will select," he may pick them individually from the tree and partake of them. "...For a pomegranate that I will select," he may remove the seeds while on the tree and partake of them. "...For a watermelon that I will select," he may bend it over to the ground and partake of it.
If he cut off the figs and gathered them together or cut off the cluster of grapes or the watermelon, he is obligated to tithe, because he purchased the produce in its detached state.11 If, however, he told him: "Here is an isar for these 20 figs," "...for these two12 clusters of grapes," "...for these two pomegranates," or "...for these two watermelons," he may harvest the produce in an ordinary manner and snack on it," for the obligation to tithe was not established, for he purchased the produce while it was attached.13
Halacha 4
When a person exchanges [produce]14 with a colleague and each have the intent of eating, an obligation has been established to tithe both lots of produce, for they have been purchased while detached.15 [If they are exchanged while attached, with] each one having to reap the others crops, an obligation has not been established for either of them, for a sale does not establish an obligation [to tithe] unless the work associated with its preparation is completed as we explained.16
If one purchased produce to eat17 in an exchange and the other purchased produce to reap in the same exchange, the one who purchased produce to eat is obligated to tithe, while the obligation to tithe has not been established for the one who purchased produce to reap.
Halacha 5
When a person tells a colleague: "Go out and gather 20 figs of mine for yourself18 and I will fill my gut with your produce," both are exempt.19 This is not considered as an exchange that is comparable to a sale.20 If he gathers [the produce] together and partakes of it, he is liable.21 [Giving produce as] a present does not establish an obligation to tithe as a sale does.22
Halacha 6
When a common person23 is passing through the marketplace and saying: "Take figs,"24 one may partake of them25 and one is exempt [from the obligation to tithe], for a present does not establish such an obligation.26
[Different rules apply when the recipients] brings the produce home. If the majority of the people [who harvest] bring their produce home [before taking it to the marketplace], one must certainly separate the tithes.27 If most of the people take the produce directly to the market place, he should only make the separations28 as one does for demai,29 for perhaps he tithed it and then brought it to the marketplace.
If [the common person] said: "Take them and bring them to your homes,"30when one takes them home, he must tithe them as one tithes demai.31 If [the common person] gave him a large amount of produce - even if he told him: "Take it and eat it,"32 - it is as if he told him, "Take it and bring it home."33 He may not partake of it until he makes the separations as one does for demai.34Similarly, if he gave him produce that is not usually eaten uncooked or the recipient was a person of stature who would not ordinarily eat in the marketplace, he should make the separations as one does for demai.
Halacha 7
If there were two [prospective recipients] and [the common person] said to one: "Take it and partake of it [here in the marketplace]," and he told the other: "Take it and bring it home," the first may partake of it and be exempt [from the obligation to tithe],35 while the second is obligated if he eats.36
Halacha 8
Similarly,37 if there were people sitting at the gate [of a courtyard] or in a store and [the common person] told them: "Take [this produce] and partake of it," they may partake of it38 and are exempt [from the obligation to tithe].39 The owner of the gate or the owner of the store may not partake of it until he makes the separations as one does for demai. For it is as if [the common person] told these people: "Take it and bring it home," for [these places] are considered like their homes.40 As we already explained,41 having produce pass through a house that is not one's own does not establish [an obligation to tithe].42
Halacha 9
[The following rules apply when one] hires workers to perform work with him concerning produce, whether produce that has been detached or that which is attached. Since [the workers] have the right to partake of the produce with which they are working according to Scriptural Law,43 they may partake of it and are exempt from tithing.44
[Different rules apply if the employer] agreed to a condition that allowed them to partake of produce to which the Torah did not entitle them, e.g., the worker stipulated that his son could partake of the produce with him, his son could partake of the produce as payment of his wages, or that he would be able to [continue] partaking of the produce which was harvested after the work [involved in its preparation] was completed, he is forbidden to partake of the produce until he tithes it. [The rationale is that] since he is partaking of the produce because of the condition, he is like a purchaser.45
Halacha 10
Halacha 11
If one hired [a worker] to hoe around onions49 and he stipulated that he could partake of the green onions,50 he can cut off leaf by leaf and partake of them [without tithing], if he gathered them together, he is obligated.51
If a worker52 stipulated that he could eat a litra53 of olives, he may eat them one by one [without having to tithe them]. If he gathered them together, he is obligated to tithe. [The rationale is that] since he is eating a fixed measure, he is considered as a purchaser and [in such an instance,] if the produce is gathered together, his obligation to tithe is established. If he did not make a stipulation and instead, was eating as authorized by Torah Law, he may gather together and eat as much as he desires,54 provided he does not dip them in salt. If he dips them in salt,55 he is permitted [to eat them] one by one [without tithing].56 [To eat them] two by two is forbidden, for the obligation to tithe is established by dipping them in salt.57
Halacha 12
When a worker was performing work with lower quality figs,58 he should not partake59 of higher quality figs.60 If he was performing work with higher quality figs, he should not partake of lower quality figs unless he tithes them. He is permitted, however, to refrain from eating until he reaches the higher quality figs.
Halacha 13
When a person takes workers out to his field to perform work for him there,61if he is not required to provide them with food, they may partake of the produce of the field62 [when granted permission by the owner],63 and they are exempt from the tithes,64provided the tasks associated with [the preparation of the produce] are not completed.65If, however, he is required to provide them with food, they should not eat [of the produce of the field] even though they have not completed their tasks.66 [The rationale is that] we do not pay a debt from tevel.67 [Even in such a situation, the workers] should partake of the figs one by one. They may not, however, [partake of those] in a basket or in a container or those set aside.68
Halacha 14
Halacha 15
Halacha 16
When a person places wine into a cooked dish that is hot75 or he places oil in a pot or a baking dish when they are boiling, he establishes an obligation to tithe. If he mixes wine with hot water, he establishes an obligation to tithe. Needless to say, that if he cooks wine, even in the wine press, it is forbidden to drink from it unless he tithes it.
Halacha 17
Halacha 18
When a person salts produce in the field, an obligation to tithe is established.81If, however, he dips olives into salt one by one and eats them, he is exempt. A person who opens olives so their fluid82 will flow out, is exempt. A person who removes olives from the storage vat,83 may dip them in salt one by one and eat them. If, however, he salted [several] and served them, he is obligated [to tithe]. Similar laws apply in all analogous situations.
Halacha 19
Halacha 20
Halacha 21
When children hid figs for the Sabbath and forgot to tithe them, one should not partake of them Saturday night until they are tithed.89
Halacha 22
If there was a fig tree that was designated for one to partake of its produce on the Sabbath90 and one gathered a basket [of these figs], one may not partake of them91until he tithes them. [This stringency was established,] because these figs are designated for the Sabbath and the Sabbath establishes an obligation to tithe.
| FOOTNOTES | |
| 1. |
See Chapter 2, Halachot 1-2 which explain that according to Scriptural Law, one is obligated to tithe produce only when he harvests it for his own personal use. Similarly, one who purchases produce is not liable to tithe it according to Scriptural Law.
As indicated by the following halachah, this applies when the purchaser bought the produce to partake of it. If he purchased it as merchandise, the obligation to tithe does not take effect until one purchases it with the intent of partaking of it.
|
| 2. |
With regard to the laws of acquisition, according to Scriptural Law, the payment of money brings about a kinyan, the transfer of an object from one person's domain to another. Nevertheless, our Sages decreed that such a transfer should be brought about by drawing the object to be acquired out of the seller's domain (meshichah; see Hilchot Mechirah 3:5). Nevertheless, with regard to the obligation to tithe, they did not alter the Scriptural Law.
|
| 3. |
For making up his mind does not establish a binding obligation.
|
| 4. |
For a Torah sage should go beyond the letter of the law and accept financial responsibilities that are not mandated by Torah Law. See Hilchot De'ot, the conclusion of ch. 5.
|
| 5. |
The Radbaz and the Kessef Mishneh emphasize that he should not return the produce unless the seller agrees. Nevertheless, even if the seller agrees to accept the produce, the purchaser must make restitution from his own produce or funds for the produce that he tithed.
|
| 6. |
This applies even if the work necessary to prepare it has been completed.
|
| 7. |
Although our Sages required one who purchases produce to tithe it, they instituted this obligation only when one intended to partake of it himself, just as the Scriptural obligation to tithe applies only for a person who harvests produce to partake of it himself (Siftei Cohen 331:119).
|
| 8. |
A coin used in the Talmudic era of moderate value.
|
| 9. |
His wording implies that he acquires them after he selects them and picks them from the tree, for the terms of purchase state that he would "select it," i.e., detach it.
|
| 10. |
Without tithing.
|
| 11. |
I.e., though it was attached when he negotiated the deal, the purchase takes effect after he detaches it. Hence, he is obligated to tithe the produce, because a sale is one of the factors that establish such an obligation [the Rambam's Commentary to the Mishnah (Ma'aserot 2:6)].
|
| 12. |
The Radbaz questions why the Rambam mentions two clusters of figs. The same laws would apply if only one cluster was involved. He explains that since it is not common for people to purchase a large amount of produce while it is still attached to the ground, it is important to emphasize that this law applies even when he purchases a large amount.
|
| 13. |
And a sale of attached produce does not convey an obligation to tithe.
|
| 14. |
As stated in Hilchot Mechirah 5:1, an exchange is considered as equivalent to a sale.
|
| 15. |
Hence it is forbidden even to snack from them.
|
| 16. |
Chapter 3, Halachah 3.
|
| 17. |
I.e., detached produce.
|
| 18. |
I.e., the produce is on the trees and it does not become the other person's until he picks it.
|
| 19. |
The Ra'avad differs with the Rambam and maintains that the person who partakes of a particular number of figs is obligated to tithe them. The Radbaz and the Kessef Mishneh justify the Rambam's ruling.
|
| 20. |
Instead, it is considered as if each person gave the other a present.
|
| 21. |
For partaking of untithed produce.
|
| 22. |
There are certain dimensions of Jewish business law in which a present is considered as a sale and others in which it is not (see Hilchot Gezeilah 9:13; Hilchot Mechirah 29:14). The Jerusalem Talmud (Ma'aserot 2:1) states that even those authorities who maintain that giving a present should be considered as a sale (see Hilchot Shemitah VeYoval 11:19) agree that this stringency should not be enforced in the present age, because in the present age, the obligation to tithe is of Rabbinic origin. The Rambam mentions this leniency without differentiating between the era when the obligation to tithe was Scriptural and the present age, because he maintains that the entire obligation to tithe produce obtained through purchase is of Rabbinic origin.
|
| 23. |
Who is not necessarily relied upon with regard to tithes.
|
| 24. |
As presents [the Rambam's Commentary to the Mishnah (Ma'aserot 2:1)].
|
| 25. |
As a snack.
|
| 26. |
For we assume that the produce has not been taken home and thus has not incurred the obligation to be tithed. Hence, one is permitted to snack from it without tithing (ibid.).
|
| 27. |
Since the common person passed through the marketplace and did not stand there to sell his produce, we assume that he is one of those who brings his produce home. Furthermore, we proceed on the assumption that he has not taken the produce home yet and thus it never incurred the obligation to be tithed. Therefore when the recipients take it home, it incurs that obligation for the first time. Indeed, they must separate not only the tithes, but also terumah.
|
| 28. |
These separations must be made, for in such a situation, the produce incurs the obligation to be tithed after the work associated with its preparation was completed (see Chapter 3, Halachah 1).
|
| 29. |
As will be explained in Chapter 9, in the Second Temple period, the common people became somewhat lax with regard to the mitzvah of separating tithes. When they became aware of this situation, the Sages ordained that one should not partake of produce from a common person without tithing it, for perhaps he did not do so. One should not, however, recite a blessing, for it is possible that it was tithed. Similarly in this instance, it is possible that the common person tithed his produce, but it is possible that he did not.
|
| 30. |
I.e., he is assuring the recipients that they may take the produce home without qualms because it has already been tithed [the Rambam's Commentary to the Mishnah (loc. cit.)].
|
| 31. |
For we do not accept the common person's word (ibid.).
|
| 32. |
Which could be interpreted as assurance that the produce had not been taken home by the common person and thus it has not yet been tithed.
|
| 33. |
Because a large amount of produce will certainly not be eaten in the marketplace. We do not rely on the common person's assurance that he tithed it or that he will tithe it in the future.
|
| 34. |
For we are unsure of whether or not it was tithed or not. The same concepts apply with regard to the instances mentioned in the later clauses.
|
| 35. |
As in the first clause of the previous halachah.
|
| 36. |
As in the later clause. The fact that his statements are self-contradictory is not a matter of concern, for the obligation to tithe is Rabbinic in origin and our Sages established their rules as general guidelines to be applied even if some ramifications are difficult to understand (Aruch HaShulchan).
|
| 37. |
I.e., here to, the above principles produce seemingly contradictory rulings.
|
| 38. |
As a snack. They may not eat a significant meal.
|
| 39. |
Even if it is brought within the gate or the store.
|
| 40. |
For they are located there on a consistent basis [the Rambam's Commentary to the Mishnah (Ma'aserot 2:2)].
|
| 41. |
Chapter 4, Halachah 11. As the Ra'avad notes, the Rambam's decision here appears somewhat contradictory to his ruling there. See the notes to that halachah.
|
| 42. |
And thus, the other people in the store or gate are not obligated to tithe.
|
| 43. |
See Hilchot Sechirut, ch. 12, based on Deuteronomy 23:25-26, which describes a worker's right to partake of the produce with which he is working.
|
| 44. |
Because the worker does not acquire the produce that he eats. Instead, he is eating because of the Torah's license. Hence, he is not required to separate tithes (Siftei Cohen 331:123).
|
| 45. |
Who must tithe his produce as stated above.
|
| 46. |
To remove weeds so that the tree will grow better. In such an instance, he is not entitled to partake of the olives according to Scriptural Law, because his work does not involve the produce itself. See the Rambam's Commentary to the Mishnah (Ma'aserot 3:3).
|
| 47. |
As In Chapter 4, Halachah 15, et al. For in this manner, the work associated with the olives is not completed.
|
| 48. |
Because collecting even a small number of them would be considered as the completion of a task. He is obligated to tithe, because since he is eating due to the stipulation, it is considered as a purchase.
|
| 49. |
I.e., to remove small onions and/or weeds from an onion patch so that the large onions would have the opportunity to grow.
|
| 50. |
I.e., the leaves of the onions. According to Scriptural Law, the worker is not allowed to partake of the onions, because his efforts to do not complete the preparation of this produce (Hilchot Sechirut 12:4). Nevertheless, this owner agreed to allow the worker to partake of the onion leaves.
|
| 51. |
As explained in the previous halachah.
|
| 52. |
Who was performing work with the olives that would entitle him to partake of them according to Scriptural Law, e.g., he was harvesting them.
|
| 53. |
A Talmudic measure equivalent to half a log, 171 cc according to Shiurei Torah, 300 cc according to Chazon Ish.
|
| 54. |
As stated in Halachah 9.
|
| 55. |
It must be emphasized that we are speaking about an instance where the employer gives the worker special license to dip the olives in salt. Otherwise, he is forbidden to do so, as apparent from Hilchot Sechirut 12:10 (Rambam LeAm).
|
| 56. |
See Halachah 18.
|
| 57. |
As stated in Chapter 3, Halachah 3.
|
| 58. |
Our translation is based on the Rambam's Commentary to the Mishnah (Ma'aserot 2:8).
|
| 59. |
Without separating tithes.
|
| 60. |
Because that is not the species of produce with which he is working.
|
| 61. |
In his Commentary to the Mishnah (Ma'aserot 3:2), the Rambam states that we are not speaking about workers employed to harvest the produce of the field, for they would have a right to partake of this produce according to Scriptural Law. Instead, we are speaking of workers who are plowing or performing other similar tasks.
|
| 62. |
They may partake of the produce freely, not merely one at a time.
|
| 63. |
This addition is made on the basis of the gloss of the Radbaz.
|
| 64. |
For a present is not considered like a sale and does not obligate the separation of tithes, as stated in Halachah 5.
|
| 65. |
As stated at the beginning of Chapter 3. If the tasks were completed, it would be forbidden to partake of a significant meal from this produce.
|
| 66. |
See Chapter 6, Halachah 9. The Radbaz mentions that the produce must have matured to the extent that it could be obligated to tithed. Otherwise, there would be no prohibition in paying one's debt with it.
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| 67. |
And since the owner is required to provide them with food, allowing them to partake of this produce would be equivalent to paying a debt.
|
| 68. |
For the work associated with this produce is completed and it is forbidden to partake of it unless it is tithed.
|
| 69. |
I.e., cook without spices.
|
| 70. |
In brine, the Rambam's Commentary to the Mishnah (Ma'aserot 4:1).
|
| 71. |
This obligation is, however, merely Rabbinic in origin.
|
| 72. |
Our Sages [the Jerusalem Talmud (Nedarim 6:1)] raise this question and leave it unresolved. See the Radbaz who mentions instances where smoking is considered as cooking and others when it is not.
|
| 73. |
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that when produce was picked before it was ripened, it would be buried in this manner to hasten its ripening and softening process.
|
| 74. |
Although this activity helps prepare them to be eaten, it is not considered as cooking or pickling (Radbaz; see also the Rambam's Commentary to the Mishnah, loc. cit.).
|
| 75. |
Apparently, this ruling applies even if the cooked food has been removed from the fire and placed in another utensil (a kli sheni). See Radbaz and Chapter 3, Halachah 15.
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| 76. |
The Radbaz states that this applies whether the spices were untithed and the oil had been tithed previously or the oil was untithed and the spices had been tithed previously.
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| 77. |
If they were not brought home. Crushing these pungent herbs and mixing them with oil is equivalent to cooking them.
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| 78. |
Creating a liquid (wine) from the grapes is equivalent to cooking.
|
| 79. |
Containing other food.
|
| 80. |
Because the wine was absorbed immediately by the food in the pot and never became a distinct entity. We are speaking about food that is cold. Otherwise, exposing the wine to heat would establish the obligation as stated in the previous halachah (Kessef Mishneh).
|
| 81. |
As stated in Chapter 3, Halachah 3.
|
| 82. |
A white fluid that resembles milk in its appearance [the Rambam's Commentary to the Mishnah (Ma'aserot 4:1)].
|
| 83. |
Where the olives are kept until they become soft and fit to be squeezed for their oil (14ibid.|ERROR:@|13 4:3).
|
| 84. |
See Hilchot Terumah 5:14,15 which give examples of instances where a person made an improper separation of terumah and hence, was required to separate terumah a second time.
|
| 85. |
Chapter 3, Halachah 3, states that separating terumah creates an obligation to tithe the remaining produce. In this halachah, the Rambam emphasizes that even if the separation of terumah was defective and terumah had to be separated a second time, the obligation to tithe has still taken effect (Radbaz).
