Menorah Lighting
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Torah Reading
Chanukah 4: Numbers 7:30 On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Re’uven. 31 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 32 one gold pan of ten shekels [one-quarter pound], full of incense; 33 one young bull, one ram, one male lamb in its first year as a burnt offering, 34 one male goat as a sin offering, 35 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur.
36 On the fifth day was Shlumi’el the son of Tzurishaddai, leader of the descendants of Shim‘on. 37 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 38 one gold pan of ten shekels [one-quarter pound], full of incense; 39 one young bull, one ram, one male lamb in its first year as a burnt offering, 40 one male goat as a sin offering, 41 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi’el the son of Tzurishaddai.
Today's Laws & Customs:
• Kindle Five Chanukah Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle five lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 5th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• 4th Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Daily Quote:
One thing I ask of G-d, only this do I seek: that I may dwell in the house of G-d all the days of my life, to gaze upon the pleasantness of G-d and to visit His Temple[King David (in Psalms 27, recited during the month of Elul)]
One thing I ask of G-d, only this do I seek: that I may dwell in the house of G-d all the days of my life, to gaze upon the pleasantness of G-d and to visit His Temple[King David (in Psalms 27, recited during the month of Elul)]
Today's Study:
Chitas and Rambam for today:
Chumash: Mikeitz, 4th Portion Genesis 41:53-42:18 with Rashi
• Genesis Chapter 41
53And the seven years of plenty that were in the land of Egypt were finished. נגוַתִּכְלֶ֕ינָה שֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע אֲשֶׁ֥ר הָיָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם:
54And the seven years of famine began, as Joseph had said, and there was famine in all the lands, but throughout the land of Egypt there was bread. נדוַתְּחִלֶּ֜ינָה שֶׁ֣בַע שְׁנֵ֤י הָֽרָעָב֙ לָב֔וֹא כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיְהִ֤י רָעָב֙ בְּכָל־הָ֣אֲרָצ֔וֹת וּבְכָל־אֶ֥רֶץ מִצְרַ֖יִם הָ֥יָה לָֽחֶם:
55When the entire land of Egypt hungered, the people cried out to Pharaoh for bread, but Pharaoh said to all the Egyptians, "Go to Joseph; what he tells you, do." נהוַתִּרְעַב֙ כָּל־אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל־פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכָל־מִצְרַ֨יִם֙ לְכ֣וּ אֶל־יוֹסֵ֔ף אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּֽעֲשֽׂוּ:
When the entire land of Egypt hungered: For their grain, which they had stored, had decayed, except that of Joseph. — [from Mid. Tanchuma Mikeitz 7] ותרעב כל ארץ מצרים: שהרקיבה תבואתם שאצרו חוץ משל יוסף:
what he tells you, do: Since Joseph had ordered them to circumcise themselves, and when they came to Pharaoh and said, “This is what he said to us,” he (Pharaoh) said to them, “Why didn’t you gather grain? Didn’t he announce to you that years of famine were coming?” They replied, “We gathered much, but it rotted.” He (Pharaoh) replied,“If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?” - [from Mid. Tanchuma Mikeitz 7, Gen. Rabbah 91:5] אשר יאמר לכם תעשו: לפי שהיה יוסף אומר להם שימולו, וכשבאו אצל פרעה ואומרים כך הוא אומר לנו, אמר להם למה לא צברתם בר, והלא הכריז לכם ששני הרעב באים, אמרו לו אספנו הרבה והרקיבה, אמר להם אם כן כל אשר יאמר לכם תעשו, הרי גזר על התבואה והרקיבה, מה אם יגזור עלינו ונמות:
56Now the famine spread over all the face of the land, and Joseph opened all [the storehouses] in which there was [grain], and he sold [it] to the Egyptians, and the famine intensified in the land of Egypt. נווְהָֽרָעָ֣ב הָיָ֔ה עַ֖ל כָּל־פְּנֵ֣י הָאָ֑רֶץ וַיִּפְתַּ֨ח יוֹסֵ֜ף אֶת־כָּל־אֲשֶׁ֤ר בָּהֶם֙ וַיִּשְׁבֹּ֣ר לְמִצְרַ֔יִם וַיֶּֽחֱזַ֥ק הָֽרָעָ֖ב בְּאֶ֥רֶץ מִצְרָֽיִם:
Now the famine spread over all the face of the land: Heb. פְּנֵי הָאָרֶץ. Who are the face of the land? These are the rich. — [from Gen. Rabbah 91:5] על כל פני הארץ: מי הם פני הארץ, אלו העשירים:
all [the storehouses] in which there was: As the Targum renders: in which there was grain. את כל אשר בהם: כתרגומו די בהון עיבורא:
and he sold [it] to the Egyptians: Heb. וַיִשְׁבֹּר לְמִצְרַיִם. The word שֶׁבֶר is [sometimes] an expression of selling and [sometimes] an expression of buying. Here it is used as an expression of selling. [In the verse]“Return, buy (שִׁבְרוּ) us a little food” (Gen. 43:2), it is an expression of buying. Do not say that it applies only to grain, for also with wine and milk we find:“and go buy (שִׁבְרוּ) without money and without a price, wine and milk” (Isa. 55:1). וישבור למצרים: שבר לשון מכר ולשון קנין הוא, כאן משמש לשון מכר, (להלן מג ב) שברו לנו מעט אוכל, לשון קנין. ואל תאמר אינו כי אם בתבואה, שאף ביין וחלב מצינו (ישעיה נה א) ולכו שברו בלא כסף ובלא מחיר יין וחלב:
57And all [the inhabitants of] the land came to Egypt to Joseph to purchase, for the famine had intensified in the entire land. נזוְכָל־הָאָ֨רֶץ֙ בָּ֣אוּ מִצְרַ֔יְמָה לִשְׁבֹּ֖ר אֶל־יוֹסֵ֑ף כִּֽי־חָזַ֥ק הָֽרָעָ֖ב בְּכָל־הָאָֽרֶץ:
And all [the inhabitants of] the land came to Egypt: to Joseph to purchase, but if you interpret it (this verse) according to its sequence, it should have been written:“to purchase from (מִן) Joseph.” וכל הארץ באו מצרימה לשבור אל יוסף: (סרסהו ופרשהו וכל הארץ באו מצרים אל יוסף). אם תפרשהו כסדרו היה צריך לכתוב לשבור מן יוסף:
Genesis Chapter 42
1Jacob saw that there was grain being sold in Egypt; so Jacob said to his sons, "Why do you appear satiated?" אוַיַּ֣רְא יַֽעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַֽעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ:
Jacob saw that there was grain being sold in Egypt: From where did he see it? Is it not true that he did not see it, only that he heard of it, as it is said: “Behold, I have heard, etc.” (verse 2) ? What then is the meaning of “saw” ? He saw with the divine “mirror” that he still had hope (שֶׂבֶר) in Egypt, but it was not a real prophecy to explicitly inform him that this was Joseph. — [from Gen. Rabbah 91:6] וירא יעקב כי יש שבר במצרים: ומהיכן ראה, והלא לא ראה אלא שמע, שנאמר (להלן מב ב) הנה שמעתי וגו', ומהו וירא, ראה באספקלריא של קדש שעדיין יש לו שבר במצרים. ולא היתה נבואה ממש להודיעו בפירוש שזה יוסף:
Why do you appear satiated?“: Heb. לָמָה תִּתְרָאוּ. Why do you show yourselves before the sons of Ishmael and the sons of Esau as if you are satiated? For at that time they still had grain (Ta’anith 10b). (And it appears to me that it should be explained according to its simple meaning: לָמָה תִּתְרָאוּ -Why should everyone stare at you and wonder at you that you are not seeking food for yourselves before what you have in your hands is depleted.) From others I heard that it (תִּתְרָאוּ) is an expression of emaciation. [Thus:] Why should you become emaciated because of the famine? Similar to this is”And he who emaciates [others] (וּמַרְוֶה) -he too will become emaciated (יוֹרֶא)" (Prov. 11:25) למה תתראו: למה תראו עצמכם בפני בני ישמעאל ובני עשו כאלו אתם שבעים, שבאותה שעה עדיין היה להם תבואה. [ולי נראה פשוטו למה תתראו, למה יהיו הכל מסתכלין בכם ומתמיהים בכם שאין אתם מבקשים לכם אוכל בטרם שיכלה מה שבידכם]. ומפי אחרים שמעתי שהוא לשון כחישה, למה תהיו כחושים ברעב. ודומה לו (משלי יא כה) ומרוה גם הוא יורה:
2And he said, "Behold, I have heard that there is grain being sold in Egypt. Go down there and buy us [some] from there, so that we will live and not die." בוַיֹּ֕אמֶר הִנֵּ֣ה שָׁמַ֔עְתִּי כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם רְדוּ־שָׁ֨מָּה֙ וְשִׁבְרוּ־לָ֣נוּ מִשָּׁ֔ם וְנִֽחְיֶ֖ה וְלֹ֥א נָמֽוּת:
Go down there: Heb. רְדוּ. But he did not say,“Go (לְכוּ).” He alluded to the 210 years that they were enslaved in Egypt, according to the numerical value of רְדוּ. — [from Gen Rabbah 91:2, Tan. Mikeitz 8] רדו שמה: ולא אמר לכו, רמז למאתים ועשר שנים שנשתעבדו למצרים, כמנין רד"ו:
3So Joseph's ten brothers went down to buy grain from Egypt. גוַיֵּֽרְד֥וּ אֲחֵֽי־יוֹסֵ֖ף עֲשָׂרָ֑ה לִשְׁבֹּ֥ר בָּ֖ר מִמִּצְרָֽיִם:
So Joseph’s…brothers went down: But Scripture did not write “the sons of Jacob.” This teaches that they regretted selling him and decided to behave toward him in a brotherly manner and to ransom him for whatever amount of money would be demanded of them. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8] וירדו אחי יוסף: ולא כתב בני יעקב, מלמד שהיו מתחרטים במכירתו ונתנו לבם להתנהג עמו באחוה ולפדותו בכל ממון שיפסקו עליהם:
ten: Why is this written? Is it not written, (verse 4)“But Joseph’s brother, Benjamin, Jacob did not send” ? [It is therefore obvious that they were only ten.] But [this is what it means:] concerning brotherhood, they were divided into ten, for neither the love they all had for him (Joseph) nor the hate they all had for him was equal, [hence, in the attitude of brotherhood, they were divided into ten.] As concerning buying grain, they all were of one accord (lit., one heart). - [from Gen. Rabbah 91:2] עשרה: מה תלמוד לומר, והלא כתיב (פסוק ד) ואת בנימין אחי יוסף לא שלח, אלא לענין האחוה היו חלוקין לעשרה, שלא היתה אהבת כולם ושנאת כולם שוה לו, אבל לענין לשבור בר כולם לב אחד להם:
4But Joseph's brother, Benjamin, Jacob did not send with his brothers, because, he said, "Lest misfortune befall him." דוְאֶת־בִּנְיָמִין֙ אֲחִ֣י יוֹסֵ֔ף לֹֽא־שָׁלַ֥ח יַֽעֲקֹ֖ב אֶת־אֶחָ֑יו כִּ֣י אָמַ֔ר פֶּן־יִקְרָאֶ֖נּוּ אָסֽוֹן:
“Lest misfortune befall him.”: And at home, could not misfortune befall him? Rabbi Eliezer ben Ya’akov said: From here [we learn] that Satan accuses [a person] at the time of danger. — [from Gen. Rabbah 91:9] פן יקראנו אסון: ובבית לא יקראנו אסון, אמר רבי אליעזר בן יעקב מכאן שהשטן מקטרג בשעת הסכנה:
5So the sons of Israel came to purchase among those who came, for the famine was in the land of Canaan. הוַיָּבֹ֨אוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לִשְׁבֹּ֖ר בְּת֣וֹךְ הַבָּאִ֑ים כִּֽי־הָיָ֥ה הָֽרָעָ֖ב בְּאֶ֥רֶץ כְּנָֽעַן:
among those who came: They hid themselves [in the crowd] so that they would not be recognized, because their father had commanded them not to all appear at one entrance, but for each to enter through his own entrance, so that the evil eye would have no power over them, for they were all handsome and strong [and thus would be envied]. — [from Tan. Mikeitz 8, Gen. Rabbah 91:6] בתוך הבאים: מטמינין עצמן שלא יכירום, לפי שצוה להם אביהם שלא יתראו כולם בפתח אחד אלא שיכנס כל אחד בפתחו, כדי שלא תשלוט בהם עין הרע שכולם נאים וכולם גבורים:
6Now Joseph was the ruler over the land; it was he who sold grain to the entire populace of the land, and Joseph's brothers came and prostrated themselves to him, with their faces to the ground. ווְיוֹסֵ֗ף ה֚וּא הַשַּׁלִּ֣יט עַל־הָאָ֔רֶץ ה֥וּא הַמַּשְׁבִּ֖יר לְכָל־עַ֣ם הָאָ֑רֶץ וַיָּבֹ֨אוּ֙ אֲחֵ֣י יוֹסֵ֔ף וַיִּשְׁתַּֽחֲווּ־ל֥וֹ אַפַּ֖יִם אָֽרְצָה:
and prostrated themselves to him, with their faces to the ground: Heb. וַיִשְׁתַּחִווּ. They prostrated themselves to him on their faces, and so every [expression of] הִשְׁתַּחִוָאָה means spreading out hands and feet. — [from Shev. 16b] וישתחוו לו אפים: נשתטחו לו על פניהם, וכן כל השתחואה פשוט ידים ורגלים הוא:
7And Joseph saw his brothers, and he recognized them, but he made himself a stranger to them, and he spoke to them harshly, and he said to them, "Where do you come from?" And they said, "From the land of Canaan to purchase food." זוַיַּ֥רְא יוֹסֵ֛ף אֶת־אֶחָ֖יו וַיַּכִּרֵ֑ם וַיִּתְנַכֵּ֨ר אֲלֵיהֶ֜ם וַיְדַבֵּ֧ר אִתָּ֣ם קָשׁ֗וֹת וַיֹּ֤אמֶר אֲלֵהֶם֙ מֵאַ֣יִן בָּאתֶ֔ם וַיֹּ֣אמְר֔וּ מֵאֶ֥רֶץ כְּנַ֖עַן לִשְׁבָּר־אֹֽכֶל:
but he made himself a stranger: He behaved toward them like a stranger verbally, by speaking harshly. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8] ויתנכר אליהם: נעשה להם כנכרי בדברים, לדבר קשות:
8Now Joseph recognized his brothers, but they did not recognize him. חוַיַּכֵּ֥ר יוֹסֵ֖ף אֶת־אֶחָ֑יו וְהֵ֖ם לֹ֥א הִכִּרֻֽהוּ:
Now Joseph recognized, etc.: Because he had left them [when they were already] full-bearded. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan] ויכר יוסף וגו': לפי שהניחם חתומי זקן:
but they did not recognize him: Because when he left them, he was not full-bearded, and now they found him full-bearded. The Aggadic Midrash states:“And Joseph recognized his brothers” -when they were delivered into his hands, he recognized that they were his brothers, and he had compassion on them. But they did not recognize him when he fell into their hands, to behave toward him with brotherhood. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan] והם לא הכרהו: שיצא מאצלם בלא חתימת זקן, ועכשיו בא בחתימת זקן. ומדרש אגדה ויכר יוסף את אחיו כשנמסרו בידו הכיר שהם אחיו ורחם עליהם, והם לא הכירוהו כשנפל בידם לנהוג בו אחוה:
9And Joseph remembered the dreams that he had dreamed about them, and he said to them, "You are spies; you have come to see the nakedness of the land." טוַיִּזְכֹּ֣ר יוֹסֵ֔ף אֵ֚ת הַֽחֲלֹמ֔וֹת אֲשֶׁ֥ר חָלַ֖ם לָהֶ֑ם וַיֹּ֤אמֶר אֲלֵהֶם֙ מְרַגְּלִ֣ים אַתֶּ֔ם לִרְא֛וֹת אֶת־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶֽם:
that he had dreamed about them: Heb. לָהֶם, lit., to them, [but here it means] about them (Targum Jonathan). He knew that they (his dreams) had been fulfilled, for they (his brothers) had prostrated themselves to him. — [from Zohar, vol. 1, p. 199b] אשר חלם להם: עליהם, וידע שנתקיימו, שהרי השתחוו לו:
the nakedness of the land: Heb. עֶרְוַת הָאָרֶץ, the exposure of the land, from where it can be easily conquered, similar to“he exposed (הֶעֱרָה) her fountain” (Lev. 20:18), and like“naked and bare (וְעֶרְיָה)” (Ezek. 16:7), and likewise, every [expression of] עֶרְוָה in the Scriptures is an expression of exposure. Onkelos, [however,] rendered: בִּדְקָא דְּאַרְעָא, as equivalent to הַבָּיִת בֶּדֶק (II Kings 12:6),“ the weakness of the house,” but he was not precise in explaining it according to the language of the verse. ערות הארץ: גלוי הארץ, מהיכן היא נוחה ליכבש, כמו (ויקרא כ יח) את מקורה הערה, וכמו (יחזקאל טז ז) ערום ועריה. וכן כל ערוה שבמקרא לשון גילוי. ותרגום אונקלוס בדקא דארעא, כמו (מלכים ב' יב ו) בדק הבית, רעוע הבית, אבל לא דקדק לפרשו אחר לשון המקרא:
10And they said to him, "No, my master, your servants have come to buy food. יוַיֹּֽאמְר֥וּ אֵלָ֖יו לֹ֣א אֲדֹנִ֑י וַֽעֲבָדֶ֥יךָ בָּ֖אוּ לִשְׁבָּר־אֹֽכֶל:
No, my master: Do not say that, but your servants have come to buy food. לא א-דני: לא תאמר כן, שהרי עבדיך באו לשבר אוכל:
11We are all sons of one man. We are honest. Your servants were never spies." יאכֻּלָּ֕נוּ בְּנֵ֥י אִֽישׁ־אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹֽא־הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים:
We are all sons of one man: The Holy Spirit flickered within them, and they included him with them, for he too was the son of their father. — [from Gen. Rabbah 91:7] כלנו בני איש אחד נחנו: נצנצה בהם רוח הקדש וכללוהו עמהם שאף הוא בן אביהם:
honest: Heb. כֵּנִים, truthful, like“You have spoken truthfully (כֵּן)” (Exod. 10: 29);“the daughters of Zelophehad speak truthfully (כֵּן)” (Num. 27:7);“[their haughtiness] and their conception are improper (לֹא כֵן) , [as are] their branches” (Isa. 16:6). - [from Targum Onkelos] כנים: אמתיים, כמו (שמות י כט) כן דברת, (במדבר כז ז) כן בנות צלפחד דוברות, (ישעיה טז ו) ועברתו לא כן בדיו:
12But he said to them, "No! But you have come to see the nakedness of the land." יבוַיֹּ֖אמֶר אֲלֵהֶ֑ם לֹ֕א כִּֽי־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶ֥ם לִרְאֽוֹת:
But you have come to see the nakedness of the land: For you have entered by way of the ten gates of the city. Why did you not enter [together] through one gate?- [from Gen. Rabbah 91:7; Tan. Buber, Mikeitz 17] כי ערות הארץ באתם לראות: שהרי נכנסתם בעשרה שערי העיר, למה לא נכנסתם בשער אחד:
13And they said, "We, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is with our father today, and one is gone." יגוַיֹּֽאמְר֗וּ שְׁנֵ֣ים עָשָׂר֩ עֲבָדֶ֨יךָ אַחִ֧ים | אֲנַ֛חְנוּ בְּנֵ֥י אִֽישׁ־אֶחָ֖ד בְּאֶ֣רֶץ כְּנָ֑עַן וְהִנֵּ֨ה הַקָּטֹ֤ן אֶת־אָבִ֨ינוּ֙ הַיּ֔וֹם וְהָֽאֶחָ֖ד אֵינֶֽנּוּ:
And they said, “We, your servants…”: And for that one who is gone, we scattered in the city to seek him. — [from Tan. Buber, Mikeitz 17] ויאמרו שנים עשר עבדיך וגו': ובשביל אותו אחד שאיננו נתפזרנו בעיר לבקשו:
14And Joseph said to them, "This is just what I have spoken to you, saying, 'You are spies.' ידוַיֹּ֥אמֶר אֲלֵהֶ֖ם יוֹסֵ֑ף ה֗וּא אֲשֶׁ֨ר דִּבַּ֧רְתִּי אֲלֵכֶ֛ם לֵאמֹ֖ר מְרַגְּלִ֥ים אַתֶּֽם:
This is just what I have spoken: The thing that I have spoken, namely, that you are spies, is true and correct. This is according to its simple interpretation. Its midrashic interpretation is, however: He said to them, “And if you find him (Joseph), and they (his owners) demand a large ransom from you, will you ransom him?” “Yes,” they replied. He said to them, “And if they say that they will not return him for any money, what will you do?” They said, “For this we have come, to kill or be killed.” He said to them,“That is [exactly] what I said to you; you have come to slay the people of the city. I divine with my cup that two of you destroyed the large city of Shechem.” - [from Gen. Rabbah 91:7, Tan. Mikeitz 8] הוא אשר דברתי: הדבר אשר דברתי שאתם מרגלים הוא האמת והנכון, זהו לפי פשוטו. ומדרשו אמר להם ואלו מצאתם אותו ויפסקו עליכם ממון הרבה תפדוהו. אמרו לו הן. אמר להם ואם יאמרו לכם שלא יחזירוהו בשום ממון מה תעשו. אמרו לו לכך באנו, להרוג או ליהרג, אמר להם הוא אשר דברתי אליכם להרוג בני העיר באתם, מנחש אני בגביע שלי ששנים מכם החריבו כרך גדול של שכם:
15With this you shall be tested: By Pharaoh's life, you shall not leave this place unless your youngest brother comes here. טובְּזֹ֖את תִּבָּחֵ֑נוּ חֵ֤י פַרְעֹה֙ אִם־תֵּֽצְא֣וּ מִזֶּ֔ה כִּ֧י אִם־בְּב֛וֹא אֲחִיכֶ֥ם הַקָּטֹ֖ן הֵֽנָּה:
By Pharaoh’s life: If Pharaoh will live. When he swore falsely, he swore by Pharaoh’s life. — [from Gen. Rabbah 91:7, Tan. Buber, Mikeitz 17] חי פרעה: אם יחיה פרעה. שהיה נשבע לשקר, היה נשבע בחיי פרעה:
you shall not leave this place: Heb. מִזֶה, lit., from this, from this place. — [from Targum Onkelos] אם תצאו מזה: מן המקום הזה:
16Send one of you and let him fetch your brother, and you will be imprisoned so that your words will be tested whether truth is with you, and if not, as Pharaoh lives, you are spies!" טזשִׁלְח֨וּ מִכֶּ֣ם אֶחָד֘ וְיִקַּ֣ח אֶת־אֲחִיכֶם֒ וְאַתֶּם֙ הֵאָ֣סְר֔וּ וְיִבָּֽחֲנוּ֙ דִּבְרֵיכֶ֔ם הַֽאֱמֶ֖ת אִתְּכֶ֑ם וְאִם־לֹ֕א חֵ֣י פַרְעֹ֔ה כִּ֥י מְרַגְּלִ֖ים אַתֶּֽם:
whether truth is with you: Heb. הַאמֶת, if the truth is with you. The “hey” is vowelized with a“pattach,” which is equivalent to an expression of wonderment. — [from Targum Onkelos]. And if you do not bring him, [I swear] by Pharaoh’s life, that you are spies. האמת אתכם: אם אמת אתכם. לפיכך ה"א נקוד פתח שהוא כמו בלשון תימה. ואם לא תביאוהו, חי פרעה כי מרגלים אתם:
17And he put them in prison for three days. יזוַיֶּֽאֱסֹ֥ף אֹתָ֛ם אֶל־מִשְׁמָ֖ר שְׁל֥שֶׁת יָמִֽים:
prison: Heb. מִשְׁמָר, lit., watch, [meaning] the prison. — [from Targum Onkelos] משמר: בית האסורים:
18On the third day, Joseph said to them: "Do this and live I fear God. יחוַיֹּ֨אמֶר אֲלֵהֶ֤ם יוֹסֵף֙ בַּיּ֣וֹם הַשְּׁלִישִׁ֔י זֹ֥את עֲשׂ֖וּ וִֽחְי֑וּ אֶת־הָֽאֱלֹהִ֖ים אֲנִ֥י יָרֵֽא:
• Daily Tehillim: Chapters 135 - 139
• Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
Tanya: Likutei Amarim, middle of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 28 Kislev, 5777 · 28 December 2016
• Likutei Amarim, middle of Chapter 4
• Until now it has been explained that the divine soul has three garments in which it clothes itself: the thought, speech and action of Torah and the commandments. The Alter Rebbe now goes on to state that, unlike physical garments, which are less important than their wearer, the garments of the divine soul are even loftier than the soul which “wears” them. Thus, “wearing” its garments — i.e., thinking and speaking words of Torah, and acting in performance of the commandments — elevates the soul to a higher level. For, since Torah and the commandments are one with G-d, the Jew, by donning the garments of Torah and the commandments, also becomes united with him. In the Alter Rebbe’s words:
• Rambam - Wednesday, 28 Kislev, 5777 · 28 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
• Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
• Rambam - 1 Chapter: Genevah Genevah - Chapter Seven
• Genevah - Chapter Seven
• Ta'aniyot - Chapter Two
• Wednesday, 28 Kislev, 5777 · 28 December 2016
• "Today's Day"
• Monday, Kislev 28, Fourth Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Sheini with Rashi.
Tehillim: 135-139.
Tanya: For when the intellect (p. 11)...with its offshoots (p. 11).
It was customary for the Tzemach Tzedek to have a sort of farbrengen on one of the evenings of Chanuka with his family, including his daughters-in-law. This was called "latkes evening." This was also the practice of the Alter Rebbe and the Mitteler Rebbe. Among the stories the Rebbes told at this meal were some which were widely talked about every Chanuka, though they had been discussed the year before.
My father would give Chanuka-gelt on the evening of the fourth or fifth light.
• Daily Thought:
Splitting the Sea
Along the path to Torah is the splitting of the sea.
What is the sea? It is the thick blanket of materialism that smothers the fire of the G‑dly soul. With a miracle, it is ripped away and the truth revealed. Only then can the Torah be received.
Don’t imagine you can keep your belief in a materialist world and append to it a Torah consciousness. The sea of concealment must part and the world must be seen for what it truly is: A G‑dly place ever awaiting miracles.[Acharon Shel Pesach 5734. Sefer Hasichot 5751 vol. 2, pg. 857.]