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| 86. |
As stated in Chapter 3, Halachah 3, the onset of the Sabbath establishes an obligation to tithe. Nevertheless, this applies only when the tasks associated with the preparation of the produce was completed beforehand (Beitzah 35a).
|
| 87. |
The rationale is that since the work associated with them has been completed, it is possible to partake of them on the Sabbath. Now eating any food on the Sabbath is significant for it is a dimension of the mitzvah of oneg Shabbat, taking pleasure in the Sabbath. Hence, the obligation to tithe is established (Siftei Cohen 331:127).
|
| 88. |
Even a snack.
|
| 89. |
For the onset of the Sabbath establishes an obligation to tithe as above.
The Rambam is quoting the Mishnah (Ma'aserot 4:2). The Jerusalem Talmud raises the question: Why is it necessary to state that the children were intending to partake of them on the Sabbath? Even if that was not their intent, the commencement of the Sabbath would have established the obligation to tithe. The Jerusalem Talmud answers that the new insight is that since it was children who hid the produce, it would be permitted to be eaten as a snack on Friday. If, however, adults set aside the produce for use on the Sabbath, it is not permitted to snack from it on Friday. See also Siftei Cohen 331:129.
|
| 90. |
Its figs were of a high quality and hence, set aside to be used on the Sabbath when one must use produce of the highest quality.
|
| 91. |
Even during the week (Radbaz).
|
| 92. |
I.e., snacking. Eating a significant amount establishes an obligation to tithe.
|
| 93. |
The tithing should be done before the Sabbath, because it is forbidden to tithe on the Sabbath itself (Hilchot Shabbat 23:9).
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| 94. |
Since he began partaking of them before the commencement of the Sabbath and places them aside so that he would not partake of them on the Sabbath, their status does not change. He need not tithe them if he partakes of them after the Sabbath (Siftei Cohen 331:130).
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• 3 Chapters: Chametz U'Matzah Chametz U'Matzah - Chapter Eight, Chametz U'Matzah Chametz U'Matzah - Text of the Haggadah, Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter One, Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter Two • English Text | Hebrew Text | Audio: Listen | Download• Chametz U'Matzah - Chapter Eight
• 3 Chapters: Chametz U'Matzah Chametz U'Matzah - Chapter Eight, Chametz U'Matzah Chametz U'Matzah - Text of the Haggadah, Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter One, Shofar, Sukkah, vLulav Shofar, Sukkah, vLulav - Chapter Two • English Text | Hebrew Text |
Audio: Listen | Download• Chametz U'Matzah - Chapter Eight
Halacha 1
The order of the fulfillment of these mitzvot on the night of the fifteenth [of Nisan] is as follows: In the beginning, a cup [of wine] is mixed for each individual. They recite the blessing,
בורא פרי הגפן and the kiddush of the day on it, and the blessing,shehecheyanu. Then, they drink [it].
Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands. A set table is brought, on which are maror, another vegetable, matzah,charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. At present, we bring two types of meat on the table: one in commemoration of the Paschal sacrifice and one in commemoration of the festive offering.
Commentary Halacha 1
The order of the fulfillment of these mitzvot -- the mitzvot of eating matzah, maror, and charoset, and of relating the story of the Exodus.
on the night of the fifteenth [of Nisan] -- and in the Diaspora, on the night of the sixteenth of Nisan
is as follows: In the beginning -- It is customary to begin the Seder as soon as possible after nightfall, in order that the children will be able to remain awake and participate in the Seder.
a cup [of wine] is mixed -- with water, as stated in Halachah 7:9.
for each individual -- See Halachah 7:7.
and they recite the blessing, בורא פרי הגפן, and the kiddush of the day on it and the blessing, shehecheyanu -- which is recited whenever a person fulfills a mitzvah that is not performed frequently. Though this blessing is instituted for the fulfillment of the mitzvah of celebrating the holiday of Pesach, one should also have the intention of including the other mitzvot mentioned above.
Then they drink [it] -- while reclining, as in Halachah 7:8.
Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands -- in preparation for eating the vegetable dipped in charoset, as mentioned in the following halachah. In Hilchot Berachot 6:1, the Rambam writes that one must wash one's hands before partaking of any food dipped in a liquid. However, the present custom is not to recite a blessing before this washing. (Shulchan Aruch, Orach Chayim 473:6,Taz). See also Shulchan Aruch, Orach Chayim 158:4.
A set table is brought -- In the Rambam's commentary on the Mishnah,Pesachim 1:3, he writes that the table is brought before kiddush. This is also the custom in most homes today, where the Seder plate is brought to the table before kiddush.
on which are -- all the objects to be used during the Seder:
maror, another vegetable -- to dip in the charoset as karpas, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. -- The Paschal sacrifice should be eaten after one has been satisfied from eating other foods. Therefore, another sacrifice, a חגיגה (festive offering) was also brought to make up the main body of the festive meal. (See Hilchot Korban Pesach 10:12-14.)
At present -- when the Temple has not yet been rebuilt and we do not bring the Paschal sacrifice
we bring two types of meat on the table: one in commemoration of the Paschal sacrifice -- The Chidah mentions that it is customary that the meat designated in commemoration of the Paschal sacrifice be roasted in the way that sacrifice was roasted. Rabbenu Manoach writes that it is customary to take the front leg or shank-bone of a lamb as a reference to God's "outstretched arm."
It is forbidden to designate an animal as a sacrifice at present. Hence, since many of the common people might think that the shank-bone was actually a Paschal sacrifice, many authorities suggested using a bone from a chicken, a species which was never offered as a sacrifice. Similarly, we are warned not to eat the shank-bone.
and one in commemoration of the festive offering. -- The custom of bringing a type of meat to commemorate the festive offering is one of the opinions mentioned in Pesachim 114b. Our custom is to use an egg for that purpose. The Maggid Mishneh writes that the latter practice was commonly observed in his day as well. In contrast to the shank-bone, the egg may be eaten. Indeed, it is customary in many communities to begin the Seder meal by eating it.
Halacha 2
He begins and recites the blessing, בורא פרי האדמה, takes the vegetable, dips it in charoset, and eats a כזית. He and all those eating together with him, each and every one, do not eat less than a כזית.
Afterwards, the table is taken away from the person reciting the Haggadah alone. The second cup [of wine] is mixed. Here is where the son asks, and the one reciting [the Haggadah] says:
Why is this night different from all other nights?On all other nights, we are not required to dip even once. On this night, we dip twice?On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?On all other nights, we eat roasted, boiled, or cooked meat. On this night we eat only roasted?On all other nights, we eat any type of vegetables. On this night, we eat maror (bitter herbs)?On all other nights, we eat either sitting upright or reclining. On this night, we all recline?
Commentary Halacha 2
He -- the person leading the Seder
begins and recites the blessing,
בורא פרי האדמה -- recited before partaking of a vegetable. It is proper to have the intention to include also the maror, which is eaten later.
takes the vegetable -- Rabbenu Manoach writes that it is customary to use כרפס (parsley).
This practice is instituted in order to pique the curiosity of the children. (See Halachah 7:3.) They see us beginning to eat without continuing to do so.
dips it in charoset -- This custom is also mentioned in the Haggadot of Rav Saadia Gaon and Rav Amram Gaon. However, Rabbenu Tam and many Ashkenazic authorities object to it. Hence, it is our practice to dip the vegetable in salt water or vinegar. (See Beit Yosef, Orach Chayim473.)
and eats a כזית -- The Rambam requires that a כזית be eaten, because the Rabbis instituted the custom of eating the vegetable. The use of the term "eating" in halachah implies a minimum of a כזית (Maggid Mishneh). Nevertheless, this opinion is not accepted. The Shulchan Aruch, Orach Chayim 473:6, states that less than a כזית should be eaten, in order that no question arise as to whether or not one is obligated to recite a blessing afterwards.
He and all those eating together with him, each and every one, do not eat less than a
כזית -- Despite the fact that a כזית is eaten, the Rambam does not require the recitation of the blessing, בורא נפשות, after eating the vegetable. This is surely true according to our custom, in which less than a כזית is eaten.
Afterwards, the table is taken away -- to arouse the children's curiosity, as explained in Halachah 7:3.
from the person reciting the Haggadah alone. -- This was customary when people sat on couches with small tables in front of them. At present, it is customary to remove the Seder plate.
The second cup [of wine] is mixed. -- This also is intended to pique the children's curiosity, for though the wine is poured, it is not drunk until later.
Here is where the son asks and the one reciting [the Haggadah] says: -- Some versions of the Mishneh Torah omit the latter phrase, which implies that the questions are not asked by the children. Others interpret the passage as follows: the children ask without necessarily phrasing the questions precisely, and then the leader recites the standard text. Perhaps this is the source for the custom followed by many, where, after the child recites the four questions, the leader of the Seder, and, at times, each of the assembled, also recites the questions.
Why is this night different from all other nights?
On all other nights, we are not required to dip even once. On this night, we dip twice? -- The first three of these four questions are recorded in the Mishnah. It must be noted that the commonly accepted text of the Haggadah follows a different order, quoting that mentioned in the Babylonian Talmud, Pesachim 116a. The order mentioned by the Rambam is found in the Jerusalem Talmud and the codifications of Rabbenu Asher and Rav Yitzchak Alfasi.
Perhaps, the reason for this order is that the first three questions follow the pattern the child sees at the Seder: first we dip (karpas,) then we eat matzah, and then we eat maror.
It must be noted that the expression "twice" represents somewhat of a question to the Rambam, who also requires the matzah and the sandwich to be dipped in charoset.
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat roasted, boiled, or cooked meat. On this night we eat only roasted? -- referring to the Paschal sacrifice, which was roasted. As mentioned in the following halachah, this question is not recited at present.
On all other nights, we eat any type of vegetables. On this
night, we eat maror (bitter herbs)? - In contrast to the question regarding matzah, we do not say only bitter herbs, for other vegetables are allowed (and even required: for use in the karpas) on Pesach.
On all other nights, we eat either sitting upright or reclining. On this night, we all recline? -- This question is not mentioned in the Mishnah. Some commentaries maintain that it was not recited in that period for it was customary for many to eat reclining throughout the year. Thus, doing so on Pesach was not a unique phenomenon. Nevertheless, this question is found in as early a Haggadah as that of Rav Amram Gaon.
Others maintain that, by including it in this halachah, the Rambam expresses his opinion that it was mentioned while the Temple was standing. Thus, at that time, five questions were recited.
Halacha 3
At present, one does not recite [the question], "on this night, only roasted," for we do not have a sacrifice.
One begins [describing our people's] base [origins] and recites until one concludes expounding on the entire passage that begins "An Aramean sought to destroy my father."
Commentary Halacha 3
At present -- until the sacrifices can be brought
one does not recite [the question], "on this night, only roasted," for we do not have a -- Paschal
sacrifice -- leaving us with the four questions customarily asked.
One begins [describing our people's] base [origins] -- See Halachah 7:4.
and recites until one concludes expounding on -- i.e., quoting other verses in explanation, using the text found in the Sifri.
the entire passage that begins "An Aramean sought to destroy my father." -- Deuteronomy 26:5-8. This is the main body of the Haggadah, as explained in Halachah 7:4.
Halacha 4
The table is returned before him and he says: This Paschal sacrifice which we eat [is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"
He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives."
And he lifts up the matzah in his hand and says:
This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]."
At present, he says: "This Paschal sacrifice, which our ancestors would eat when the Temple was standing, [is] because the Holy One, blessed be He, passed over the houses of our ancestors..."
Commentary Halacha 4
The table is returned before him -- It is our custom that the Seder plate is returned immediately after it is taken away, and we recite the entire Haggadah while it is present.
and he says: -- This and the following two passages refer to the three elements of the Passover service which Rabban Gamliel (Pesachim 116) considers essential to be mentioned at the Seder. The Rambam mentions this requirement in Halachah 7:5.
This Paschal sacrifice which we eat -- This statement would be made during the time the Temple was standing and the Paschal sacrifice was actually placed on the table. (See Halachah 8:1.) Nevertheless, in contrast to the maror and the matzah, the Paschal sacrifice was not raised. Perhaps this was because it would be difficult to raise the entire body of the animal.
[is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto God.'"
He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives." --As mentioned in Halachah 7:5, it is questionable why the Rambam changes the order of matzah and maror from that which is mentioned in the Haggadah itself.
And he lifts up the matzah in his hand and says: This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]." -- The Zevach Pesach notes that although the Jews were commanded to eat matzot in Egypt before the exodus. However, he explains that this commandment was given in preparation for the miracle that would occur in the future.
At present, he says -- At present, we definitely should not lift up the shank-bone, lest it appear that it was designated as the Passover sacrifice.
This Paschal sacrifice which our ancestors would eat when the Temple was standing [is] because the Holy One, blessed be He -- it is questionable why the Rambam substitutes this appellation for God for "the Omnipresent" mentioned in the first clause.
passed over the houses of our ancestors...
Halacha 5
And he says:
Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah!
[He continues, beginning the Hallel, reciting from] "Halleluyah! Servants of God - offer praise;" until "the flintstone into a stream of water." He concludes:
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it."
At present, he adds:
So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall be sprinkled on the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
He recites the blessing, בורא פרי הגפן, and drinks the second cup.
Commentary Halacha 5
And he says: -- The following passage is also a quote (with some emendations) from the Mishnah, Pesachim 116b.
Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. -- It must be noted that the phraseology used by the Rambam here differs from Pesachim, ibid., and also from the text of the Haggadah which he composed himself.
[Therefore,] let us recite before Him: Halleluyah!
[He continues, beginning the Hallel -- Psalms 113-118. The Hallel was recited while the Paschal sacrifice was being offered and while it was eaten during the Seder. Our Sages explain that the Jews recited these verses of praise as they left Egypt. The commentaries explain that since we interrupt the recitation of Hallel with the Seder meal, no blessing is recited beforehand.
reciting from] "Halleluyah! Servants of God - offer praise;" until "the flintstone into a stream of water." -- Only this portion of the Hallel is recited before eating. Pesachim 118a explains that these verses of praise refer to the miracles of the Exodus from Egypt, the splitting of the Red Sea, and the giving of the Torah. In contrast, the latter chapters of Hallel allude to the miracles that will precede the Messianic redemption.
He concludes -- The following blessing is also mentioned in the Mishnah (ibid.). It is recited while holding a raised cup of wine.
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it." -- It appears from the text of the Mishnah that while the Temple was standing, the blessing was concluded in this manner, without the final line: "Blessed are You, God, who redeemed Israel."
At present, he adds -- a prayer for redemption from the present exile and the rebuilding of the Temple. The text is quoted by the Mishnah in the name of Rabbi Akiva.
So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city -- Jerusalem
and rejoicing in Your service -- in the Temple.
Then, we shall eat of the sacrifices -- the festive offering which is eaten before the Paschal sacrifice, as explained in Halachah 8:7.
and of the Paschal offerings whose blood shall be sprinkled on the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
He recites the blessing, בורא פרי הגפן -- Even though he has not diverted his attention from drinking wine after making kiddush, he recites a new blessing. As mentioned in Halachah 7:10, each of the four cups of wine is given a unique importance of its own.
Halacha 6
Afterwards, he recites the blessing, al netilat yadayim, and washes his hands a second time, for he diverted his attention [from his hands] during the time he was reciting the Haggadah.
He takes two cakes [of matzah], divides one of them, places the broken half inside the whole [cake] and recites the blessing, hamotzi lechem min ha'aretz.
Why does he not recite a blessing on two loaves, as on other festivals? because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used.
Afterwards, he wraps matzah and maror together as one, dips it in charosetand recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs
and eats them. If he eats matzah separately and maror separately, he recites a blessing for the former in its own right and the latter in its own right.
Commentary Halacha 6
Afterwards, he recites the blessing, al netilat yadayim -- Thus, according to the Rambam, this blessing is recited twice at the Seder.
and washes his hands a second time -- as is necessary before partaking of bread. Even though the hands were washed before partaking of the vegetable, a second washing is required
for he diverted his attention [from his hands] during the time he was reciting the Haggadah -- and accidentally touched an unclean portion of his body (Rashi, Pesachim 115b). In general, the Sages postulate הידים עסקניות, "a person's hands are constantly busy," and imply that a person is not necessarily conscious of what he touches. Hence, the possibility exists that, in their activity, the hands touched a portion of the body or another substance which requires one to wash.
He takes two cakes [of matzah] -- On Pesach, as on all Sabbaths and festivals, it is customary to have lechem mishneh, two loaves (Hilchot Shabbat 30:9).
divides one of them -- for the reason to be explained.
places the broken half inside with the whole [cake] -- for their matzot, like many Sephardic matzot today could be folded,
and recites the blessing, hamotzi lechem min ha'aretz -- but does not eat from the matzah until after reciting the second blessing.
Why does he not recite a blessing on two -- whole
loaves as on other festivals? -- See Hilchot Shabbat, ibid.
because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used. -- Our custom is to use three loaves. One is broken for this purpose early in the Seder (yachatz), and the other two are kept for lechem mishneh.
There is an advantage to our practice; Pesachim 115b plays on the relationship between the words ענה (poverty) and עונה (answer), and describes matzah as the bread on which many answers are given. To emphasize this point, the broken matzah is exposed throughout most of the Seder.
Afterwards -- See Halachah 8:8 for the present custom.
he wraps matzah and maror together as one -- This halachah refers to a seder as it was conducted while the Temple was standing. Hence, the matzah and the bitter herbs are eaten together, as implied by Exodus 12:8: "eat it (the Paschal sacrifice) together with matzot and bitter herbs."
The above follows the opinion of the Sage, Hillel. Pesachim 115a mentions other opinions which did not require the matzah and maror to be wrapped together, but merely to be eaten at the same sitting. However, since the latter opinion also accepts Hillel's practice, when partaking of the Paschal sacrifice, it is preferable to eat them wrapped together.
dips it in charoset -- Pesachim 116a quotes an opinion which explains that dipping the maror in charoset was intended to kill any insects that might be present on it. However, as mentioned in Halachot 7:11 and 8:8, the Rambam considers the charoset a mitzvah in its own right; and, therefore, requires that it be included when the Paschal sacrifice or other foods associated with the mitzvot of the night are eaten.
and recites the blessing: "Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs," and eats them. If he eats matzah separately and maror separately --as permitted by the Sages who differ with Hillel
he recites a blessing for the former -- the matzah
in its own right and the latter -- the maror
in its own right. -- The mention of a separate blessing for maror is slightly problematic in view of Halachah 7:11 (and in particular, in the light of Rav Chayim Soloveitchik's commentary mentioned there). If eating maror is not a mitzvah, why is a blessing recited for it?