Chumash: Mikeitz, 4th Portion Genesis 41:53-42:18 with Rashi
• Genesis Chapter 41
53And the seven years of plenty that were in the land of Egypt were finished. נגוַתִּכְלֶ֕ינָה שֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע אֲשֶׁ֥ר הָיָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם:
54And the seven years of famine began, as Joseph had said, and there was famine in all the lands, but throughout the land of Egypt there was bread. נדוַתְּחִלֶּ֜ינָה שֶׁ֣בַע שְׁנֵ֤י הָֽרָעָב֙ לָב֔וֹא כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיְהִ֤י רָעָב֙ בְּכָל־הָ֣אֲרָצ֔וֹת וּבְכָל־אֶ֥רֶץ מִצְרַ֖יִם הָ֥יָה לָֽחֶם:
55When the entire land of Egypt hungered, the people cried out to Pharaoh for bread, but Pharaoh said to all the Egyptians, "Go to Joseph; what he tells you, do." נהוַתִּרְעַב֙ כָּל־אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל־פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכָל־מִצְרַ֨יִם֙ לְכ֣וּ אֶל־יוֹסֵ֔ף אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּֽעֲשֽׂוּ:
When the entire land of Egypt hungered: For their grain, which they had stored, had decayed, except that of Joseph. — [from Mid. Tanchuma Mikeitz 7] ותרעב כל ארץ מצרים: שהרקיבה תבואתם שאצרו חוץ משל יוסף:
what he tells you, do: Since Joseph had ordered them to circumcise themselves, and when they came to Pharaoh and said, “This is what he said to us,” he (Pharaoh) said to them, “Why didn’t you gather grain? Didn’t he announce to you that years of famine were coming?” They replied, “We gathered much, but it rotted.” He (Pharaoh) replied,“If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?” - [from Mid. Tanchuma Mikeitz 7, Gen. Rabbah 91:5] אשר יאמר לכם תעשו: לפי שהיה יוסף אומר להם שימולו, וכשבאו אצל פרעה ואומרים כך הוא אומר לנו, אמר להם למה לא צברתם בר, והלא הכריז לכם ששני הרעב באים, אמרו לו אספנו הרבה והרקיבה, אמר להם אם כן כל אשר יאמר לכם תעשו, הרי גזר על התבואה והרקיבה, מה אם יגזור עלינו ונמות:
56Now the famine spread over all the face of the land, and Joseph opened all [the storehouses] in which there was [grain], and he sold [it] to the Egyptians, and the famine intensified in the land of Egypt. נווְהָֽרָעָ֣ב הָיָ֔ה עַ֖ל כָּל־פְּנֵ֣י הָאָ֑רֶץ וַיִּפְתַּ֨ח יוֹסֵ֜ף אֶת־כָּל־אֲשֶׁ֤ר בָּהֶם֙ וַיִּשְׁבֹּ֣ר לְמִצְרַ֔יִם וַיֶּֽחֱזַ֥ק הָֽרָעָ֖ב בְּאֶ֥רֶץ מִצְרָֽיִם:
Now the famine spread over all the face of the land: Heb. פְּנֵי הָאָרֶץ. Who are the face of the land? These are the rich. — [from Gen. Rabbah 91:5] על כל פני הארץ: מי הם פני הארץ, אלו העשירים:
all [the storehouses] in which there was: As the Targum renders: in which there was grain. את כל אשר בהם: כתרגומו די בהון עיבורא:
and he sold [it] to the Egyptians: Heb. וַיִשְׁבֹּר לְמִצְרַיִם. The word שֶׁבֶר is [sometimes] an expression of selling and [sometimes] an expression of buying. Here it is used as an expression of selling. [In the verse]“Return, buy (שִׁבְרוּ) us a little food” (Gen. 43:2), it is an expression of buying. Do not say that it applies only to grain, for also with wine and milk we find:“and go buy (שִׁבְרוּ) without money and without a price, wine and milk” (Isa. 55:1). וישבור למצרים: שבר לשון מכר ולשון קנין הוא, כאן משמש לשון מכר, (להלן מג ב) שברו לנו מעט אוכל, לשון קנין. ואל תאמר אינו כי אם בתבואה, שאף ביין וחלב מצינו (ישעיה נה א) ולכו שברו בלא כסף ובלא מחיר יין וחלב:
57And all [the inhabitants of] the land came to Egypt to Joseph to purchase, for the famine had intensified in the entire land. נזוְכָל־הָאָ֨רֶץ֙ בָּ֣אוּ מִצְרַ֔יְמָה לִשְׁבֹּ֖ר אֶל־יוֹסֵ֑ף כִּֽי־חָזַ֥ק הָֽרָעָ֖ב בְּכָל־הָאָֽרֶץ:
And all [the inhabitants of] the land came to Egypt: to Joseph to purchase, but if you interpret it (this verse) according to its sequence, it should have been written:“to purchase from (מִן) Joseph.” וכל הארץ באו מצרימה לשבור אל יוסף: (סרסהו ופרשהו וכל הארץ באו מצרים אל יוסף). אם תפרשהו כסדרו היה צריך לכתוב לשבור מן יוסף:
Genesis Chapter 42
1Jacob saw that there was grain being sold in Egypt; so Jacob said to his sons, "Why do you appear satiated?" אוַיַּ֣רְא יַֽעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַֽעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ:
Jacob saw that there was grain being sold in Egypt: From where did he see it? Is it not true that he did not see it, only that he heard of it, as it is said: “Behold, I have heard, etc.” (verse 2) ? What then is the meaning of “saw” ? He saw with the divine “mirror” that he still had hope (שֶׂבֶר) in Egypt, but it was not a real prophecy to explicitly inform him that this was Joseph. — [from Gen. Rabbah 91:6] וירא יעקב כי יש שבר במצרים: ומהיכן ראה, והלא לא ראה אלא שמע, שנאמר (להלן מב ב) הנה שמעתי וגו', ומהו וירא, ראה באספקלריא של קדש שעדיין יש לו שבר במצרים. ולא היתה נבואה ממש להודיעו בפירוש שזה יוסף:
Why do you appear satiated?“: Heb. לָמָה תִּתְרָאוּ. Why do you show yourselves before the sons of Ishmael and the sons of Esau as if you are satiated? For at that time they still had grain (Ta’anith 10b). (And it appears to me that it should be explained according to its simple meaning: לָמָה תִּתְרָאוּ -Why should everyone stare at you and wonder at you that you are not seeking food for yourselves before what you have in your hands is depleted.) From others I heard that it (תִּתְרָאוּ) is an expression of emaciation. [Thus:] Why should you become emaciated because of the famine? Similar to this is”And he who emaciates [others] (וּמַרְוֶה) -he too will become emaciated (יוֹרֶא)" (Prov. 11:25) למה תתראו: למה תראו עצמכם בפני בני ישמעאל ובני עשו כאלו אתם שבעים, שבאותה שעה עדיין היה להם תבואה. [ולי נראה פשוטו למה תתראו, למה יהיו הכל מסתכלין בכם ומתמיהים בכם שאין אתם מבקשים לכם אוכל בטרם שיכלה מה שבידכם]. ומפי אחרים שמעתי שהוא לשון כחישה, למה תהיו כחושים ברעב. ודומה לו (משלי יא כה) ומרוה גם הוא יורה:
2And he said, "Behold, I have heard that there is grain being sold in Egypt. Go down there and buy us [some] from there, so that we will live and not die." בוַיֹּ֕אמֶר הִנֵּ֣ה שָׁמַ֔עְתִּי כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם רְדוּ־שָׁ֨מָּה֙ וְשִׁבְרוּ־לָ֣נוּ מִשָּׁ֔ם וְנִֽחְיֶ֖ה וְלֹ֥א נָמֽוּת:
Go down there: Heb. רְדוּ. But he did not say,“Go (לְכוּ).” He alluded to the 210 years that they were enslaved in Egypt, according to the numerical value of רְדוּ. — [from Gen Rabbah 91:2, Tan. Mikeitz 8] רדו שמה: ולא אמר לכו, רמז למאתים ועשר שנים שנשתעבדו למצרים, כמנין רד"ו:
3So Joseph's ten brothers went down to buy grain from Egypt. גוַיֵּֽרְד֥וּ אֲחֵֽי־יוֹסֵ֖ף עֲשָׂרָ֑ה לִשְׁבֹּ֥ר בָּ֖ר מִמִּצְרָֽיִם:
So Joseph’s…brothers went down: But Scripture did not write “the sons of Jacob.” This teaches that they regretted selling him and decided to behave toward him in a brotherly manner and to ransom him for whatever amount of money would be demanded of them. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8] וירדו אחי יוסף: ולא כתב בני יעקב, מלמד שהיו מתחרטים במכירתו ונתנו לבם להתנהג עמו באחוה ולפדותו בכל ממון שיפסקו עליהם:
ten: Why is this written? Is it not written, (verse 4)“But Joseph’s brother, Benjamin, Jacob did not send” ? [It is therefore obvious that they were only ten.] But [this is what it means:] concerning brotherhood, they were divided into ten, for neither the love they all had for him (Joseph) nor the hate they all had for him was equal, [hence, in the attitude of brotherhood, they were divided into ten.] As concerning buying grain, they all were of one accord (lit., one heart). - [from Gen. Rabbah 91:2] עשרה: מה תלמוד לומר, והלא כתיב (פסוק ד) ואת בנימין אחי יוסף לא שלח, אלא לענין האחוה היו חלוקין לעשרה, שלא היתה אהבת כולם ושנאת כולם שוה לו, אבל לענין לשבור בר כולם לב אחד להם:
4But Joseph's brother, Benjamin, Jacob did not send with his brothers, because, he said, "Lest misfortune befall him." דוְאֶת־בִּנְיָמִין֙ אֲחִ֣י יוֹסֵ֔ף לֹֽא־שָׁלַ֥ח יַֽעֲקֹ֖ב אֶת־אֶחָ֑יו כִּ֣י אָמַ֔ר פֶּן־יִקְרָאֶ֖נּוּ אָסֽוֹן:
“Lest misfortune befall him.”: And at home, could not misfortune befall him? Rabbi Eliezer ben Ya’akov said: From here [we learn] that Satan accuses [a person] at the time of danger. — [from Gen. Rabbah 91:9] פן יקראנו אסון: ובבית לא יקראנו אסון, אמר רבי אליעזר בן יעקב מכאן שהשטן מקטרג בשעת הסכנה:
5So the sons of Israel came to purchase among those who came, for the famine was in the land of Canaan. הוַיָּבֹ֨אוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לִשְׁבֹּ֖ר בְּת֣וֹךְ הַבָּאִ֑ים כִּֽי־הָיָ֥ה הָֽרָעָ֖ב בְּאֶ֥רֶץ כְּנָֽעַן:
among those who came: They hid themselves [in the crowd] so that they would not be recognized, because their father had commanded them not to all appear at one entrance, but for each to enter through his own entrance, so that the evil eye would have no power over them, for they were all handsome and strong [and thus would be envied]. — [from Tan. Mikeitz 8, Gen. Rabbah 91:6] בתוך הבאים: מטמינין עצמן שלא יכירום, לפי שצוה להם אביהם שלא יתראו כולם בפתח אחד אלא שיכנס כל אחד בפתחו, כדי שלא תשלוט בהם עין הרע שכולם נאים וכולם גבורים:
6Now Joseph was the ruler over the land; it was he who sold grain to the entire populace of the land, and Joseph's brothers came and prostrated themselves to him, with their faces to the ground. ווְיוֹסֵ֗ף ה֚וּא הַשַּׁלִּ֣יט עַל־הָאָ֔רֶץ ה֥וּא הַמַּשְׁבִּ֖יר לְכָל־עַ֣ם הָאָ֑רֶץ וַיָּבֹ֨אוּ֙ אֲחֵ֣י יוֹסֵ֔ף וַיִּשְׁתַּֽחֲווּ־ל֥וֹ אַפַּ֖יִם אָֽרְצָה:
and prostrated themselves to him, with their faces to the ground: Heb. וַיִשְׁתַּחִווּ. They prostrated themselves to him on their faces, and so every [expression of] הִשְׁתַּחִוָאָה means spreading out hands and feet. — [from Shev. 16b] וישתחוו לו אפים: נשתטחו לו על פניהם, וכן כל השתחואה פשוט ידים ורגלים הוא:
7And Joseph saw his brothers, and he recognized them, but he made himself a stranger to them, and he spoke to them harshly, and he said to them, "Where do you come from?" And they said, "From the land of Canaan to purchase food." זוַיַּ֥רְא יוֹסֵ֛ף אֶת־אֶחָ֖יו וַיַּכִּרֵ֑ם וַיִּתְנַכֵּ֨ר אֲלֵיהֶ֜ם וַיְדַבֵּ֧ר אִתָּ֣ם קָשׁ֗וֹת וַיֹּ֤אמֶר אֲלֵהֶם֙ מֵאַ֣יִן בָּאתֶ֔ם וַיֹּ֣אמְר֔וּ מֵאֶ֥רֶץ כְּנַ֖עַן לִשְׁבָּר־אֹֽכֶל:
but he made himself a stranger: He behaved toward them like a stranger verbally, by speaking harshly. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8] ויתנכר אליהם: נעשה להם כנכרי בדברים, לדבר קשות:
8Now Joseph recognized his brothers, but they did not recognize him. חוַיַּכֵּ֥ר יוֹסֵ֖ף אֶת־אֶחָ֑יו וְהֵ֖ם לֹ֥א הִכִּרֻֽהוּ:
Now Joseph recognized, etc.: Because he had left them [when they were already] full-bearded. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan] ויכר יוסף וגו': לפי שהניחם חתומי זקן:
but they did not recognize him: Because when he left them, he was not full-bearded, and now they found him full-bearded. The Aggadic Midrash states:“And Joseph recognized his brothers” -when they were delivered into his hands, he recognized that they were his brothers, and he had compassion on them. But they did not recognize him when he fell into their hands, to behave toward him with brotherhood. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan] והם לא הכרהו: שיצא מאצלם בלא חתימת זקן, ועכשיו בא בחתימת זקן. ומדרש אגדה ויכר יוסף את אחיו כשנמסרו בידו הכיר שהם אחיו ורחם עליהם, והם לא הכירוהו כשנפל בידם לנהוג בו אחוה:
9And Joseph remembered the dreams that he had dreamed about them, and he said to them, "You are spies; you have come to see the nakedness of the land." טוַיִּזְכֹּ֣ר יוֹסֵ֔ף אֵ֚ת הַֽחֲלֹמ֔וֹת אֲשֶׁ֥ר חָלַ֖ם לָהֶ֑ם וַיֹּ֤אמֶר אֲלֵהֶם֙ מְרַגְּלִ֣ים אַתֶּ֔ם לִרְא֛וֹת אֶת־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶֽם:
that he had dreamed about them: Heb. לָהֶם, lit., to them, [but here it means] about them (Targum Jonathan). He knew that they (his dreams) had been fulfilled, for they (his brothers) had prostrated themselves to him. — [from Zohar, vol. 1, p. 199b] אשר חלם להם: עליהם, וידע שנתקיימו, שהרי השתחוו לו:
the nakedness of the land: Heb. עֶרְוַת הָאָרֶץ, the exposure of the land, from where it can be easily conquered, similar to“he exposed (הֶעֱרָה) her fountain” (Lev. 20:18), and like“naked and bare (וְעֶרְיָה)” (Ezek. 16:7), and likewise, every [expression of] עֶרְוָה in the Scriptures is an expression of exposure. Onkelos, [however,] rendered: בִּדְקָא דְּאַרְעָא, as equivalent to הַבָּיִת בֶּדֶק (II Kings 12:6),“ the weakness of the house,” but he was not precise in explaining it according to the language of the verse. ערות הארץ: גלוי הארץ, מהיכן היא נוחה ליכבש, כמו (ויקרא כ יח) את מקורה הערה, וכמו (יחזקאל טז ז) ערום ועריה. וכן כל ערוה שבמקרא לשון גילוי. ותרגום אונקלוס בדקא דארעא, כמו (מלכים ב' יב ו) בדק הבית, רעוע הבית, אבל לא דקדק לפרשו אחר לשון המקרא:
10And they said to him, "No, my master, your servants have come to buy food. יוַיֹּֽאמְר֥וּ אֵלָ֖יו לֹ֣א אֲדֹנִ֑י וַֽעֲבָדֶ֥יךָ בָּ֖אוּ לִשְׁבָּר־אֹֽכֶל:
No, my master: Do not say that, but your servants have come to buy food. לא א-דני: לא תאמר כן, שהרי עבדיך באו לשבר אוכל:
11We are all sons of one man. We are honest. Your servants were never spies." יאכֻּלָּ֕נוּ בְּנֵ֥י אִֽישׁ־אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹֽא־הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים:
We are all sons of one man: The Holy Spirit flickered within them, and they included him with them, for he too was the son of their father. — [from Gen. Rabbah 91:7] כלנו בני איש אחד נחנו: נצנצה בהם רוח הקדש וכללוהו עמהם שאף הוא בן אביהם:
honest: Heb. כֵּנִים, truthful, like“You have spoken truthfully (כֵּן)” (Exod. 10: 29);“the daughters of Zelophehad speak truthfully (כֵּן)” (Num. 27:7);“[their haughtiness] and their conception are improper (לֹא כֵן) , [as are] their branches” (Isa. 16:6). - [from Targum Onkelos] כנים: אמתיים, כמו (שמות י כט) כן דברת, (במדבר כז ז) כן בנות צלפחד דוברות, (ישעיה טז ו) ועברתו לא כן בדיו:
12But he said to them, "No! But you have come to see the nakedness of the land." יבוַיֹּ֖אמֶר אֲלֵהֶ֑ם לֹ֕א כִּֽי־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶ֥ם לִרְאֽוֹת:
But you have come to see the nakedness of the land: For you have entered by way of the ten gates of the city. Why did you not enter [together] through one gate?- [from Gen. Rabbah 91:7; Tan. Buber, Mikeitz 17] כי ערות הארץ באתם לראות: שהרי נכנסתם בעשרה שערי העיר, למה לא נכנסתם בשער אחד:
13And they said, "We, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is with our father today, and one is gone." יגוַיֹּֽאמְר֗וּ שְׁנֵ֣ים עָשָׂר֩ עֲבָדֶ֨יךָ אַחִ֧ים | אֲנַ֛חְנוּ בְּנֵ֥י אִֽישׁ־אֶחָ֖ד בְּאֶ֣רֶץ כְּנָ֑עַן וְהִנֵּ֨ה הַקָּטֹ֤ן אֶת־אָבִ֨ינוּ֙ הַיּ֔וֹם וְהָֽאֶחָ֖ד אֵינֶֽנּוּ:
And they said, “We, your servants…”: And for that one who is gone, we scattered in the city to seek him. — [from Tan. Buber, Mikeitz 17] ויאמרו שנים עשר עבדיך וגו': ובשביל אותו אחד שאיננו נתפזרנו בעיר לבקשו:
14And Joseph said to them, "This is just what I have spoken to you, saying, 'You are spies.' ידוַיֹּ֥אמֶר אֲלֵהֶ֖ם יוֹסֵ֑ף ה֗וּא אֲשֶׁ֨ר דִּבַּ֧רְתִּי אֲלֵכֶ֛ם לֵאמֹ֖ר מְרַגְּלִ֥ים אַתֶּֽם:
This is just what I have spoken: The thing that I have spoken, namely, that you are spies, is true and correct. This is according to its simple interpretation. Its midrashic interpretation is, however: He said to them, “And if you find him (Joseph), and they (his owners) demand a large ransom from you, will you ransom him?” “Yes,” they replied. He said to them, “And if they say that they will not return him for any money, what will you do?” They said, “For this we have come, to kill or be killed.” He said to them,“That is [exactly] what I said to you; you have come to slay the people of the city. I divine with my cup that two of you destroyed the large city of Shechem.” - [from Gen. Rabbah 91:7, Tan. Mikeitz 8] הוא אשר דברתי: הדבר אשר דברתי שאתם מרגלים הוא האמת והנכון, זהו לפי פשוטו. ומדרשו אמר להם ואלו מצאתם אותו ויפסקו עליכם ממון הרבה תפדוהו. אמרו לו הן. אמר להם ואם יאמרו לכם שלא יחזירוהו בשום ממון מה תעשו. אמרו לו לכך באנו, להרוג או ליהרג, אמר להם הוא אשר דברתי אליכם להרוג בני העיר באתם, מנחש אני בגביע שלי ששנים מכם החריבו כרך גדול של שכם:
15With this you shall be tested: By Pharaoh's life, you shall not leave this place unless your youngest brother comes here. טובְּזֹ֖את תִּבָּחֵ֑נוּ חֵ֤י פַרְעֹה֙ אִם־תֵּֽצְא֣וּ מִזֶּ֔ה כִּ֧י אִם־בְּב֛וֹא אֲחִיכֶ֥ם הַקָּטֹ֖ן הֵֽנָּה:
By Pharaoh’s life: If Pharaoh will live. When he swore falsely, he swore by Pharaoh’s life. — [from Gen. Rabbah 91:7, Tan. Buber, Mikeitz 17] חי פרעה: אם יחיה פרעה. שהיה נשבע לשקר, היה נשבע בחיי פרעה:
you shall not leave this place: Heb. מִזֶה, lit., from this, from this place. — [from Targum Onkelos] אם תצאו מזה: מן המקום הזה:
16Send one of you and let him fetch your brother, and you will be imprisoned so that your words will be tested whether truth is with you, and if not, as Pharaoh lives, you are spies!" טזשִׁלְח֨וּ מִכֶּ֣ם אֶחָד֘ וְיִקַּ֣ח אֶת־אֲחִיכֶם֒ וְאַתֶּם֙ הֵאָ֣סְר֔וּ וְיִבָּֽחֲנוּ֙ דִּבְרֵיכֶ֔ם הַֽאֱמֶ֖ת אִתְּכֶ֑ם וְאִם־לֹ֕א חֵ֣י פַרְעֹ֔ה כִּ֥י מְרַגְּלִ֖ים אַתֶּֽם:
whether truth is with you: Heb. הַאמֶת, if the truth is with you. The “hey” is vowelized with a“pattach,” which is equivalent to an expression of wonderment. — [from Targum Onkelos]. And if you do not bring him, [I swear] by Pharaoh’s life, that you are spies. האמת אתכם: אם אמת אתכם. לפיכך ה"א נקוד פתח שהוא כמו בלשון תימה. ואם לא תביאוהו, חי פרעה כי מרגלים אתם:
17And he put them in prison for three days. יזוַיֶּֽאֱסֹ֥ף אֹתָ֛ם אֶל־מִשְׁמָ֖ר שְׁל֥שֶׁת יָמִֽים:
prison: Heb. מִשְׁמָר, lit., watch, [meaning] the prison. — [from Targum Onkelos] משמר: בית האסורים:
18On the third day, Joseph said to them: "Do this and live I fear God. יחוַיֹּ֨אמֶר אֲלֵהֶ֤ם יוֹסֵף֙ בַּיּ֣וֹם הַשְּׁלִישִׁ֔י זֹ֥את עֲשׂ֖וּ וִֽחְי֑וּ אֶת־הָֽאֱלֹהִ֖ים אֲנִ֥י יָרֵֽא:
• Daily Tehillim: Chapters 135 - 139
• Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
Tanya: Likutei Amarim, middle of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 28 Kislev, 5777 · 28 December 2016
• Likutei Amarim, middle of Chapter 4
• Until now it has been explained that the divine soul has three garments in which it clothes itself: the thought, speech and action of Torah and the commandments. The Alter Rebbe now goes on to state that, unlike physical garments, which are less important than their wearer, the garments of the divine soul are even loftier than the soul which “wears” them. Thus, “wearing” its garments — i.e., thinking and speaking words of Torah, and acting in performance of the commandments — elevates the soul to a higher level. For, since Torah and the commandments are one with G-d, the Jew, by donning the garments of Torah and the commandments, also becomes united with him. In the Alter Rebbe’s words:
והנה שלשה לבושים אלו מהתורה ומצותיה, אף שנקראים לבושים לנפש רוח ונשמה
Now these three “garments” deriving from the Torah and its commandments, though they are called [merely] “garments” of the Nefesh, Ruach and Neshamah,
עם כל זה גבהה וגדלה מעלתם לאין ק׳ וסוף על מעלת נפש רוח ונשמה עצמן
nevertheless, their quality (the quality of the garments of the Torah and its commandments) is infinitely higher and greater than that of the Nefesh, Ruach and Neshamah themselves,
כמו שכתוב בזהר, דאורייתא וקודשא בריך הוא כולא חד
[for] as explained in the Zohar,1 Torah and the Holy One, blessed be He, are truly one.
פירוש: דאורייתא, היא חכמתו ורצונו של הקדוש ברוך הוא, והקדוש ברוך הוא בכבודו ובעצמו, כולא חד
This means: Since Torah is the wisdom and Will of the Holy One, blessed be He (i.e., the wisdom of Torah expresses G-d’s wisdom; its practical application and laws — e.g., whether or not a particular object is kosher — expresses His Will), it is one with His glory and essence,
כי הוא היודע והוא המדע וכו׳ כמו שכתוב לעיל בשם הרמב״ם
since He is the Knower, the Knowledge... and the Known, as explained above in ch. 2 in the name of Maimonides (— that these three aspects, separate and distinct in terms of human intellect, are, as they relate to G-d, one and the same entity: they are all G-dliness).
The Torah, being G-d’s intellect, is thus one with G-d Himself, and when a Jew understands and unites himself with it, he is united with G-d Himself.
From the above we understand that since the garments of thought and speech of Torah study and the active performance of the commandments are united with G-d, they are even higher than the soul itself.
However, a question presents itself: How can it be said that in understanding Torah one comprehends G-d’s wisdom and Will, when G-d’s wisdom — like G-d Himself — is infinitely beyond man’s limited comprehension? This will now be explained:
ואף דהקדוש ברוך הוא נקרא אין סוף, ולגדולתו אין חקר, ולית מחשבה תפיסא ביה כלל
Although the Holy One, blessed be He, is called Ein Sof (“Infinite”), and2 “His greatness can never be fathomed,” and3 “No thought can apprehend him at all,”
וכן ברצונו וחכמתו
and so are also His Will and His wisdom (infinite and unfathomable),
כדכתיב: אין חקר לתבונתו, וכתיב: החקר אלוקה תמצא, וכתיב: כי לא מחשבותי מחשבותיכם
as it is written,4 “There is no searching of His understanding”; and it is also written,5 “When you will search (to understand) G-d, will you find?”; and it is further written,6 “For My thoughts are not like your thoughts,” says G-d to man;
Thus human thought is incapable of grasping Divine “thought”. How, then, can it be said that in understanding Torah man grasps G-d’s wisdom?
To this the Alter Rebbe answers that G-d “compressed” and “lowered” His wisdom, clothing it in the physical terms and objects of Torah and its commandments, so that it might be accessible to human intelligence, in order that man may thereby be united with G-d.
הנה על זה אמרו: במקום שאתה מוצא גדולתו של הקדוש ברוך הוא, שם אתה מוצא ענותנותו
concerning this disparity between human intelligence and Divine wisdom, our Sages have said,7 “Where you find the greatness of the Holy One, blessed be He, there you find His humility.”
I.e., how can we approach G-d’s greatness, to “find” it and be united with it? — Through His “humility”, by His lowering Himself to our level.
וצמצם הקדוש ברוך הוא רצונו וחכמתו בתרי״ג מצות התורה ובהלכותיהן
G-d compressed His Will and wisdom in the 613 commandments of the Torah and in their laws,
As mentioned above, the logic of the law represents Divine wisdom, and the ruling, Divine Will —
ובצרופי אותיות תורה נביאים וכתובים
and in the letter-combinations of Scripture (Torah, Nevi‘im and Ketuvim),
The very letters and words of Scripture contain G-d’s Will and wisdom; wherefore even one who is ignorant of their meaning fulfills the precept of Torah study by merely reciting them —
ודרשותיהן שבאגדות ומדרשי חכמינו ז״ל
and G-d’s Will and wisdom are also contained in the exposition of these verses found in the Aggadot and Midrashim of our Sages, of blessed memory.
בכדי שכל הנשמה או רוח ונפש שבגוף האדם תוכל להשיגן בדעתה
In all of these did G-d “compress” His Will and wisdom in order that every Neshamah or even the lower soul-levels ofRuach and Nefesh, situated as they are in the human body, will be able to grasp them with its intellect,
ולקיימן כל מה שאפשר לקיים מהן במעשה דבור ומחשבה
and [in order] that it (the Nefesh or Ruach or Neshamah) fulfill them, as far as they can be fulfilled, in action, speech and thought;
ועל ידי זה תתלבש בכל עשר בחינותיה בשלשה לבושים אלו
thereby clothing itself with all its ten faculties in these three garments (of the thought, speech and action of Torah and mitzvot).
ולכן נמשלה התורה למים: מה מים יורדים ממקום גבוה למקום נמוך
Therefore has the Torah been compared to water,8 for just as water descends from a higher level to a lower level,
The water which reaches the lower level is the same water that left its source within the higher level; unlike light, for example, which also travels from its source, but in whose case it is not the source (the luminous body) itself that is transmitted, but only a ray of it; and unlike intellect which can also be communicated from one person to another, but in whose case, too, it is not the source (the teacher’s mind) itself that transmits itself to the lower level (the student’s mind), but only the idea, a product of the source.
כך התורה ירדה ממקום כבודה
Just as we find in the analogy of water, so has Torah descended from its place of glory, i.e., the lofty spiritual plane which is its source.
שהיא רצונו וחכמתו יתברך, ואורייתא וקודשא בריך הוא כולא חד, ולית מחשבה תפיסא ביה כלל
In its original state it is G-d’s Will and wisdom, and “Torah is one and the same with G-d,” Whom no thought can apprehend at all — on that plane, Torah is incomprehensible to man, as is G-d Himself.
ומשם נסעה וירדה בסתר המדריגות ממדרגה למדרגה בהשתלשלות העולמות
From there the Torah has journeyed in a descent through hidden stages, stage after stage, in the Hishtalshelut of the Worlds (i.e., the chain-like order of interconnected spiritual “Worlds”, explained more fully in ch. 2; Torah descended through all these levels —)
עד שנתלבשה בדברים גשמיים ועניני עולם הזה, שהן רוב מצות התורה ככולן והלכותיהן
until it clothed itself in material matters and things of this corporeal world, which comprise nearly all the Torah’s commandments and their laws.
Nearly all the mitzvot involve material objects: tzitzit are made of wool, tefillin of leather, and so on. Even the “spiritual” mitzvot involve material objects in their halachot — the laws governing their practical application. For example, the mitzvah of loving one’s fellow, although essentially a “spiritual” mitzvah, as it consists of an emotion — love, demands that one aid his fellow-Jew materially, financially, etc.; these being concrete, material expressions of a “spiritual” mitzvah.
ובצרופי אותיות גשמיות בדיו על הספר, עשרים וארבעה ספרים שבתורה נביאים וכתובים
Thus, the Torah clothed itself in the material objects with which the mitzvot are performed and also in the physical letter combinations written with ink in a book, namely the twenty-four books of Torah, Nevi‘im, and Ketuvim.
(As mentioned above, the letters and words contain the holiness of G-d’s Will and wisdom.)
כדי שתהא כל מחשבה תפיסא בהן, ואפילו בחינת דבור ומעשה שלמטה ממדרגת מחשבה תפיסא בהן ומתלבשת בהן
Torah underwent this great descent so that every human thought be able to grasp them, and so that even speech and action, which are on a level lower than thought, be able to grasp them (— G-d’s Will and wisdom) and clothe themselves in them — by performing the commandments in speech and action.
| FOOTNOTES | |
| 1. | Part I, 24a; II, 60a. |
| 2. | Tehillim 145:3. |
| 3. | Introduction to Tikkunei Zohar. |
| 4. | Yeshayahu 40:28. |
| 5. | Iyov 11:7. |
| 6. | Yeshayahu 55:8. |
| 7. | Megillah 31a. |
| 8. | Bava Kama 17a. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
• Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
• Rambam - 1 Chapter: Genevah Genevah - Chapter Seven
• Genevah - Chapter Seven
1
When a person weighs for a colleague using weights that are less than the weights accepted by the people in that country, or he measures using a measure that contains less than the measure used by people in that country, he violates a negative commandment,, as Leviticus 19:35 states: "Do not act deceitfully with regard to a judgment concerning measures, weights and liquid measures."
א
השוקל א לחבירו ממשקלות חסרות מן המשקל שהסכימו עליו בני אותה המדינה. או המודד במדה חסרה מהמדה שהסכימו עליה הרי זה עובר בלא תעשה שנאמר לא תעשו עול במשפט במדה במשקל ובמשורה:
2
Although a person who measures with an inaccurate measure or weight is a thief, he is not required to make a double payment of the stolen amount. All that is necessary is to give the proper measure of the article that was sold. Lashes are not given for the violation of this transgression, because the thief is obligated to make financial restitution.
ב
אע"פ שהמודד ב או השוקל חסר גונב אינו משלם לו תשלומי כפל אלא משלם לו המדה או המשקל. ואין לוקין על לא וזה מפני שהוא חייב בתשלומין:
3
Whoever possesses an imperfect measure or weight in his home or store violates a negative commandment, as Deuteronomy 25:13 states: "You shall not have in your pocket two sets of weights...." One may not even use the imperfect measure as a chamber pot. For even if one does not use the imperfect measure oneself to buy and to sell, another person who does not know that it is imperfect may come and use it as a measure.
Lashes are not administered for the violation of this transgression, because it does not involve a deed.
ג
כל מי שמשהה בביתו או בחנותו מדה חסרה או משקל חסר עובר בלא תעשה שנאמר לא יהיה לך בכיסך וגו'. ואפילו לעשות המדה עביט של מימי רגלים אסור. שאע"פ שאין זה לוקח ומוכר בה שמא יבא מי שאינו יודע שהיא חסרה וימדוד בה. ואין לוקין על לאו זה שהרי אין בו מעשה:
4
If a standard seal was affixed to all the measures and weights in a city, and the imperfect measure did not have such a seal, it is permitted to leave it for other household purposes.
Similarly, when a sela became blemished at its side, a person should not use it as a weight, nor should he cast it among his pieces of scrap metal, nor should he drill a hole in it and hang it around his son's neck, lest another person come and make it appear as a weight. Instead, one should grind it into powder, cut it into small pieces, pulverize it, or throw it into the Dead Sea.
ד
היו המדות והמשקלות של בני העיר חתומות בחותם ידוע וזו המדה או המשקל החסרים בלא חותם. הרי זה מותר לשהותם לשאר תשמישי הבית. כיוצא בזה סלע שנפגמה מן הצד לא יעשנה משקל בין משקלותיו ולא יזרקנה בין גרוטותיו ולא יקבנה ויתלנה בצואר בנו שמא יבא אחר ויעשנה משקל. אלא או ישחוק או יחתוך או יקוץ או ישליך לים המלח:
5
If the size of a sela was reduced to the extent that it was halved, it may be used. If it was reduced to less than half or more than half, it should be cut until it becomes a half.
If it was reduced by less than one sixth of its worth, it may be used for buying and selling, but not as a weight. The reason it may be used is that most people will forgo any loss that is less than a sixth.
ה
חסרה ועמדה על מחצה יקיים. עמדה על פחות ממחצה או על יתר ממחצה יקוץ עד שיעמידנה על מחצה. ואם לא חסרה אלא פחות משתות יקיים לשאת ולתת בה
6
When a sela is damaged in its center, it may not be sold to a killer or a thief, for they may use it to deceive others. One may, however, place a hole in its center and hang it around a child's neck.
ו
סלע שנפגמה באמצע אסור למכרה להרג או לחרם מפני שמרמין בה את אחרים. אבל נוקבה ותולה אותה בצואר הקטן.
7
A person should make his measures the size of a se'ah, half a se'ah and a quarter of a se'ah, a kav, half a kav, a quarter of a kav, an eighth of a kav and a twenty-fourth of a kav. He should not, however, make a measure of two kabbim], lest it be mistaken for a quarter of a se'ah, which is a kav and a half.
Similarly, with regard to liquid measure, one should make a hin, half a hin, a third of a hin, a quarter of a hin, a log, half a log, a quarter of a log, an eighth of a log and a sixty-fourth of a log.
The Sages did not forbid one from making a third of a hin and a quarter of a hin, although they could be confused with each other, because there were such measures in the Sanctuary from the time of Moses our teacher onward.
ז
עושה אדם מדותיו סאה וחצי סאה ורובע סאה. וקב וחצי קב ורובע הקב וחצי הרובע ושמינית הרובע. אבל לא יעשה קבים שלא תתחלף ברובע הסאה שהוא קב ומחצה. וכן במדות הלח עושה הין וחצי הין ושלישית ההין ורביעית ההין. ולוג וחצי [א] לוג ורביעית ושמינית ואחד בשמונה בשמינית. ולא אסרו לעשות שלישית הין ורביעית הין אף על פי שמתחלפין זה בזה הואיל והיו במקדש מימות משה רבינו:
8
Whether a person deals with a Jew or a gentile, if he measures or weighs with a measure that is lacking, he transgresses a negative commandment and is obligated to return the difference.
Similarly, it is forbidden to deceive a gentile with regard to an account; instead, one must reckon carefully with him, as Leviticus 25:50 states: "You should reckon with his purchaser."
This applies with regard to a gentile who is under your control; surely it applies to one who is not under your control. A person who performs such deceit is included among those about whom Deuteronomy 25:16 says: "They are an abomination unto God, all who do these things, all who act crookedly."
ח
אחד הנושא ג והנותן עם ישראל או עם עכו"ם אם מדד או שקל בחסר עובר על לא תעשה וחייב להחזיר. וכן אסור להטעות את [ב] העכו"ם בחשבון אלא ידקדק עמו שנאמר וחשב עם קונהו אע"פ שהוא כבוש תחת ידיך. קל וחומר לעכו"ם שאינו כבוש תחת ידיך. והרי הוא בכלל כי תועבת ה' אלהיך כל עושה אלה כל עושה עול מכל מקום:
9
Similar principles apply regarding the measurement of land. If a person deceives a colleague with regard to the measurement of land, he transgresses a negative commandment, as implied by Leviticus 19:35: "Do not act deceitfully with regard to a judgment concerning measures...."
"Measures" refers to the measurement of land. The verse is saying that one should not act deceitfully with regard to any judgment, be it a judgment concerning measures, one of weights or one involving a tiny liquid measure, the size of a mesurah.
ט
וכן במדת הקרקע אם הטעה את חבירו במשיחת הקרקע עובר בלא תעשה שנאמר לא תעשו עול במשפט במדה. במדה זו מדת הקרקע. וכן הוא ענין פסוק זה לא תעשו עול במשפט. לא במשפט המשקל ולא במשפט המדה אפילו מדה קטנה כמשורה:
10
When the members of a company are exact in their dealings with each other, and they exchange one portion of a sacrificial offering for another, or they borrow food and then return its equivalent, they transgress the prohibition against false measures, false weights and false amounts if they do not return the exact amount. If the exchange takes place on a festival, it is also a transgression of the prohibition against borrowing and repaying on a festival.
י
בני חבורה המקפידים זה על זה שהחליפו חלק בחלק או לוה ממנו מאכל והחזיר לו. עוברין משום מדה ומשום משקל ומשום מנין ומשום לוין ופורעין ביום טוב:
11
A person who usurps the property boundaries of a colleague and includes even a fingerbreadth of a colleague's landed property in his own property transgresses. If he acts openly, by the power of force, he is a robber. If he acts with stealth, he is a thief.
If he usurps a colleague's property in Eretz Yisrael, he transgresses two negative commandments: the prohibition against either theft or robbery, and the prohibition against moving a property boundary. One is liable for the transgression of this negative commandment only in Eretz Yisrael, for Deuteronomy 19:14 states: "Do not usurp the property boundaries of a colleague... in the heritage that you will acquire...."
יא
המסיג גבול רעהו והכניס מתחום חבירו בתוך תחומו אפילו מלוא אצבע. אם בחזקה עשה הרי זה גזלן. ואם הסיג בסתר הרי זה גנב. ואם בארץ ישראל הסיג הגבול הרי זה עובר בשני לאוין בלאו גניבה או בלאו גזילה ובלאו לא תסיג ואין חייב בלאו זה אלא בארץ שנאמר בנחלתך אשר תנחל:
12
The punishment for the person who uses false measures is greater than the punishment for licentious sexual behavior, for this is a sin between a person and his colleague, and this is a sin between a person and God.
Whoever denies the mitzvah of just measures is considered as if he denied the exodus from Egypt, which is the first of God's commandments. Conversely, one who accepts the mitzvah of just measures is considered as if he acknowledges the exodus from Egypt, which brought about all of God's commandments.
יב
קשה עונשן של מדות יתר מעונשן של עריות שזה בינו לבין המקום וזה בינו לבין חבירו. וכל הכופר במצות מדות ככופר ביציאת מצרים שהיא תחילת הצווי. וכל המקבל עליו מצות מדות הרי זה מודה ביציאת מצרים שהיא גרמה לכל הצוויין:
• Ta'aniyot - Chapter Two
1
We should fast and sound the trumpets in the [following] situations of communal distress:1 because of the distress that the enemies of the Jews cause the Jews, because of [the passage of] an armed [force], because of a plague, because of a wild animal [on a rampage], because of various species of locusts,2 because of the black blight and the yellow blight, because of falling buildings,3because of an epidemic, because of [the loss of our source of] sustenance, and because of rain [or a lack of it].4
א
אלו הן הצרות של צבור שמתענין ומתריעין עליהם. על הצרת שונאי ישראל לישראל. ועל החרב. ועל הדבר. ועל חיה רעה. ועל הארבה. ועל החסיל. ועל השדפון. ועל הירקון. ועל המפולת. ועל החלאים. ועל המזונות. ועל המטר:
2
A city afflicted by any of these difficulties should fast and sound the trumpets until the difficulty passes.5 The inhabitants of the surrounding area should fast,6 but should not sound the trumpets. They should, however, ask for mercy on [their brethren's] behalf. We do not cry out [to God] or sound the trumpets on the Sabbath, as was explained,7 except in the case of distress over [the loss of our source of] sustenance. In this instance, we cry out [to God] even on the Sabbath,8 but we do not sound the trumpets for this reason on the Sabbath.
ב
כל עיר שיש בה צרה מכל אלו, אותה העיר מתענה ומתרעת עד שתעבור הצרה. וכל סביבותיה מתענות ולא מתריעות אבל מבקשים עליהם רחמים. ובכל מקום אין צועקין ולא מתריעין בשבת כמו שאמרנו. חוץ מצרת המזונות שצועקין עליה אפילו בשבת. אבל אין מתריעין עליה בחצוצרות בשבת:
3
What is meant by "the distress that the enemies of the Jews cause the Jews"? When gentiles come to wage war against the Jews, to impose a tax upon them,9 to take land away from them, or to pass a decree [restricting the observance of our faith,]10even concerning merely a slight mitzvah, we should fast and sound the trumpets until [God shows] mercy.
All the surrounding cities should fast, but they should not sound the trumpets unless they are doing so to gather the people together to come to their aid.11
ג
על הצרת שונאי ישראל לישראל כיצד. עכו"ם שבאו לערוך מלחמה עם ישראל או ליטול מהם מס או ליקח מידם ארץ או לגזור עליהם גזרה אפילו במצוה קלה הרי אלו מתענין ומתריעין עד שירוחמו. וכל הערים שסביבותיהם מתענין אבל אין מתריעין אלא אם כן תקעו להתקבץ לעזרתן:
4
What is meant by "[the passage of] an armed [force]"? This applies even to an armed [force] that has peaceful intentions. For example, gentiles were waging war against other gentiles and they passed a Jewish settlement.12 Although they are not at war with the Jews, this is still considered a time of distress13 for which we should fast, as [implied by the blessing, Leviticus 26:6] "A sword will not pass through your land." From this, it can be understood14 that seeing war is itself a sign of distress.
ד
על החרב כיצד. אפילו חרב של שלום כגון שערכו מלחמה עכו"ם עם עכו"ם ועברו במקום ישראל אף על פי שאין ביניהם ובין ישראל מלחמה הרי זו צרה ומתענין עליה שנאמר וחרב לא תעבור בארצכם מכלל שראיית המלחמה צרה:
5
"Because of plague." What constitutes a plague? When three people die on three consecutive days15 in a city that has 500 male inhabitants,16 this is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague.
If a city has 1000 male inhabitants and six people die on three consecutive days, it is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague. Similarly, this ratio should be followed [with regard to all cities, regardless of their size].
Women, children, and older men who no longer work are not included in the census in this context.17
ה
ועל הדבר. אי זו היא דבר עיר שיש בה חמש מאות רגלי ויצאו ממנה שלשה מתים בשלשה ימים זה אחר זה הרי זה דבר. יצאו ביום אחד או בארבעה ימים אין זה דבר. היה בה אלף ויצאו ממנה ששה מתים בשלשה ימים זה אחר זה דבר. יצאו ביום אחד או בארבעה אין זה דבר. וכן לפי חשבון זה. ואין הנשים והקטנים והזקנים ששבתו ממלאכה בכלל מנין אנשי המדינה לענין זה:
6
ו
היה דבר בארץ ישראל מתענין שאר גליות ישראל עליהן. היה דבר במדינה ושיירות הולכות ובאות ממנה למדינה אחרת שתיהן מתענות אף על פי שהן רחוקות זו מזו:
7
We do not fast because of a wild animal unless it is on a rampage.21 What is implied? If it is seen in a city during the day, it is on a rampage.22 Should it be seen in a field during the day, encounter two men and not flee from them, it is on a rampage.23 If the field was close to a swamp, and it saw two men and pursued them, it is on a rampage; if it did not pursue them, it is not on a rampage.24
If it was in a swamp, even if it pursued them, it is not considered to be on a rampage25 unless it slew both of them and ate [only] one.26If, however, it ate both of them in a swamp, it is not considered to be on a rampage, for this is its place, and it slew them because it was hungry, not because it was on a rampage.27
ז
אין מתענין על חיה רעה אלא בזמן שהיא משולחת. כיצד נראתה בעיר ביום הרי זו משולחת. נראתה בשדה ביום אם ראתה שני בני אדם ולא ברחה מפניהם הרי זו משולחת. ואם היה שדה הסמוכה לאגם וראתה שני בני אדם ורדפה אחריהם הרי זו משולחת לא רדפה אחריהם אינה משולחת. ואם היה באגם אפילו רדפה אחריהם אינה משולחת אלא אם כן טרפה שניהם ואכלה אחד מהן. אבל אם אכלה שניהם באגם אינה משולחת מפני שזה הוא מקומה ומפני הרעבון טרפה לא מפני שהיא משולחת:
8
When houses are constructed in deserts or in other abandoned areas,28 since this is a natural place for bands of wild animals, [it is only when] an animal climbs to the top of a roof and takes a baby from a cradle that it is considered to be "on a rampage." Otherwise, it is not considered to be "on a rampage." [The fault lies rather] with these people who endangered their lives and came to a place where wild animals live.
ח
בתים הבנויים במדברות ובארצות הנשמות הואיל והן מקום גדודי חיה. אם עלתה לגג ונטלה תינוק מעריסה הרי זו משולחת. ואם לא הגיעה למדה זו אינה משולחת. שאלו בני אדם הם שסכנו בעצמם ובאו למקום החיות:
9
When there is a rampage of swarming animals29 - e.g., snakes or scorpions - or swarming birds that cause injury,30 we do not fast or sound the trumpets because of them. We do, however, call out [to God] without trumpet blasts. Needless to say, [this applies to swarms of] hornets, mosquitoes, and the like.
ט
שאר מיני רמש הארץ ורמש העוף ששולחו והזיקו. כגון שילוח נחשים ועקרבים ואין צריך לומר צרעין ויתושין והדומה להן אין מתענין עליהם ולא מתריעין אבל זועקין בלא תרועה:
10
"Because of various species of locusts." Even if only one fleet31 is seen in all of Eretz Yisrael, [the entire country] should fast and sound the trumpets because of them.32 [The same applies if] even the slightest amount of govai appear.33 For chagav,34 however, we do not fast or sound the trumpets; nevertheless, we do call out [to God] without sounding the trumpets.
י
על הארבה ועל החסיל אפילו לא נראה מהן אלא כנף אחד בכל ארץ ישראל מתענין ומתריעין עליהן. ועל הגובאי בכל שהוא. אבל על החגב אין מתענין עליו ולא מתריעין אלא זועקין בלבד:
11
יא
על השדפון ועל הירקון משיתחיל בתבואה. ואפילו לא התחיל אלא ממקום קטן כמלוא פי תנור גוזרין עליו תענית ומתריעין:
12
What is meant by "because of falling buildings"? When many38 strong walls that are not located on the banks of a river39 begin to fall in a city,40 this is a difficulty [that warrants] fasting and the sounding of the trumpets.
Similarly, we should fast and sound the trumpets because of earthquakes and strong winds that destroy buildings and kill people.
יב
על המפולת כיצד. הרי שרבתה בעיר מפולת כתלים בריאים שאינן עומדים בצד הנהר הרי זו צרה ומתענין ומתריעין עליה. וכן על הרעש ועל הרוחות שהן מפילין את הבנין והורגין מתענין ומתריעין עליהן:
13
What is meant by "because of an epidemic"? When one illness - e.g., a throat infection41 or polio42 - affects many people in a city and people die because of this illness,43 this is considered to be a matter of communal distress. A fast is called and the trumpets are sounded.
Similarly, if running sores44 affect the majority of the community, it is considered like boils, and they should fast and sound the trumpets. For a dry itch [which affects the entire community], we merely cry out [to God].
יג
על החליים כיצד. הרי שירד חולי אחד לאנשים הרבה באותה העיר. כגון אסכרה או חרחור וכיוצא בהן והיו מתים באותו החולי הרי זו צרת צבור וגוזרין לה תענית ומתריעין. וכן חיכוך לח הרי הוא כשחין פורח. ואם פשט ברוב הצבור מתענין ומתריעין עליו. אבל חכוך יבש צועקים עליו בלבד:
14
What is meant by "because of [the loss of our source of] sustenance"? That the price of the articles on which the livelihood of most of the inhabitants of a city depend - e.g., linen goods in Babylon and wine and oil in Eretz Yisrael - has fallen, and the trade in these articles has decreased to the extent that a merchant must offer them for sale at only 60% of their real value in order to be able to find a purchaser. This is considered a communal distress [that warrants] us to raise a clamor45 and cry out to God,46 even on the Sabbath.47
יד
על המזונות כיצד. הרי שהוזלו דברים של סחורה שרוב חיי אנשי אותה העיר מהן. כגון כלי פשתן בבבל ויין ושמן בארץ ישראל. ונתמעט המשא והמתן עד שיצטרך התגר למכור שוה עשרה בששה ואחר כך ימצא לוקח. הרי זו צרת צבור ומתריעין עליה וזועקין עליה בשבת:
15
What is meant by "because of rain"? When the rainfall is so abundant that it causes difficulty, prayers should be recited. There is no greater difficulty than this, that homes should fall and become the graves [of their inhabitants].48
טו
על המטר כיצד. הרי שרבו עליהן גשמים עד שיצרו להן הרי אלו מתפללין עליהן. שאין לך צרה יתירה מזו שהבתים נופלין ונמצאו בתיהן קבריהן. ובארץ ישראל אין מתפללין על רוב הגשמים מפני שהיא ארץ הרים ובתיהם בנויים באבנים ורוב הגשמים טובה להן ואין מתענין להעביר הטובה:
16
If, after grain has already sprouted, the rains cease51 and the produce begins to dry, the people should fast and cry out [to God] until rain descends or the produce dries out entirely.52
Similarly, if the Pesach season, which is the time when the trees flower in Eretz Yisrael, arrives and there is no rainfall,53 the people should fast and cry out [to God] until rain that is fit for trees descends or until the season passes.
טז
תבואה שצמחה ונמנע המטר והתחילו צמחין לייבש הרי אלו מתענין וזועקין עד שירדו גשמים או עד שייבשו הצמחים. וכן אם הגיע זמן הפסח או קרוב לו בארץ ישראל שהוא זמן פריחת האילנות שם ולא ירדו גשמים הרי אלו מתענין וזועקין עד שירדו גשמים הראויין לאילנות או עד שיעבור זמנם:
17
Similarly, if the festival of Sukkot54 arrived and a sufficient amount of rain had not descended to fill the storage vats, the irrigation ditches, and the caverns, the people should fast until sufficient rain descends for the storage vats.
If the people have no water to drink, they should fast for rain at all times whenever there is no water to drink, even in the summer.55
יז
וכן אם הגיע זמן חג הסוכות ולא ירדו גשמים הרבה כדי למלאות מהם הבורות השיחין והמערות הרי אלו מתענין עד שירד גשם הראוי לבורות. ואם אין להם מים לשתות מתענים על הגשמים בכל עת שלא יהיה להם מים לשתות ואפילו בימות החמה:
18
When the rains ceased for more than forty days in the rainy season, it is a drought, and the people should fast and cry out [to God] until the rains descend or until the rainy season passes.