Halacha 7
Afterwards, he recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice
and first, partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan].
[Then,] he recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice
and eats from the body of the Paschal sacrifice. The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing for] the [Chaggigah] offering. [Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice.
Commentary Halacha 7
Afterwards, he recites the blessing -- because partaking of theChaggigah offering is a mitzvah and requires a blessing.
"Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice" -- It must be noted that in his commentary on the Mishnah, Pesachim 10:9, the Rambam suggests a different text for this blessing: "who has... commanded us to eat the sacrifice."
and first -- The Chaggigah offering is eaten before the Paschal sacrifice, in order that the Paschal sacrifice be eaten when one is already satisfied.
partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan] -- See Hilchot Korban Pesach, Chapter 8, for the details of this offering.
[Then,] he recites the blessing: "Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice" -- In this instance as well, in his commentary on the Mishnah (ibid.), the Rambam offers a different version for this blessing: "who has... commanded us to eat the Paschal sacrifice."
and eats -- In contrast to Rashi (Pesachim 116a) and, similarly, in contrast to our text of the Haggadah, the Rambam does not explicitly state that the Paschal sacrifice was eaten as a sandwich with the matzah and the bitter herbs.
from the body of the Paschal sacrifice -- The Rambam uses the expression, "the body of the Paschal sacrifice" in contrast to the "meat of the Chaggigah" because, as stated in Halachah 8:1, the entire Paschal sacrifice is brought to the Seder table.
The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing -- The commentaries question the need for this halachah, because the Chaggigah offering is eaten before the Paschal sacrifice. The Emek HaSh'eylah explains that if one forgot to recite a blessing over the Chaggigah, one might think that the blessing recited over the Paschal sacrifice would suffice for the previous mitzvah as well. Hence, this opinion must be negated.
for] the [Chaggigah] offering -- This follows the opinion of Rabbi Akiva. Nevertheless, Pesachim 121a quotes Rabbi Yishmael, who offers an alternate opinion.
Pesachim (ibid.) explains these Sages' difference of opinion as follows: The blood of the Paschal sacrifice is to be poured out against the base of the Temple altar. In contrast, the blood of the Chaggigah should be sprinkled on the two opposite corners of the altar.
Rabbi Yishmael maintains that בדיעבד (after the fact), were a person to pour the blood of the Chaggigah offering on the base of the altar, he would be considered to have fulfilled his obligation. Hence, the blessing for the Pesach offering can apply to the Chaggigah as well.
In contrast, Rabbi Akiva maintains that even "after the fact," theChaggigah offering is not acceptable if its blood is not sprinkled on the altar as prescribed. Accordingly, the blessing for the Pesach offering has no connection to the Chaggigah at all.
The Lechem Mishneh questions the Rambam's decision. In Hilchot P'sulei HaMukdashim 2:2, the Rambam writes: "Whenever [blood] is prescribed to be presented [on the altar] by sprinkling, and it was presented by pouring, one has fulfilled his obligation," accepting the opinion of Rabbi Yishmael. If so, his acceptance of Rabbi Akiva's opinion here appears to present a contradiction.
Rav Yechezkel Landau (Tz'lach, Pesachim ibid.) attempts to resolve the issue, explaining that the Rambam follows the interpretation of Rav Chayim HaCohen (Tosefot, Pesachim ibid.), who favored a different text of the Talmud and, accordingly, an alternate interpretation of the difference in opinion between the two Sages.
Rav Chayim maintains that Rabbi Yishmael considers the Chaggigahoffering as secondary to the Paschal sacrifice. (See also Jerusalem Talmud, Pesachim 10:7.) Hence, reciting a blessing over the Paschal sacrifice, the essential element (עיקר) of the evening, also fulfills the requirement for the secondary element (טפל), the Chaggigah. Indeed, regarding the blessings recited over food, the Rambam writes (Hilchot Berachot 3:5) that whenever there are two foods, one essential and one secondary, it is only necessary to recite a blessing over the essential food. A blessing is not required for the secondary item.
This interpretation itself presents a question: Since the Chaggigahoffering was instituted only for the sake of the Paschal sacrifice and is not an obligation in its own right, it can be considered as "secondary" to the Pesach sacrifice. If so, what is the rationale for Rabbi Akiva's opinion?
It can be explained that Rabbi Akiva never considers one mitzvah as secondary to another. We may use the labels "primary" and "secondary" in regard to matters dependent on our will, but not in regard to mitzvot which we fulfill in obedience to God's desires. Therefore, though theChaggigah offering was instituted because of the Paschal sacrifice, once it has been instituted, it must be considered as a mitzvah in its own right, with its own importance. Hence, it requires a unique blessing of its own (R. Menachem Mendel Schneerson, the Lubavitch Haggadah).
[Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice. --Both Rabbi Akiva and Rabbi Yishmael agree with this decision.
This law can also be explained within the context of the discussion of "primary" and "secondary" mentioned above. Since the Paschal sacrifice follows the Chagigah offering, for the Paschal sacrifice should be eaten when satisfied, one might presume that it is considered as "secondary" to the Chagigah. Hence, the Sages must negate this presumption.
Halacha 8
At present, when there is no [Paschal] sacrifice, after one recites the blessing,hamotzi lechem, one then recites the blessing, al achilat matzah, dips the matzah in charoset, and eats it.
Afterwards, one recites the blessing, al achilat maror, dips the maror incharoset and eats it. One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their taste be negated, since [eating the maror] is a mitzvah ordained by the Sages.
Afterwards, one should wrap matzah and maror together, dip them in thecharoset, and eat them without reciting a blessing, to recall the Temple.
Commentary Halacha 8
At present, when there is no [Paschal] sacrifice, -- Note the opinions mentioned on p. 34 of the Moznaim edition of Hilchot Beit HaBechirah, which question whether the Paschal sacrifice can be offered on the Temple Mount even before the Temple is rebuilt.
after one recites the blessing, hamotzi lechem -- holding a complete matzah and the broken half, as explained in Halachah 6. According to our custom, this blessing is recited while holding three matzot: two complete ones, and the broken half.
then, -- According to our present custom, the lowest matzah is returned to the Seder plate at this point, so that the following blessing is recited when holding only one complete matzah and the broken half.
one recites the blessing, al achilat matzah, dips the matzah in charoset -- The Rambam's statements have aroused much question, because generally, the charoset is associated only with the maror. Though the Ra'avad curtly dismisses these words as "emptiness," theTur and the Maggid Mishneh quote previous authorities, Rav Amram Gaon and Rav Yitzchak ibn Giat, who also require dipping the matzah incharoset.
The Tzafnat Paneach explains the difference between the Rambam and the Ra'avad as follows: As mentioned in Halachah 7:11, charoset is a mitzvah commemorating the mortar used by our ancestors. Hence, the Rambam maintains that it should be eaten together with both the matzah and the maror.
The Ra'avad maintains that matzah commemorates two different qualities: the "bread of poverty" eaten in Egypt and the matzot our ancestors carried out from Egypt after being redeemed. In contrast, maror and charoset are both symbols of slavery.
While the Temple was standing, the Ra'avad did not object to the matzah being dipped in charoset, because, as above, it also commemorates our ancestors' slavery. However, after the Temple's destruction and the negation of the mitzvah of maror, we may assume that the other symbols of the enslavement are also negated. Hence, the only mitzvah is the commemoration of the redemption associated with the matzah. Accordingly, it should not be mixed with charoset, which recalls the slavery.
and eats it. -- at least a כזית, while leaning on the left side, as prescribed above.
Afterwards -- All opinions agree that at present, the matzah is not to be eaten together with the maror. While the Temple was standing, they could be eaten together - since they were both mitzvot, partaking of one mitzvah could not negate another. However, even at present, matzah is a Torah command, while maror, in the present age, is only of Rabbinic origin. Hence, eating the maror will negate the taste of the matzah (Pesachim 115a).
one recites the blessing, al achilat maror, dips the maror in charoset and eats it -- without reclining.
One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their -- bitter
taste be negated, since [eating the maror] is a mitzvah ordained by the Sages. -- For this reason, it is customary in many communities to shake the charoset off the maror after dipping.
Afterwards, one should wrap matzah and maror together -- as was the custom of Hillel,
dip them in the charoset, and eat them without reciting a blessing, to recall the Temple. -- We follow this practice by eating the korech at the Seder.
Halacha 9
Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink. At its conclusion, one eats from the Paschal sacrifice, even [as small a portion as] a כזית, and does not taste anything afterwards.
At present, one eats a כזית of matzah and does not taste anything afterwards, so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth, for eating them is the mitzvah.
Commentary Halacha 9
Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink -- The Seder meal should be festive, with the finest foods being served.
At its conclusion, one eats from the Paschal sacrifice, -- a second time
even [as small a portion as] a
כזית -- However, a כזית is required as in all requirements concerning eating. The Shulchan Aruch (Orach Chayim 477:3) states that if possible, it is desirable to eat two portions of that size, one commemorating theChagigah and one, the Paschal sacrifice.
and does not taste anything afterwards. -- It was customary to eat dessert (afikoman in Greek) after a meal. The Mishnah prohibits eating such dessert after eating from the Pesach sacrifice a second time (Pesachim 119b).
At present, one eats a
כזית of matzah -- which we refer to as the afikoman. Shemurah matzah, matzah watched with the intention that it be eaten to fulfill the mitzvah, should be used. (See Halachah 8:13.) The afikoman must be eaten while leaning on the left side.
and does not taste anything -- with the exception of the remaining two cups of wine and water, as mentioned in the following halachah. Rabbenu Asher also allows nonalcoholic beverages to be consumed. When there is a great necessity, his opinion may be relied upon (Shulchan Aruch HaRav 478:1).
afterwards - so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth -- See also Halachah 6:11.
Halacha 10
Afterwards, he washes his hands and recites the grace after meals over a third cup [of wine] and drinks it.
Afterwards, he pours out a fourth cup and completes the Hallel over it, reciting upon it the blessing of song--i.e., "May all Your works praise You, God..." - recites the blessing, borey pri hagefen, [and drinks the wine]. Afterwards, he does not taste anything, with the exception of water, throughout the entire night.
It is permissible to mix a fifth cup and recite upon it "the great Hallel" - i.e., from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups.
One may complete the Hallel wherever one desires, even though it is not the place where one ate.
Commentary Halacha 10
Afterwards, he washes his hands -- After eating a meal, we are required to wash with water, mayim achronim, before reciting grace (Hilchot Berachot 6:1).
and recites the grace after meals over a third cup [of wine] -- as is customary for grace, Hilchot Berachot 7:14.
and drinks it -- after reciting the blessing, borey pri hagefen, as mentioned in Halachah 7:10. The cup is drunk while reclining on the left side.
Afterwards, he pours out a fourth cup and completes the Hallel --begun before the meal
over it -- as our Sages commented: "Song is recited only over wine."
reciting upon it -- at the conclusion
the blessing of song i.e., "May all Your works praise You, God..." --The Mishnah, Pesachim 10:7, quotes a difference of opinion on this matter. However, the Rambam chooses the blessing which is customarily recited after Hallel.
This represents a change from the Rambam's statements in his commentary on the Mishnah, where he writes:
"the blessing of song" - this is "Nishmat kol chay" until its conclusion. "May all Your works praise You, God..." until its conclusion is also called the blessing of song. If one joins the two together, it is praiseworthy.At present, we follow the custom of joining both blessings together.
recites the blessing, borey pri hagefen, [and drinks the wine] --reclining on the left side.
Afterwards, he does not taste anything -- neither food or drink. Note commentary on the previous halachah
with the exception of water -- for the water will not wash away the taste of the matzah or the wine.
throughout the entire night.
It is permissible to mix a fifth cup -- Rabbenu Yitzchak Alfasi quotes a version of Pesachim 118a, which states: "Rav Tarfon declares: 'On the fifth cup, he recites the great Hallel.'" (The accepted text of the Talmud states: "On the fourth cup...")
and recite upon it "the great Hallel" -- From this statement, Rabbenu Manoach derives that otherwise drinking additional cups of wine is forbidden.
i.e., -- Psalm 136, beginning
from "Give thanks to God, for He is good" until "By the rivers of Babylon." This cup is not an obligation like the other cups. --Rabbenu Nissim writes that drinking a fifth cup fulfills the mitzvah in the most complete manner. However, the Ma'aseh Rokeach quotes the Rambam's son, Rav Avraham, as relating that his father would always recite Psalm 136 after the Hallel prayers, and then conclude with the blessing without drinking a fifth cup. Accordingly, the Ma'aseh Rokeachconcludes that although it is permissible to drink a fifth cup, it is not proper to do so.
Likkutei Sichot, Vol. XXVII, suggests a different interpretation of this halachah, noting that the Rambam does not mention that the fifth cup is drunk. A fifth cup is mixed and placed on the table, and the "great Hallel" is recited over it. However, that cup should not be drunk. Thus, the fifth cup is not included as one of the four. Rather, it is a separate and independent obligation.
The Vilna Gaon (see Ta'amei HaMinhagim 551) associates the fifth cup with the cup of Elijah. The Talmud concludes the discussion of many unresolved questions with the statement: תיקו. Literally, the term is a shortened form of the word תיקום, "let it remain". However, it is also interpreted as an acrostic for the expression תשבי יתרץ קושיות ואביעות - "The Tishbite (Elijah) will answer all questions and difficulties."
Since the requirement of the fifth cup remains an unresolved question, the fifth cup is left for Elijah in the hope that he will come soon and resolve this question as well.
The homiletic aspects of this comment notwithstanding, from a halachic perspective a differentiation must be made between the two. The fifth cup is of Talmudic origin and may be poured for each individual. In contrast, Elijah's cup is an Ashkenazic custom of later origin, and a single cup is used for the whole family. Indeed, they are mentioned by halachists in different chapters of the Shulchan Aruch: the fifth cup by the Ramah in Chapter 481 and Elijah's cup by the Chok Ya'akov in Chapter 480.
One may complete the Hallel wherever one desires, even though it is not the place where one ate. -- A number of different halachic questions would arise should a person decide to leave the home in which he is holding the Seder from the kiddush until the conclusion of the grace after meals. However, once grace is concluded, no such problems exist.
The Ra'avad does not accept this opinion and maintains that all four cups should be drunk in the same place. Hence, he does not allow a person to leave the home in which he begins the Seder until its conclusion. Nevertheless, the Ramah quotes the Rambam's view as halachah inOrach Chayim 481:1.
Halacha 11
In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat], one should not eat it, lest it be said: "this is the meat of the Paschal sacrifice."
In all places, it is forbidden to eat a whole sheep that has been roasted in its entirety on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them]. If it has been cut in pieces, is lacking a limb, or one of the limbs attached to it has been boiled, it is permitted in a place where [roasted meat] is customarily [eaten].
Commentary Halacha 11
In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat] -- The Shulchan Aruch HaRav, Orach Chayim476:1 states that the accepted Ashkenazi custom is not to eat roasted meat on Pesach night.
one should not eat it -- The Shulchan Aruch, Orach Chayim 476:2 states that this prohibition refers even to the meat of calves or fowl, "any creature that requires slaughter."
lest it be said: "this is the meat of the Paschal sacrifice." -- for the meat resembles the Paschal sacrifice which had to be roasted. As mentioned above, for this reason the Zeroa is not lifted up while the passage concerning the Paschal sacrifice is recited, and, in some communities, certain restrictions are made concerning its preparation.
In all places -- whether the custom of eating other roasted meat is accepted or not
it is forbidden to eat a whole sheep -- the animal used for the Paschal sacrifice
that has been roasted in its entirety -- as was the Paschal sacrifice, see Halachah 8:1.
on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them] -- The Paschal sacrifice must be slaughtered in the Temple and eaten within Jerusalem.
If it has been cut in pieces, is lacking a limb -- for the Pesach sacrifice was served all as one
or one of the limbs attached to it has been boiled -- it is forbidden to eat any portion of the Paschal sacrifice prepared in this fashion, seeHilchot Korban Pesach 8:4.
it is permitted in a place where [roasted meat] is customarily [eaten].
Halacha 12
A person who does not have any wine on the nights of Pesach recites thekiddush on bread, as he would do on the Sabbath. [Afterwards,] he carries out all the [above] matters according to this order.
A person who has no other vegetable besides bitter herbs: At the outset, he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror, and partakes of them. When he concludes the Haggadah, he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs without reciting a blessing.
Commentary Halacha 12
A person who does not have any wine -- However, if he has only one cup, he should use it for kiddush (Magen Avraham 483:1).
on the nights -- the plural usage of this term could be employed to include the second seder, held outside Eretz Yisrael.
of Pesach recites the kiddush on bread -- i.e., matzah
as he would do on the Sabbath. -- Rav Yitzchak Alfasi and the Shulchan Aruch, Orach Chayim 483:1 state that one must recite the al achilat matzah blessing before partaking of the matzah.
The Ramah (and the other Ashkenazic authorities) suggest that in such an eventuality, one should use mead or other highly regarded beverages (חמר מדינה) for kiddush and the other three cups.
[Afterwards,] he carries out all the [above] matters according to this order. -- Thus, matzah is eaten a second time. However, a blessing is not recited for it. The hands need not be washed for Urchatz. The commentators question whether the hands are washed a second time before partaking of the matzah again.
A person who has no other vegetable besides bitter herbs: At the outset -- for Karpas. See Shulchan Aruch, Orach Chayim 475:2.
he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror" -- Though this is not the place to eat maror, one must recite the blessing and eat the maror with the intention of fulfilling the mitzvah. There is no way one could eat a full portion of maror now and recite the blessing afterward.
and partakes of them -- after dipping them in vinegar or salt water, as mentioned in Halachah 8:2.
When he concludes the Haggadah -- The Rambam defines the Haggadah as the text beginning with Hah lachmah anya and ending with the blessing, asher ge'alanu.
he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs -- dipping them in charoset
without reciting a -- second
blessing -- to fulfill the mitzvah of maror. The Mishnah Berurah (475:28) mentions other opinions which suggest reversing the order and first dipping the maror in charoset, and the second time in salt water. TheShulchan Aruch HaRav states that there is much controversy over this matter. Hence, one should try hard to find other vegetables to use forkarpas and thus, avoid the issue.
Halacha 13
A person who has only a single כזית of shemurah matzah: When he concludes [eating] his meal from matzah which was not watched, he recites the blessing, al achilat matzah, eats that כזית and does not taste anything afterward.