יח
פסקו הגשמים בין גשם לגשם ארבעים יום בימות הגשמים הרי זו מכת בצורת ומתענים וזועקים עד שירדו הגשמים או עד שיעבור זמנם
FOOTNOTES
1.
Having explained the nature of the obligations to fast and sound the trumpets in the previous chapter, the Rambam devotes this chapter to explaining the various situations in which these obligations apply.
It must be noted that the advances of civilization have cushioned us against many of these natural disasters and it is not common for us to fast because of these situations. Nevertheless, the obligation for a community to fast in such times of distress applies even in the present age and in the diaspora. Thus, both the Tur and the Shulchan Aruch devote an entire chapter (576) to the discussion of fasts of this nature. Nevertheless, in the present era, even in times of genuine communal distress, it is infrequent for the Rabbis to declare a communal fast, because our physical stamina is not as great as that of the previous generations.
2.
Both Hebrew terms arbeh and chasil refer to species of locusts. The exact names of the species intended is a source of debate.
3.
And because of earthquakes or hurricanes strong enough to cause buildings to topple.
4.
The lack of rain is the most common and the most widely discussed of all the phenomena mentioned. Nevertheless, it is precisely for that reason that it is discussed last. All the other phenomena are discussed briefly in this chapter, while the fasts concerning rain are discussed in several halachot in this chapter and in the following two chapters in their entirety.
5.
From Chapter 1, Halachah 5, it appears that the the intent is not to fast on consecutive days until the difficulty passes, but rather to fast on the Mondays and Thursdays in this period. Nevertheless, in times of great distress, the Rabbis occasionally ordained consecutive fasts.
6.
Only the people in the immediate vicinity of the distressed area are obligated to fast. Were we to be obligated to fast for difficulties in distant places, we would be constantly fasting, for there are, ל"ע, a multitude of difficulties throughout the world (Kessef Mishneh). Although this ruling is generally followed, there are times when public fasts are called when Jews in distant lands are in profound distress. In particular, this applies with regard to the Jews in Eretz Yisrael. (See Halachah 6.)
7.
Chapter 1, Halachah 6. See also Hilchot Shabbat 2:24.
8.
In that halachah, it is mentioned that we also cry out to God in prayer on the Sabbath on behalf of people whose lives are in immediate danger - e.g., a besieged city or a ship in danger of sinking.
9.
This refers to an unfair tax imposed on the Jews alone, and not a tax on all the inhabitants of the country.
10.
Here too, mortal danger is involved. As the Rambam writes in Hilchot Yesodei HaTorah 5:3, we are obligated to sacrifice our lives if gentiles pass a decree forbidding the observance of even a seemingly slight mitzvah (Kinat Eliyahu).
11.
For the latter purpose, this is permitted even on the Sabbath, as stated in Chapter 1, Halachah 6.
12.
This also refers to Jewish settlements in the diaspora.
13.
Although the Rambam proves his point through Biblical exegesis, anyone who reads the chronicles of the rampages of "friendly" armies through the various periods of Jewish history will realize how the passage of any armed forces can constitute communal distress for our people.
14.
I.e., since the lack of passage of an armed force is considered a blessing, it can be assumed that the passage of an armed force is the opposite.
15.
The Lechem Mishneh associates this ruling with the concept of chazakah, i.e., once a phenomenon is repeated three times, it can be presumed to recur.
16.
In one of his responsa, the Rambam writes that the numbers mentioned in this halachah also include gentiles. If a city is smitten by a plague, it will spread among all its inhabitants, whether Jew or gentile. This concept is quoted as halachah by the Shulchan Aruch (Orach Chayim 576:3).
17.
The Maggid Mishneh notes that the Mishnah (Ta'anit 3:1) uses the expression רגלי for inhabitants. From Exodus 12:37, "600,000 men on foot (רגלי) aside from children," we know that the term refers to adult males able to perform military service (i.e., below the age of sixty). The commentaries explain that elderly men, children, and women are considered to have a weaker constitution than adult males. Hence, it is only when a significant number of adult males die that one may be sure that the deaths can be attributed to a plague. (See also the Jerusalem Talmud, Ta'anit 3:5.)
18.
Ta'anit 21b explains the rationale for this halachah: "If a Matron (Eretz Yisrael) is stricken, is it not likely that the maid-servant (the diaspora) will be stricken." The welfare of the inhabitants of Eretz Yisrael is a matter of concern for all Jews.
The Ramah (Orach Chayim 576:2) states that this applies only when the plague has affected Eretz Yisrael in its entirety.
19.
The Magen Avraham 576:2 states that it is not customary at present to fast because of a plague. The nature of our physical constitutions has changed, and, were the inhabitants of a city afflicted by a plague to fast, it is more likely that they would succumb to it. Similarly, if caravans frequently travel from one city to another, there is the danger of infection. Therefore, even people in the distant city should not fast (Mishnah Berurah 576:10).
20.
As mentioned in Halachah 2, in such an instance the surrounding cities should fast as long as there is no danger of infection (ibid.).
21.
We have translate the word משלחת in this manner so that its intent will be easily understood. It is, however, worthy to mention the interpretation of Rashi, Ta'anit 22a, who interprets the word as "sent from Heaven," i.e., a minister of Divine retribution. (See also the gloss of the Ra'avad to Halachah 9.) This implies that the animal is not acting according to its natural pattern and is therefore more dangerous than normal.
22.
A wild animal would not ordinarily enter a populated area during the daytime.
23.
Although wild animals occasionally wander through fields, their tendency is to flee when they encounter humans.
24.
As the Rambam mentions, it is common to find wild animals in a swamp. Therefore, the fact that they do not flee when discovered close to a swamp is not considered extraordinary. If, however, the animal pursues them, this is considered a departure from the norm and a sign that it was "sent from Heaven."
25.
It is not out of the ordinary for a wild animal to pursue intruders to its natural home.
26.
The fact that the animal ate only one of the men is a clear indication that it was motivated by reasons other than natural hunger when it slew the men.
27.
The Mishnah Berurah 576:23 states that a deep forest is governed by the same laws as a swamp.
28.
Ta'anit 22a mentions this teaching in connection with hunters' huts.
29.
Reptiles as opposed to mammals.
30.
The Ra'avad protests, stating that if these animals kill humans, that is a sign that they were chosen as "messengers of God," and fasting should be instituted because of them. Although the Maggid Mishneh does not accept this ruling, the Kessef Mishneh takes note of the term "that cause injury," and explains that the Rambam himself would accept the Ra'avad's view when it has been demonstrated that these animals have deadly intentions. In his Beit Yosef and Shulchan Aruch (Orach Chayim 576:7), Rav Yosef Karo quotes and even extends this interpretation.
31.
Our translation of kanaf is taken from Rav Kapach, whose interpretation is based on the Arabic term used by the Rambam for that word in the Guide to the Perplexed, Vol. 1, Chapter 43. In his commentary, he also sheds light on the tendencies of the various insects mentioned by the Rambam. Others interpret kanaf as referring to a single locust.
32.
Locusts multiply speedily. If one fleet is seen, we can assume that soon there will be swarms of them that will cover the entire countryside.
33.
Govai is also a species of locusts. They are more dangerous than the others
34.
Chagav is also a species of locusts; they are smaller than the others and do not pose a serious danger to the crops. At present, we are unfamiliar with the exact names of all the various species of locusts. Therefore, it is customary to fast and sound the trumpets whenever any locusts are sighted (Ra'avad, Shulchan Aruch, Orach Chayim 576:9).
35.
We have followed the translation of "The Living Torah" (Deuteronomy 28:22), for it appears appropriate in the immediate context. Both these terms appear to refer to agricultural afflictions that affect crops and spread from field to field. Others, however, render either or both of these terms as damage to crops from a searing hot wind or burning sun.
36.
As mentioned, the fear is that the contagion will spread from field to field. For this reason, the entire region in which the blight is found is required to fast (Ramah, Orach Chayim 576:8).
37.
I.e., a portion of the field the size of the opening of an oven. Our translation is based on the Rambam's Commentary on the Mishnah (Ta'anit 3:5). The Maggid Mishneh and others offer a different explanation, "the amount of grain necessary to bake enough bread to fill the mouth of an oven."
38.
The Mishnah Berurah 576:11 quotes the Ritba as explaining that this refers to the walls of three homes.
39.
If, however, the houses are located on a river bank, the fact that the walls fall can be attributed to the erosion of their foundations by the water.
40.
In his Commentary on the Mishnah (Ta'anit 3:4), the Rambam writes that this refers to walls that fall without any apparent reason.
41.
The Hebrew אסכרה is related to the root סוכר, which means "close." It refers to a throat infection which forces a person to keep his mouth closed (Ramah, Orach Chayim 576:5).
42.
Our translation, admittedly somewhat of an extension, is based on the commentary of Rav Sa'adiah Gaon on Deuteronomy 28:22. Rashi describes it as a disease that causes a person to run a very high fever and to constantly thirst for water; perhaps typhoid.
43.
The Beit Yosef (Orach Chayim 576) questions why the Rambam does not mention that the situation warrants a fast only when three people die in three days, as he did with regard to plague (Halachah 5). He concludes that there is a more severe element to these epidemics than plague, and even if fewer than three people die each day, a communal fast should be held. The Ramah (Orach Chayim 576:5) quotes this as halachah.
The Lechem Mishneh explains the difference between the two as follows: Plague refers to an instance when death hits the city before there is an outbreak of illness. In contrast, the epidemic mentioned in this halachah refers to an instance where both illness and death are manifest in the city.
44.
Literally, "a moist itch" - i.e., a skin inflammation that is aggravating and produces lymph secretions. Bava Kama 80b states that we cry out to God for relief from this ailment, even on the Sabbath. The Lechem Mishneh questions why the Rambam does not quote this concept.
45.
Although we have translated מתריעים as "sound the trumpets" throughout the text, we have altered our translation in this halachah, because in Halachah 2, the Rambam explicitly states that we call out to God on the Sabbath because of the loss of our source of sustenance, but we may not sound the trumpets. The word מתריעים is used as a quote from Bava Batra 91a.
46.
Significantly, Bava Batra (ibid.) does not mention fasting for this reason. Accordingly, the Ritba (Ta'anit 19b) states that this is not cause for a public fast. The ruling of most authorities (see Mishnah Berurah 576:29) is that a communal fast should be called.
47.
As mentioned in Halachah 2, this and the instances when people's lives are in immediate danger are the only times when such prayers are offered on the Sabbath.
48.
Ta'anit 22b mentions this with regard to Babylon, which is a valley and whose homes are not built with sturdy foundations.
Note the Tur and the Shulchan Aruch, who quote the Rambam's statements (Orach Chayim 576:11), but also mention (577:1) a less extreme instance of abundant rainfall, in which the rains prevent the land from being tilled properly.
49.
Hence, abundant rainfall does not pose a danger.
50.
For there are few rivers, and the winter rains are the primary source of water throughout the entire year.
51.
This and the following two halachot, in contrast to the fasts for lack of rain mentioned in Chapter 3, describe a situation in which rain has already begun to descend and then ceases. To a certain degree, since crops have already sprouted, this situation is more distressing than if the rains had never descended at all. These three halachot are quoted without emendation in the Shulchan Aruch (Orach Chayim 575:8).
52.
At which point, there would be no purpose in continuing the fast.
53.
At this time, more water is necessary to allow the trees to produce fruit.
54.
This and the previous halachah apply only in Eretz Yisrael where the rains are seasonal in this manner. In other countries, different principles apply.
Most texts of the Jerusalem Talmud (Ta'anit 3:2) which is the direct source for this halachah, state Atzeret (Shavuot), rather than Sukkot. The Rambam's choice of this version of the text can be explained in that it is very unlikely for rain to descend in the summer (the season of Shavuot) in Eretz Yisrael. In contrast, it is possible for rain to descend on Sukkot, although this is slightly earlier than usual. Thus the Rambam chose the version that is closer to the prevailing circumstances.
55.
The Ritba states that, in such circumstances, one should call out for Divine mercy, even on the Sabbath.
Ta'aniyot - Chapter Three
1
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: If the seventeenth of Marcheshvan arrives and no rains have descended, the Torah scholars should begin to fast, [starting on] a Monday [and continuing on] the [following] Thursday, and the [following] Monday. All students [of the Torah] are fit to accept these [fasts] upon themselves.
א
הרי שלא ירדו להם גשמים כל עיקר מתחלת ימות הגשמים. אם הגיע י"ז במרחשון ולא ירדו גשמים מתחילין תלמידי חכמים בלבד להתענות שני וחמישי ושני. וכל התלמידים ראויין לכך:
2
If Rosh Chodesh Kislev arrives without the rains having descended, the court should decree three communal fasts, [starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday. It is permitted to eat and drink at night. The men serving in the [weekly] priestly watch should not fast with them because they are involved in the Temple service.
On these days, the entire people should enter the synagogue, pray, cry out [to God], and make supplications as is customary on all fasts.
ב
הגיע ראש חודש כסליו ולא ירדו גשמים בית דין גוזרין שלש תעניות על הצבור שני חמישי ושני. ומותרין בהן לאכול ולשתות בלילה. ואנשי משמר אין מתענין עמהן מפני שהן עסוקין בעבודה. וכל העם נכנסים לבתי כנסיות ומתפללין וזועקין ומתחננין כדרך שעושין בכל התעניות:
3
If these [fasts] pass without [their prayers] being answered, the court should decree an additional three communal fasts. On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur.
The men serving in the [weekly] priestly watch should fast for part of the day, but should not complete the fast. The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating and decided not to eat any more, he may not change his mind and eat, even though there is still time during the day.
ג
עברו אלו ולא נענו בית דין גוזרין שלש תעניות אחרות על הצבור שני וחמישי ושני. ובשלש אלו אוכלין ושותין מבעוד יום כמו שעושין בצום כפור. ואנשי משמר מתענין מקצת היום ולא משלימין. ואנשי בית אב והם העוסקין בעבודה באותו היום לא יהיו מתענים כל עיקר. וכל תענית שאוכלין בה מבעוד יום אם אכל ופסק וגמר שלא לאכול אינו חוזר ואוכל אף על פי שיש שהות ביום:
4
On these three fasts, all people are forbidden to perform work during the day, but they are permitted during the [previous] night. It is forbidden for a person to wash his entire body in hot water, but one may wash one's face, hands, and feet. For this reason, the bathhouses are closed.
It is forbidden to anoint oneself. One may, however, do so to remove filth. Sexual relations are forbidden, as is wearing shoes in a city. One may, however, wear shoes on a journey. We pray in the synagogues, cry out [to God], and make supplications as is customary on all fasts.
ד
בשלש תעניות אלו כל העם אסורין בעשיית מלאכה ביום ומותרין בלילה. ואסורין ברחיצת כל הגוף בחמין אבל פניו ידיו ורגליו מותר לפיכך נועלין את המרחצאות. ואסורין בסיכה. ואם להעביר את הזוהמא מותר. ואסורין בתשמיש המטה. ובנעילת הסנדל בעיר אבל בדרך מותר לנעול. ומתפללין בבתי כנסיות וזועקין ומתחננין כשאר תעניות:
5
If these [fasts] pass without [their prayers] being answered, the court decrees another seven communal fasts, [beginning on the next] Monday, [and continuing as follows]: Thursday, Monday, Thursday, Monday, Thursday, and Monday.
ה
עברו אלו ולא נענו בית דין גוזרין שבע תעניות אחרות על הצבור שני וחמישי ושני וחמישי ושני וחמישי ושני. ובאלו השבע בלבד עוברות ומניקות מתענות אבל בשאר התעניות אין עוברות ומניקות מתענות. ואף על פי שאינן מתענות אין מענגות עצמן בתפנוקים אלא אוכלות ושותות כדי קיום הולד:
6
On these seven fasts the men serving in the [weekly] priestly watch should fast for the entire day. The men of the beit av should fast for a portion of the day, but should not complete their fast.4 All the prohibitions in force during the second set of fasts are also in force during these last seven fasts.5
ו
ובשבע תעניות אלו אנשי משמר מתענין ומשלימין. ואנשי בית אב מתענין מקצת היום ולא משלימין. וכל דבר שהוא אסור בשלש אמצעיות אסור באלו השבע האחרונות:
7
There are additional dimensions [of severity] to these [fasts]: it is on these alone that we sound the trumpets, pray in the street of the city, call on an elder to admonish the people [and motivate] them to repent from their [evil] ways, add six blessings in the morning and afternoon prayers - thus, we recite twenty-four blessings, and close the stores.
On Mondays, the doors of the stores are left slightly ajar towards evening and they may be opened [for business]. On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. If a store has two entrances, one entrance should be opened and the other closed. If the store has a display area in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction].
ז
ויתרות אלו. שבהן בלבד מתריעין ומתפללין ברחוב העיר. ומורידין זקן להוכיח לעם כדי שישובו מדרכם. ומוסיפין שש ברכות בתפלת שחרית ובתפלת מנחה ונמצאו מתפללין כ"ד ברכות. ונועלין את החנויות. ובשני מטין לעת ערב ופותחין את החנויות. אבל בחמישי פותחין כל היום מפני כבוד השבת. ואם יש לחנות שני פתחים פותח אחד ונועל אחד. ואם יש לחנות אצטבה פותח כדרכו בחמישי ואינו חושש:
8
If these [fasts] pass without [their prayers] being answered, we should minimize our commercial activity, construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls, plantings associated with joy - e.g., that of myrtle trees, and the erection of tents.
We also minimize betrothals and marriages, unless one has not fulfilled the mitzvah of being fruitful and multiplying. Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. When a common person greets them, they may return the greeting in a weak and concerned tone.
ח
עברו אלו ולא נענו. ממעטין במשא ומתן ובבנין של שמחה כגון ציור וכיור. ובנטיעה של שמחה כגון מיני הדס ומיני אהלים. וממעטין באירוסין ונישואין אלא אם כן לא קיים מצות פריה ורביה. וכל מי שקיים מצות פריה ורביה אסור לו לשמש מטתו בשני רעבון. וממעטין בשאלת שלום בין אדם לחבירו. ותלמידי חכמים לא ישאלו שלום אלא כנזופין וכמנודין למקום. ועם הארץ שנתן להם שלום מחזירין לו בשפה רפה וכובד ראש:
9
The Torah scholars alone continue to fast, [beginning on the next] Monday, [and continuing on the following] Thursday and Monday [in this manner] until the month of Nisan - as determined in relation to the spring season - passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall.
When these individuals fast until Nisan passes, they are allowed to eat at night and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. They do not fast on Rashei Chodashim, nor on Purim.
After the month of Nisan, as determined in relation to the spring season, passes - i.e., when the sun enters the sign of the bull - they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse.
ט
תלמידי חכמים חוזרין לבדם ומתענים שני וחמישי ושני עד שיצא ניסן של תקופה אבל לא הצבור. שאין גוזרין על הצבור בשביל גשמים שלא ירדו יתר משלש עשרה תעניות אלו. וכשמתענין היחידים עד שיצא ניסן מותרין לאכול בלילה ומותרין בעשיית מלאכה וברחיצה ובסיכה ותשמיש המטה ונעילת הסנדל כשאר כל התעניות. ומפסיקין לראשי חדשים ופורים. יצא ניסן של תקופה והוא כשהגיע השמש לתחלת מזל שור אין מתענים. שאין הגשמים בזמן הזה אלא סימן קללה הואיל ולא ירדו כל עיקר מתחלת השנה:
10
Where does the above apply? In Eretz Yisrael and in similar lands.6 In contrast, in places where the rainy season begins before or after the seventeenth of Marcheshvan,7 when the time [for the rains] arrives and no rain descends, individuals should [begin a series of three] fasts, [starting on] Monday [and continuing on the following] Thursday and Monday. They should not fast on Rashei Chodashim, Chanukah, or Purim.8
י
במה דברים אמורים בארץ ישראל וכל הדומה לה. אבל מקומות שעונת הגשמים שלהן קודם י"ז במרחשון או אחר זמן זה כשיגיע זמנם ולא ירדו גשמים יחידים מתענים שני וחמישי ושני. ומפסיקין בראשי חדשים ובחנוכה ובפורים. ושוהין אחרי כן כמו שבעה ימים. אם לא ירדו גשמים בית דין גוזרין על הצבור שלש עשרה תעניות על הסדר שאמרנו:
11
[The following laws apply to] all the communal fasts decreed in the diaspora: It is permitted to eat during the night,11 and they are governed by the same laws as other fasts.12 A communal fast resembling Yom Kippur is decreed only in Eretz Yisrael,13 and only because of [a lack of] rain.14 This refers to the latter ten fasts - i.e., the middle series of three fasts and the final series of seven fasts.
יא
כל תעניות שגוזרין הצבור בחוצה לארץ אוכלים בהם בלילה ודיניהם כדין שאר התעניות. שאין גוזרין על הצבור תענית כגון צום כפור אלא בא"י בלבד ובגלל המטר. ובאותן עשר תעניות שהן שלש אמצעיות ושבע אחרונות
FOOTNOTES
1.
The Rambam, based on his interpretation of Ta'anit 14a, does not consider the nature of the situation during the first two sets of fasts serious enough to warrant that these women fast. During these seven fasts, in contrast, the drought has become a real danger. Hence, they are also required to fast.
This ruling is not accepted by many other authorities. Most follow Rashi's interpretation of the passage, which requires these women to fast during the second set of three fasts only. The rationale for that ruling is that he feels that the drought has already become serious enough to warrant their fasting during the second set of three fasts. In principle, these women should also fast during the final seven fasts, but the Rabbis felt that such a long period of fasting would be too taxing for them. Hence, they restricted their fasts to the second set alone. This is the ruling quoted by the Shulchan Aruch (Orach Chayim 575:5).
2.
The same applies to other individuals who are ill and would suffer from the fast.
3.
It is significant to mention the statement of the Ramah (Orach Chayim, ibid.), "It is forbidden for them to be stringent with themselves and fast."
4.
Because of the severity of the situation, the leniencies that applied in the previous sets of fasts were withdrawn, and the men of the priestly watch who were not required to serve in the Temple that day were required to complete the fast. Even those who were required to serve in the Temple on that day (the men of the beit av) were obligated to fast for a portion of the day.
5.
Nevertheless, with the exception of the factors mentioned in the following halachah, these fasts are also not more severe. Hence, the leniencies with regard to work, washing, anointing oneself, and wearing shoes mentioned in the previous halachah also apply.
6.
As mentioned, in Eretz Yisrael, the rainy season should begin at the start of Marcheshvan.
7.
The Mishnah Berurah 575:24 states that this applies even if a country's rainy season begins after Shavuot. Note also Hilchot Tefillah 2:16-17, in which the Rambam discusses the question of requesting rain in lands other than Eretz Yisrael. This question is particularly relevant in regard to countries in the southern hemisphere.
8.
For individual fasts should not be held on these days.
9.
This is approximately the time between the conclusion of the three fasts begun on the seventeenth of Cheshvan, and the beginning of the second series of fasts after Rosh Chodesh Kislev. (See Kessef Mishneh.)
10.
As explained in the following halachah, there are, however, certain differences in the severity of the fasts.
11.
Until dawn. See Chapter 1, Halachah 8.
12.
See Halachah 9. Thus, there are no prohibitions against work, washing, anointing oneself, sexual relations, and wearing shoes on these fasts.
13.
Ta'anit 11b states, "There is no communal fast in Babylon other than Tish'ah B'Av" - i.e., in Babylon, there is no fast as severe as Yom Kippur, with the exception of Tish'ah B'Av. Significantly, Tosafot (loc. cit.) and Rashi (Pesachim 54b) explain that this refers to the land of Babylon, where rains were always plentiful and there was never a need for fasts.
The Rambam - and other commentaries and authorities, including the Shulchan Aruch (Orach Chayim 575:10) - explain that the law which applies to Babylon, applies to the entire diaspora. It is not that there can be no need for a communal fast of this nature, but rather that, outside of Eretz Yisrael, the Jewish court lacks the authority to declare such a fast. (See the Jerusalem Talmud, Ta'anit 2:1.)
The Ramban explains that the reason for the lack of authority is that there is no Nasi in the diaspora, and the declaration of a communal fast would require his approval. The Rashba states that the lack of authority stems from the lack of judges who have received the semichah (ordination) extending back in a chain to Moses. (See Hilchot Sanhedrin, Chapter 4.) According to these opinions, even in Eretz Yisrael today it is impossible to ordain communal fasts of this nature. Note the gloss of the Birkei Yosef on the Shulchan Aruch (Orach Chayim 575), where this concept is discussed and a rationale is given for fasting in Eretz Yisrael today.
(Homiletically, it can be explained that the unity necessary to establish a community is possible only in Eretz Yisrael. In contrast, in the diaspora our greater involvement with material affairs prevents the establishment of true oneness among our people.)
14.
Thus, such severe fasts are not ordained for any of the other difficulties mentioned in the second chapter. Although the Ramban differs with the Rambam on this point, the Rambam's view is accepted as halachah.
Ta'aniyot - Chapter Four
1
On each and every day of the final seven fasts for lack of rain, we pray in the [following] manner. The ark is taken out to the street of the city, and all the people gather together, while dressed in sackcloth.
Ashes are placed on the ark and on the Torah scroll to heighten the grief and humble [the people's] hearts. One of the people should take some ashes and place them on the head of the Nasi and on the head of the chief justice, so that they will be ashamed and repent. [The ashes] are placed on the place where one puts on tefillin. Everyone else should take ashes and place them on his [own] head.
א
בכל יום ויום משבע תעניות האחרונות של מטר מתפללין על סדר זה. מוציאין את התיבה לרחובה של עיר וכל העם מתקבצים ומתכסים בשקים. ונותנין אפר מקלה על גבי התיבה ועל גבי ספר תורה כדי להגדיל את הבכיה ולהכניע לבם. ואחד מן העם נוטל מן האפר ונותן בראש הנשיא ובראש אב בית דין במקום הנחת תפילין כדי שיכלמו וישובו. וכל אחד ואחד נוטל ונותן בראשו:
2
Afterwards, one of the wise elders [of the community] stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. If there is no man of wisdom, a man of stature should be chosen.
He should speak words of rebuke to them, telling them: "Brethren, it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10]. Similarly, in the words of the prophetic tradition, it is written, 'Rend your hearts and not your garments' [Joel 2:13]." He should continue in this vein according to his ability until they are humbled and turn [to God] in complete repentance.