Commentary Halacha 13
A person who has only a single כזית -- the minimum measure necessary to fulfill the mitzvah. See Halachah 6:1.
of shemurah -- matzah that has been watched to ensure it has not become chametz and has been prepared for the purpose of being used to fulfill the mitzvah. See Halachot 5:8 and 6:5.
matzah -- should begin his meal by reciting hamotzi over matzah that has not been watched. The Shulchan Aruch, Orach Chayim 482:1, states that after the meal is begun, the maror should be eaten.
When he concludes [eating] his meal from matzah which was not watched, -- Rabbenu Manoach emphasizes that one should not overeat in order that eating the shemurah matzah will not be גסה אכילה, undignified eating.
he recites the blessing, al achilat matzah, eats that כזית -- as the afikoman
and does not taste anything afterward -- in order that the taste of matzah, a food that is a mitzvah, will remain in his mouth, as stated in Halachah 8:9. This reason is important enough to take prominence over the importance of eating the matzah designated for the mitzvah at the beginning of the meal.
Halacha 14
A person who slept in the midst of the meal and then woke up, does not begin to eat again. [However,] if some members of a company slept in the middle of a meal, they may eat again. If they all fell into a sound slumber and then awoke, they should not eat. If they all [merely] dozed, they may eat.
Commentary Halacha 14
A person -- holding a Seder alone
who slept in the midst of the meal and then woke up, does not begin to eat again. -- This law is derived as follows: The Paschal sacrifice must be eaten together with a company of people (חבורה), organized before the sacrifice was slaughtered. It is forbidden to take the meat outside of this company. A person who eats the Paschal sacrifice alone is considered as the sole member of his company. Should he fall asleep in the midst of eating, it is considered as if he has changed from one company to another and he is forbidden to eat again.
Since the afikoman was instituted as a commemoration of the Paschal sacrifice, similar laws apply to it. Accordingly, Pesachim 120b records a discussion between Abaye and Rabbah concerning this law.
The Shulchan Aruch, Orach Chayim 478:2 quotes the Rambam's statements verbatim. The Ramah states that since the law is derived from the laws of the Paschal sacrifice, it applies only with regard to the consumption of the afikoman. However, if a person fell asleep in the midst of the meal beforehand, he may resume eating. This opinion is accepted by the later Ashkenazic authorities.
[However,] if some members of a company slept in the middle of the meal -- Since the other members of the company remained awake,
they may eat again -- They need not recite new blessings over the food, as explained in the Shulchan Aruch, Chapter 178.
If they all fell into a sound slumber -- and hence the eating of the entire company has been interrupted.
and then awoke, they should not eat -- for the reasons explained above.
If they all [merely] dozed -- i.e., though drowsy, they would be able to respond to questions, the eating of the company is not considered to have been interrupted, and
they may eat.
Chametz U'Matzah - Text of the Haggadah
Halacha 1
The Text of the Haggadah
customarily recited by the Jews in the time of exile.
One begins, [pouring out] the second cup and recites:
In haste, we left Egypt.
This is the bread of affliction eaten by our ancestors in the land of Egypt. Whoever is hungry, let him come and eat. Whoever is needy, let him come and join in the observance of Passover. This year we are here. Next year, may we be in Eretz Yisrael. Now we are slaves. Next year, may we be free men.
Why is this night different from all other nights?
On all other nights, we are not required to dip even once. On this night, we dip twice?
On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah?
On all other nights, we eat any type of vegetables. On this night, we eat maror(bitter herbs)?
On all other nights, we eat either sitting upright or reclining. On this night, we all recline?
We were slaves to Pharaoh in Egypt,1 but God, our Lord, brought us out from there with a strong hand and an outstretched arm. If the Holy One, blessed be He, had not taken our ancestors out of Egypt, then we, our children, and our grandchildren, would still be enslaved to Pharaoh in Egypt.
[Therefore,] even if we were all wise, all men of understanding, all elders, all well-versed in Torah, we would still be commanded to tell about the Exodus from Egypt, for whoever tells about it at length, behold, he is worthy of praise.
Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon dined together [at the Seder] in Bnei Brak. They discussed the Exodus from Egypt throughout the entire night until their students came and told them: "Teachers, the time for reciting the Shemah in the morning has arrived."
Rabbi Elazar ben Azariah said to them:2 I am like a seventy-year-old man. Nevertheless, I did not merit [to understand the reason for the obligation] to recall the Exodus from Egypt at night until ben Zoma interpreted the verse:3"In order that you remember the day you left Egypt all the days of your life."
[The phrase] "the days of your life" refers to the days; [adding the word] "all" includes the nights.
The Sages interpreted [the verse]: "the days of your life" refers to the present world; "all the days of your life" indicates the Messianic era.
Blessed be the Omnipresent, who has given the Torah to Israel; blessed be He.
The Torah speaks of four sons:4 one wise, one wicked, one simple, and one who does not know how to ask.
The wise son, what does he say? "What are the testimonies, statutes, and laws that God, our Lord, has commanded you?"5
You should thus reply to him, [teaching him] the laws of Pesach [until the final concept]: one may not eat any dessert after the Paschal sacrifice.6
The wicked son, what does he say? "What is this service to you?"7 [By saying,] "to you," [he implies]: "but not to himself." Since he has excluded himself from the people at large, he denies the foundation of our faith.
Therefore, you should blunt his teeth and tell him: "It is because of this, what God did for me when I went out of Egypt."8 [By saying] "for me," [you imply]: "but not him." Had he been there, he would not have been redeemed.
The simple son, what does he say? "What is this?"
You should tell him: "With a strong hand, God brought us out from Egypt, from the house of bondage."9
The son who does not know how to ask, you must open him up, as the verse states: "You shall tell your son on that day: 'It is because of this, what God did for me when I went out of Egypt.'"10
"You shall tell your son on that day." Does [the obligation11 to relate the narrative of Pesach begin] on the first of the month? The Torah teaches [ibid.]: "[You shall tell your son] on that day," [-i.e., on the day of the Exodus].
From the phrase "on that day," one might infer "while it is still day." [Hence,] the Torah adds "it is because of this." Thus, [the obligation begins only] when matzah and maror are placed before you.
In the beginning, our ancestors were worshipers of other gods,12 but now the Omnipresent has drawn us close to His service, as it is stated:13 "So God, the Lord of Israel, says: 'Your ancestors had always lived beyond the [Euphrates] River, Terach, the father of Abraham and Nachor, and they served other gods.'"
"'And I took your Patriarch, Abraham, from beyond the river and led him through the land of Canaan. I multiplied his descendants and I gave him Isaac.'"
"'To Isaac I gave Jacob and Esau. To Esau, I gave Mount Seir to inherit, but Jacob and his children went down to Egypt.'"
Blessed be He Who keeps His promise to Israel, blessed be He, for the Holy One, blessed be He, calculated the end of [our bondage] in order to fulfill His pledge to Abraham [made] in the covenant bayn habetarim, as it is stated:14
"And He said to Abram: 'Know with certainty that your descendants will be strangers in a land that is not their own. [The natives] will enslave them and oppress them for 400 years. But, ultimately, I will execute judgement upon the nation they shall serve and, afterwards, they shall leave with great wealth.'"
It is this that has stood by our ancestors and us. It is not only one that has risen up against us to destroy us. Rather, in every generation, they rise against us to annihilate us. However, the Holy One, blessed be He, saves us from their hand.
Go and learn what Laban attempted to do to our Patriarch, Jacob. Pharaoh decreed only against the males, but Laban attempted to uproot everything, as it is stated:15
"An Aramean sought to destroy my father; he descended to Egypt and sojourned there16 - This teaches that our Patriarch, Jacob, did not go down to Egypt with the intention of settling there, but merely to sojourn there, as it is stated:17
"And they told Pharaoh: We have come to sojourn in this land, for there is no pasture for the flocks of your servants, since there is a severe famine in the land of Canaan. Now, please let your servants dwell in the land of Goshen."
with a small number of people--as it is stated:18 "Your ancestors went down to Egypt with seventy persons. Now, God has made you as numerous as the stars of the heaven."
There, he became a nation--This teaches that Israel were distinct there.
great, powerful,-- as it is stated:19 "and the children of Israel were fruitful, became prolific, multiplied, and became very, very powerful. The land became full with them."
and populous-- as it is stated:20 "I made you as numerous as the plants of the field. You grew and developed, becoming very attractive, your breasts firm and your hair grown long; but you were naked and bare."
And the Egyptians were cruel to us.21--as it is stated:22 "Come, let us deal cleverly with them, lest they multiply. Then, if there were a war, they might join our enemies and drive [us] out of the land."
They made us suffer-- as it is stated:23 "They placed task masters over them to oppress them with hard labor. And they built Pitom and Ra'amses as supply centers for Pharaoh."
and imposed harsh slavery upon us-- as it is stated:24 "And the Egyptians made the children of Israel do backbreaking labor."
We cried out to God, the Lord of our fathers25-- as it is stated:26 "After those many days, the king of Egypt died. The children of Israel groaned because of the work. When they cried out over their slavery, their pleas rose up before God."
God heard our voice.-- as it is stated:27 "God heard our cries and God remembered His covenant with Abraham, Isaac, and Jacob."
He saw our suffering,-- This refers to the disruption of family life, as it is stated:28 "God saw the children of Israel and God took note."
our difficult labor,-- This refers to the children, as it is stated:29 "Every boy who is born must be cast into the river, but every girl shall be allowed to live."
and our distress-- this refers to the pressure [applied by the Egyptians], as it is stated:30 "I have also seen the oppression which the Egyptians are applying to them."
God brought us out of Egypt31-- not by the medium of an angel, not by the medium of a seraph, nor by the medium of any agent. Rather, [it was] the Holy One, blessed be He; He, Himself, in His glory, as it is stated:32
"I will pass through the land of Egypt on that night and I will slay every firstborn in the land of Egypt, from man to beast. I will execute judgements against all the gods of Egypt. I, God."
with a mighty hand-- This refers to the epidemic, as it is stated:33 "Behold, the hand of God will be directed against your cattle in the field, against the horses, the asses and camels, the oxen and the sheep, with a very severe epidemic."
with an outstretched arm-- This refers to the sword, as it is stated:34 "His unsheathed sword is in his hand, stretched out over Jerusalem."
with great visions-- This refers to the revelation of the Divine Presence, as it is stated:35 "Has God ever performed miracles, coming to take one nation out of the midst of another nation with miracles, signs, wonders, war, a mighty hand and an outstretched arm, and with terrifying phenomena, as God did for you in Egypt before your very eyes?"
signs-- This refers to the staff, as it is stated:36 "Take this staff in your hand, with which you shall perform the signs."
and wonders-- This refers to the blood, as it is stated:37 "I will reveal wonders in heaven and earth: Blood, fire, and columns of smoke."
Another interpretation: [of the above verse: Each phrase is associated with two plagues:]
with a mighty hand: two;
and with an outstretched arm: two;
and with great visions: two;
and with signs: two;
and with wonders: 3two.
These are the ten plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt: They are:
Blood, frogs, lice, wild beasts, epidemic,boils, hail, locusts, darkness, slaying of the firstborn.
Rabbi Yehudah coined an abbreviation for them:
detzach, adash, b'achav
Rabban Gamliel would say:38 Whoever does not discuss the following three things on Pesach has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.
The Paschal sacrifice that our ancestors would eat during the time the Temple was standing--what is its reason?
Because the Holy One, blessed be He, passed over the houses of our ancestors in Egypt, as it is stated:39 "You shall say, 'It is a Pesach sacrifice for God, because He passed over the houses of the children of Israel in Egypt, striking the Egyptians and saving our homes.' The people bowed down and prostrated themselves."
This matzah we eat--what is its reason?
Because the dough of our ancestors did not have time to become leavened before the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them, as it is stated:40 "They baked matzah cakes from the dough that they had brought out of Egypt, because it had not risen; for they had been driven out of Egypt and could not delay; nor had they prepared any [other] provisions for themselves."
This maror we eat--what is its reason?
Because the Egyptians embittered the lives of our ancestors in Egypt, as it is stated:41 They made the Jews' lives bitter with hard service, with mortar and with bricks, and with all manner of service in the field; their entire service at which they made them slave vigorously.
In every generation42, a person is obligated to regard himself as if he had left Egypt. It was not only our ancestors whom the Holy One, blessed be He, redeemed from Egypt; rather, He redeemed us, as it is stated:43 "He broughtus out from there, so that He might bring us to the land He promised our fathers, and give it to us."
Therefore, we are obliged44 to thank, praise, laud, glorify, exalt, magnify, adore, and give eternal honor to the One who did all these miracles for us and for our ancestors. He took us out from slavery to freedom, from servitude to redemption, from sorrow to joy, from mourning to festivity, and from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah!
Halleluyah! Servants of God--offer praise;45 praise the name of God. May God's name be blessed...
[one continues reciting the Psalms] until
the flint-stone into a stream of water.46
Blessed are You, God, our Lord, King of the Universe47 who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and maror upon it. So too, God, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall reach the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, God, who redeemed Israel.
According to the order with which one recites the blessings and the Haggadah on the first night of Pesach, one recites the blessings and the Haggadah on the second night, which was [instituted because of] the exile. Similarly, on the second night, we are obligated in the four cups [of wine] and the other practices of the first night.
With the help of heaven, this concludes the text of the Haggadah and concludes the halachot of the Pesach Seder and the laws pertaining to chametz and matzah.
Commentary Halacha 1
The text -- As mentioned in the introduction, the Rambam composed theMishneh Torah with the intention of providing our people with clear directives concerning the performance of all the mitzvot. Hence, he also includes in this work the text of all necessary prayers and legal documents.
the Haggadah -- The main body of the Haggadah was composed early in our nation's history. Some authorities attribute it to the Anshei Knesset HaGedolah, who composed it together with the other prayers and blessings they authored. Large portions of the Haggadah are found verbatim in the Mishnah, Pesachim, Chapter Ten, and reference is made there to other sections that are not explicitly quoted.
However, as obvious from the discussion in that chapter, the precise text of the Haggadah was a matter of debate and question throughout the Talmudic period. A few centuries after the completion of the Talmud, Rav Amram Gaon composed a text of the Haggadah that was accepted internationally, throughout all Jewish communities. Approximately sixty years later, his successor, Rav Saadia Gaon, composed a Haggadah with some changes and emendations. These two texts served as the basis for the Rambam's Haggadah and for the subsequent texts published by other Sages. Only minor differences exist between the Haggadah we use today and that composed by Rav Amram Gaon.
customarily recited...in the time of exile -- as stated in Halachot 8:3-5, there are certain differences between the text we recite and that recited when the Paschal sacrifice may be offered.
One begins, [pouring out] the second cup -- After reciting kiddush, washing one's hands, and partaking of the karpas, as mentioned in Halachah 8:1-2.
It must be noted that the Rambam prescribes that yachatz, the breaking of the afikoman, be performed directly before eating the matzah and not before beginning the recitation of the Haggadah, as is our custom.
In haste, we left Egypt -- This statement, half in Hebrew and half in Aramaic, refers to Deuteronomy 16:3. This line is not included in the Haggadot of Rav Amram or Rav Saadia Gaon, nor is it found in most subsequent Haggadot.
This is the bread of affliction -- This passage is not explicitly mentioned in the Talmud. However, Ta'anit 20b records that before the Seder, Rav Huna would open his door and announce: "Whoever is needy, let him come and eat."
In contrast to the rest of the Haggadah, this passage is recited in Aramaic. Among the explanations for this practice are:
a) This enabled the passage to be understood by all participants, since Aramaic was the common language of the time (Tosefot Rid, Manhig). Accordingly, the Ramah (Orach Chayim 473:6) relates that he would translate the passage into Yiddish at his Seder.
b) The angels do not understand Aramaic, and hence they will not accuse us of being unworthy of redemption (Ritbah).
c) The demons do not understand Aramaic, and thus they will not accept our invitation to the Seder (Rashi, HaPardes). This reason is questioned, because Pesach is a ליל שימורים (a protected night), on which the demons have no power to harm a Jew.
This year -- Our Haggadot (and that of Rav Amram Gaon) state השתא, "now." However, Rav Saadia Gaon's Haggadah also uses the Hebrew הא שתא, "this year." However, unlike the Rambam, he employs that expression for both clauses.
Why is this night different from all other nights? -- The practice of asking the four questions is explicitly mentioned in the Mishnah,Pesachim 116a.
On all other nights, we are not required to dip even once -- Note the commentary on Halachah 8:2 regarding the order of the questions.
On all other nights, we eat either sitting upright or reclining -- As explained in the commentary on Halachah 2, this question is not mentioned in the Talmud. Hence, some commentaries maintain that it was added in later generations. Nevertheless, the fact that the Rambam includes it together with the question concerning roasted meat appears to indicate that he maintains that this question had been asked during the time the Temple was standing.
We were slaves to Pharaoh in Egypt -- Pesachim 115a mentions the beginning of this passage within the context of the discussion of the requirement to begin the description of the Exodus by telling of our people's roots. See also the commentary on Halachah 7:4.
elders -- This expression is not included in the text of the Haggadah quoted by many authorities, including the Shibolei HaLeket and the Avudraham. Some manuscripts of the Mishneh Torah also omit it. Similarly, in Sefer HaMitzvot, Mitzvah 157, the Rambam makes statements similar to those of this passage without mentioning this expression.
Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon -- There is no explicit mention of this passage in the Talmud, although a somewhat parallel story is related in the Tosefta, Pesachim, Chapter 10.
Rabbi Elazar ben Azariah -- Berachot 12b quotes these statements without any reference to the gathering in Bnei Brak.
said to them -- This phrase is not mentioned in our text of the Haggadah. Its inclusion answers a question frequently raised: Why does the Haggadah mention this concept, which deals with the mitzvah to recall the Exodus from Egypt each day, on the Seder night? The recollection of the Exodus at the Seder is of a different nature entirely.
However, this addition clarifies the issue: This was one of the subjects discussed by the Sages in Bnei Brak.
Blessed be the Omnipresent -- The use of the word מקום as a name for God is based on Bereshit Rabbah 68:9: "He is the place of the world and the world is not His place."
who has given the Torah to Israel; blessed be He -- Our text of the Haggadah employs a slightly different version, mentioning four expressions of blessing to parallel the four sons.