ב
ואחר כך מעמידין ביניהן זקן חכם והן יושבין. לא היה שם זקן חכם מעמידין חכם. לא היה שם לא זקן ולא חכם מעמידין אדם של צורה. ואומר לפניהם דברי כיבושין. אחינו לא שק ולא תענית גורמין אלא תשובה ומעשים טובים. שכן מצינו בנינוה שלא נאמר באנשי נינוה וירא האלהים את שקם ואת תעניתם אלא וירא האלהים את מעשיהם. ובקבלה הוא אומר קרעו לבבכם ואל בגדיכם. ומוסיף בעניינות אלו כפי כחו עד שיכניע לבם וישובו תשובה גמורה:
3
After this person has completed his words of rebuke, the community stands up to pray. They should choose a person suitable to serve as a leader of prayer on such fast days.1 If the person who spoke the words of rebuke is suitable to [lead the congregation in] prayer, he should.2 If not, another person should be chosen.
ג
ואחר שגומר זה דברי כיבושין עומדין בתפלה ומעמידין שליח צבור הראוי להתפלל בתעניות אלו. ואם היה אותו שאומר דברי הכיבושין ראוי להתפלל מתפלל ואם לאו מורידין אחר:
4
Who is fit to [lead the congregation in] prayer on these fasts? A person who leads the prayers frequently and who frequently reads the Torah, the Prophets, and the Sacred Writings. He should have children, but lack means and have work in the field.
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin; nor should any unfavorable report have been made concerning him during his childhood.
He should be humble, appreciated by the community, and have a voice that is appealing and sweet. If he possesses all these virtues and is also an elder, this is most desirable. [Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
ד
ואי זה הוא הראוי להתפלל בתעניות אלו. איש שהוא רגיל בתפלה. ורגיל לקרות בתורה נביאים וכתובים. ומטופל ואין לו. ויש לו יגיעה בשדה. ולא יהיה בבניו ובבני ביתו וכל קרוביו הנלוים עליו בעל עבירה. אלא יהיה ביתו ריקן מן העבירות. ולא יצא עליו שם רע בילדותו. שפל ברך. ומרוצה לעם. ויש לו נעימה וקולו ערב. ואם היה זקן עם כל המדות האלו הרי זה מפואר. ואם אינו זקן הואיל ויש בו כל המדות האלו יתפלל:
5
The chazan should begin and recite the Shemoneh Esreh [in the usual fashion]3 until the blessing Go'el Yisrael.4 He then recites Zichronot5 and Shofarot6 that relate to the difficulty [facing the people].7 He should also recite the psalms, "I called to God in my distress and He answered me" (Psalm 120), "I lift up my eyes to the mountains" (Psalm 121), "Out of the depths, I called to You, O God" (Psalm 130), "A prayer of the afflicted, when he becomes faint" (Psalm 102).
ה
ושליח צבור מתחיל ומתפלל עד ברכת גואל ישראל. ואומר זכרונות ושופרות מעין הצרה. ואומר אל ה' בצרתה לי קראתי ויענני. אשא עיני אל ההרים וגו'. ממעמקים קראתיך ה'. תפלה לעני כי יעטוף וגו':
6
[In this blessing,] he recites supplicatory prayers according to his ability.8 He says, "Please, behold our affliction and wage our battle; speed our redemption."9 He then recites supplications and states at the conclusion of these supplications, "He who answered Abraham our patriarch at Mount Moriah,10 will answer you and will hear the sound of your outcry on this day. Blessed are You, God, Redeemer of Israel."
ו
ואומר דברי תחנונים כפי כחו. ואומר ראה נא בעניינו וריבה ריבנו ומהר לגאלנו. ומתחנן ואומר בסוף תחנוניו מי שענה את אברהם אבינו בהר המוריה הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' גואל ישראל:
7
He then begins to add six blessings; these are added one after the other. In each of them, he recites supplicatory prayers which include pleas [for mercy] and verses11 from the Prophets and the Holy Writings with which he is familiar.12 He concludes each of these blessings with the concluding phrases mentioned below.
ז
ומתחיל להוסיף שש ברכות שהוא מוסיף זו אחר זו. ומתחנן בכל אחת מהן בדברי תחנונים ופסוקים מדברי קבלה ומכתבי הקדש כפי שהוא רגיל וחותם בכל אחת מהן בחתימות אלו:
8
ח
בראשונה הוא חותם מי שענה את משה ואבותינו על ים סוף הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' זוכר הנשכחות:
9
ט
בשנייה הוא חותם מי שענה את יהושע בגלגל הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' שומע תרועה:
10
י
בשלישית הוא חותם מי שענה את שמואל במצפה הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' שומע צעקה:
11
יא
ברביעית הוא חותם מי שענה את אליהו בהר הכרמל הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' שומע תפלה:
12
יב
בחמישית הוא חותם מי שענה את יונה במעי הדגה הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' העונה בעת צרה:
13
יג
בששית הוא חותם מי שענה את דוד ושלמה בנו בירושלים הוא יענה אתכם וישמע קול צעקתכם ביום הזה. ברוך אתה ה' המרחם על הארץ. וכל העם עונין אמן אחר כל ברכה וברכה כדרך שעונין אחר כל ברכות:
14
For the seventh of these blessings, he begins, "Heal us, O God, and we will be healed," and concludes the Shemoneh Esreh in its usual order. The trumpets are sounded. This is the order of prayer [on these fasts] in all places.
יד
בשביעית אומר רפאנו ה' ונרפא וכו'. וגומר התפלה על הסדר ותוקעין בחצוצרות. וכסדר הזה עושין בכל מקום:
15
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate, and pray in this manner. When the chazan reached the passage, "He who answered Abraham,..." he would say, "Blessed are You God, our Lord, the Lord of Israel, for all eternity. Blessed are You God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teki'ah, priests. Sound a teki'ah." The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.
טו
כשהיו מתפללין על הסדר הזה בירושלים היו מתכנסין להר הבית כנגד שער המזרח ומתפללין כסדר הזה. וכשמגיע שליח צבור לומר מי שענה את אברהם אומר ברוך אתה ה' אלהינו אלהי ישראל מן העולם ועד העולם ברוך אתה ה' גואל ישראל. והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד. וחזן הכנסת אומר לתוקעים תקעו בני אהרן תקעו. וחוזר המתפלל ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע קול צעקתכם ביום הזה ואחר כך תוקעין הכהנים ומריעין ותוקעין:
16
Similarly, in the second of these blessings, which is the first of the six [blessings] that are added, the chazan concludes the blessing, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. Blessed are You, God, who remembers the forgotten." [The people] would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teru'ah, sons of Aaron.27 Sound a teru'ah."28The person reciting the prayers then repeats, "He who answered Moses and our ancestors at the Red Sea, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a series of teru'ot, a teki'ah, and a series of teru'ot.
טז
וכן בברכה השנייה לזו שהיא ראשונה מן השש שמוסיף חותם בה ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם ברוך אתה ה' זוכר הנשכחות. והן עונין ברוך שם כבוד מלכותו לעולם ועד. וחזן הכנסת אומר להן הריעו בני אהרן הריעו. וחוזר שליח צבור ואומר מי שענה את משה ואבותינו על ים סוף הוא יענה אתכם וישמע קול צעקתכם ביום הזה ואחר כך מריעין ותוקעין ומריעין.
17
Similarly for each [of these] blessings: for one, he announces "Sound a teki'ah," and for the other, he announces "Sound a teru'ah," until all seven blessings are concluded. Thus, at times, the priests blow a series, teki'ah, teru'ah, teki'ah, and at times, they blow a series, teru'ah, teki'ah, teru'ah.29 Seven series are blown.
This order is followed only on the Temple Mount. When they blow teki'ot and teru'ot there, they sound the trumpets and the shofar together, as explained.30
יז
וכן על כל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שיגמור כל שבע הברכות. ונמצאו הכהנים פעם תוקעין ומריעין ותוקעין. ופעם מריעין ותוקעין ומריעין שבע פעמים. ואין עושים הסדר זה אלא בהר הבית בלבד. וכשהן תוקעין ומריעין שם תוקעין בחצוצרות ובשופר כאחת כמו שאמרנו:
18
יח
שבע תעניות האלו כל מקום שגוזרין אותם שם. אחר שמתפללין יוצאין כל העם לבית הקברות ובוכין ומתחננים שם. כלומר הרי אתם מתים כאלו אם לא תשובו מדרכיכם. ובכל תענית מתעניות הצרות שגוזרין על הצבור מתפללין תפלת נעילה בכל מקום:
19
יט
ירדו להם גשמים עד מתי יהיו יורדין ויפסקו הצבור מן התענית. משירדו בעומק הארץ החריבה טפח. ובבינונית טפחים. ובעבודה עד שירדו בעומק שלשה טפחים
FOOTNOTES
1.
A chazan is not considered a mere functionary. Rather, since he is the leader of prayer, it is hoped that he will motivate all the members of the community to sincere prayer. Moreover, his personal merits can influence the standing of the community as a whole and cause their prayers to be acceptable more readily.
2.
Since he is the wisest and most distinguished member of the community, it would be appropriate for him to lead the prayers.
3.
The Tur (Orach Chayim 579) maintains that changes are made in the previous blessing, S'lach lanu, as well. To the usual text of that blessing, we add the confessional prayers recited on Yom Kippur.
4.
Go'el Yisrael, "the Redeemer of Israel," is the seventh blessing of the Shemoneh Esreh. Instead of reciting that blessing in its usual manner, the following additions should be made.
The Maggid Mishneh notes that the Rambam apparently had a different version of the Mishnah, Ta'anit 2:3. According to the version of the Mishnah in common use at present, the six passages mentioned above form the body of the six blessings added on these fasts. In contrast, according to the simple interpretation of the Rambam's text, all these passages should be added in the blessing Go'el Yisrael. Significantly, almost all other authorities follow the former view.
5.
Verses recalling God's remembrance of the Jewish people. (See Hilchot Shofar 3:8-9.)
6.
Verses recalling the unique influence of the shofar. (See Hilchot Shofar, ibid.)
7.
I.e., the chazan does not recite the same verses that are recited in the Rosh HaShanah prayers, but different verses, more appropriate to the present circumstances.
8.
I.e., according to the Rambam, there is no set text for these prayers, and their text is chosen by the chazan.
9.
This is the text of the blessing Go'el Yisrael that is recited every day.
10.
I.e., at the binding of Isaac. The Jerusalem Talmud (Ta'anit 2:4) questions the nature of this reference. The intention surely is not that Abraham prayed to God to spare Isaac, for he was totally willing to sacrifice him to fulfill God's will. Instead, this refers to a short prayer that Abraham recited after God told him not to sacrifice his son. In this prayer, he implored God to remember the merit of his act and come to the assistance of his descendants whenever they would be in distress. God "answered Abraham" and acquiesced.
11.
I.e., according to the Rambam, there is no set text for the main body of these six blessings. Instead, it must be chosen by the chazan. The conclusions for each of these blessings are listed in the halachot that follow.
12.
As mentioned above, for this reason it is necessary that the chazan be familiar with the entire Bible.
13.
There they prayed to be saved from their Egyptian pursuers. (See Exodus 14:15 and Rashi's commentary.)
14.
Rashi, Ta'anit 15a, explains that this conclusion is appropriate because after the many years of exile in Egypt, the Jews despaired of being redeemed and considered themselves to have been forgotten by God.
This differs from the conclusion of the Zichronot blessing on Rosh HaShanah, which is "...who remembers the covenant." Significantly, even the Tur (Orach Chayim 579) and the authorities who differ with the Rambam and maintain that the six passages mentioned in Halachah 5 form the body of these six blessings agree with the Rambam concerning the conclusion of this blessing.
See also Rashi (Ta'anit 15a), who explains the connection between each of the blessings and the correspondent passage of these six.
15.
This refers to Joshua's prayers that he be able to conquer Jericho. That city fell after the people encircled it blowing the shofar. Joshua's prayer is mentioned as Gilgal because that was the site of the encampment of the Jewish people at that time. (See Joshua, Chapter 5.)
16.
This is the conclusion of the Shofarot blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.
17.
This refers to Samuel's prayer that the Jews be rescued from the Philistines. (See I Samuel 7:8-10.)
18.
The verses cited in the previous note speak of Samuel "crying out to God."
19.
This refers to Elijah's confrontation with the prophets of Baal. Elijah prayed to God to accept his offering. Afterwards, he also prayed on Mount Carmel for rain. (See I Kings, Chapter 18.)
20.
Despite the use of this conclusion for one of the blessings of the daily Shemoneh Esreh, it is also employed here.
21.
After fleeing from the fulfillment of the mission which God had assigned him, Jonah was thrown to the sea and swallowed by a large fish. Out of the fish's belly, he called out in prayer to God. (See Jonah, Chapter 2.)
22.
Jonah began his prayer, "I cried out to God in my distress and He heard me."
23.
Rashi, Ta'anit 15a, explains that this refers to David's prayer, II Samuel 21:1, after the land suffered a famine for three successive years. Solomon's prayer refers to the prayer he uttered at the dedication of the Temple, I Kings 8:22-53, in which he beseeched God to hear the prayers of the Jews in their time of need.
24.
Although King David and King Solomon preceded Elijah and Jonah chronologically, the prayers of the former are chosen as the subject for this concluding blessing, because the intent of their prayers resembles that of the people praying in these communal fasts, that God have mercy on His people and on His holy land in a time of distress (Tosafot, Ta'anit 16b).
25.
The Rambam emphasizes this point, because when these blessings are recited in the Temple, the people respond in a different manner, as explained in Halachah 15.
26.
See Hilchot Berachot 1:13-14.
27.
"Sons of Aaron" is analogous to "priests."
28.
The repetition of the phrase "Sound a teru'ah," implies that a series teru'ah, teki'ah, teru'ah is sounded.
29.
The Ra'avad differs with the Rambam on this point, explaining that when the announcement "Sound a teki'ah" was made, only a teki'ah was sounded. Conversely, when the announcement "Sound a teru'ah" was made, only a teru'ah was sounded. The B'nei Binyamin (based on his text of the Tosefta, Ta'anit 1:10) mentions a third opinion, that for all seven times, they blew a series teki'ah, teru'ah, teki'ah.
30.
See Chapter 1, Halachah 4. Only in the Temple is the shofar sounded together with the trumpets. Outside the Temple, only the trumpets - or according to the Maggid Mishneh, either the trumpets or the shofar - is sounded.
31.
I.e., throughout Eretz Yisrael and also in the diaspora, not only on the Temple Mount as in the previous halachot.
32.
This emphasizes the theme expressed several times in this text, that distress and relief from it are dependent on our virtuous conduct or lack thereof.
Significantly, Ta'anit 16a gives two rationales for this custom: the one quoted by the Rambam, and a second one, "so that the dead will intercede on our behalf." That passage continues, "What is the difference between these two opinions? A non-Jewish cemetery."
Rashi explains that in a non-Jewish cemetery, there is no concept of the dead interceding on our behalf. Nevertheless, even such a place is sufficient to communicate the message "Unless you return...." In light of this, the Lechem Mishneh mentions that if there is no Jewish cemetery available, the community may go to a non-Jewish cemetery. Significantly, the Ramah (Orach Chayim 579:3) quotes this as halachah. (Note, however, the Mishnah Berurah 579:4.)
33.
This includes all the thirteen fasts declared because of rain and all communal fasts decreed because of the distressing circumstances mentioned in Chapter 2. As the Rambam explicitly states (Hilchot Nesiat Kapayim 14:2), Ne'ilah is not recited on commemorative fasts such as Tish'ah B'Av or the Seventeenth of Tammuz. It is, however, recited on Yom Kippur.
34.
The word Ne'ilah means "closing." It refers to "the closing of the gates of heaven for the setting sun" (Hilchot Tefillah 1:7). This service is added just before sunset. Thus, on communal fasts, four services are recited.
The Jerusalem Talmud (Berachot 4:1) states that this extra prayer service was added because "All those who increase their prayers are answered."
35.
See Chapter 1, Halachah 16.
36.
In all three instances, a similar amount of rain is required. Parched earth does not allow the water to penetrate easily. Conversely, cultivated earth is broken up and thus allows for greater penetration.
• Wednesday, 28 Kislev, 5777 · 28 December 2016
• "Today's Day"
• Monday, Kislev 28, Fourth Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Sheini with Rashi.
Tehillim: 135-139.
Tanya: For when the intellect (p. 11)...with its offshoots (p. 11).
It was customary for the Tzemach Tzedek to have a sort of farbrengen on one of the evenings of Chanuka with his family, including his daughters-in-law. This was called "latkes evening." This was also the practice of the Alter Rebbe and the Mitteler Rebbe. Among the stories the Rebbes told at this meal were some which were widely talked about every Chanuka, though they had been discussed the year before.
My father would give Chanuka-gelt on the evening of the fourth or fifth light.
• Daily Thought:
Splitting the Sea
Along the path to Torah is the splitting of the sea.
What is the sea? It is the thick blanket of materialism that smothers the fire of the G‑dly soul. With a miracle, it is ripped away and the truth revealed. Only then can the Torah be received.
Don’t imagine you can keep your belief in a materialist world and append to it a Torah consciousness. The sea of concealment must part and the world must be seen for what it truly is: A G‑dly place ever awaiting miracles.[Acharon Shel Pesach 5734. Sefer Hasichot 5751 vol. 2, pg. 857.]
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CHABAD - TODAY IN JUDAISM: Tuesday, 27 December 2016 - Today is: Tuesday, 27 Kislev, 5777 · 27 December 2016 - Chanukah Day 3.
CHABAD - TODAY IN JUDAISM: Tuesday, 27 December 2016 - Today is: Tuesday, 27 Kislev, 5777 · 27 December 2016 - Chanukah Day 3.
Menorah Lighting
Please set your location to view Menorah lighting times ––:––
Torah Reading
Chanukah 3: Numbers 7:24 On the third day Eli’av the son of Helon, leader of Z’vulun, presented his offering. 25 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 26 one gold pan of ten shekels [one-quarter pound], full of incense; 27 one young bull, one ram, one male lamb in its first year as a burnt offering, 28 one male goat as a sin offering, 29 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’av the son of Helon.
30 On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Re’uven. 31 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 32 one gold pan of ten shekels [one-quarter pound], full of incense; 33 one young bull, one ram, one male lamb in its first year as a burnt offering, 34 one male goat as a sin offering, 35 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur.
Today's Laws & Customs:
• Kindle Four Chanukah Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle four lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 4th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• Flood rains cease (2105 BCE)
The forty days and nights of rainfall which covered the face of earth with water in Noah's time ended on Kislev 27 of the year 1656 from creation (2105 BCE. The flood itself lasted a full year, as related in Genesis 6-8).
Links: Chronology of the Flood; The Torah's account (Parshat Noach); The 40-Day Mikvah
• 3rd Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
• Passing of R. Chaim of Tchernovitz (1817)
Rabbi Chaim of Tchernovitz (1760-1817) was a disciple of the Maggid of Mezritch and of Rabbi Yechiel Michel of Zlotchov. He authored Be'er Mayim Chayim ("Well of Living Waters"), a commentary on Torah. Rabbi Chaim passed away on the 3rd day of Chanukah.
Link: More on Rabbi Chaim of Tchernovitz
• 2nd liberation of R. Schneur Zalman of Liadi (1800)
Two years after his arrest and liberation in 1798 (see entries for "Kislev 19" and here), Rabbi Schneur Zalman of Liadi (founder of Chabad, 1745-1812) was arrested a second time; again, the charges were that his teachings undermined the imperial authority of the Czar. His second incarceration was less severe than the first; yet Chassidim mark the anniversary of his release on the third day of Chanukah with farbrengens (Chassidic gatherings) and the study of his teachings.
According to other versions of the story, the liberation occurred on the fifth day of Chanukah. Apparently the liberation happened in two stages.Daily Quote:
And Moses returned to G‑d and said: “I beseech You: this nation has sinned a great sin, and have made themselves a god of gold. Now, if You will forgive their sin—; and if You will not, erase me from the book that You have written.”[Exodus 32:31–32]
Please set your location to view Menorah lighting times ––:––
Torah Reading
Chanukah 3: Numbers 7:24 On the third day Eli’av the son of Helon, leader of Z’vulun, presented his offering. 25 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 26 one gold pan of ten shekels [one-quarter pound], full of incense; 27 one young bull, one ram, one male lamb in its first year as a burnt offering, 28 one male goat as a sin offering, 29 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’av the son of Helon.
30 On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Re’uven. 31 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 32 one gold pan of ten shekels [one-quarter pound], full of incense; 33 one young bull, one ram, one male lamb in its first year as a burnt offering, 34 one male goat as a sin offering, 35 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur.
Today's Laws & Customs:
• Kindle Four Chanukah Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle four lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 4th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• Flood rains cease (2105 BCE)
The forty days and nights of rainfall which covered the face of earth with water in Noah's time ended on Kislev 27 of the year 1656 from creation (2105 BCE. The flood itself lasted a full year, as related in Genesis 6-8).
Links: Chronology of the Flood; The Torah's account (Parshat Noach); The 40-Day Mikvah
• 3rd Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
• Passing of R. Chaim of Tchernovitz (1817)
Rabbi Chaim of Tchernovitz (1760-1817) was a disciple of the Maggid of Mezritch and of Rabbi Yechiel Michel of Zlotchov. He authored Be'er Mayim Chayim ("Well of Living Waters"), a commentary on Torah. Rabbi Chaim passed away on the 3rd day of Chanukah.
Link: More on Rabbi Chaim of Tchernovitz
• 2nd liberation of R. Schneur Zalman of Liadi (1800)
Two years after his arrest and liberation in 1798 (see entries for "Kislev 19" and here), Rabbi Schneur Zalman of Liadi (founder of Chabad, 1745-1812) was arrested a second time; again, the charges were that his teachings undermined the imperial authority of the Czar. His second incarceration was less severe than the first; yet Chassidim mark the anniversary of his release on the third day of Chanukah with farbrengens (Chassidic gatherings) and the study of his teachings.