The Torah speaks of four sons -- This passage is found with certain emendations in the Jerusalem Talmud and in the Mechiltah.
that God, our Lord, has commanded you -- Both the aforementioned sources state "has commanded us," preventing comparison between the wise and wicked sons. Nevertheless, the Rambam (as well as Rav Amram Gaon and Rav Saadia Gaon) found it more appropriate to quote the verse from the Torah verbatim.
reply to him, [teaching him] the laws of Pesach... -- Our text of the Jerusalem Talmud includes this as the answer to the simple son. Other commentaries (See P'nei David, Simchat HaRegel) give this as the answer to the wicked son.
dessert -- The literal meaning of the Greek word afikoman--see the Rambam's commentary on the Mishnah, Pesachim 10:8.
you should blunt his teeth and tell him...- Exodus 12:27 states that the question asked by the wicked son should be answered differently: "It is the Passover service to God..." The Zevach Pesach explains that the Haggadah implies, in addition to the reply given in the Torah, that he be reprimanded strongly, "blunt his teeth..."
The simple son -- the Jerusalem Talmud uses the expression: "the foolish son."
"You shall tell your son on that day." -- This verse, both the answer to the son who does not know how to ask and the source for the mitzvah to relate the story of the Exodus, serves as a transition between the passage of the four sons and the narrative of our redemption. (See also Halachah 7:1.)
"it is because of this." -- The word זה (this) is always used to refer to a clearly visible entity, as Menachot 29a comments on Exodus 12:2. Similarly, in this context, "this" refers to a situation where symbols of the Exodus, the matzah and the maror, are visibly present before us.
In the beginning, our ancestors were worshipers of other gods --Pesachim 115a quotes this passage as reflecting the principle that the narrative of the Exodus must begin by relating our people's roots. (See Halachah 7:4.) It must be noted that the Rambam chooses slightly different phraseology from that employed in other Haggadot.
Blessed be He Who keeps His promise to Israel -- This passage is found in the Haggadot of Rav Amram Gaon and Rav Saadia Gaon. However, its origins are unknown.
the Holy One, blessed be He, calculated the end of [our bondage] --i.e. counting the 400 years of oppression from the birth of Isaac, for during that entire time, the Jews were "strangers in a land that is not their own." The Egyptian exile itself lasted only 210 years. See Rashi, Exodus 12:40.
"An Aramean sought to destroy my father..." -- This and the verses that follow are part of the וידוי ביכורים recited when the Jews would bring their first fruits to Jerusalem. Pesachim 116a requires the person reciting the Haggadah to "expound from 'An Aramean sought to destroy my father' until he completes the entire passage." This implies that the exegesis of the verses found in the Haggadah was already extant at that time.
The commentaries quote the Sifri as the source for these interpretations though our text of the Sifri contains only portions of this passage. [The passage is found in the Mechiltah d'Rashbi in its entirety. However, some authorities maintain that it was a later addition.] Nevertheless, other early collections of Midrashim, such as Lekach Tov, Midrash HaGadol, and theYalkut Shimoni, include the complete text.
"I made you as numerous as the plants of the field..." -- Though the verse has no explicit connection to the Exodus, the commentaries explain that it describes the situation of the Jews in Egypt in metaphoric terms.
Many texts of the Haggadah also include the previous verse from Ezekiel: "And when I passed by you, I saw you weltering in your blood..." Rav Ya'akov Emden relates that he and his father, the Chacham Tzvi, would recite this verse even though he did not find it in other texts. (His statement is slightly questionable. There are some earlier texts of the Haggadah, such as Siddur HaAri zal, which do include it.)
"I will pass through... and I will slay... I will execute... I, God." -- Our text of the Haggadah contains a further elaboration of this verse, showing how each use of the word "I" is intended to exclude God's use of an intermediary to execute judgement.
Rabbi Yehudah coined abbreviations for them: detzach, adash, b'achav. -- This concludes the exegesis of the verses of the וידוי ביכורים in the Sifri.
Our Haggadot (and similarly, those of Rav Amram Gaon and Rav Saadia Gaon) continue with a number of other passages:
a) Statements by Rabbi Yossi HaG'lili, Rabbi Eliezer, and Rabbi Akiva concerning the number of plagues with which the Egyptians were punished;
b) Passages recounting the extent of God's generosity to the Jewish people.
The first group of statements have their source in the Mechiltah. Rav Avraham, the Rambam's son, relates that his father did not include them in his text of the Haggadah because they were not popularly known. Nevertheless, it was his custom to recite them at the Seder.
The source for the second grouping of passages is less clear. They are not explicitly found in any Midrash.
Rabban Gamliel would say -- This passage and the remaining passages until the blessing, asher ge'alanu, are explicitly mentioned in the Mishnah, Pesachim 116a,b. (See also Halachot 7:5, 8:4 and the commentary, which mentions the change in the order there.)
has not fulfilled his obligation -- to relate the story of the Exodus. See Halachah 7:5.
In every generation -- This passage is found in Pesachim 116b. However, in contrast to the Talmud and our text of the Haggadah, the Rambam's text omits quoting Exodus 13:8: "And you shall tell your son..." Apparently, the Rambam had a different text of the Mishnah, which omitted this verse. This difference in texts is also the source for the Rambam's statements, Halachah 7:6: "In every generation, a person is obligated to present himself..." See the commentary on that halachah.
He brought us out from there -- Ravvah, Pesachim, ibid., requires reciting this verse.
Therefore, we are obliged to thank, praise, laud, glorify, exalt, magnify, adore, and give eternal praise -- With slight textual differences, this entire passage is found in Pesachim 116b. (See also Halachah 8:5).
Halleluyah! Servants of God,... [one continues reciting the Psalms] until... the flintstone into a stream of water -- The Hallel was recited both while slaughtering the Paschal sacrifice and while eating it. To commemorate the latter recitation, we recite the Hallel at the Seder.
We divide the Hallel into two portions (see Pesachim, ibid. and Halachah 8:5):
the first, containing Psalms referring to the Exodus from Egypt, we recite before the meal;
the second, containing Psalms referring to the Messianic redemption (see Pesachim 118a), is recited after the meal.
Blessed are You, God, our Lord, King of the universe, who redeemed us and redeemed our ancestors... -- This blessing is quoted from Pesachim 116b. The first portion was also recited while the Temple was standing.
So too, God, our Lord and Lord of our fathers, enable us to reach --This portion of the blessing, composed by Rabbi Akiva, represents a prayer for our redemption and the rebuilding of the Temple. (SeePesachim, ibid., Halachah 8:5.)
other festivals -- The word "other" can also imply "of a different nature"--i.e., we pray for the Messianic redemption, when our festivals will be of an entirely different nature.
we shall eat of the sacrifices -- the Chaggigah offering
and of the Paschal offerings -- The Chaggigah offering was not sacrificed when Pesach began on Saturday night. Accordingly, it is our custom to reverse the order of these sacrifices on such an occasion. However, the Rambam does not mention such a practice.
Then, we shall sing a new song for our redemption -- The Mechiltah(see also Tosefot, Pesachim, ibid.) notes that the Bible mentions nine songs sang by the Jewish people as a collective entity. In each case, the Hebrew for song, שירה, is used in the feminine gender, for our redemption was not complete. In contrast, the song to be sung to greet Mashiach will be a
שיר חדש, a new song. The masculine gender is used because the Messianic redemption will represent the complete and ultimate liberation of our people. May it come speedily in our days.
| FOOTNOTES | |
| 1. |
ibid.
|
| 2. |
Berachot 12b.
|
| 3. | |
| 4. |
Jerusalem Talmud, Pesachim 10:4 Mechiltah.
|
| 5. | |
| 6. |
Pesachim 119b.
|
| 7. | |
| 8. | |
| 9. | |
| 10. | |
| 11. |
Mechiltah.
|
| 12. |
Pesachim 16a.
|
| 13. |
Joshua 24:2-4.
|
| 14. |
Genesis 15:13-14.
|
| 15. | |
| 16. |
Sifri, Mechiltah d'Rashbi.
|
| 17. | |
| 18. | |
| 19. | |
| 20. | |
| 21. | |
| 22. | |
| 23. | |
| 24. | |
| 25. | |
| 26. | |
| 27. | |
| 28. | |
| 29. | |
| 30. | |
| 31. | |
| 32. | |
| 33. | |
| 34. | |
| 35. | |
| 36. | |
| 37. | |
| 38. |
Pesachim 116a,b.
|
| 39. | |
| 40. | |
| 41. | |
| 42. |
Pesachim 116b.
|
| 43. | |
| 44. |
Pesachim 116b.
|
| 45. |
Psalm 113.
|
| 46. |
Psalm 114.
|
| 47. |
Pesachim 116b.
|
Shofar, Sukkah, vLulav - Chapter One
Halacha 1
It is a positive commandment from the Torah to hear the sounding of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It shall be a day of sounding [the ram's horn] for you."
The shofar, which is sounded both on Rosh HaShanah and for the yovel, is a bent ram's horn. All shofarot other than that of a ram are unacceptable.
Even though the sounding of the shofar on Rosh HaShanah is not explicitly mentioned in the Torah [it was derived by our Sages in the following manner]. Concerning the yovel, [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar... you shall proclaim with the shofar." The oral tradition explains that just as the "sounding" required by the Torah in the yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar.
Commentary Halacha 1
It is a positive commandment from the Torah - Sefer Hamitzvot(Positive Commandment 170) and Sefer Hachinuch (Mitzvah 405) count this mitzvah as one of the 613 mitzvot of the Torah.
to hear the sounding of the shofar - The mitzvah is not the blowing of the shofar, as might be inferred from the verse, but rather listening to the blowing. The blessing recited before the fulfillment of this mitzvah, praising God for commanding us "to listen to the sounding of the shofar (Chapter 3, Halachah 10)," emphasizes this principle.
Accordingly, the Rambam writes (Chapter 1, Halachah 8) that a person who blows a shofar without hearing it does not fulfill the mitzvah. Conversely, he writes (Responsum 78) that if the mitzvah were the blowing of the shofar, a person who heard it being blown, but did not blow it himself, would not fulfill his obligation.
It must be noted that the published text of the siddur of Rav Amram Gaon states that the mitzvah is "to sound the shofar." Also, concerning the blowing of the shofar in the yovel, the Rambam himself writes that: "it is a positive mitzvah to blow the shofar on the tenth of Tishre... (Hilchot Shemitah V'Yovel 10:10)."
on Rosh HaShanah, as [Numbers 29:1] states: "It shall be a day of sounding [the ram's horn] for you." - Though the ram's horn is not explicitly mentioned in the verse, our Sages derived the requirement as the Rambam explains.
The shofar, which is sounded both on Rosh HaShanah and for the yovel - to announce the freeing of the slaves and the return of property, as explained in Leviticus 25:9-13.
is a bent -Rams' horns are always bent. This, too, has homiletic significance, referring to the bending over of our proud hearts. (See Rosh HaShanah 26b.)
ram's horn. - Rosh HaShanah 16a states that a ram's horn is used to recall the akedah (binding) of Isaac.
All shofarot other than that of a ram are unacceptable. - The Rambam's opinion is based on the statement of Rav Levi (Rosh Hashanah 26b), who declares: "The mitzvah of Rosh Hashanah is to be performed with bent [shofarot]," implying the use of a sheep's or ram's horn for that is their natural shape.
The Ra'avad, Rabbenu Asher, and many other Rishonim maintain that Rav Levi desired to designate the type of shofar which is most preferable to use, but did not intend to disqualify the horns of other animals. Their view is accepted by the Shulchan Aruch (Orach Chayim 586:1), which states that it is desirable to use the horn of a ram. However, if that is not possible, the horn of any animal may be used. The only exceptions are the horns of a cow and some wild animals whose horns are single, solid entities (Ramban).
Even though the sounding of the shofar on Rosh HaShanah - The above verse merely mentions יום תרועה - "a day of sounding" - without stating what must be sounded.
is not explicitly mentioned in the Torah [it was derived by our Sages in the following manner]. Concerning the yovel, [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar...you shall proclaim with the shofar." The oral tradition - Rosh Hashanah33b
explains that just as the "sounding" required by the Torah in the yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar. - An analogy (גזרה שוה) is drawn between the two verses, to teach that the same type of "sounding" is required on both occasions. Thus, since the Torah specifies states that the "sounding" of the yovel is carried out with a shofar, that same instrument is used on Rosh HaShanah.
Halacha 2
In the Temple, on Rosh HaShanah, they would blow [the shofar in the following manner]: There was one shofar and two trumpets, [one on either] side. The sounding of the shofar was extended, while that of the trumpets was shortened, because the mitzvah of the day is performed with the shofar.
Why were the trumpets sounded together with it? Because [Psalms 98:6] states: "You shall sound trumpets and the voice of the shofar before God, the King." However, in other places on Rosh Hashanah, only the shofar is blown.
Commentary Halacha 2
In the Temple - As will be explained in the commentary to Chapter 2, Halachah 8, and Chapter 7, Halachah 13, in certain contexts the Rambam interprets the expression במקדש - literally, "in the holy place" - as referring to the entire city of Jerusalem. (See also the Rambam's commentary to the mishnah, Rosh HaShanah 4:1.) However, in the present context, it refers to the Temple alone. Thus, Rosh HaShanah 27a states that the shofar was sounded in this manner only "on the Temple Mount and at the eastern gate."
on Rosh HaShanah, they would blow [the shofar in the following manner]: There was one shofar and two trumpets, [one on either] side. - The verse from Psalms mentions "the voice of the shofar," using the singular. In contrast, it refers to "trumpets."
The sounding of the shofar was extended - for greater emphasis
while that of the trumpets was shortened, because the mitzvah of the day is performed with the shofar. - Rosh HaShanah 26b contrasts the sounding of the shofar and trumpets on Rosh HaShanah with their being blown on a fast day declared because of unfavorable conditions. On the latter occasion, the sounding of the trumpets was emphasized in keeping with the instructions of Numbers 10:9.
Why were the trumpets sounded together with it? Because [Psalms 98:6] states: "You shall sound trumpets and the voice of the shofar before God, the King." - Rosh Hashanah 27a states that the expression "before God" implies: in the Temple.
However, in other places - even within Jerusalem
on Rosh Hashanah, only the shofar is blown.
Halacha 3
At the outset, we should not blow a shofar of idol worship. However, if one sounded it, one has fulfilled his obligation. [In contrast,] should one sound a shofar belonging to an apostate city, one has not fulfilled one's obligation.
Concerning a stolen shofar: one who blows it fulfills his obligation, because the mitzvah is only to listen to the sound, even though the listener does not touch [the shofar] or lift it up. The laws of theft do not apply to sound alone.
Similarly, a shofar from an olah offering should not be sounded, but if one sounds it, he fulfills his obligation, because the laws of מעילה do not apply with regard to sound alone. If you ask: "Behold, he has derived benefit from hearing [the shofar's] sound?" - mitzvot were not given for our benefit.
Based on this concept, a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah.
Commentary Halacha 3
At the outset, we should not blow a shofar of idol worship. - For it is not appropriate to use such a shofar for a mitzvah.
However, if one sounded it, one has fulfilled his obligation. - TheMaggid Mishneh explains that this refers to a shofar belonging to a gentile that was used in the worship of idols, or a shofar which was itself worshiped as an idol. However, as will be explained, if the shofar of idol worship belonged to a Jew or if it was made from the horn of an animal that was sacrificed to an idol, even after the fact, its use is not acceptable.
[In contrast,] should one sound a shofar belonging to an apostate city, - עיר הנדחת. Deuteronomy 13:13-19 describes the laws governing a city in which the majority of the inhabitants have turned to idol worship. All the idolaters must be slain and all the homes and property burned. No benefit may be derived from them. (See also Hilchot Avodat Kochavim, Chapter 4.)
one has not fulfilled one's obligation. - Rosh Hashanah 28a explains that the difference between a shofar of idol worship and one of an apostate city is that all the property within the latter must be destroyed. Since ultimately this shofar must be burnt, even before it is actually destroyed it is no longer considered to be an existent entity. Thus, we may not use it on Rosh HaShanah, because a shofar used for the mitzvah must be of a specific size - slightly larger than one's hand, as mentioned in Halachah 5 - and a nonexistent entity has no size at all.
A shofar of idol worship must also be destroyed. However, should the gentile negate its connection to idol worship before it is acquired by a Jew, it need not be destroyed, as stated in Hilchot Avodat Kochavim 8:8. Since there is a possibility that it will not have to be destroyed, it is considered to be an existent entity and may be used for the mitzvah.
This principle applies only to aspects of idol worship belonging to a gentile. It is impossible to negate the connection between an idol worshiped by a Jew and its forbidden nature. (See Hilchot Avodat Kochavim 8:9.) Hence, a Jew's shofar of idol worship may not be used. Similarly, if a Jew has acquired a shofar of idol worship that belonged to a gentile before the latter negated its connection to idol worship, the Jew is no longer capable of negating this connection. Therefore, such a shofar may not be used on Rosh HaShanah.
Also, once an animal has been sacrificed to an idol, there is no possibility of negating its connection to idol worship. Hence, its horn may not be used as a shofar.
The Shulchan Aruch (Orach Chayim 586:3-4) quotes all the above laws as halachah. The Ramah relates that certain authorities recommend not using even a gentile's shofar of idol worship unless we know that he negated its connection with idol worship before Rosh HaShanah begins.
Concerning a stolen shofar - one who blows it fulfills his obligation - Though in general, a mitzvah performed with a stolen article is not acceptable (see Chapter 8, Halachah 1; Hilchot Chametz U'Matzah 6:7), this case is an exception...
because the mitzvah is only to listen to the sound - Hence, a person who listens to the shofar being blown fulfills his obligation
even though the listener does not touch [the shofar] - Based on this statement, the commentaries propose that, according to the Rambam, a person who blows a shofar without putting his lips to it fulfills his obligation. The Ramban (see Maggid Mishneh 1:6) does not accept this view.
or lift it up. - Accordingly, after the fact, by hearing such a shofar, one has fulfilled one's obligation, because
The laws of theft do not apply to sound alone - for sound is not a physical entity that can be possessed. Rabbenu Manoach and theKessef Mishneh cite other examples from Nedarim 13b-15a, where the Sages differentiate between sound and material entities.
The Jerusalem Talmud (Sukkah 3:1) derives this law as follows:
Everyone agrees that a stolen lulav is unacceptable. What is the difference between a shofar and a lulav?Rabbi Yosse responded: "Concerning a lulav, [Leviticus 23:40] states: 'You shall take for yourself,' implying that only 'your own' is acceptable. In contrast, [Numbers 29:1] states: 'It shall be a day of blowing for you,' implying that regardless [of the nature of the shofar used, the blowing shall be 'for you']".Rabbi Eliezer explained: "There, [concerning the lulav,] one must perform the mitzvah with the lulav itself. Here, [concerning the shofar,] one performs the mitzvah with its sound."