According to other versions of the story, the liberation occurred on the fifth day of Chanukah. Apparently the liberation happened in two stages.Daily Quote:
And Moses returned to G‑d and said: “I beseech You: this nation has sinned a great sin, and have made themselves a god of gold. Now, if You will forgive their sin—; and if You will not, erase me from the book that You have written.”[Exodus 32:31–32]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Mikeitz, 3rd Portion (Genesis 41:39-41:52) with Rashi
• Genesis Chapter 41
39Then Pharaoh said to Joseph, "Since God has let you know all this, there is no one as understanding and wise as you. לטוַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אַֽחֲרֵ֨י הוֹדִ֧יעַ אֱלֹהִ֛ים אֽוֹתְךָ֖ אֶת־כָּל־זֹ֑את אֵֽין־נָב֥וֹן וְחָכָ֖ם כָּמֽוֹךָ:
there is no one as understanding and wise as you: To seek an understanding and wise man as you said, we will not [be able to] find anyone like you. אין נבון וחכם כמוך: לבקש איש נבון וחכם שאמרת, לא נמצא כמוך:
40You shall be [appointed] over my household, and through your command all my people shall be nourished; only [with] the throne will I be greater than you." מאַתָּה֙ תִּֽהְיֶ֣ה עַל־בֵּיתִ֔י וְעַל־פִּ֖יךָ יִשַּׁ֣ק כָּל־עַמִּ֑י רַ֥ק הַכִּסֵּ֖א אֶגְדַּ֥ל מִמֶּֽךָּ:
shall be nourished: Heb. יִשַׁק [Onkelos renders:] יִתְּזַּן, shall be nourished, shall be sustained. All my people’s necessities shall be provided through you, similar to“the steward of my household (בֶּן מֶשֶׁק)” (Gen. 15:2), and“Arm yourselves (נַשְׁקוּ) with purity” (Ps. 2:12), garnis(s) on in Old French, provision. ישק: יתזן, יתפרנס. כל צרכי עמי יהיו נעשים על ידך, כמו (לעיל טו ב) ובן משק ביתי, וכמו (תהלים ב יב) נשקו בר, גרנישו"ן בלע"ז [אספקה]:
only [with] the throne: That I will be called king. רק הכסא: שיהיו קורין לי מלך:
the throne: A term denoting the kingship, like“and make his throne greater than the throne of my lord, King [David]” (I Kings 1:37). כסא: לשון של המלוכה כמו (מלכים א א לז) ויגדל את כסאו מכסא אדוני המלך:
41So Pharaoh said to Joseph, "Look, I have appointed you over the entire land of Egypt." מאוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם:
I have appointed you: Heb. נָתַתִּי אֹתְ. [Onkelos renders:] מַנֵיתִי יָתָ, I have appointed you. It is nevertheless an expression of placing (lit., giving), like“and to place you (לְתִתְּ) above” (Deut. 26:19). Whether for greatness or lowliness, the term נְתִינָה is appropriate, like“I, [too,] have made you (נָתַתִּי אֶתְכֶם) contemptible and low” (Mal. 2:9). נתתי אתך: מניתי יתך, ואף על פי כן לשון נתינה הוא, כמו (דברים כו יט) ולתתך עליון, בין לגדולה בין לשפלות נופל לשון נתינה עליו, כמו (מלאכי ב ט) נתתי אתכם נבזים ושפלים:
42And Pharaoh removed his ring from his hand and placed it on Joseph's hand, and he attired him [with] raiment of fine linen, and he placed the golden chain around his neck. מבוַיָּ֨סַר פַּרְעֹ֤ה אֶת־טַבַּעְתּוֹ֙ מֵעַ֣ל יָד֔וֹ וַיִּתֵּ֥ן אֹתָ֖הּ עַל־יַ֣ד יוֹסֵ֑ף וַיַּלְבֵּ֤שׁ אֹתוֹ֙ בִּגְדֵי־שֵׁ֔שׁ וַיָּ֛שֶׂם רְבִ֥ד הַזָּהָ֖ב עַל־צַוָּארֽוֹ:
And Pharaoh removed his ring: [The] giving [of] the king’s ring is a sign to the one to whom it is given [that he is] to be second to him in greatness [rank]. ויסר פרעה את טבעתו: נתינת טבעת המלך הוא אות למי שנותנה לו להיות שני לו לגדולה:
raiment of fine linen: This is an item of value in Egypt. בגדי שש: דבר חשיבות הוא במצרים:
chain: Heb. רְבִד, a chain, and because it consists of links placed in a row, it is called רְבִד, and similarly,“I have decked (רָבַדְתִּי) my couch” (Prov. 7:16). I have decked my couch with rows of ornaments. In the language of the Mishnah:“surrounded by rows (רוֹבְדִין) of stone” (Middoth 1:8);“on the row of stones (רוֹבֶד) in the forecourt” (Yoma 43b), which is the pavement. רבד: ענק, ועל שהוא רצוף בטבעות קרוי רביד. וכן (משלי ז טז) רבדתי ערשי, רצפתי ערשי מרצפות. בלשון משנה (מדות א ח) מוקף רובדין של אבן, (יומא מג ב) על הרובד שבעזרה, והיא רצפה:
43And he had him ride in his chariot of second rank, and they called out before him, "[This is] the king's patron," appointing him over the entire land of Egypt. מגוַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם:
in his chariot of second rank: Heb. מִרְכֶּבֶת הַמִשְׁנֶה. The one second to his chariot, which goes next to his. במרכבת המשנה: השניה למרכבתו, המהלכת אצל שלו:
the king’s patron: Heb. ֵאַבְר, as the Targum renders: This is the patron of the king. [The word] רֵ in Aramaic means “king.” In [the chapter entitled]“The partners” (Baba Bathra 4a), he (Herod) is neither a king (רֵיכָא) nor the son of a king (בַּר רֵיכָא). [Thus, רֵ like rex in Latin, means king.] In the Aggadah (Sifrei Deut. 1), Rabbi Judah expounded: אַבְרֵ refers to Joseph, who was a father (אָב) in wisdom, and tender (רַ) in years. Ben Durmaskith said to him,“How long will you pervert the Scriptures for us? אַבְרֵ is only a term denoting knees (בִּרְכַּיִם) , for all would enter and exit under his hand, as the matter that is stated: ”appointing him, etc." אברך: כתרגומו דין אבא למלכא. רך בלשון ארמי מלך. בהשותפין (בבא בתרא ד א) לא ריכא ולא בר ריכא. ובדברי אגדה דרש ר' יהודה אברך זה יוסף שהוא אב בחכמה ורך בשנים, אמר לו רבי יוסי בן דורמסקית עד מתי אתה מעוות עלינו את הכתובים, אין אברך אלא לשון ברכים, שהכל היו נכנסין ויוצאין תחת ידו, כענין שנאמר ונתון אותו וגו':
44And Pharaoh said to Joseph, "I am Pharaoh, and besides you, no one may lift his hand or his foot in the entire land of Egypt." מדוַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־יוֹסֵ֖ף אֲנִ֣י פַרְעֹ֑ה וּבִלְעָדֶ֗יךָ לֹֽא־יָרִ֨ים אִ֧ישׁ אֶת־יָד֛וֹ וְאֶת־רַגְל֖וֹ בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
I am Pharaoh: I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc. אני פרעה: שיש יכולת בידי לגזור גזרות על מלכותי, ואני גוזר שלא ירים איש את ידו:
and besides you: [I.e.,] without your permission. Another interpretation: I shall be the king, and besides you, etc. This is parallel to“only [with] the throne” (verse 40). - [from Gen. Rabbah 90:2] [I.e., although I give you the exclusive power to raise your hand and foot, as explained below I am still the supreme ruler over the land.] בלעדיך: שלא ברשותך. דבר אחר אני פרעה אני אהיה מלך ובלעדיך וגו' וזהו דוגמת (פסוק מ) רק הכסא:
his hand or his foot: As the Targum renders [no man shall raise his hand to bear arms or his foot to ride a horse.] את ידו ואת רגלו: כתרגומו:
45And Pharaoh named Joseph Zaphenath Pa'neach, and he gave him Asenath the daughter of Poti phera, the governor of On, for a wife, and Joseph went forth over the land of Egypt. מהוַיִּקְרָ֨א פַרְעֹ֥ה שֵֽׁם־יוֹסֵף֘ צָֽפְנַ֣ת פַּעְנֵ֒חַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם:
Zaphenath-Pa’neach: He who explains hidden things, and Pa’neach has no parallel in Scripture. — [from Targum Onkelos] צפנת פענח: מפרש הצפונות, ואין לפענח דמיון במקרא:
Poti-phera: He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b] פוטי פרע: הוא פוטיפר, ונקרא פוטיפרע על שנסתרס מאליו, לפי שלקח את יוסף למשכב זכר:
46And Joseph was thirty years old when he stood before Pharaoh the king of Egypt, and Joseph went out from before Pharaoh and passed through the entire land of Egypt. מווְיוֹסֵף֙ בֶּן־שְׁלשִׁ֣ים שָׁנָ֔ה בְּעָמְד֕וֹ לִפְנֵ֖י פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיֵּצֵ֤א יוֹסֵף֙ מִלִּפְנֵ֣י פַרְעֹ֔ה וַיַּֽעֲבֹ֖ר בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
47And in the seven years of plenty, [the inhabitants of] the land gathered [food] by handfuls. מזוַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים:
And…[the inhabitants of] the land gathered: Heb. וַתַּעַשׂ הָאָרֶץ, lit., and the land made. [This is to be understood] as the Targum renders:“And…the inhabitants of the land gathered.” The language, however, does not lose its meaning of making. ותעש הארץ: כתרגומו, ואין הלשון נעקר מלשון עשייה:
by handfuls: Heb. לִקְמָצִים. Handful over handful, hand over hand, they were storing it. לקמצים: קומץ על קומץ, יד על יד היו אוצרים:
48And he collected all the food of the seven years that was in the land of Egypt, and he placed food in the cities, the food of the field surrounding the city, he put within it. מחוַיִּקְבֹּ֞ץ אֶת־כָּל־אֹ֣כֶל | שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּֽעָרִ֑ים אֹ֧כֶל שְׂדֵֽה־הָעִ֛יר אֲשֶׁ֥ר סְבִֽיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ:
the food of the field surrounding the city, he put within it: Because each land preserves its own produce, and they would put into the grain some of the soil of the place, and it would preserve the grain [and prevent it] from decaying. - [from Gen. Rabbah 90:5] אכל שדה העיר אשר סביבותיה נתן בתוכה: שכל ארץ וארץ מעמדת פירותיה ונותנין בתבואה מעפר המקום ומעמיד את התבואה מלירקב:
49And Joseph gathered grain like the sand of the sea, in great abundance, until [one] stopped counting, because there was no number. מטוַיִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּֽי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר:
until [one] stopped counting: Until the one who counted stopped counting. This is an elliptical verse. [The subject of חָדַל is missing.] עד כי חדל לספר: עד כי חדל לו הסופר לספור, והרי זה מקרא קצר:
because there was no number: Heb. כִּי because there was no number, and here כִּי is used as an expression of “because.” כי אין מספר: לפי שאין מספר, והרי כי משמש בלשון דהא:
50And to Joseph were born two sons before the year of the famine set in, whom Asenath the daughter of Poti phera, the governor of On, bore to him. נוּלְיוֹסֵ֤ף יֻלָּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָֽרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן:
before the year of the famine set in: From here is derived that a person may not engage in marital relations during years of famine. — [from Ta’anith 11a] בטרם תבוא שנת הרעב: מכאן שאסור לאדם לשמש מטתו בשני רעבון:
51And Joseph named the firstborn Manasseh, for "God has caused me to forget all my toil and all my father's house." נאוַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כָּל־עֲמָלִ֔י וְאֵ֖ת כָּל־בֵּ֥ית אָבִֽי:
52And the second one he named Ephraim, for "God has made me fruitful in the land of my affliction." נבוְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי:
• Daily Tehillim: Chapters 120-134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 1241. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 1251. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Likutei Amarim, beginning of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 27 Kislev, 5777 · 27 December 2016
• Likutei Amarim, beginning of Chapter 4
• ועוד יש לכל נפש אלקית שלשה לבושים
• Rambam - Tuesday, 27 Kislev, 5777 · 27 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
The establishment of new months and leap years must be done during daylight hours.
A year must be comprised of complete months; a month must be comprised of complete days.
Full text of this Mitzvah »• Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
• Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
• Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
• Rambam - 1 Chapter: Genevah Genevah - Chapter Six
• Genevah - Chapter Six
• Kiddush HaChodesh - Chapter Eighteen
• Tuesday, 27 Kislev, 5777 · 27 December 2016
• "Today's Day"
• Sunday, Kislev 27, Third Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, first parsha, with Rashi.
Tehillim: 120-134.
Tanya: Ch. 3. Now, each (p. 9)...and dread of Him (p. 11).
During the Alter Rebbe's second arrest1 in 5561 (1800) he was not incarcerated as harshly as the first time. However the charges were more ominous for they were aimed at the doctrines of Chassidus and the opposition was intense. He was held in "Taini Soviet" prison and released on the Third Light of Chanuka.
FOOTNOTES
1.See "On Learning Chassidus" Kehot, p. 24.
• Daily Thought:
Sustained Wonder
This is the meaning of a Jew and of Judaism, the very meaning of these words:
To live in a state of sustained wonder. To know that there are things beyond human grasp. That the very existence of anything at all is beyond understanding.
And then to strive to understand.[Hayom Yom, 12 and 19 Cheshvan.]
Chumash: Parshat Mikeitz, 3rd Portion (Genesis 41:39-41:52) with Rashi
• Genesis Chapter 41
39Then Pharaoh said to Joseph, "Since God has let you know all this, there is no one as understanding and wise as you. לטוַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אַֽחֲרֵ֨י הוֹדִ֧יעַ אֱלֹהִ֛ים אֽוֹתְךָ֖ אֶת־כָּל־זֹ֑את אֵֽין־נָב֥וֹן וְחָכָ֖ם כָּמֽוֹךָ:
there is no one as understanding and wise as you: To seek an understanding and wise man as you said, we will not [be able to] find anyone like you. אין נבון וחכם כמוך: לבקש איש נבון וחכם שאמרת, לא נמצא כמוך:
40You shall be [appointed] over my household, and through your command all my people shall be nourished; only [with] the throne will I be greater than you." מאַתָּה֙ תִּֽהְיֶ֣ה עַל־בֵּיתִ֔י וְעַל־פִּ֖יךָ יִשַּׁ֣ק כָּל־עַמִּ֑י רַ֥ק הַכִּסֵּ֖א אֶגְדַּ֥ל מִמֶּֽךָּ:
shall be nourished: Heb. יִשַׁק [Onkelos renders:] יִתְּזַּן, shall be nourished, shall be sustained. All my people’s necessities shall be provided through you, similar to“the steward of my household (בֶּן מֶשֶׁק)” (Gen. 15:2), and“Arm yourselves (נַשְׁקוּ) with purity” (Ps. 2:12), garnis(s) on in Old French, provision. ישק: יתזן, יתפרנס. כל צרכי עמי יהיו נעשים על ידך, כמו (לעיל טו ב) ובן משק ביתי, וכמו (תהלים ב יב) נשקו בר, גרנישו"ן בלע"ז [אספקה]:
only [with] the throne: That I will be called king. רק הכסא: שיהיו קורין לי מלך:
the throne: A term denoting the kingship, like“and make his throne greater than the throne of my lord, King [David]” (I Kings 1:37). כסא: לשון של המלוכה כמו (מלכים א א לז) ויגדל את כסאו מכסא אדוני המלך:
41So Pharaoh said to Joseph, "Look, I have appointed you over the entire land of Egypt." מאוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם:
I have appointed you: Heb. נָתַתִּי אֹתְ. [Onkelos renders:] מַנֵיתִי יָתָ, I have appointed you. It is nevertheless an expression of placing (lit., giving), like“and to place you (לְתִתְּ) above” (Deut. 26:19). Whether for greatness or lowliness, the term נְתִינָה is appropriate, like“I, [too,] have made you (נָתַתִּי אֶתְכֶם) contemptible and low” (Mal. 2:9). נתתי אתך: מניתי יתך, ואף על פי כן לשון נתינה הוא, כמו (דברים כו יט) ולתתך עליון, בין לגדולה בין לשפלות נופל לשון נתינה עליו, כמו (מלאכי ב ט) נתתי אתכם נבזים ושפלים:
42And Pharaoh removed his ring from his hand and placed it on Joseph's hand, and he attired him [with] raiment of fine linen, and he placed the golden chain around his neck. מבוַיָּ֨סַר פַּרְעֹ֤ה אֶת־טַבַּעְתּוֹ֙ מֵעַ֣ל יָד֔וֹ וַיִּתֵּ֥ן אֹתָ֖הּ עַל־יַ֣ד יוֹסֵ֑ף וַיַּלְבֵּ֤שׁ אֹתוֹ֙ בִּגְדֵי־שֵׁ֔שׁ וַיָּ֛שֶׂם רְבִ֥ד הַזָּהָ֖ב עַל־צַוָּארֽוֹ:
And Pharaoh removed his ring: [The] giving [of] the king’s ring is a sign to the one to whom it is given [that he is] to be second to him in greatness [rank]. ויסר פרעה את טבעתו: נתינת טבעת המלך הוא אות למי שנותנה לו להיות שני לו לגדולה:
raiment of fine linen: This is an item of value in Egypt. בגדי שש: דבר חשיבות הוא במצרים:
chain: Heb. רְבִד, a chain, and because it consists of links placed in a row, it is called רְבִד, and similarly,“I have decked (רָבַדְתִּי) my couch” (Prov. 7:16). I have decked my couch with rows of ornaments. In the language of the Mishnah:“surrounded by rows (רוֹבְדִין) of stone” (Middoth 1:8);“on the row of stones (רוֹבֶד) in the forecourt” (Yoma 43b), which is the pavement. רבד: ענק, ועל שהוא רצוף בטבעות קרוי רביד. וכן (משלי ז טז) רבדתי ערשי, רצפתי ערשי מרצפות. בלשון משנה (מדות א ח) מוקף רובדין של אבן, (יומא מג ב) על הרובד שבעזרה, והיא רצפה:
43And he had him ride in his chariot of second rank, and they called out before him, "[This is] the king's patron," appointing him over the entire land of Egypt. מגוַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם:
in his chariot of second rank: Heb. מִרְכֶּבֶת הַמִשְׁנֶה. The one second to his chariot, which goes next to his. במרכבת המשנה: השניה למרכבתו, המהלכת אצל שלו:
the king’s patron: Heb. ֵאַבְר, as the Targum renders: This is the patron of the king. [The word] רֵ in Aramaic means “king.” In [the chapter entitled]“The partners” (Baba Bathra 4a), he (Herod) is neither a king (רֵיכָא) nor the son of a king (בַּר רֵיכָא). [Thus, רֵ like rex in Latin, means king.] In the Aggadah (Sifrei Deut. 1), Rabbi Judah expounded: אַבְרֵ refers to Joseph, who was a father (אָב) in wisdom, and tender (רַ) in years. Ben Durmaskith said to him,“How long will you pervert the Scriptures for us? אַבְרֵ is only a term denoting knees (בִּרְכַּיִם) , for all would enter and exit under his hand, as the matter that is stated: ”appointing him, etc." אברך: כתרגומו דין אבא למלכא. רך בלשון ארמי מלך. בהשותפין (בבא בתרא ד א) לא ריכא ולא בר ריכא. ובדברי אגדה דרש ר' יהודה אברך זה יוסף שהוא אב בחכמה ורך בשנים, אמר לו רבי יוסי בן דורמסקית עד מתי אתה מעוות עלינו את הכתובים, אין אברך אלא לשון ברכים, שהכל היו נכנסין ויוצאין תחת ידו, כענין שנאמר ונתון אותו וגו':
44And Pharaoh said to Joseph, "I am Pharaoh, and besides you, no one may lift his hand or his foot in the entire land of Egypt." מדוַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־יוֹסֵ֖ף אֲנִ֣י פַרְעֹ֑ה וּבִלְעָדֶ֗יךָ לֹֽא־יָרִ֨ים אִ֧ישׁ אֶת־יָד֛וֹ וְאֶת־רַגְל֖וֹ בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
I am Pharaoh: I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc. אני פרעה: שיש יכולת בידי לגזור גזרות על מלכותי, ואני גוזר שלא ירים איש את ידו:
and besides you: [I.e.,] without your permission. Another interpretation: I shall be the king, and besides you, etc. This is parallel to“only [with] the throne” (verse 40). - [from Gen. Rabbah 90:2] [I.e., although I give you the exclusive power to raise your hand and foot, as explained below I am still the supreme ruler over the land.] בלעדיך: שלא ברשותך. דבר אחר אני פרעה אני אהיה מלך ובלעדיך וגו' וזהו דוגמת (פסוק מ) רק הכסא:
his hand or his foot: As the Targum renders [no man shall raise his hand to bear arms or his foot to ride a horse.] את ידו ואת רגלו: כתרגומו:
45And Pharaoh named Joseph Zaphenath Pa'neach, and he gave him Asenath the daughter of Poti phera, the governor of On, for a wife, and Joseph went forth over the land of Egypt. מהוַיִּקְרָ֨א פַרְעֹ֥ה שֵֽׁם־יוֹסֵף֘ צָֽפְנַ֣ת פַּעְנֵ֒חַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם:
Zaphenath-Pa’neach: He who explains hidden things, and Pa’neach has no parallel in Scripture. — [from Targum Onkelos] צפנת פענח: מפרש הצפונות, ואין לפענח דמיון במקרא:
Poti-phera: He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b] פוטי פרע: הוא פוטיפר, ונקרא פוטיפרע על שנסתרס מאליו, לפי שלקח את יוסף למשכב זכר:
46And Joseph was thirty years old when he stood before Pharaoh the king of Egypt, and Joseph went out from before Pharaoh and passed through the entire land of Egypt. מווְיוֹסֵף֙ בֶּן־שְׁלשִׁ֣ים שָׁנָ֔ה בְּעָמְד֕וֹ לִפְנֵ֖י פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיֵּצֵ֤א יוֹסֵף֙ מִלִּפְנֵ֣י פַרְעֹ֔ה וַיַּֽעֲבֹ֖ר בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
47And in the seven years of plenty, [the inhabitants of] the land gathered [food] by handfuls. מזוַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים:
And…[the inhabitants of] the land gathered: Heb. וַתַּעַשׂ הָאָרֶץ, lit., and the land made. [This is to be understood] as the Targum renders:“And…the inhabitants of the land gathered.” The language, however, does not lose its meaning of making. ותעש הארץ: כתרגומו, ואין הלשון נעקר מלשון עשייה:
by handfuls: Heb. לִקְמָצִים. Handful over handful, hand over hand, they were storing it. לקמצים: קומץ על קומץ, יד על יד היו אוצרים:
48And he collected all the food of the seven years that was in the land of Egypt, and he placed food in the cities, the food of the field surrounding the city, he put within it. מחוַיִּקְבֹּ֞ץ אֶת־כָּל־אֹ֣כֶל | שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּֽעָרִ֑ים אֹ֧כֶל שְׂדֵֽה־הָעִ֛יר אֲשֶׁ֥ר סְבִֽיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ:
the food of the field surrounding the city, he put within it: Because each land preserves its own produce, and they would put into the grain some of the soil of the place, and it would preserve the grain [and prevent it] from decaying. - [from Gen. Rabbah 90:5] אכל שדה העיר אשר סביבותיה נתן בתוכה: שכל ארץ וארץ מעמדת פירותיה ונותנין בתבואה מעפר המקום ומעמיד את התבואה מלירקב:
49And Joseph gathered grain like the sand of the sea, in great abundance, until [one] stopped counting, because there was no number. מטוַיִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּֽי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר:
until [one] stopped counting: Until the one who counted stopped counting. This is an elliptical verse. [The subject of חָדַל is missing.] עד כי חדל לספר: עד כי חדל לו הסופר לספור, והרי זה מקרא קצר:
because there was no number: Heb. כִּי because there was no number, and here כִּי is used as an expression of “because.” כי אין מספר: לפי שאין מספר, והרי כי משמש בלשון דהא:
50And to Joseph were born two sons before the year of the famine set in, whom Asenath the daughter of Poti phera, the governor of On, bore to him. נוּלְיוֹסֵ֤ף יֻלָּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָֽרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן:
before the year of the famine set in: From here is derived that a person may not engage in marital relations during years of famine. — [from Ta’anith 11a] בטרם תבוא שנת הרעב: מכאן שאסור לאדם לשמש מטתו בשני רעבון:
51And Joseph named the firstborn Manasseh, for "God has caused me to forget all my toil and all my father's house." נאוַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כָּל־עֲמָלִ֔י וְאֵ֖ת כָּל־בֵּ֥ית אָבִֽי:
52And the second one he named Ephraim, for "God has made me fruitful in the land of my affliction." נבוְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי:
• Daily Tehillim: Chapters 120-134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 1241. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 1251. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Likutei Amarim, beginning of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 27 Kislev, 5777 · 27 December 2016
• Likutei Amarim, beginning of Chapter 4
• ועוד יש לכל נפש אלקית שלשה לבושים
In addition [to its ten faculties — discussed in ch. 3], every divine soul (nefesh elokit) possesses three garments.
The soul possesses three auxiliary powers, which are its instruments of expression. Like garments, they can be donned or shed at will. When the soul utilizes any of these three powers it is “clothed” in them; when it does not use them, it is “divested” of them. Also, just as garments give expression to their wearer’s beauty and importance, so, too, when the soul dons and utilizes these “garments”, its intellect and emotion find expression.
שהם מחשבה דבור ומעשה של תרי״ג מצות התורה
They (the garments) are: thought, speech and action as they find expression in the 613 commandments of the Torah.
The Alter Rebbe now goes on to explain how the divine soul expresses itself through these three garments.
שכשהאדם מקיים במעשה כל מצות מעשיות
For, when a person actively fulfills all the precepts which require physical action (e.g., when he dons thetefillin or fulfills the commandment of tzitzit, etc.),
ובדיבור הוא עוסק בפירוש כל תרי״ג מצות והלכותיהן
and with his power of speech he occupies himself in expounding all the 613 commandments and the laws governing their fulfillments,
i.e., the person’s speech is immersed in the study of Torah which includes the exposition of the commandments. For example, Tractate Berachot deals with the commandments and the laws of blessings; Tractate Shabbat deals with the commandments and laws of Shabbat observance, etc.,
ובמחשבה הוא משיג כל מה שאפשר לו להשיג בפרד״ס התורה
and with his power of thought he comprehends all that he is capable of understanding in the Pardes (i.e., the four levels) of Torah,
The word Pardes (פרדס), whose literal meaning is “orchard”, is here used as an acronym of the four Hebrew words, Pshat, Remez, Derush and Sod, meaning, respectively: plain sense, intimation, homiletical exposition and esoteric meaning — the four levels of Scriptural interpretation.
הרי כללות תרי״ג אברי נפשו מלובשים בתרי״ג מצות התורה
then all of his soul’s 613 “organs” are clothed in the 613 commandments of the Torah.
Just as the human body consists of 248 organs and 365 blood vessels, corresponding to the Torah’s 248 positive commandments and 365 prohibitive commandments (613 in all), the soul similarly comprises 613 “organs” — the spiritual counterpart of the 613 bodily organs — each “organ” corresponding to a specific commandment. When, through its three “garments” (thought, speech and action), the soul embraces all 613 commandments, then all 613 “organs” of the soul are enclothed in all 613 commandments — each “organ” of the soul in its related commandment.
(Note the Alter Rebbe’s emphasis of the word “all” (“all the precepts which require physical action,” “in expounding all the 613 commandments,” “all that he is capable of understanding”). Should his “garments” fail to include all 613 commandments — were he to omit one specific commandment — then the corresponding “organ” of the soul will remain bereft of its mitzvah-“garment”.)
Thus we see, in a general sense, how fulfillment of all the commandments with one’s thought, speech and action, “clothes” the entire soul in all 613 commandments of the Torah. The Alter Rebbe now goes on to specify which components of the soul are “clothed” by which particular garment.
ובפרטות: בחינות חב״ד שבנפשו מלובשות בהשגת התורה שהוא משיג בפרד״ס, כפי יכולת השגתו ושרש נפשו למעלה
Specifically: the CHaBaD of his soul (i.e., his intellectual faculties) are clothed in the comprehension of the Torah, which he comprehends in [the four levels of] Pardes of the Torah, to the extent of his mental capacity and according to the supernal root of his soul.
One’s mental capacity determines how much he may understand; the root of his soul determines the area in Torah for which he will have the greatest aptitude. For example, one whose soul is related to the level of Pshat is more likely to comprehend the straightforward meaning of the words of Torah; a soul related to Remez will delve to the stratum of implied meaning underlying the words; and so on. When the person comprehends Torah to the extent of his mental capacity then the CHaBaD components of his soul are clothed in the garment of thought of Torah, i.e., thought as it is related to Torah.
והמדות, שהן יראה ואהבה וענפיהן ותולדותיהן, מלובשות בקיום המצות במעשה ובדיבור שהוא תלמוד תורה שכנגד כולן
And the middot, namely the emotions of fear and love (of the Almighty) together with their offshoots and ramifications, are clothed in the fulfillment of the commandments in deed and in word, (“in word”) meaning in the study of Torah, which is1 “the equivalent of all the commandments.”
The Alter Rebbe’s previous statement, that in comprehending Torah the soul’s faculty of intellect clothes itself in thought, requires no further elaboration; it goes without saying that the intellect can comprehend Torah only through the vehicle of thought.
His latter statement, however (that the middot are clothed in the fulfillment of the commandments in deed or in word), requires further amplification. What connection do the middot of fear and love have with action and speech? The seat of the emotions is in the heart; how do they come to clothe themselves in actions which are done with one’s hand (in donning tefillin, for example), or in speech where one uses his mouth (such as in oral Torah study)?
In answer to this question, the Alter Rebbe explains that completeness in the performance of the commandments demands love and fear of G-d; one can bring to his fulfillment of the commandments the fullness generated by vitality and depth of feeling only when he is imbued with fear and love of the Almighty.
In the Alter Rebbe’s words:
כי האהבה היא שרש כל רמ״ח מצות עשה וממנה הן נמשכות, ובלעדה אין להם קיום אמיתי
For love is the root of a Jew’s observance of all the 248 positive commands; from it they issue forth, and without it they have no true substance.
כי המקיימן באמת הוא האוהב את שם ה׳ וחפ׳ לדבקה בו באמת
For he who fulfills them in truth, is he who loves G-d’s Name and who truly desires to cleave to Him.
ואי אפשר לדבקה בו באמת כי אם בקיום רמ״ח פקודין
Now, one cannot truly cleave to Him except through the fulfillment of the 248 positive commandments,
Thus, one’s love of G-d and desire to cleave to Him dictate that he observe the commandments. Why is it possible to cleave to G-d only by fulfilling the commandments?
שהן רמ״ח אברין דמלכא כביכול, כמו שכתוב במקום אחר
for they are the 2482 “organs of the King” (of G-d, King of the universe), as it were, as is explained elsewhere.3
Just as each of the organs of a human being is a vessel for the particular soul power that clothes itself in it (e.g., the eye is a vessel fot the power of sight, the ear for hearing, and so on), so is each commandment a vessel for the specific aspect of G-d’s Will (the “Supernal Will”) which clothes itself in that particular commandment. Each commandment expresses not only the Supernal Will that a specific act be carried out, but also the particulars of its observance. Thus it is understood that by performing the commandments one achieves unity with G-d, Whose Will they express.
It follows, then, that love of G-d clothes (or expresses) itself in one’s performance of the 248 positive commandments; it is their root and life-force, which leads one to observe them with the totality of one’s being. For when one loves G-d and desires to cleave to Him, he will perform His commandments as he would perform a task for a dear friend — with delight and zest, and with all of his being.
והיראה היא שרש לשס״ה לא תעשה, כי ירא למרוד במלך מלכי המלכים הקדוש ברוך הוא
Fear is the root of one’s observance of the 365 prohibitive commands, for he (the G-d-fearing person) will fear to rebel against the Supreme King of Kings, the Holy One, blessed be He (by acting in defiance of His Will; he will therefore refrain from anything that G-d forbade).
At this level, the word “fear” is taken in its simple sense — trepidation before the severity of G-d’s command.
או יראה פנימית מזו, שמתבושש מגדולתו, למרות עיני כבודו ולעשות הרע בעיניו
Or a deeper level of fear — that he feels ashamed before G-d’s greatness, so that he will not rebel against the all-seeing eyes of His glory by doing what is evil in His eyes,
כל תועבת ה׳ אשר שנא, הם הקליפות וסטרא אחרא
namely, any of the abominable things hated by G-d, which are the kelipot and sitra achra (the “other side” — that which is the opposite of holiness),
אשר יניקתם מהאדם התחתון, ואחיזתם בו הוא בשס״ה מצות לא תעשה
which draw their nurture from man below (in this world) and have their hold in him so that they be able to derive their nurture and life through him through his violation of the 365 prohibitive commandments.
When a person transgresses a prohibitive commandment, G-d forbid, he provides the kelipot with additional strength and vitality. Since kelipot and the sitra achra are entities which conceal G-dliness and holiness and are as such despised by G-d, the Jew therefore guards himself against transgressing. He is “ashamed” to transgress and give the kelipot strength and life. Thus, fear of G-d clothes itself in the observance of prohibitive commandments; for one’s fear of G-d enables him to withstand temptation and refrain from transgression.
We now understand clearly how fear and love of G-d are related to the fulfillment of the commandments, and how the middot are the root and life-force in the performance of commandments in both action and speech.
* * *
| FOOTNOTES | |
| 1. | Mishnah, Peah 1:1. |
| 2. | Tikkunei Zohar, Tikkun 30. |
| 3. | See further, ch. 23. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
The establishment of new months and leap years must be done during daylight hours.
A year must be comprised of complete months; a month must be comprised of complete days.
Full text of this Mitzvah »• Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
• Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
• Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
• Rambam - 1 Chapter: Genevah Genevah - Chapter Six
• Genevah - Chapter Six
1
Whenever the prevailing assumption is that an article is stolen, one is forbidden to purchase it. Similarly, if the majority of a particular substance is stolen, one is forbidden to purchase it. Therefore, one should not purchase wool, milk or kids from shepherds. This applies within a settled community. In the desert, by contrast, one may purchase milk and cheese from them.
Similarly, one may purchase four sheep or the shearing of four sheep from the shepherd of a small herd, or five from the shepherd of a large herd, for we do not presume that an amount of this size is stolen.
א
כל דבר שחזקתו שהוא גנוב אסור ליקח אותו. וכן אם רוב אותו הדבר שהוא גנוב אין לוקחין אותו. לפיכך אין לוקחים מן הרועים צמר או חלב או גדיים. אבל לוקחין מהן חלב וגבינה במדבר אבל לא ביישוב. ומותר ליקח מן הרועים ארבע צאן או ארבע גיזות של צמר מעדר קטן או חמש מעדר גדול שאין חזקתו שהוא גנוב בדבר זה:
2
To state the general principle: Whenever a shepherd sells an article that would be noticed by the owner, it may be purchased from the shepherd. If the owner would not notice it, it is assumed to be stolen and may not be purchased from the shepherd.
ב
כללו של דבר כל שהרועה מוכרו אם היה בעל הבית מרגיש בו מותר ללקחו מן הרועה. ואם אין בעל הבית מרגיש בו אסור ללקחו:
3
We may not purchase wood or produce from the watchmen of produce unless they sit openly and sell with baskets of produce and scales in front of them. In such an instance, the matter is overt and will be spoken about; therefore, we can conclude that theft is not involved.
We may purchase from the entrance to a garden, but not from its rear. And whenever a seller says: "Hide the goods," it is forbidden to purchase from him.
One may purchase from a sharecropper, for he has a share in the produce and the wood.
ג
אין לוקחין משומרי פירות עצים או פירות אלא בזמן שהן יושבין ומוכרים והסלים והפלס לפניהם. שהרי הדבר גלוי ויש לו קול ואין זה גניבה. ולוקחין מפתח הגינה אבל לא מאחורי הגינה. וכולן שאמרו הטמן אסור לקחת מהן. ומותר לקחת מן האריס שהרי יש לו חלק בפירות ובעצים:
4
We should not purchase articles from married women, servants or minors unless the prevailing assumption is that they were granted these articles by their owner; for example, women who sell linen garments in the Galilee or calves in the Sharon. In all instances, if they say "Hide the goods," it is forbidden to purchase from them, for we assume that the goods were stolen.
We may purchase eggs or roosters anywhere, from any person. If, however, one says "Hide what was sold," it is forbidden.
ד
אין לוקחין מן הנשים [א] ומן העבדים מן הקטנים אלא דברים שחזקתן שהן שלהן מדעת הבעלים. כגון נשים ד שמכרו כלי פשתן בגליל או עגלים בשרון. וכולן שאמרו הטמן אסור ליקח מהן מפני שהן בחזקת גניבה. ולוקחים ביצים ותרנגולים בכל מקום מכל אדם. ואם אמר הטמן אסור:
5
One may purchase a large measure of olives or oil from an owner of an olive press. One may not, however, purchase a small amount of olives or oil, for the prevailing assumption is that these would be stolen goods. Similar laws apply in other like situations.
ה
לוקחין מן הבדדין זיתים במדה ושמן במדה אבל לא זיתים מועטים ולא שמן מועט שחזקתו גניבה הם וכן כל כיוצא בהם:
6
A launderer of a new woolen garment is entitled to the fluff that he removes. The strands that the comber removes, by contrast, belong to the owner of the wool.
The launderer may take three strands. Anything more belongs to the owner of the garment. If the additional strands were black against a white garment, the launderer may take all of them.
ו
מוכין שהכובס מוציא הרי אלו שלו ושהסורק מוציא הרי אלו של בעל הבית. הכובס נוטל שלשה חוטין והן שלו יתר מיכן של בעל הבית. אם היה שחור על גבי לבן נוטל את הכל והם שלו:
7
When a tailor leaves more thread than necessary to sew with a needle, and a piece of cloth that is more than three fingerbreadths by three fingerbreadths, he is obligated to return it to the owner. Anything less than that, he may keep as his own.
ז
ו החייט ששייר מן החוט כדי [ב] משיכת מחט ושייר מן הבגד מטלית שהיא שלש אצבעות על שלש אצבעות חייב להחזירן לבעלים. פחות מכאן שלו:
8
A carpenter may keep the shavings of wood that he produces with a plane. The chips he produces with a hatchet, by contrast, belong to the owner. If he is working for the owner as a hired hand, even the shavings belong to the owner.
With regard to all these matters, the prevailing local custom is followed.
ח
נסורת שהחרש מוציא במעצד שלו. בכשיל של בעל הבית. ואם היה עושה אצל בעל הבית אף הנסורת של בעל הבית. וכל הדברים האלו וכיוצא בהן הולכין בהן אחר מנהג המדינה:
9
Whenever a craftsman sells items to which he is not entitled according to the local practice - e.g., strands of fluff sold by a comber where it is customary that they are returned to the owner - it is forbidden to purchase from him, for we assume that they are stolen. If, however, he sells a pillow filled with wool, one may purchase it from him.
If a craftsman sells articles to which he is entitled according to the local practice, it is permitted to purchase them from him. If, however, he says, "Hide it," purchase is forbidden.
ט
כל אומן שמכר דבר מן הדברים שאינו שלו כהלכות המדינה. כגון מוכין שמכרן הסורק במקום שנהגו שיהיו של בעל הבית. אסור ליקח ממנו מפני שהן בחזקת גנבה. אבל לוקחין ממנו כר מלא מוכין. ואם מכר האומן דברים שהן שלו כהלכות מדינה לוקחין ממנו. ואם אמר הטמן אסור:
• Kiddush HaChodesh - Chapter Eighteen
1
It is well-known and obvious that although the calculations indicate that the moon should be sighted on [a particular] night, its sighting is [only] probable. It is, however, also possible that it will not be sighted, because it is covered by clouds, because the place [from where it could be sighted] is in a valley,1 or because there is a tall mountain in the west,2 blocking [view of] the people in the place [from where it could be sighted], and it will be as if they are in a valley.
For the moon will not be able to be sighted by a person in a low place, even when [its crescent] is large. Conversely, it will be possible for a person on a high and lofty mountain to sight [the moon], even though [its crescent] is very small. Similarly, sighting it will be possible for a person dwelling on the seashore, or a person travelling on a ship in the Mediterranean Sea, even though [its crescent] is very small.
א
דבר ידוע וברור שאם יוציא לך החשבון שהירח יראה בלילה. אפשר שיראה ואפשר שלא יראה מפני העבים שמכסין אותו או מפני המקום שהוא גיא או שיהיה הר גבוה כנגד רוח מערב לאנשי אותו המקום שנמצאו כאילו הן יושבין בגיא. שהירח לא יראה למי שהוא במקום נמוך אפילו היה גדול ויראה למי שהוא עומד בראש הר גבוה ותלול אע"פ שהירח קטן ביותר. וכן יראה למי ששוכן על שפת הים או למי שמהלך בספינה בים הגדול אע"פ שהוא קטן ביותר:
2
Similarly, in the rainy season, on a clear day, the visibility of the moon will be greater than it is in the summer. For on a clear day in the rainy season, the air is clear and the heavens appear more brilliant, because there is no dust clouding the air. In the summer, by contrast, the air is like smoke, because of the dust. Therefore, the moon will appear small.
ב
וכן בימות הגשמים אם יהיה יום צח יראה הירח יותר ממה שיראה בימות החמה. לפי שבימות הגשמים אם יהיה יום צח יהיה האויר זך הרבה ויראה הרקיע בטוהר יותר מפני שאין שם אבק שיתערב באויר. אבל בימות החמה יהיה האויר כאילו הוא מעושן מפני האבק ויראה הירח קטן:
3
When the two limits [mentioned] with regard to the arc of sighting and the first longitude are short, [the crescent of] the moon will be small, and sighting the moon will be possible only from a very high altitude. If the arc of sighting and the first longitude are long, and [several] degrees were added to their minimal limits, the moon will appear large. Its size and the extent of its visibility will increase according to the length of the arc [of sighting] and the first longitude.
ג
וכל זמן שתמצא קשת הראייה והאורך הראשון שתערוך לה עם שני הקצין שלהם בצמצום. יהיה הירח קטן ביותר ולא יראה אלא במקום גבוה ביותר. ואם תמצא קשת הראייה והאורך הראשון ארוכין הרבה והוסיפו עד סוף הקצים שלהן ממעלות. יראה הירח גדול לפי אורך הקשת והאורך הראשון יהיה גדול וגלייתו לכל:
4
Therefore, the court should always have its attention focused on the following two matters: a) the season when [the moon] was sighted, and b) the place [where the witnesses were located]. [The judges] should ask the witnesses, "Where were you when you saw the moon?" For if the arc of sighting was short, and according to the calculations there is only a limited opportunity to see the moon, [more care is taken regarding their testimony].
For example, the arc of sighting was nine degrees and five minutes, and the first longitude was exactly thirteen degrees, and witnesses came, [claiming] that they saw [the moon]: If this occurs in the summer, or if the [witnesses] were located in a low place, we suspect [the veracity of] their [testimony] and subject them to much cross-examination.
In the rainy season, or in a very high place, [under such circumstances, the moon] would surely be sighted unless clouds obscured it.
ד
לפיכך ראוי לבית דין לשום שני דברים אלו בלבם, שהן זמן הראייה ומקומה ושואלין את העדים באי זה מקום ראיתם. שאם היתה קשת הראיה קצרה ויתן החשבון שיראה בצמצום. כגון שהיתה קשת הראיה ט' מעלות וה' חלקים והיה האורך הראשון י"ג מעלות בשוה ובאו עדים שראוהו. אם היה בימות החמה או שהיו במקום נמוך חוששין להן ובודקין אותן הרבה ואם היה בימות הגשמים או במקום גבוה ביותר ודאי יראה אם לא יהיו שם עבים המבדילין:
5
[Let us examine a hypothetical situation:] Witnesses saw the new moon at the appropriate time.3 They came [to the court], and gave testimony. The court accepted their [testimony] and sanctified this first month.
Afterwards, they counted twenty-nine days from the day that was sanctified. On the night of the thirtieth, the moon was not sighted, either because sighting it was impossible, or because it was covered by clouds. The court waited the entire thirtieth day, as we have explained,4 [but] witnesses did not arrive. [Therefore,] they added a day to the month, and thus, Rosh Chodesh of the second month was on the thirty-first day, as explained.5
ה
עדים שראו החדש בזמנו ובאו והעידו וקבלום בית דין וקדשו את החדש הזה הראשון ומנו כ"ט יום מן היום המקודש. וליל שלשים לא נראה הירח מפני שאי אפשר לו להראות או מפני שכיסוהו עבים. והרי בית דין מצפין לו כל יום שלשים כמו שביארנו. ולא באו עדים ועברו את החדש ונמצא יום ר"ח השני יום ל"א כמו שבארנו.
6
They began to count twenty-nine days from the day of Rosh Chodesh in the second [month], but the moon was not sighted. If you would say that [again] a day should be added to the month - i.e., the following day would be the thirtieth of the month, and the thirty-first day should be Rosh Chodesh of the third month [an undesirable situation would arise]. For it is possible that the moon would not be sighted on the night of the thirtieth of this month as well. Thus, [hypothetically, we could see an] ongoing [pattern, in which] a day is added and the new month begins after thirty days throughout the year. Thus, in the last month, it would be possible for the moon to be seen on the night of the twenty-fifth or the night of the twenty-sixth.6 There could be no more ludicrous and demeaning situation than this.
ו
והתחילו למנות כ"ט יום מן יום ראש החדש השני וליל שלשים לא נראה הירח. אם תאמר שכך מעברין את זה ועושין אותו שלשים וקובעין ראש החדש השלישי יום ל"א. כך אפשר שלא יראה הירח בליל שלשים גם מחדש זה ונמצאו מעברין והולכין ועושין חדשים אחר שלשים כל השנה כולה. ונמצא בחדש אחרון אפשר שיראה הירח בליל כ"ה בו או בליל כ"ו. ואין לך דבר שחוק והפסד יותר מזה.
7
Nor can one say that the [hypothetical situation described] - that the moon is never sighted throughout the year - is an infrequent occurrence [that need not be considered]. The contrary [is true]; it is very likely [to take place]. This often occurs in countries that have long rainy seasons and cloudy [skies]. For the intent is not that the moon will never be seen throughout the year, but that it will not be sighted at the beginning of the month, and will be sighted only afterwards.
[In certain months] it will not be sighted, because sighting it is impossible, and in the months when sighting it is possible, it possibly will not be sighted because of the clouds, or because its [crescent] was very small, and no one focused [his attention] on sighting it.
ז
ואל תאמר שהדבר הזה דבר שאינו מצוי הוא שלא יראה הירח בכל השנה. אלא דבר קרוב הוא הרבה. ופעמים רבות יארע זה וכיוצא בו במדינות שזמן הגשמים שם ארוך והעבים רבים שאין אנו אומרין שלא יראה הירח בכל השנה אלא שלא יראה בתחלת החדשים ויראה אחר כך. ופעמים לא יראה מפני שאי אפשר לו שיראה בהם וחדשים שאפשר שיראה בהם לא יראה מפני העבים או מפני שהיה קטן ביותר ולא נתכוון אדם לראותו:
8
[These difficulties were avoided due to the following] tradition which existed among our Sages, [having been] transmitted from one to another in a chain extending back to Moses our teacher: When the moon was not sighted at the beginning of the months, month after month, the court establishes [the following sequence], one full month with thirty days, one lacking month with twenty-nine days. In this manner, they would calculate and establish one full month and one lacking month - establishing these months, but not sanctifying them.7 For the sanctification of the months is dependent solely on the sighting [of the moon]. At times they would have a full month follow another full month, or a lacking month follow another lacking month, depending on the results of their calculations.
ח
אלא הקבלה שהיה ביד חכמים איש מפי איש מפי משה רבינו כך היא. שבזמן שלא יראה הירח בתחלת החדשים חדש אחר חדש. בית דין קובעין חדש מעובר משלשים יום וחדש חסר מכ"ט יום. וכן מחשבין וקובעין חדש מעובר וחדש חסר בקביעה לא בקידוש. שאין מקדשין אלא על הראייה. ופעמים עושין מלא אחר מלא או חסר אחר חסר כמו שיראה להם מן החשבון:
9
The intent of their calculations is always that it is possible to sight the moon in the following month at its proper time,8 or on the night following the added day, but not to sight it beforehand - e.g., on the night of the twenty-eighth.
Through the sighting calculations mentioned above, it is possible for you to determine when it will be possible [for the moon to be] sighted, and when it is possible that it will not be sighted. [The court] relies on [similar calculations] and [accordingly,] establishes two full months in succession, or two lacking months in succession.
ט
ומתכוונין לעולם בחשבונם שאם יראה הירח בחדש הבא יראה בזמנו או בליל עיבורו. לא שיראה קודם זמנו שהוא ליל כ"ח. ובחשבונות הראיה האלו שבארנו יתבאר לך ותדע מתי אפשר שיראה ומתי אפשר שלא יראה. ועל זה סומכין ומעברין חדש אחר חדש או עושין חדש חסר אחר חדש חסר. ולעולם אין פוחתין מארבע חדשים המעוברין בשנה ולא מוסיפין על שמנה חדשים המעוברין. וגם לעיבור חדשים אלו שמעברין לפי חשבון עושין סעודת עיבור החדש כמו שאמרנו בפרק שלישי:
10
Whenever you find statements in the Talmud11 according to which it appears that the court relies on computations [rather than the testimony of witnesses], or that it there is [a chain of tradition extending] from Moses at Sinai that this matter has been entrusted to them, and it is their decision whether to make the month lacking or full, and similarly, the fact that, during one year, Rabbi [Yehudah HaNasi] declared nine months as lacking12 - these and all similar matters are dependent on this principle [and apply at] a time when the moon is not sighted at the appropriate time.
י
וכל שתמצא בגמרא מדברים שמראין שבית דין סומכין על החשבון ומפי משה מסיני שהדבר מסור להם והרשות בידם לחסר או לעבר. וכן זה שחסר תשעה חדשים בשנה וכל כיוצא בזה הכל על עיקר זה הוא בנוי בזמן שלא נראה החדש בזמנו:
11
Similarly, the statements of our Sages13 that a day is added to the month when necessary, applies in an instance when a full month [is declared] according to the calculations, [so that] one month is made lacking, and another month full.14 They have the authority to declare full months in succession one after the other, and lacking months in succession.
[Only] when the moon is not seen at the appropriate time does [the court] declare full months when necessary. When, however, the moon is seen at the appropriate time - its first shining after its conjunction with the sun - it is always sanctified.
יא
וכן זה שאמרו חכמים שמעברין את החדש לצורך הוא בחדשים אלו שמעברין אותן לפי חשבון ועושין אחד מלא ואחד חסר. ויש להם לעבר חדש אחר חדש או לחסר. בזה הוא שמעברין לצורך מפני שלא נראה הירח בזמנו. אלא בעת שיראה הירח בזמנו שהוא תחלת היותו נראה אחר שנתקבץ עם השמש מקדשין לעולם:
12
All the above concepts apply when there is a court that relies on the testimony of witnesses. In the present era, by contrast, we rely solely on the calculations based on the mean [motion of the sun and the moon] that are [simple and] widespread throughout Israel, as explained [previously] in these laws.15
יב
וכל הדברים האלו בזמן שיש שם בית דין וסומכין על הראייה. אבל בזמנים אלו אין סומכין אלא על הקביעה בזה החשבון האמצעי הפשוט בכל ישראל כמו שביארנו בהלכות אלו:
13
It is explained in the texts of astronomical and geometrical calculations that if the moon is sighted in Eretz Yisrael, it will be sighted in all the lands in the world that are located to the west of Eretz Yisrael and are at the same latitude.16 If the calculations indicate that the moon will not be sighted in Eretz Yisrael, sighting it is, nevertheless, possible in those lands that are west of Eretz Yisrael and at the same latitude. Therefore, the fact that the moon is sighted in a country that lies west of Eretz Yisrael is not an indication of whether [or not] the moon will be sighted in Eretz Yisrael.17
יג
יתבאר בספרי החשבון התקופות והגימטריאות שאם יראה הירח בארץ ישראל יראה בכל מדינות העולם שהן למערב ארץ ישראל ומכוונות כנגדה. ואם יתן החשבון שלא יראה בארץ ישראל אפשר שיראה במדינות אחרות שהן למערב ארץ ישראל ומכוונות כנגדה. לפיכך אם יראה הירח במדינה שהיא למערב ארץ ישראל אין בזה ראיה שלא יראה בארץ ישראל אלא אפשר שנראה הירח בארץ ישראל:
14
If, however, the moon is not sighted on the mountains of the countries located west of Eretz Yisrael that are at the same latitude, the moon surely was not sighted in Eretz Yisrael.
יד
אבל אם לא יראה הירח בראש ההרים במדינה המערבית המכוונת כנגד ארץ ישראל בידוע שלא נראה בארץ ישראל:
15
Similarly, if the moon was not sighted in Eretz Yisrael, it certainly was not sighted in those countries that are east of Eretz Yisrael, and at the same latitude. If [the moon] was sighted in Eretz Yisrael, however, [there is no certainty whether it will be sighted] in these easterly lands; it may be sighted, and it may not be sighted.
Accordingly, if the moon was sighted in a country located to the east of Eretz Yisrael at the same latitude, the moon was surely sighted in Eretz Yisrael. If, however, the moon was not sighted in a country that lies east [of Eretz Yisrael], that is not an indication that the moon will not be sighted in Eretz Yisrael. On the contrary, it is possible that it will be sighted in Eretz Yisrael.
טו
וכן אם לא יראה הירח בא"י בידוע שלא נראה בכל מדינות העולם שהן למזרח ארץ ישראל ומכוונות כנגדה. ואם יראה בארץ ישראל אפשר שיראה במדינות מזרחיות ואפשר שלא יראה. לפיכך אם יראה במדינה שהיא למזרח ארץ ישראל ומכוונת כנגדה בידוע שנראה בארץ ישראל. ואם לא נראה במדינה המזרחית אין בזה ראיה אלא אפשר שיראה בארץ ישראל:
16
All the above statements apply when the countries to the west and to the east [of Eretz Yisrael] are at the same latitude as Eretz Yisrael - i.e., they are 30 to 35 degrees north [of the equator]. If they are located in a more northerly position, or in a less northerly position, different principles apply, for they are not parallel to Eretz Yisrael.
In the cities that are located to the east and west [of Eretz Yisrael], the statements we made [concerning the sighting of the moon are of abstract interest only], to clarify all the laws regarding the sighting [of the moon] to make the Torah great and glorious. [The intent is not that] the people living in the east or the west should depend on [their] sighting of the moon, or that [their sighting] should be of any consequence whatsoever. Instead, we rely only on the sanctification of the moon [performed] by the court in Eretz Yisrael, as we have explained several times previously.18
טז
וכל אלו הדברים כשהיו המדינות שבמערב ושבמזרח מכוונות. כגון שהיו נוטות לצפון העולם משלשים מעלות עד ל"ה מעלות. אבל אם היו נוטות לצפון יותר מזה או פחות. משפטים אחרים יש להן שהרי אינן מכוונות כנגד א"י. ודברים אלו שביארנו בערי מזרח ומערב אינן אלא להגיד כל משפטי הראייה להגדיל תורה ולהאדירה. לא שיהיו בני מזרח או בני מערב סומכין על ראיית הירח או תועיל להם כלום. אלא לעולם אין סומכין אלא על קידוש בית דין שבארץ ישראל כמו שביארנו כמה פעמים
FOOTNOTES
1.
Since the moon is always low on the horizon at the beginning of the month, it is possible that the individuals dwelling in a valley will not be able to see it. For the horizon that appears to them is always higher in the sky than the actual horizon.
2.
At the beginning of the month, the moon will always be sighted in the west, for it will have completed most of its daily circuit before nightfall, and will set within a few hours of the setting of the sun.
3.
I.e., on the night between the twenty-ninth and thirtieth days of the month, as mentioned in Chapter 1, Halachah 4.
4.
Chapter 1, Halachah 6.
5.
Ibid.
6.
Since there are slightly more than twenty-nine and one half days in a lunar month, after an entire year the conjunction of the moon would fall approximately five and one sixth days earlier than the previous year.
7.
I.e., although the court would declare the beginning of a new month, they would not follow the practice of sanctifying the new month described in Chapter 2, Halachah 8.
8.
I.e., on the night between the twenty-ninth and thirtieth days of the month.
9.
These figures apply in the era when the moon is sanctified according to the testimony of witnesses. According to the fixed calendar we follow at present, there are never more than seven, nor fewer than five, full months.
10.
Halachah 7.
11.
E.g., Rosh HaShanah 20a.
12.
That year was a leap year, and Rabbi Yehudah HaNasi decided that it would be preferable for the additional month to be lacking rather than full (Arichin 9b).
13.
Rosh HaShanah, loc. cit.
14.
Note the gloss of the Lechem Mishneh on Chapter 3, Halachah 15, which offers a different interpretation of that passage.
15.
See Chapters 6-10.
16.
As one moves westward, the sun sets earlier, granting more time for the moon to be seen.
17.
In this instance, our translation follows the version of the Mishneh Torah found in authoritative manuscripts and early printings. The standard printed text differs slightly.
18.
See Chapter 1, Halachah 8; Chapter 5, Halachah 1.
Kiddush HaChodesh - Chapter Nineteen
1
Since our Sages1 said that among the questions posed to the witnesses [in order to verify their testimony] was "In which direction was [the crescent of] the moon inclined," I feel that it is appropriate to explain how this factor can be calculated. My statements will not be exact, because [this knowledge] is of no consequence regarding the actual sighting of the moon.
The starting point of these calculations is to know the degree of inclination of the constellations' [position].