Nevertheless, because a sin is associated with this mitzvah, Ashkenazic custom is that no blessing should be recited before blowing such a shofar (Magen Avraham 586:4).
Similarly, a shofar from an - animal consecrated as an...
olah offering should not be sounded, - Once an animal is consecrated as an olah offering, no part of its body may be used any other purpose. Therefore, we should not use such a shofar from such an animal for any purpose whatsoever.
This halachah applies before the blood from the sacrifice has been offered on the altar. Afterwards, the skin and horns of the animal become the property of the priests and may be used for mundane purposes (Rashi, Rosh Hashanah 28a).
but if one sounds it, he fulfills his obligation, because the laws ofמעילה - The prohibitions forbidding use of consecrated articles for mundane purposes...
do not apply concerning sound alone. - In Hilchot Me'ilah 5:16, the Rambam writes:
Concerning the sound, sight, and smell of consecrated objects: We should not derive benefit from them. However, all the implications of the prohibition against using them for mundane purposes do not apply.
If you ask: "Behold, he has derived benefit from hearing [the shofar's] sound?" - Though the laws of מעילה do not apply to sound, there is still a Rabbinic prohibition against benefiting from the sound of consecrated articles. Therefore, one might think that we would be unable to fulfill the mitzvah with such a shofar (Lechem Mishneh). Accordingly, the Rambam explains:
Mitzvot were not given for our benefit - Rashi (Rosh Hashanah, ibid.) states: "the mitzvot were not given to the Jewish people for their enjoyment, but rather as a yoke."
This concept has relevance in the ethical, as well as the halachic sphere. In the tenth chapter of Hilchot Teshuvah, the Rambam writes:
One who serves [God] out of love occupies himself with the Torah and the mitzvot...for no ulterior motive, not because of fear that evil will occur, nor in order to acquire benefit...The great Sages would command the more understanding and brilliant among their students in private: "Do not be like servants who serve their master for the sake of receiving a gift. Rather, since he is the Master, it is fitting to serve Him"; i.e., serve [Him] out of love.
The above is not intended to imply that a person should not feel happy and fulfilled in the service of God. Quite the contrary; indeed, the Rambam concludes these halachot (Chapter 8, Halachah 15) with a description of the importance of happiness in the service of God. However, the intent is that the happiness should be a byproduct and not the goal of the service. We should be totally committed to fulfilling God's will, and the expression of that commitment should generate satisfaction and joy.
Based on this concept - that mitzvot were not given for our benefit;
a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah. - Doing so is not considered a violation of his vow.
The Shulchan Aruch (Orach Chayim 586:5) advises that the person who took the vow should not blow the shofar himself [because many consider that to be a pleasurable experience (Taz)]. Rather, he should hear theteki'ot from a colleague.
Also, the Shulchan Aruch (ibid.) notes that if a person specifically states that he vows not to listen to a colleague's teki'ot, he may not hear that person blow the shofar on Rosh HaShanah, because a vow (neder) can also negate a mitzvah. (See Hilchot Nedarim 3:6-8.)
Halacha 4
Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies even when the forbidden practice is in the category of sh'vut.
How is the above exemplified? If there is a shofar in a treetop or across a river - and that is the only shofar available - one may not climb the tree or swim across the water to bring it. Needless to say, we may not cut the shofar [from the animal's head] or perform a forbidden labor [to prepare a shofar so that we may blow it].
[The rationale for the above is:] Blowing the shofar fulfills a positive commandment, while [the observance of] the festivals fulfills both a positive and a negative commandment. The observance of a positive commandment does not negate the observance of both a positive and negative commandment.
It is permitted to rinse a shofar with water, wine, or vinegar in order to improve its tone. However, as an expression of deference, one should never use urine [for that purpose], lest one view the mitzvot in a deprecating manner.
Commentary Halacha 4
Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies - not only when obtaining the shofar requires the violation of a melachah (forbidden labor) prohibited by the Torah, but
even when the forbidden practice is in the category of sh'vut. - InHilchot Shabbat 21:1, the Rambam defines sh'vut as a prohibition instituted by the Sages because a particular activity resembles one forbidden as a melachah by Torah law, or because performing it may cause one to perform a melachah.
Though these prohibitions are of Rabbinic origin, the Sages reinforced the power of their decrees and equated them with Torah law. Hence, just as one may not violate a melachah forbidden by the Torah to obtain a shofar, so, too, it is forbidden to violate a sh'vut forbidden by Rabbinic law (Kessef Mishneh). [Nevertheless, note the clarification of this principle in Chapter 2, Halachah 6.]
How is the above exemplified? If there is a shofar in a treetop or across a river - and that is the only shofar available - one may not climb the tree - lest one accidentally cut off a branch (ibid., 6)
or swim across the water to bring it - lest one prepare a swimming aid (ibid., 23:5). The Mishnah (Rosh Hashanah 32b) mentions other examples of forbidden activities.
Needless to say, we may not cut the shofar [from the animal's head] - In his commentary on the mishnah, the Rambam explains that this refers to cutting the horn off with a household knife. Since a craftsman's knife is not being used, cutting the shofar off is not forbidden by Torah law. Nevertheless, the Rambam uses the expression "needless to say," because such an activity bears a closer resemblance to one forbidden by Torah law than those mentioned previously.
or perform a forbidden labor - cutting off the horn with a craftsman's knife
[to prepare a shofar so that we may blow it].
[The rationale for the above is:] Blowing the shofar fulfills a positive commandment - as stated in Halachah 1.
while [the observance of] the festivals fulfills both a positive and a negative commandment. - In Hilchot Sh'vitat Yom Tov 1:2, the Rambam writes:
Whoever rests from a melachah categorized as "work" on one of [these days] fulfills a positive commandment, because the Torah describes them as "days of rest"... if one performs a melachah that is not intended to prepare food,... one negates the performance of a positive commandment and transgresses a negative commandment, as [Leviticus 23:8] states: "You shall not perform any servile work."
The observance of a positive commandment does not negate the observance of both a positive and negative commandment. - Though the performance of a positive commandment overrides a negative commandment (Yevamot 3b), that applies only when the negative commandment is not reinforced by a positive commandment, as in the case at hand.
It is permitted to rinse a shofar with water, wine, or vinegar in order to improve its tone. - It is forbidden to prepare a utensil for use on a festival. (See Hilchot Sh'vitat Yom Tov 4:8.) However, this activity is not placed in that category (Rabbenu Manoach).
However, as an expression of deference, one should never - i.e., even before Rosh HaShanah
use urine [for that purpose], lest one view the mitzvot in a deprecating manner. - The Rambam concludes Hilchot Shechitah(14:16):
...lest one view the mitzvot in a deprecating manner, because the deference is not to be granted to the mitzvot in and of themselves, but to the One who commanded us to fulfill them, blessed be He.
Halacha 5
The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding] on either side.
Should a shofar be cracked lengthwise, it is unacceptable. Should it be cracked along its width - if a measure equivalent to the minimum size of a shofar remains, it is kosher. It is considered as if it were cut off at the place of the crack.
[Regarding a shofar with] a hole: If it was plugged with another substance, it is unacceptable. If it was plugged with its own kind, it is kosher [under the following conditions]:
the majority of the shofar remained whole;the plugging of the holes did not alter its sound.
If one [merely] perforated the insides of the horn, [but did not remove them,] it is kosher, because a substance of the same kind is not considered an intervening entity. Should one stick together fragments of shofarot until one has constructed a shofar, it is unacceptable.
Commentary Halacha 5
The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding] -The protrusions are necessary lest one say that a person is producing the sounds by blowing into his hands without a shofar.
on either side. - Niddah 26a defines this measure as "an expanded handbreadth." The Beit Yosef notes that, in this context, a handbreadth is defined as four thumbbreadths. Thus, the difference between the width of a thumb and the other fingers accounts for the "expansion." In modern measure, a handbreadth is considered between 8 (Shiurei Torah) and 9.6 (Chazon Ish) centimeters.
Should a shofar be cracked lengthwise - i.e., from its mouth to its end;
it is unacceptable. - This is a quote from Rosh Hashanah 27b. The Rabbis have noted that, in contrast to a crack along the shofar's width, in this context no minimum figure is mentioned with regard to the portion of the shofar remaining uncracked. Two contrasting interpretations are offered to explain the difference.
Some maintain that as long as the entire length (or the majority of the length) of the shofar is not cracked, the shofar is not disqualified. Others maintain that even the slightest crack along the length of the shofar disqualifies it, because the pressure of the blowing will cause the crack to grow until, ultimately, the entire shofar will be cracked (Rabbenu Asher;Shulchan Aruch, Orach Chayim 586:8).
Concerning halachah l'ma'aseh, both the Shulchan Aruch HaRav (586:8) and the Mishnah Berurah (586:43) write that when no other shofar is available, one may rely on the first opinion. Nevertheless, even the latter opinion does not disqualify a shofar that is cracked lengthwise if it is tied firmly so that the crack will not expand, or if the shofar is heated and the crack closed. Some opinions also allow such a shofar to be used if the crack is plugged closed with other substances.
Should it be cracked along its width - with the crack extending along the majority of the shofar's circumference (Shulchan Aruch, Orach Chayim ibid., 9),
if a measure equivalent to the minimum size of a shofar remains -Most authorities require a handbreadth to remain from the crack to the shofar's mouth (Kessef Mishneh). However, the Ba'al Ha'itur maintains that a shofar is acceptable even if the minimum measure remains only from the crack to the end of the shofar.
it is kosher. - This applies even if the sound of the shofar is changed because of the crack (Shulchan Aruch, ibid.).
It is considered as if it were cut off at the place of the crack. - Hence, the crack does not disqualify it.
[Regarding a shofar with] a hole: If it was plugged - In his commentary on the Mishnah (Rosh Hashanah 3:5), the Rambam writes that the hole must be plugged. This point is not accepted by the Shulchan Aruch (ibid., 7), which emphasizes that if the hole is not plugged, the shofar is kosher even though its sound has changed. Nevertheless, the Ramah states that if another shofar is available, a shofar with a hole should not be used.
with another substance, - i.e., any substance other than a ram's horn;
it is unacceptable - because the sound produced does not come from the shofar alone, but rather from the shofar and the other substance.
If;
a) it was plugged with its own kind,
it is kosher [under the following conditions]:
b) the majority of the shofar remained whole;
c) the plugging of the holes did not alter its sound. - These three conditions are dependent on the Rambam's interpretation of Rosh Hashanah 27b. Rabbenu Asher interprets the passage differently. TheShulchan Aruch (ibid.) favors the Rambam's interpretation, but states that under difficult circumstances, when no other shofar is available, one may rely on Rabbenu Asher's interpretation.
If one [merely] perforated the insides of the horn, - the bonelike tissue inside the horn
[but did not remove them,] it is kosher, because a substance of the same kind is not considered an intervening entity. - The presence of a foreign substance inside the shofar would cause it to be disqualified, as stated in the following halachah. However, since this tissue is considered to be part of the horn itself, the shofar is acceptable.
The Shulchan Aruch (ibid., 586:15) quotes this law, but also adds that if one removed this tissue from the horn and then hollowed it out, the tissue would be unacceptable for use as a shofar.
Should one stick together fragments of shofarot until one has constructed a shofar, it is unacceptable. - Tosafot, Rosh Hashanah27a explains that this construction is not called a shofar. The Shulchan Aruch (ibid., 10) states that this law applies even if the fragment of the shofar closest to one's mouth is of sufficient size to be considered a kosher shofar itself.
Halacha 6
If one made any addition to a shofar - whether of its kind or from another substance - it is unacceptable.
Should one coat it with gold from the inside or at the mouthpiece, it is unacceptable. Should one coat it on the outside: If its sound is changed from what it was originally, it is not acceptable. If its sound did not change, it is kosher.
Should one place one shofar within another: If one hears the sound of the inner shofar, one has fulfilled one's obligation. If one hears the outer shofar, one has not fulfilled one's obligation.
Should one widen the narrow portion of the shofar and narrow its wider end, the shofar is unacceptable.
Commentary Halacha 6
If one made any addition to a shofar - whether from the mouthpiece or from the wider end (Shulchan Aruch HaRav 586:11).
whether of its kind - using a fragment of a ram's horn
or from another substance - it is unacceptable. - On the surface, this law appears to be an extension of the principle mentioned in the last clause of the previous halachah. If so, one might question why the Rambam mentions them in two separate halachot.
Should one coat it with gold - or any other foreign substance
from the inside or at the mouthpiece, it is unacceptable - for the sound must come from the shofar itself. Though Rosh Hashanah 26b mentions that the mouth of the shofar used in the Temple was coated with gold, the place where the person blowing would put his mouth was not covered.
Should one coat it - with gold or any other substance
on the outside: If its sound is changed from what it was originally, it is not acceptable - for then, the sound we hear is a product of both the shofar and the coating, and not the shofar alone.
Based on this law, the Ramban advises against making designs in the shofar and coating them with paint or metal, for this may alter the shofar's sound and prevent the teki'ot from being acceptable.
If its sound did not change, it is kosher - All these laws are quoted by the Shulchan Aruch (Orach Chayim 586:16).
Should one place one shofar within another: If one hears the sound of the inner shofar, - i.e., with the further end of the inner shofar protruding beyond that of the outer shofar
one has fulfilled one's obligation - for the outer shofar had no effect on the sound we hear. The Shulchan Aruch (Orach Chayim 586:20) emphasizes that one may fulfill one's obligation under such circumstances only if the sound of the inner shofar remains totally unchanged. The teki'ot are unacceptable if its sound is altered.
If one hears the outer shofar - i.e., its edge protrudes beyond that of the inner shofar
one has not fulfilled one's obligation - for then, one is hearing the sound of two shofarot. The Torah commanded us to hear one shofar and not two (Tosafot, Rosh Hashanah 27b).
Should one widen the narrow portion of the shofar and narrow its wider end, the shofar is unacceptable. - Rosh Hashanah 27b explains the derivation of this law as follows: The terminology which Leviticus 25:9uses when commanding us to blow the shofar, שופר והעברת, has an additional implication. That expression is also related to the word עבר, meaning "to pass." The manner in which we use the shofar must parallel the manner in which the ram passes by with it on its head.
Based on the same principle, our Sages (ibid.) explain that a shofar is unacceptable if it was heated to the point that the horn became soft, and then turned inside out.
Halacha 7
If a shofar was long and one shortened it, it is kosher. If one scraped away the horn - either from the inside or from the outside - even if one did so to the extent that all that remained was the thin external shell, it is kosher.
Regardless of whether [the shofar's] sound is heavy, thin, or raspy, it is kosher, because all the sounds produced by the shofar are kosher.
Commentary Halacha 7
If a shofar was long and one shortened it - It makes no difference whether the portion is cut away from the shofar's mouthpiece or from its wider portion (Mishnah Berurah 586:63).
it is kosher. - Tosafot, Rosh Hashanah 27b explains that the necessity of mentioning this law arises from the last clause of the previous halachah. Since we find that the Torah requires us to use the shofar in the same manner as which it was carried by the ram, a special teaching is necessary to inform us that a shofar is acceptable even if it was shortened.
The Kessef Mishneh explains that such a shofar is acceptable even it was shortened because of a disqualifying factor which it possessed on the portion which was cut off.
If one scraped away the horn - either from the inside - widening the hollow of the shofar
or from the outside - scraping away its outer shell
even if one did so to the extent that all that remained was the thin external shell, - even if the sound of the shofar changes (Shulchan Aruch HaRav 586:13; Mishnah Berurah 586:65).
it is kosher - since no change is made in its fundamental shape.
Regardless of whether [the shofar's] sound is heavy, thin, or raspy, - Rabbenu Manoach and the Kessef Mishneh translate צרור as "dry," explaining that blowing a shofar causes it to dry out and produce a raspy tone. Hence, it was customary to rinse it with water or wine, as mentioned in Halachah 4.
it is kosher, because all the sounds produced by the shofar are kosher. - In his commentary on this clause, Rabbenu Manoach injects a spiritual concept emphasizing how the musical quality of the shofar's tones are not significant, but rather the stirring and rousing nature of the shofar's call which motivates the people to Teshuvah.
Halacha 8
When a person sounds a shofar within a pit or within a cave, those standing within the pit or cave fulfill their obligation. Concerning those standing outside: If they hear the sound of the shofar, they fulfill their obligation. If they hear the sound of an echo, they do not fulfill their obligation.
Similar principles apply regarding one who blows into a giant barrel. If he hears the sound of a shofar, he fulfills his obligation. If he hears an echo, he does not fulfill his obligation.
Commentary Halacha 8
When a person sounds a shofar within a pit or within a cave - Rav Hai Gaon writes that these laws were not merely questions of abstract theory. Rather, they carried practical relevance in the Talmudic period, when the Jews frequently had to perform mitzvot clandestinely, to avoid being observed by the Roman authorities.
those standing within the pit or cave fulfill their obligation. - for they hear the shofar's sound alone. Needless to say, both they and the person blowing the shofar must fulfill the conditions outlined in Chapter 2 regarding a person's fulfillment of the mitzvah when hearing the shofar blown by a colleague.
Concerning those standing outside: If - all
they hear - is
the sound of the shofar, they fulfill their obligation. - However,
if they hear the sound of an echo - even if they hear the sound of the shofar together with it,
they do not fulfill their obligation - because another sound is mixed together with the desired sound.
Similar principles apply regarding one who blows into a giant barrel. If he hears - The Kessef Mishneh explains that the Rambam does not mention people standing within a barrel, because that is a very unlikely eventuality.
the sound of a shofar - alone,
he fulfills his obligation. If he hears an echo - together with the shofar,
he does not fulfill his obligation. - The Taz 587:1 explains that this concept is also relevant for synagogues with poor acoustics. If the people hear echoes together with the shofar's sound, they do not fulfill their obligation.
At present, there is a more common application of this principle. A person who hears the shofar through a microphone does not fulfill the mitzvah. In addition to the difficulties involved with the use of the microphone on a festival, there is a more essential problem. The listeners are not hearing the sound of the shofar, but rather a second sound, produced by a different mechanism. The microphone converts the sound waves of the shofar to electronic signals; these are then amplified and converted to a different set of sound waves. Hence, by hearing such a sound, we cannot fulfill the mitzvah obligating us to hear a shofar's call.
Shofar, Sukkah, vLulav - Chapter Two
Halacha 1
Everyone is obligated to hear the sounding of the shofar: priests, levites, Israelites, converts, and freed slaves. However, women, slaves, and minors are free of the obligation.
A person who is half slave and half free, a tumtum, and an androgynous are obligated [to hear shofar].
Commentary Halacha 1
Everyone is obligated to hear - Though the Rambam's statements are based on Rosh Hashanah 29a, he makes a slight emendation, adding the expression "to hear," in order to emphasize that the mitzvah is hearing, not blowing, the shofar.
the sounding of the shofar: priests, levites, Israelites, converts -Hilchot Issurei Bi'ah 12:17 states:
All the gentiles - when they convert and accept all the mitzvot of the Torah - ...are considered as Jews in every regard.
and freed slaves. - Hilchot Issurei Bi'ah 14:19 states: "Freed slaves are the same as converts."
However, women, - Women are freed from the obligation to perform mitzvot that are linked to a specific time. Nevertheless, based on Rosh Hashanah 33a, the Shulchan Aruch, Orach Chayim 589:6 states that we are allowed to blow the shofar for them.
The Shulchan Aruch continues that the women should not recite a blessing before hearing the shofar. Those statements are based on the Rambam, Hilchot Tzitzit 3:9 and Chapter 6, Halachah 13 below. The rationale is that the blessing recited before a commandment praises God "for commanding us to..." There is no commandment, either from the Torah or the Sages, requiring women to hear the blowing of the shofar. Hence, they should not recite this blessing.
The Ashkenazic concept differs. The Ramah (based on Tosafot, Rosh Hashanah, ibid.) maintains that women may recite a blessing. Since our Sages explained that the women are granted reward for fulfilling these mitzvot, it is obvious that the commandment is relevant to them and they may say "who commanded us."
slaves - i.e., gentile slaves (עבדים כנעניים), who are required to fulfill only the mitzvot for which women are obligated. (See Hilchot Issurei Bi'ah12:11, 14:9.) A Jew sold as a slave (עבד עברי) is required to fulfill all the mitzvot.
and minors are free of obligation - Until a person reaches majority, he is not obligated to perform any of the mitzvot. Nevertheless, when a child reaches an age when he can appreciate the mitzvah, his father is obligated to train him to hear shofar as part of his education. (See Hilchot Nachalot 11:9.)
A person who is half slave and half free - In Hilchot Avadim 7:4, the Rambam explains that a slave can reach this status in one of three ways:
a) his owner took money with the intent of freeing half of the slave;b) his master freed half the slave and sold or gave the other half to a colleague;c) a slave belonged to two masters; one freed him and one did not.
Such a slave is considered as having two different natures included in the same person. Thus, the aspect of him which is a free man is obligated to hear the shofar, and the aspect which is a slave is not. See also Halachah 3.
a tumtum - an expression meaning "closed one" in Hebrew. It refers to a person whose genitalia are covered by a layer of skin. Hence, this person's gender cannot be determined without this skin's removal. Thus, there is a doubt whether this person is male or female. However, should this layer of skin be removed and the person's gender be discovered, there is no difference between him and an ordinary person of the same gender. (See Hilchot Ishut 2:25.)
and an androgynous - a term borrowed from the Greek, in which andromeans "man," and gynous "woman." It refers to person who has both male and female sexual organs. The Sages were unsure whether to consider such a person a male or a female. (See Hilchot Ishut 2:24 and also the commentary on the following halachah.)
are obligated [to hear shofar] - In the latter two cases, the obligation results from the doubt which exists whether these individuals are male (and hence obligated to hear shofar) or not.
Halacha 2
Whoever is not [himself] obligated regarding this matter cannot facilitate the performance of the mitzvah for one who is obligated. Thus, if a woman or a minor blows the shofar, one who hears does not fulfill his obligation.
An androgynous can facilitate the performance of the mitzvah for one of his kind, but not for one who is not of his kind. A tumtum cannot facilitate the performance of the mitzvah [for anyone], whether of his kind or not of his kind, for if [the layer of skin covering] the tumtum's [genitalia] is cut open, it is possible that it will be discovered that the tumtum is a male, but it is possible that it will be discovered that the tumtum is a female.
Commentary Halacha 2
Whoever is not [himself] obligated regarding this matter - i.e., those mentioned in the previous halachah, a שוטה (a mentally unstable individual) and a חרש (a deaf person). In contrast, a blind person is obligated to hear the shofar.
cannot facilitate the performance of the mitzvah - by blowing the shofar
for one who is obligated. - However, a male who has already fulfilled his obligation to hear the shofar can blow the shofar for a colleague (Rabbenu Manoach).
Thus, if a woman or a minor blows the shofar, one who hears does not fulfill his obligation - Nevertheless, they are allowed to blow the shofar for themselves. (See Halachah 7 and Shulchan Aruch, Orach Chayim 589:6.)
An androgynous can facilitate the performance of the mitzvah for one of his kind, - i.e., another androgynous
but not for one who is not of his kind - a normal adult male or atumtum.
The Ra'avad objects to the Rambam's statement, noting that there is a difference of opinion among the Sages (Yevamot 83a) whether anandrogynous is considered as half male and half female, or as a unique entity in his own right. The latter opinion is compatible with the Rambam's decision. However, according to the former opinion, it appears that anandrogynous would resemble a person who is half slave and half free. As the following halachah states, such a person cannot blow the shofar even for himself, let alone for others.
The Maggid Mishneh defends the Rambam's decision, explaining that the Rambam does not consider the difference of opinion in Yevamot as unresolved. Rather, he, as does Rav Yitzchak Alfasi (the Rif), maintains that the halachah follows the latter opinion.
Furthermore, the Maggid Mishneh explains that even according to the former opinion, it is possible to differentiate between an androgynous and one who is half slave and half free, the former condition being brought about by God; the latter, by man.
A tumtum cannot facilitate the performance of the mitzvah [for anyone], whether of his kind or not of his kind, for - in his case, the doubt is not about the general category, but an individual question about the particular tumtum's nature
if [the layer of skin covering] the tumtum's [genitalia] is cut open, it is possible that it will be discovered that the tumtum is a male - and the teki'ot he blows are acceptable.
but it is possible that it will be discovered that the tumtum is a female - and hence, unable to blow the shofar for a male.
Halacha 3
A person who is half slave and half free cannot even facilitate the performance of the mitzvah for himself, because the aspect of himself which is a slave cannot facilitate the performance of the mitzvah for the aspect of himself which is free.
How should he fulfill his obligation? He should hear a free man blow the shofar.
Commentary Halacha 3
A person who is half slave and half free cannot even facilitate the performance of the mitzvah - by blowing the shofar
for himself - let alone for others,
because the aspect of himself which is a slave cannot facilitate the performance of the mitzvah for the aspect of himself which is free. -Every activity performed by such an individual is considered as a combined effort carried out by both aspects of his being. The aspect of his being which is a free man is obligated to hear shofar blown by one who is obligated to perform the mitzvah. Hence, the teki'ot he blows himself include the influence of his slave side, and are not sufficient to facilitate his performance of the mitzvah (Rosh Hashanah 29a).
How should he fulfill his obligation? He should hear a free man blow the shofar. - One might ask: Since his hearing the shofar also involves his slave side, how is that hearing sufficient to allow him to fulfill his obligation?
The Tzaphnat Paneach explains that there is a difference between hearing the shofar and blowing it. Hearing the shofar is a complete act in and of itself. Hence, since the free side of the person has heard the shofar, he is considered to have performed the mitzvah. In contrast, the blowing of the shofar is merely the preparation for the fulfillment of the mitzvah. Hence, the free side of the person cannot fulfill his obligation by hearing tekiot which were produced by a person whose entire being was not obligated to perform the mitzvah.
Based on this explanation, we can understand how such a person fulfills the mitzvah of lulav, for there as well, the act of taking the lulav constitutes rather than prepares for, the fulfilment of the mitzvah.
Halacha 4
A person who occupies himself with blowing the shofar in order to learn does not fulfill his obligation. Similarly, one who hears the shofar from a person who blows it casually does not fulfill his obligation.
If the person hearing had the intention of fulfilling his obligation, but the person blowing did not have the intention of facilitating the latter's performance of the mitzvah, or the person blowing had the intention of facilitating his colleague's performance of the mitzvah, but the person hearing did not have the intention of fulfilling his obligation, [the person hearing] did not fulfill his obligation. Rather, both the person hearing and the one allowing him to hear must have the [proper] intention.
Commentary Halacha 4
A person who occupies himself with blowing the shofar in order to learn - without the intention of fulfilling the mitzvah of hearing the shofar
does not fulfill his obligation. Similarly, one who hears the shofar -even though he desires to fulfill the mitzvah
from a person who blows it casually - without the intention of facilitating his colleague's performance of the mitzvah
does not fulfill his obligation. - for he has heard an unacceptable shofar blast (Shulchan Aruch HaRav 589:5).
These laws relate to a question of a much larger scope: Must a person who performs a mitzvah have the intention of doing so or not? Rosh Hashanah 32b, which is the source for these decisions, maintains that such intention is necessary. However, other Talmudic sources imply that there is no need for such intention. Whenever a person performs the deed of a mitzvah, he fulfills his obligation, regardless of his intention.
On the surface, the Rambam's own decisions regarding this question appear paradoxical. Hilchot Chametz U'matzah 6:3 states:
A person who eats matzah without the intention [of fulfilling the mitzvah] - e.g., if gentiles or thieves force him to eat - fulfills his obligation.
There, it appears that the Rambam does not require a person to have the intention to fulfill a mitzvah, for in this instance the only reason the person ate the matzah was the coercion of the gentiles.
The commentaries attempt to resolve the issue. The Maggid Mishnehstates that to fulfill his obligation, the person being forced to eat the matzah must know that today is Pesach, that he is obligated to eat matzah, and that it is matzah which he is eating. Rabbenu Nissim, theKessef Mishneh, and Rabbenu Manoach follow a different line of reasoning. They differentiate between eating matzah and hearing a shofar. In the former case, a person's body benefits from the activity regardless of his intention. To support this thesis, they draw a parallel to the following passage.
Generally, the Torah frees a person from liability if he commits a transgression while being only מתעסק (performing a deed without any thought). However, a person who eats forbidden foods or engages in forbidden sexual relations in this manner is liable, because he derived pleasure from his activities (Keritot 19b).
Similarly, since the person derived physical satisfaction from eating the matzah, even though he was forced to do so, the action is attributed to him. In contrast, since his body did not benefit from hearing the shofar, he does not fulfill his obligation until he hears the shofar blown in the proper manner.
As regards halachah l'ma'aseh, in Orach Chayim 589:8, the Shulchan Aruch quotes the Rambam's decision concerning blowing the shofar, stating that a מתעסק does not fulfill the mitzvah. Similar decisions are rendered concerning Kri'at Shema (Orach Chayim 60) and lulav and etrog (Orach Chayim 651).
Concerning matzah, the Shulchan Aruch, Orach Chayim 475:4 quotes the Maggid Mishneh's opinion, and the Shulchan Aruch HaRav adds the explanation mentioned in the name of the Kessef Mishneh. (Even so, thePri Chadash and other commentaries do not accept this decision.)
If the person hearing had the intention of fulfilling his obligation, but the person blowing did not have the intention of facilitating the latter's performance of the mitzvah - Rosh Hashanah 28b quotes Rabbi Zeira as instructing Shamaya: "Have me in mind and blow for me."
or the person blowing had the intention of facilitating his colleague's performance of the mitzvah, but the person hearing did not have the intention of fulfilling his obligation, [the person hearing] did not fulfill his obligation. - The Magen Avraham (189:4) states that if a person comes to the synagogue on Rosh Hashanah with the intention to fulfill his obligation to hear the shofar, that intention is sufficient. Even if he has no specific intention while the shofar is being blown, he fulfills his obligation.
Rather, both the person hearing and the one allowing him to hear -i.e., the person blowing the shofar
must have the [proper] intention.
Halacha 5
If a person blew the shofar with the intention of enabling all those hearing his blowing to perform the mitzvah, and a listener heard while having the intention to fulfill his obligation - even though the person blowing did not have a specific intention that this individual would hear his blowing, nor did he know about him - the listener has fulfilled his obligation, because the blower had in mind all those who heard him.
Accordingly, if a person was traveling on a journey or was sitting in his home and heard the teki'ot from the person leading the congregation, he has fulfilled his obligation if he had that intention, since the leader of the congregation had the intention of enabling the many to fulfill their obligation.
Commentary Halacha 5
If a person blew the shofar with the intention of enabling all those hearing his blowing to perform the mitzvah - The blower need not have each individual in mind. However, as the previous halachah states, he must have the intention that his blowing enable people to fulfill their obligation to hear shofar. If he blows without that intention, their listening is of no consequence.
and a listener heard while having the intention to fulfill his obligation - However, as stated in the previous halachah, if the listener lacks that intention, he does not fulfill his obligation.
even though the person blowing did not have a specific intention that this individual would hear his blowing, nor did he know about him - the listener has fulfilled his obligation, because the blower had in mind all those who heard him. - Rosh Hashanah 29a derives this principle by contrasting the law mentioned in the previous halachah with the law mentioned in this halachah's latter clause.
Accordingly, if a person was traveling on a journey - The Magen Avraham (589:5) explains that a person who continues traveling must be sure that he has the intention of fulfilling his obligation. However, if he stops to hear the shofar, that itself is sufficient proof that he desires to fulfill the mitzvah.
or was sitting in his home and heard the teki'ot from the person leading the congregation, he has fulfilled his obligation if he had that intention, since the leader of the congregation had the intention of enabling the many to fulfill their obligation. - In his commentary on the Mishnah (Rosh Hashanah 3:5), the Rambam writes: "the [function of] leader of the congregation was instituted in that capacity only in order to enable the many to fulfill their obligation."
Halacha 6
If the festival of Rosh Hashanah falls on the Sabbath, the shofar is not sounded in every place. [This law was enacted] even though blowing [the shofar] was forbidden only as sh'vut.
It would be appropriate for [the shofar] to be sounded, for a positive commandment of the Torah should supersede sh'vut instituted by the Sages. If so, why is the shofar not sounded?
Because of a decree [of the Sages] lest a person take it in his hands and carry it to a colleague so that the latter can blow for him, and [in the process,] carry it four cubits in the public domain or transfer it from one domain to another, and thus violate a prohibition punishable by being stoned to death. [This is necessary because] all are obligated in the mitzvah of blowing the shofar, but not all are skilled in it.
Commentary Halacha 6
If the festival of Rosh Hashanah falls on the Sabbath - According to the fixed calendar we use, Rosh Hashanah never falls on Sunday, Wednesday, or Friday (Hilchot Kiddush Hachodesh 7:1). Thus, the second day of Rosh Hashanah will never fall on the Sabbath. However, it is not at all infrequent for the first day of Rosh Hashanah to fall on the Sabbath.
the shofar is not sounded in every place. - However, it is sounded in certain places, as explained in Halachot 8 and 9. There is an allusion to this in the Torah itself. Though Numbers 10:10 describes Rosh Hashanah as a day of "the sounding of the shofar," Leviticus 23:24 refers to it as a day of "the remembrance of the sounding [of the shofar" - i.e., this refers to Rosh Hashanah which falls on the Sabbath, when the shofar is not actually sounded (Rashi, Rosh Hashanah 32a).
[This law was enacted] even though blowing [the shofar] was forbidden only as sh'vut. - See the commentary on Chapter 1, Halachah 4 for a definition of the term sh'vut. Rosh Hashanah 29b equates the blowing of the shofar with removing bread from the oven. It appears from Shabbat 117b that the removal of bread from the oven was forbidden only because it is "a weekday act," not in the spirit of the Sabbath. (See Shulchan Aruch HaRav 588:4.)
It would be appropriate for [the shofar] to be sounded, for a positive commandment of the Torah should supersede sh'vut instituted by the Sages. - A question can be raised, based on the Rambam's statements in Chapter 1, Halachah 4:
Regarding a shofar to be used on Rosh Hashanah: It is forbidden to violate the festival's laws to obtain it. This applies even when the forbidden practice is in the category of sh'vut.
The Lechem Mishneh offers a number of resolutions to this difficulty. Among them:
a) Had the proper attention been paid to the matter before Rosh Hashanah, the sh'vut mentioned in Chapter 1, Halachah 4 with regard to obtaining the shofar would not exist. In contrast, the sh'vut involved in blowing the shofar cannot be avoided.
b) The sh'vut mentioned in Chapter 1, Halachah 4 must be violated before the mitzvah is performed. Hence, there is no way the prohibition can be relaxed in the mere expectation that a mitzvah will be performed. In contrast, in this instance, the performance of the mitzvah and thesh'vut occur concurrently.
However, the order of the halachot here suggests a different explanation. As the Rambam states in the following halachah, certain leniencies are taken regarding the sh'vut of sounding the shofar on Rosh Hashanah (since, as mentioned above, it is forbidden only because it is a "weekday act"). In contrast, the activities mentioned in Chapter 1, Halachah 4 are of a more severe nature, and hence no leniency may be taken in their regard.
If so, why is the shofar not sounded? Because of a decree [of the Sages] lest a person take it in his hands and carry it to a colleague so that the latter can blow for him - The Rambam alters the expression used by Rosh Hashanah 29b, which states: "perhaps he will take it to a skilled person so that the latter will teach him." Perhaps, the emendation was made because it is more likely that a person would desire that his colleague blow for him than begin to teach him on Rosh Hashanah itself.
and [in the process,] carry it four cubits in the public domain or transfer it from one domain to another - Hilchot Shabbat 12:8 equates the two and explains the nature of this melachah. It must be noted that the phrase "transfer it from one domain..." is the Rambam's addition and does not appear in Rosh Hashanah, ibid. (Indeed, Tosafot, Megillah 4b explains that there is no suspicion that the latter prohibition will be violated.)
and thus violate a prohibition punishable by being stoned to death -as is the commission of all Shabbat melachot (Hilchot Shabbat 1:1-2.)
[This is necessary because] all are obligated in the mitzvah of blowing the shofar, but not all are skilled in it. - A similar expression is also found in Hilchot Megillah 1:13, explaining why the Megillah is never read on the Sabbath. It must be noted that while the Temple was standing, a similar decree was not enacted on the first day of Sukkot which fell on the Sabbath, even though it is possible that a person would carry his lulav in a forbidden manner. Note our commentary on Chapter 7, Halachot 13 and 14, which explains the difference between the two festivals.
The fact that a Rabbinic decree can cause a mitzvah to be nullified - particularly as significant a mitzvah as the blowing of the shofar - has been the subject of much discussion by the Rabbis. In his commentary on the tractate of Sukkah, Rabbenu Nissim states that this decree was instituted only because in most Jewish communities, the people were not aware of the date the Rabbis had established for Rosh Hashanah. Hence, since the people could not be sure that they were in fact performing a mitzvah, the Rabbinic decree had the power to negate its performance. Even in the places where they were conscious of the proper date, they would not blow the shofar in such a year, so that great divisions in Torah practice would not be created among the Jewish people.
In Likkutei Torah, Rav Shneur Zalman of Liadi explains the matter from a mystical perspective. He writes that the Sabbath itself generates spiritual influences which resemble those produced by the blowing of the shofar. Thus, there is no necessity to blow the shofar, and the Sages were therefore willing to allow such a decree to negate its observance.
Halacha 7
Children who have not reached an age at which they can be educated: We need not prevent them from blowing [the shofar] on a Sabbath which is not the festival of Rosh Hashanah, so that they will learn [to blow].
An adult is permitted to be involved in the instruction [of children in the blowing of shofar] on the festival. [This applies] concerning both children who have reached an age at which they can be educated and those who have not reached that age, for blowing [the shofar] is prohibited only as sh'vut.
Commentary Halacha 7
Children who have not reached an age at which they can be educated - Rabbenu Manoach explains that this refers to children of six or seven.
We need not prevent them from blowing [the shofar] on a Sabbath -even though blowing the shofar on the Sabbath is prohibited for an adult
which is not the festival of Rosh Hashanah, so that they will learn [to blow]. - This halachah is not directly related to the laws of Rosh Hashanah, but rather to the laws of the Sabbath. If a child has not reached the age where he can be educated concerning the mitzvot, his parents are not required to prevent him from violating any of the mitzvot (Yevamot 114a).
The law stated here represents a reversal of the Rambam's understanding of Rosh Hashanah 33a from that in his commentary on the Mishnah. Indeed, his change in interpretation caused the Ra'avad to object to this halachah. It is interesting to note that the Jerusalem Talmud (Rosh Hashanah 4:9) and the primary interpretation mentioned in theHalachot of Rav Yitzchak Alfasi (the Rif) - sources which the Rambam relies upon heavily - follow the Rambam's initial approach.
An adult is permitted to be involved in the instruction [of children -He may tell them to blow the shofar and teach them how to blow (Maggid Mishneh).
in the blowing of shofar] on the festival. - even though the blowing of the shofar is prohibited on the Sabbath.
[This applies] concerning both children who have reached an age at which they can be educated and those who have not reached that age, for blowing [the shofar] is prohibited only as sh'vut. - Since the prohibition against blowing the shofar is not severe, a number of leniencies are taken in this regard. The shofar is sounded for women (Shulchan Aruch, Orach Chayim 589:6), and similarly, additional blasts are sounded to "upset Satan" (Ramah, Shulchan Aruch, Orach Chayim, 596:1). However, it is forbidden for an adult to sound the shofar on Rosh Hashanah unnecessarily. Nevertheless, even a child who has reached the age when he is educated concerning the mitzvot need not follow this stringency (Ramah, ibid.).
Halacha 8
When [the Sages] decreed not to sound [the shofar] on the Sabbath, they applied that decree only to places which lacked a court. However, while the Temple was standing and the Supreme Court was seated in Jerusalem, everyone would sound the shofar in Jerusalem throughout the entire period the court held its sessions there.
[This did not apply] to the people of Jerusalem alone. Rather, every city that was within the outer limits of Jerusalem and [whose inhabitants] could:
see Jerusalem - i.e., excluding those within a wadi;hear the shofar blown in Jerusalem - i.e., excluding those on the mountaintops; andtravel to Jerusalem - i.e., excluding those separated by a wadi from the city
the people of these cities would blow the shofar on the Sabbath as in Jerusalem. However, in the other cities of Israel, they would not sound [the shofar on the Sabbath].
Commentary Halacha 8
When [the Sages] decreed not to sound [the shofar] on the Sabbath, they applied that decree only to places which lacked a court. - The Sages forbade sounding the shofar on the Sabbath lest someone carry it in a forbidden manner, as explained in the previous halachah. However, that decree was not applied to places where the Sanhedrin, Israel's supreme court, held its sessions. The influence of the court would be felt throughout the entire city and its surroundings. Hence, the people would be more scrupulous in their observance of the mitzvot. (See the Rambam's commentary on the Mishnah Rosh Hashanah 4:1 and the following halachah.)
However, while the Temple was standing and the Supreme Court was seated in Jerusalem - After the Temple was constructed, the Sanhedrin held its sessions in the Chamber of Hewn Stone in the Temple. Forty years before the destruction of the Second Temple, the Sanhedrin was forced to move from that place to other locations in Jerusalem. (See Hilchot Sanhedrin 14:12-13.)
everyone - i.e., not only was the shofar sounded at the seat of the Sanhedrin and on the Temple mount, but throughout the city; even private individuals were allowed to blow the shofar (Rosh Hashanah 30a).
would sound the shofar in Jerusalem throughout the entire period the court held its sessions there. - The Ra'avad objects to the Rambam's statements. He disagrees with the Rambam on two points:
a) while the Temple was standing, the Rambam maintains that the shofar was sounded throughout Jerusalem, while the Ra'avad maintains that it was sounded in the Temple alone.
b) after the Temple's destruction, the Rambam maintains that the shofar was not sounded in Jerusalem, while the Ra'avad argues that it was.
The difference between the two depends on the Rambam's interpretation of the Mishnah (Rosh Hashanah 4:1):
When the festival of Rosh Hashanah fell on the Sabbath, they would sound the shofar in the Mikdash, but not in the country at large.
In his commentary on that Mishnah, the Rambam writes: "We have already explained to you several times (see Ma'aser Sheni 2:4, Shekalim1:3, Sukkah 3:10) that the term mikdash refers to the entire city of Jerusalem." Thus, he maintains that if Rosh Hashanah fell on the Sabbath while the Temple was standing, the shofar would be sounded throughout the city. After the destruction of the Temple, this practice was discontinued.
[This did not apply] to the people of Jerusalem alone. - The influence of the Sanhedrin could be felt even on the outskirts of the city.
Rather, every city that was within the outer limits - This refers to the תחום שבת - 2000 cubits from the outermost house from each point on the city's circumference. (See Hilchot Shabbat, Chapters 27 and 28.)
of Jerusalem - There were a number of smaller villages surrounding Jerusalem which met all the requirements specified below.
and [whose inhabitants] could see Jerusalem - i.e., excluding those within a wadi - below the mountains, who could not see Jerusalem.
hear the shofar blown in Jerusalem - i.e., excluding those on the mountaintops - Since they were situated on the mountaintops, they could see the city even from afar. However, the sound would not carry that far.
and travel to Jerusalem - i.e., excluding those separated by a wadi -which they would be unable to cross
from the city - The exclusions mentioned by the Rambam are quoted from Rosh Hashanah, ibid., based on the text of the Mishnah. The Jerusalem Talmud (Rosh Hashanah 4:1) interprets the Mishnah slightly differently.
the people of these cities would blow the shofar on the Sabbath as in Jerusalem. However, in the other cities of Israel - even where the courts held session
they would not sound [the shofar on the Sabbath].
Halacha 9
At present, while the Temple is destroyed, wherever a court whose judges received semichah in Eretz Yisrael permanently holds sessions, the shofar is sounded on the Sabbath. Furthermore, the shofar is sounded on the Sabbath only in a court that has sanctified the new moon. However, the shofar will not be sounded in other courts, even though their judges have receivedsemichah. Also, the shofar is sounded only in the presence of a high court.
It may be sounded during the entire time they are in session. Even after they have begun preparing to rise - as long as they have not risen - the shofar may be sounded before them. However, outside the court, the shofar may not be sounded.
Why is the shofar allowed to be sounded in the court? Because the court is scrupulous [in the observance of the mitzvot] and, in its presence, those who blow the shofar will not carry the shofar in the public domain, for the court will warn the people and inform them.
Commentary Halacha 9
At present, while the Temple is destroyed, wherever a court whose judges received semichah - Semichah is the term used to refer to the permission granted to a judge to act in that capacity. Only a judge who himself possesses semichah can convey this distinction to a colleague. Moses gave Joshua and the seventy elders semichah, and they began a chain that stretched over many generations, ending several hundred years after the destruction of the Temple. (See Hilchot Sanhedrin 4:1-2.)
in Eretz Yisrael - semichah could be conveyed only in Eretz Yisrael(ibid.:6).
permanently holds sessions - i.e., if, on Rosh Hashanah, the court held special sessions in a city where it was not normally located, the shofar would not be sounded. (See the Rambam's commentary on the Mishnah,Rosh Hashanah 4:1.)
the shofar is sounded on the Sabbath. - The Mishnah (Rosh Hashanah 29b) states:
When the Temple was destroyed, Rabbi Yochanan ben Zakkai ordained that the shofar be sounded in every place where a court holds sessions.
The Talmud elaborates:
[After the destruction of the Temple,] Rosh Hashanah once fell on the Sabbath, and all the cities gathered together [in Yavneh]. Rabbi Yochanan ben Zakkai asked the family of Beteira: "Shall we blow?""Let us consider the matter," they replied to him."Let us blow, and then consider the matter after having blown," he answered them."Let us consider the matter," they replied again.He told them, "The sounding of a horn has already been heard in Yavneh. Once a deed has been performed, no further discussion is entertained."
Furthermore, the shofar is sounded on the Sabbath only in a court that has sanctified the new moon. - Originally, the months were sanctified by the courts after hearing the testimony of witnesses who saw the new moon. (See Hilchot Kiddush Hachodesh, Chapters 1 and 2.)
However, the shofar will not be sounded in other courts, even though their judges have received semichah. - The Rambam's statements represent a middle road in a difference of opinion between the Rabbinical giants upon whom our understanding of the Talmud is based. Rashi (Rosh Hashanah 29a) states that the shofar was sounded on the Sabbath only in the presence of the Supreme Sanhedrin. Thus, this law applied only in Yavneh and in the few other cities where the Sanhedrin subsequently held its session.
Rav Yitzchak Alfasi (the Rif) quotes this law in his Halachot even though he quotes only those laws which are applicable in his age. From this it appears that he maintains that the shofar may be sounded in the presence of any court of stature on the Sabbath, even if its judges do not possess semichah. Indeed, the Ramban and Rabbenu Nissim write that Rav Yitzchak Alfasi would have the shofar sounded in his own court when Rosh Hashanah fell on the Sabbath. Similarly, the text Haezerrecords that the author saw a Sage from Damascus who stated that he saw the shofar blown on Rosh Hashanah which fell on a Sabbath.
(The Rambam's Commentary on the Mishnah, ibid., does not mention the need for the judges to possess semichah. Thus, it is possible that he also originally subscribed to this view.)
In the Mishneh Torah, the Rambam's position lies in between these views. On one hand, unlike Rav Yitzchak Alfasi, he requires that the judges possess semichah and be of sufficient stature to have sanctified the new moon (thus, excluding any contemporary courts). Nevertheless, unlike Rashi, he allows the shofar to be sounded in the presence of any court that has those qualifications, and not the Supreme Sanhedrin alone.
Also, the shofar is sounded only in the presence of a high court -Our translation of בית דין גדול is based on the Kessef Mishneh, who explains that in this context the term refers to an established court of judges with semichah, and not the Supreme Sanhedrin, as is sometimes the case. Indeed, authoritative manuscripts of the Mishneh Torah from Yemen omit the word גדול from the above expression.
It may be sounded during the entire time they are in session. - but only while they are in session. If they have risen, the shofar can no longer be sounded. However...
Even after they - the judges
have begun preparing to rise - as long as they have not risen - the shofar may be sounded before them - Though the Sages (Rosh Hashanah 30a) raised a question on this matter and left it unanswered, the Rambam allows the shofar to be sounded under such circumstances. Since the question concerns a Rabbinic decree, the more lenient approach is taken (Maggid Mishneh).
However, outside the court, the shofar may not be sounded. - In this aspect, there was a difference between the sounding of the shofar on the Sabbath between Jerusalem and Yavneh. In Jerusalem, the influence of the Temple and the court was felt so strongly that even outside the presence of the court, the shofar could be sounded. In contrast, in Yavneh and other cities where courts were located, the shofar was sounded only in the presence of a court (Rosh Hashanah, ibid.).
Why is the shofar allowed to be sounded in the court? Because the court is scrupulous [in the observance of the mitzvot] and, in its presence, those who blow the shofar will not carry the shofar in the public domain, for the court will warn the people and inform them. -The S'dei Chemed derives a general principle from this law. Hilchot Shabbat 21:27 states that all Sabbath and festival prohibitions that were categorized as sh'vut were suspended in the Temple, because the priests were scrupulous in their observance of the mitzvot and there was no danger that any infringement of Torah law would occur. Similarly, the above text continues, all decrees of this nature may be suspended in the presence of a high court, because the court will ensure that the Torah's laws will be kept.
This logic runs contrary to a statement of Rabbenu Nissim, who writes that although Rabbi Yochanan ben Zakkai instituted the blowing of the shofar on the Sabbath in the presence of a court, he was not that lenient regarding the taking of the lulav and etrog. Thus, we see that the leniency mentioned here applies to the shofar alone and not to other cases.
Halacha 10
In the present age, when we celebrate Rosh Hashanah in the exile for two days, the shofar is sounded on the second day just as it is sounded on the first.
If the first day falls on the Sabbath, those who were not in the presence of a court fit to blow the shofar on the Sabbath may blow the shofar on the second day alone.
Commentary Halacha 10
In the present age, when we celebrate Rosh Hashanah in the exile for two days - There is a slight imprecision with the Rambam's statements. Rosh Hashanah was celebrated for two days throughout almost the totality of Eretz Yisrael even while the Temple was standing. It was impossible to notify the people in most of the land (for the messengers were not allowed to travel more than two thousand cubits beyond Jerusalem) whether or not the court had substantiated the testimony of the witnesses on the day when Rosh Hashanah was expected to fall. (See Beitzah 4b-5a; Hilchot Kiddush Hachodesh 5:7-8.)
the shofar is sounded on the second day just as it is sounded on the first. - This refers to the actual sounding of the shofar. According to Sephardic custom, there is a difference concerning the recitation of the blessing shehecheyanu (Shulchan Aruch, Orach Chayim 499:3).
If the first day - As mentioned above, according to the fixed calendar which we employ at present, it is impossible for the second day of Rosh Hashanah to fall on the Sabbath.
falls on the Sabbath, those who were not in the presence of a court fit to blow the shofar on the Sabbath - The Kessef Mishneh notes that there is some difficulty correlating this statement with that of the previous halachah, which implies that, at present, no courts are of sufficient stature to blow the shofar on the Sabbath. Among the possible resolutions to this difficulty are:
a) as the Rambam writes in Hilchot Kiddush Hachodesh 5:3, until the age of Abbaye and Ravvah, there were courts of judges who sanctified the new month based on the testimony of witnesses. Thus, the Rambam could be referring to such a court.
b) In Hilchot Sanhedrin 4:11, the Rambam discusses the possibility of the renewal of the practice of semichah. He could be referring to such an eventuality in the present instance.
may blow the shofar on the second day alone. - This is our practice at present.
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Hayom Yom:
• English Text | Video Class• Wednesdaay, Shevat 3, 5776 · 01/13/2016
"Today's Day"
Shabbat Sh'vat 3 5703
Torah lessons: Chumash: Va'eira, Shevi'i with Rashi.
Tehillim: 18-22.
Tanya: Ch. 16. This then (p. 67)...explained at length. (p. 71).
Torah Or was first printed in 5597 (1837) in Kopust (without supplements). The Tzemach Tzedek, in his letter of Sh'vat 3 that year, wrote:
The book Torah Or now printed...contains maamarim, most of them from 5556 (1796) until the end of 5572 (1812). Our Master,1 of blessed memory, carefully examined and edited many of these and agreed to have them published. The book is comprised of two parts: The first is on two2 of the Five Books of the Chumash, Chanuka and Purim, with several discourses on Shavuot (time of Giving of the Torah) in parshat Yitro and a few for Pesach included in parshat Vayakheil. The second part (with G-d's help, will be) on the last three Chumashim, Shir Hashirim, the Festivals, Rosh Hashana and Yom Kippur...The name of the author is fitting:Schneur, (literally, "two lights"), just as v'ahavta ("you shall love") in numerical value is twice that of the wordor,3 "light."
Before the second part could be printed, informers had the government close a number of Hebrew printshops in Russia, including the one in Kopust where the Torah Or was printed. In 5608 (1848) the second part was printed in Zitomir with a different title, Likutei Torah.
FOOTNOTES
1. The Alter Rebbe, his grandfather.
2. Bereishit and Sh'mot.
3. Or is 207 numerically, and v'ahavta is 414.---------------------• Daily Thought:
Hayom Yom:
• English Text | Video Class• Wednesdaay, Shevat 3, 5776 · 01/13/2016
"Today's Day"
Shabbat Sh'vat 3 5703
Torah lessons: Chumash: Va'eira, Shevi'i with Rashi.
Tehillim: 18-22.
Tanya: Ch. 16. This then (p. 67)...explained at length. (p. 71).
Torah Or was first printed in 5597 (1837) in Kopust (without supplements). The Tzemach Tzedek, in his letter of Sh'vat 3 that year, wrote:
The book Torah Or now printed...contains maamarim, most of them from 5556 (1796) until the end of 5572 (1812). Our Master,1 of blessed memory, carefully examined and edited many of these and agreed to have them published. The book is comprised of two parts: The first is on two2 of the Five Books of the Chumash, Chanuka and Purim, with several discourses on Shavuot (time of Giving of the Torah) in parshat Yitro and a few for Pesach included in parshat Vayakheil. The second part (with G-d's help, will be) on the last three Chumashim, Shir Hashirim, the Festivals, Rosh Hashana and Yom Kippur...The name of the author is fitting:Schneur, (literally, "two lights"), just as v'ahavta ("you shall love") in numerical value is twice that of the wordor,3 "light."
Before the second part could be printed, informers had the government close a number of Hebrew printshops in Russia, including the one in Kopust where the Torah Or was printed. In 5608 (1848) the second part was printed in Zitomir with a different title, Likutei Torah.
FOOTNOTES
1. The Alter Rebbe, his grandfather.
2. Bereishit and Sh'mot.
3. Or is 207 numerically, and v'ahavta is 414.---------------------• Daily Thought:
Love Pulls
There is only one way to bring people closer to Torah, whether your friend, your spouse, your child or a complete stranger.
It is not with rebuke, not with arguments, not with intellectual games—but by drawing them with thick ropes of love, by showing your faith in who they are.
And with real deeds.
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