א
לפי שאמרו חכמים שבכלל דברים שהיו בודקין בהן את העדים אומרין להן להיכן היה הירח נוטה. כשר בעיני להודיע דרך חשבון דבר זה. ואין אני מדקדק בו לפי שאינו מועיל בראייה כלל. ותחלת חשבון זה לדעת נטיית המזלות תחילה:
2
The orbit of the sun that passes through the center [of the sphere] of the constellations does not pass directly through the center of the earth from east to west. Instead, it is inclined above the equator which passes through the center of the earth, [slightly] to the north and to the south. Half of it is northerly in inclination and half is southerly in inclination.
ב
העגולה שהיא עוברת במחצית המזלות שבה מהלך השמש. אינה עוברת באמצע העולם מחצי המזרח לחצי המערב. אלא נוטה היא מעל הקו השוה המסבב באמצע העולם כנגד צפון ודרום. חציה נוטה לצפון וחציה נוטה לדרום:
3
There are two points at which the orbit of the sun intersects the equator, which passes through the center of the earth: The first point is the beginning of the constellation of Aries, and the second point, opposite to [the first], is the beginning of the constellation of Libra. Thus, there are six constellations [whose positions] are inclined to the north, those between the beginning of the constellation of Aries and the end of the constellation of Virgo. And there are six [whose positions] are inclined to the south, those between the beginning of the constellation of Libra and the end of the constellation of Pisces.2
ג
ושתי נקודות יש בה שפוגעת בהן בעגולת הקו השוה המסבב באמצע העולם. הנקודה האחת ראש מזל טלה. והנקודה השנייה שכנגדה ראש מזל מאזנים. ונמצאו ששה מזלות נוטות לצפון מתחלת טלה עד סוף בתולה. וששה נוטות לדרום מתחלת מזל מאזנים עד סוף מזל דגים:
4
From the beginning of the constellation of Aries, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a northerly direction until the beginning [of the constellation] of Cancer.
The beginning [of the constellation] of Cancer is approximately twenty-three and one half degrees north of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Libra, which is positioned on the equator.
From the beginning of the constellation of Libra, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a southerly direction until the beginning [of the constellation] of Sagittarius.
The beginning [of the constellation] of Capricorn is approximately twenty-three and one half degrees south of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Aries.
ד
ומראש מזל טלה יתחילו המזלות לנטות מעט מעט ולהתרחק מעל הקו השוה כנגד הצפון עד ראש סרטן. ויהיה ראש סרטן רחוק מעל הקו השוה לרוח הצפון שלש ועשרים מעלות וחצי מעלה בקירוב. ויחזרו המזלות להתקרב לקו השוה מעט מעט עד ראש מאזנים שהוא על הקו השוה. ומראש מאזנים יתחילו לנטות ולהתרחק כנגד רוח דרום עד ראש גדי. ויהיה ראש גדי רחוק מעל הקו השוה לרוח דרום שלש ועשרים מעלות וחצי מעלה. ויחזרו המזלות להתקרב מעט מעט כנגד הקו השוה עד ראש טלה:
5
Thus, [in their daily orbits,] the beginning [of the constellation] of Aries and the beginning [of the constellation] of Libra revolve on the equator. Therefore, when the sun is positioned in the beginning [of these constellations],3 it will not be inclined either to the north or to the south. It will rise due east and set due west, and the daytime and the nighttime [hours] will be equal throughout the world.
ה
נמצא ראש טלה וראש מאזנים מסבב על הקו השוה. ולפיכך כשתהיה השמש בשני ראשים אלו לא תהיה נוטה לא לצפון ולא לדרום. ותזרח בחצי מזרח ותשקע בחצי מערב. ויהיה היום והלילה שוין בכל הישוב:
6
Thus, it should be clear to you that each of the degrees [in the sphere] of the constellations is inclined to the north or to the south, and that there is a specific measure to their inclination. The greatest inclination will be no more than approximately twenty-three and half degrees.
ו
הרי נתברר לך שכל מעלה ומעלה ממעלות המזלות נוטה לצפון או לדרום ויש לנטייתה שיעור. ורוב הנטייה לא תהיה יותר על שלש ועשרים מעלות וחצי בקירוב:
7
The following represent the extent of inclination from the equator vis-a-vis the number of degrees [in the sphere of the constellations]. Beginning with the constellation of Aries: [A point located at] 10 degrees [in the celestial sphere] will be inclined 4 degrees [from the equator]. [A point located at] 20 degrees will be inclined 8 degrees. [A point located at] 30 degrees will be inclined 11 1/2 degrees.
[A point located at] 40 degrees will be inclined 15 degrees. [A point located at] 50 degrees will be inclined 18 degrees. [A point located at] 60 degrees will be inclined 20 degrees. [A point located at] 70 degrees will be inclined 22 degrees. [A point located at] 80 degrees will be inclined 23 degrees. [A point located at] 90 degrees4 will be inclined 23 1/2 degrees.
ז
ואלו הם השעורים של נטיות לפי מניין המעלות של מזלות. והתחלה מתחלת מזל טלה. י' מעלות נטייתם ד' מעלות. כ' מעלות נטייתם ח' מעלות. ל' מעלות נטייתם י"א מעלות ומחצה. ומ' מעלות נטייתם ט"ו מעלות. נ' מעלות נטייתם י"ח מעלות. ס' מעלות נטייתם כ' מעלות. ע' מעלות נטייתם כ"ב מעלות. פ' מעלות נטייתם כ"ג מעלות. צ' מעלות נטייתם כ"ג מעלות וחצי מעלה:
8
If the number [of degrees] also includes units, you should calculate [their degree of inclination] by taking an average between the two figures, as was explained with regard to [the determination of the position of] the sun and the moon.5
What is implied? Five degrees will be inclined 2 degrees. If the number of degrees [in the celestial sphere] is twenty-three, the inclination [from the equator] will be nine degrees. This same pattern should be followed whenever calculating a number that has both units and tens.
ח
ואם יהיו אחדים במנין תקח להם מנתם מבין שתי הנטיות כמו שביארנו בשמש ובירח. כיצד חמש מעלות נטייתם שתי מעלות. ואם היה מניין המעלות כ"ג נטייתם ט' מעלות. ועל דרך זו בכל האחדים שהן עם העשרות:
9
Since you know the extent of the inclination of all the degrees from one until ninety, you will be able to calculate the degree of inclination [of the entire celestial sphere] according to the method of calculation explained with regard to the moon's latitude.6For if the number is between 90 and 180, the number should be subtracted from 180.7
If the number is between 180 and 270, 180 should be subtracted from the number.8 If the number is between 270 and 360, the number should be subtracted from 360.9 [After these subtractions have been made], you will know the degree of inclination of the remainder, for it is the degree of inclination of the numbers mentioned previously without any addition or subtraction.
ט
ומאחר שתדע הנטייה של מעלות מאחד עד צ'. תדע נטייתם כולן כדרך שהודענום ברוחב הירח. שאם היה המניין יותר על צ' עד ק"פ תגרע אותו מק"פ. ואם היה יותר על ק"פ עד ר"ע תגרע ממנו ק"פ. ואם היה יותר על ר"ע עד ש"ס תגרע אותו מש"ס. והנשאר תדע נטייתו והוא נטיית אותו המניין שבידך בלא גרעון ולא תוספת:
10
If you desire to know the number of degrees by which the moon's position deviates from the equator to the north or to the south, [you should follow this procedure]: Calculate the inclination of the degree [in the celestial sphere] that will be the true position, and see if its inclination is northerly or southerly. Afterwards, calculate the moon's first latitude and see whether it is northerly or southerly.
If the moon's latitude and the inclination of the degree [in the celestial sphere where it is located] have the same direction, then they should be added together.10 If they are in different directions - i.e., one is southerly and one is northerly - the smaller figure should be subtracted from the larger one.11 The remainder is the [angular] distance of the moon from the equator to the direction in which the larger figure was inclined.
י
אם תרצה לידע כמה מעלות הוא הירח נוטה מעל הקו השוה כנגד צפון העולם או כנגד דרום העולם. תדע תחלה כמה נטיית המעלה שהיא מקום הירח האמיתי ולאי זה רוח היא נוטה לצפון או לדרום. ותחזור ותחשוב ותוציא רוחב הירח הראשון ותראה אם הוא צפוני או דרומי. אם נמצאו רוחב הירח ונטיית מעלתו ברוח אחת כגון שהיו שניהם צפונים או דרומיים תקבץ שניהם. ואם נמצאו בשתי רוחות כגון שהיה האחד דרומי והאחד צפוני. תגרע המעט משניהם מן הרב והנשאר הוא מרחק הירח מעל קו השוה באותה הרוח שהיה בה הרב בשניהם:
11
What is implied? Let us say that we are trying to calculate the degree of inclination of the moon from the equator on the night of sighting, the second day of the month of Iyar of this year. You have already established that the angle [in the celestial sphere] at which the moon was located is the nineteenth degree of the constellation of Taurus. Thus, its inclination to the north will be approximately 18 degrees.12
The latitude of the moon is approximately four degrees to the south.13 After you subtract the lesser figure from the larger one, the position of the moon will be fourteen degrees to the north of the equator, for the largest figure is the eighteen degrees north [at which the moon's true position was located]. All [of the phases] of this calculation are approximations and are not exact, because they are of no consequence regarding the sighting.
יא
כיצד באנו לידע כמה הירח נוטה מעל הקו השוה בליל הראייה שהוא שני לחדש אייר משנה זו. וכבר ידעת שמעלת הירח היה י"ט ממזל שור. נטייתה בצפון כמו י"ח מעלות. ורוחב הירח היה בדרום כמו ד' מעלות. תגרע המעט מן הרב ישאר י"ד מעלות. נמצא הירח רחוק מעל הקו השוה י"ד מעלות לרוח צפון. שהרי המניין הרב שהוא שמנה עשרה מעלות היה צפוני. וכל חשבון זה בקירוב בלא דקדוק לפי שאינו מועיל בראייה:
12
If you desire to know the direction to which the moon will appear to be inclined [when sighted, it is governed by the following principles]: Calculate [the moon's angular] distance from the equator. If it is located on the equator or within two or three degrees to the north or to the south,14 it will appear due west and its crescent will appear to be pointed due east.
יב
אם תרצה לידע לאי זו רוח מרוחות העולם יראה הירח נוטה. תחשוב ותדע מרחקו מעל הקו השוה. אם יהיה על הקו השוה או קרוב ממנו בשתים או שלש מעלות בצפון או בדרום. יראה מכוון כנגד אמצע מערב ותראה פגימתו מכוונת כנגד מזרח העולם בשוה:
13
If [the moon] is inclined to the north of the equator, it will appear in the northwest, and its crescent will appear to be pointed southeast.
יג
ואם יהיה רחוק מעל הקו השוה לצפון העולם. יראה בין מערב העולם ובין צפונו. ותראה פגימתו נוטה מכנגד מזרח העולם כנגד דרום העולם:
14
If [the moon] is inclined to the south of the equator, it will appear in the southwest, and its crescent will appear to be pointed northeast. To the extent of [the moon's] distance [from the equator], its inclination will increase.
יד
ואם היה רחוק מעל הקו השוה לדרום העולם. יראה בין מערב העולם ובין דרומו. ותראה פגימתו נוטה מכנגד מזרח העולם כנגד צפון העולם. ולפי רוב המרחק ולפי רוב הנטייה:
15
Among the other dimensions of the examination of the witnesses is the question: "How high [in the sky did the moon] appear?" This factor can be determined by the arc of sighting. If the arc is short, the moon will appear close to the earth, and when it is long, it will appear high above the earth. The length of the arc of sighting [will determine] the height at which [the moon] will appear above the earth to the witnesses.
טו
ומחקירת העדים שאומרין להם כמה היה גבוה. ודבר זה יודע מקשת הראייה. שבזמן שתהיה קשת הראייה קצרה יראה הירח כאילו הוא קרוב מן הארץ. ובזמן שתהיה ארוכה יראה גבוה מעל הארץ. ולפי אורך קשת הראייה לפי גובהו מעל הארץ בראיית העינים:
16
Thus, we have explained all the calculations necessary for the sighting [of the moon] and the examination of the witnesses, so that everything will be comprehensible to men of understanding, and they will not lack awareness of any of the Torah's paths. [Therefore,] they will not venture forth in search of it in other texts. "Seek out of the book of God, read it. None of these will be lacking" [Isaiah 34:16].15
טז
הרי ביארנו חשבונות כל הדרכים שצריכין להם בידיעת הראייה ובחקירת העדים. כדי שיהיה הכל ידוע למבינים ולא יחסרו דרך מדרכי התורה ולא ישוטטו לבקש אחריה בספרים אחרים. דרשו מעל ספר ה' וקראו אחת מהנה לא נעדרה: סליק הלכות קדוש החדש
FOOTNOTES
1.
Rosh HaShanah 23b, cited in Chapter 2, Halachah 4.
2.
In our previous notes, we explained that the constellations from Capricorn to Gemini were northerly inclined. There is no contradiction between those statements and the statements above; the difference is in the definition of the word "inclined." In the present context, the Rambam is using the word "inclined" to refer to the position of the ecliptic as it passes through these constellations: Is it located above or below the equator, and what is the extent of its variance from the equator?
Previously, we had used the word "inclined" to refer to the direction of the path of movement of the stars in the sky. In the constellations from Capricorn to Gemini, as the constellations move in their orbit, they will be moving northward. Conversely, in the constellations from Cancer to Sagittarius, as the constellations move in their orbit, they will be moving southward.
The inclination of the constellations can be observed by a careful observer with a field compass. In the spring and in the fall, the sun rises due east and sets due west. In the summer (i.e., when the sun is located in the constellations from Taurus to Virgo), it rises in the northeast and sets in the northwest. In the winter (i.e., when the sun is located in the constellations from Scorpio to Pisces), it rises in the southeast and sets in the southwest. Throughout the year, these constellations rise and set in the place where the sun rises and sets when it is in these constellations.
3.
I.e., at the vernal [spring] and autumnal equinoxes.
4.
I.e., the beginning of the constellation of Cancer. In these ninety degrees, we will have passed through three constellations, Aries, Taurus, and Gemini.
5.
See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
6.
See Chapter 16, Halachah 13.
7.
I.e., 110° has the same degree of inclination as 70°. For the angle of inclination proceeds in an even-balanced arc with 90 degrees as its center.
8.
I.e., the southerly inclination beginning from the constellation of Libra parallels exactly the northerly inclination beginning from Aries.
9.
Producing the inverse of the figures mentioned in the previous quadrant.
10.
E.g., if they are both northerly, the moon's latitude will cause it to appear further north than the constellation in which its true position is located.
11.
I.e., if the moon's true position is located in a northerly position and its latitude is southerly, the latitude should be subtracted from the angular distance of its true position.
12.
Actually, the true figure is a few minutes larger.
13.
Actually, the true figure is a few minutes less.
14.
The variance of two or three degrees will not produce a difference that is of consequence.
15.
With this halachah, the Rambam explains one of his motives for the inclusion of this section in the Mishneh Torah: so that a serious student would not have to resort to other texts, particularly those of the gentile scientific community, to obtain this knowledge. In this manner, he affirms one of the purposes for the Mishneh Torah stated in its introduction, to provide a text that includes every dimension of Jewish law.
Ta'aniyot - Chapter One
Introduction to Hilchos Ta'aniyot
[This text contains] one positive commandment: To cry out to God in the event of great distress that affects the community as a whole. This mitzvah is explained in the following chapters.
הלכות תעניות - הקדמה
מצות עשה אחת והיא לצעוק לפני ה' בכל עת צרה גדולה שלא תבא על הצבור: וביאור מצוה זו בפרקים אלו:
1
It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...."
[This commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets.
א
מצות עשה מן התורה לזעוק ולהריע בחצוצרות על כל צרה שתבא על הצבור. שנאמר על הצר הצורר אתכם והרעותם בחצוצרות. כלומר כל דבר שייצר לכם כגון בצורת ודבר וארבה וכיוצא בהן זעקו עליהן והריעו:
2
This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty.
ב
ודבר זה מדרכי התשובה הוא. שבזמן שתבוא צרה ויזעקו עליה ויריעו ידעו הכל שבגלל מעשיהם הרעים הורע להן ככתוב עונותיכם הטו וגו'. וזה הוא שיגרום להסיר הצרה מעליהם:
3
Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
ג
אבל אם לא יזעקו ולא יריעו אלא יאמרו דבר זה ממנהג העולם אירע לנו וצרה זו נקרה נקרית. הרי זו דרך אכזריות וגורמת להם להדבק במעשיהם הרעים. ותוסיף הצרה צרות אחרות. הוא שכתוב בתורה והלכתם עמי בקרי והלכתי גם אני עמכם בחמת קרי. כלומר כשאביא עליכם צרה כדי שתשובו אם תאמרו שהיא קרי אוסיף לכם חמת אותו קרי:
4
In addition, it is a Rabbinic ordinance to fast whenever there is a difficulty that affects the community until there is a manifestation of Divine mercy.
On these fast days, we cry out in prayer, offer supplications, and sound the trumpets only. In the Temple, we sound both the trumpets and the shofar. The shofar blasts should be shortened and the trumpet blasts extended, for the mitzvah of the day is with the trumpets. The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King."
ד
ומדברי סופרים להתענות על כל צרה שתבוא על הצבור עד שירוחמו מן השמים. ובימי התעניות האלו זועקין בתפלות ומתחננים ומריעין בחצוצרות בלבד. ואם היו במקדש מריעין בחצוצרות ובשופר. השופר מקצר והחצוצרות מאריכות. שמצות היום בחצוצרות. ואין תוקעין בחצוצרות ושופר כאחד אלא במקדש שנאמר בחצוצרות וקול שופר הריעו לפני המלך ה':
5
These fasts ordained for the community because of difficulties should not be consecutive, for the community would not be able to observe such a practice.
A communal fast should be ordained only on a Monday, on the subsequent Thursday, and on the subsequent Monday. This pattern - Monday, Thursday, Monday - should be followed until [God manifests His] mercies.
ה
תעניות אלו שגוזרין על הצבור מפני הצרות אינן יום אחר יום. שאין רוב הצבור יכולים לעמוד בדבר זה. ואין גוזרין בתחלה תענית אלא בשני בשבת ובה' שלאחריו ובשני שלאחריו וכן על הסדר הזה שני וחמישי ושני עד שירוחמו:
6
A communal fast should not be decreed on a Sabbath, nor on a festival. On these days, neither a shofar nor a trumpet should be sounded, nor do we cry out [to God] or offer supplications in prayer.
The [only] exceptions are a city surrounded by gentiles or a [flooding] river and a ship that is sinking at sea. [In these instances, and indeed,] even when a single individual is being pursued by gentiles, by thieves, or by an evil spirit (we may fast because of them on the Sabbath), cry out [to God], and offer supplications on their behalf in prayer. [The trumpets] should not be sounded for them, however, unless they are being sounded to gather together the people to help them and [try to] save them.
ו
אין גוזרין תעניות על הצבור לא בשבתות ולא בימים טובים. וכן אין תוקעין בהן לא בשופר ולא בחצוצרות ולא זועקים ומתחננים בהם בתפלה. אלא אם כן היתה עיר שהקיפוה עכו"ם או נהר או ספינה המטרפת בים. אפילו יחיד הנרדף מפני עכו"ם מפני ליסטים ומפני רוח רעה (מתענין עליהם בשבת ו) זועקין ומתחננים עליהם בתפלה. אבל אין תוקעין אלא אם כן תקעו לקבץ את העם לעזור אותם ולהצילן:
7
Similarly, at the outset, a fast should not be ordained on Rosh Chodesh, Chanukah, Purim, or Chol HaMo'ed. If, however, the community has begun to fast because of a distressing situation for even a single day, and the schedule of fasts requires that a fast be held on one of the days mentioned above, we should fast, and [indeed,] fast for the entire day.
ז
וכן אין גוזרין תענית בתחלה בראשי חדשים. או בחנוכה ופורים או בחולו של מועד. ואם התחילו להתענות על הצרה אפילו יום אחד ופגע בהן יום מאלו מתענין ומשלימין היום בתענית:
8
Pregnant women, nursing women, and children need not fast on communal fasts that are instituted because of difficulties of this nature.
[With regard to these fasts,] even though we are required to fast during the day, we are allowed to eat on [the preceding] night, with the exception of the fasts instituted for [a lack of] rain, as will be explained. Whenever we are allowed to eat on the night of a fast, whether a communal fast or an individual fast, a person is allowed to eat until dawn, provided he does not sleep. If he goes to sleep, he may not eat after arising.
ח
תעניות אלו שמתענין על הצרות אין מתענין בהן לא עוברות ולא מניקות ולא קטנים. ומותרין לאכול בלילה אע"פ שמתענין למחר חוץ מתעניות המטר כמו שיתבאר. וכל תענית שאוכלין בה בלילה בין צבור בין יחיד הרי זה אוכל ושותה עד שיעלה עמוד השחר. והוא שלא ישן אבל אם ישן אינו חוזר ואוכל:
9
Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer, and say [the passage] Anenu in all the Shemoneh Esreh prayers recited [that day]. One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim.
ט
כשם שהצבור מתענים על צרתן כך היחיד מתענה על צרתו. כיצד הרי שהיה לו חולה או תועה במדבר או אסור בבית האסורין. יש לו להתענות עליו ולבקש רחמים בתפלתו. ואומר עננו וכו' בכל תפלה שמתפלל. ולא יתענה בשבתות ולא במועדות ולא בראשי חדשים ולא בחנוכה ופורים:
10
Whenever an individual did not accept a fast [on the previous day] before sunset, it is not considered to be a fast.
How does one accept a fast? After reciting the afternoon prayers, one states, "Tomorrow I will fast," and resolves to do so. Although one eats at night, this does not detract from one's commitment to fast.
Similarly, if one resolved to fast for three or four days consecutively and accepts such a fast upon oneself, the fact that one eats each night does not detract from his fast. It is unnecessary for him to state his intent on the afternoon before each succeeding day.
י
כל תענית שלא קיבלה עליו היחיד מבעוד יום אינו תענית. כיצד מקבלה כשיתפלל תפלת מנחה אומר אחר התפלה מחר אהא בתענית וגומר בלבו להתענות למחר. ואף על פי שהוא אוכל בלילה לא הפסיד כלום. וכן אם גמר בלבו וקבל עליו להתענות שלשה או ארבעה ימים זה אחר זה אע"פ שהוא אוכל כל לילה ולילה לא הפסיד תעניתו. ואינו צריך כוונה לכל יום ויום מבעודו:
11
When a person accepted a resolution to fast on the following day, and indeed, did fast, and on the night [following his fast], changed his mind and decided to [continue his] fast on the following day, it is not considered a fast,1 because he did not accept [this commitment] while it was still day.2 [This applies] even if he continued his fast overnight. Needless to say, if he ate and drank at night and woke up in the morning and desired to fast, it is not considered a fast at all.
יא
קבל עליו מבעוד יום להתענות למחר בלבד והתענה. ובלילה נמלך להתענות ביום שני. אף על פי שלן בתעניתו אינה תענית מפני שלא קבלה עליו מבעוד יום. ואין צריך לומר שהיה אוכל ושותה בלילה והשכים בבקר ונמלך להתענות שאין זו תענית כלל:
12
A person who has a disturbing dream must fast on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance.
He should undertake such a fast even on the Sabbath, reciting the passage Anenu in each of the prayer services. [This applies] even though he did not resolve on the previous day to fast.
When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath.
יב
הרואה חלום רע צריך להתענות למחר. כדי שישוב ויעור במעשיו ויחפש בהן ויחזור בתשובה. ומתענה ואפילו בשבת. ומתפלל עננו בכל תפלה אף על פי שלא קיבלה מבעוד יום. והמתענה בשבת מתענה יום אחר מפני שביטל עונג שבת:
13
A person may fast for several hours - i.e., that he not eat anything for the remainder of a day. What is implied? A person was involved with his affairs and tended to his concerns without eating until noon or until three in the afternoon. Should he make a decision to fast for the remaining hours of the day, he should fast for that time and recite [the passage] Anenu, because he accepted the fast before the hours of the fast. Similarly, if a person ate or drank and then began to fast for the entire day, it is considered to be a fast for several hours.
יג
מתענה אדם שעות והוא שלא יאכל כלום שאר היום. כיצד הרי שהיה טרוד בחפציו ומתעסק בצרכיו ולא אכל עד חצות או עד תשע שעות ונמלך להתענות בשעות שנשארו מן היום. הרי זה מתענה אותן שעות ומתפלל בהן עננו. שהרי קבל עליו התענית קודם שעות התענית. וכן אם אכל ושתה ואחר כך התחיל להתענות שאר היום הרי זה תענית שעות:
14
Whenever a person is fasting, whether he is fasting because of an individual distress, a disturbing dream, or distress of a communal nature, he should not indulge in pleasures, act frivolously, or be happy and of good spirits. Instead, [his conduct] should be characterized by serious concern, [as if he were] in mourning, as [implied by Eichah 3:39]: "Over what should a living man be concerned? [Each] man over his sins."3
יד
כל השרוי בתענית. בין שהיה מתענה על צרתו או על חלומו בין שהיה מתענה עם הצבור על צרתם. הרי זה לא ינהוג עידונין בעצמו ולא יקל ראשו ולא יהיה שמח וטוב לב אלא דואג ואונן כענין שנאמר מה יתאונן אדם חי גבר על חטאיו. ומותר לו לטעום את התבשיל ואפילו בכדי רביעית והוא שלא יבלע אלא טועם ופולט. שכח ואכל משלים תעניתו:
15
When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast.8
A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast.9 One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them.10 If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures.11
טו
יחיד שהיה מתענה על החולה ונתרפא. על צרה ועברה. הרי זה משלים תעניתו. ההולך ממקום שמתענין למקום שאין מתענין הרי זה מתענה ומשלים תעניתו. הלך ממקום שאין מתענין למקום שמתענין הרי זה מתענה עמהן. שכח ואכל ושתה אל יתראה בפניהם ואל ינהוג עידונין בעצמו:
16
When a community is fasting for the sake of rain, and it begins to rain before noon, the people should not complete their fast. Instead, they should eat, drink, and gather together to read the Great Hallel, for the Great Hallel is recited only when one's spirit is satisfied and one's belly is full.
If [the rains descended] after noon, since the majority of the day had passed in holiness, they should complete their fast. Similar [rules apply] if [a community] was fasting because of a distressing situation and the distress passed, or because of a harsh decree and the decree was nullified: [If this occurred] before noon, they need not complete their fast; after noon, they should complete their fast.
טז
צבור שהיו מתענין על הגשמים וירדו להן גשמים. אם קודם חצות ירדו לא ישלימו אלא אוכלין ושותין ומתכנסין וקוראין הלל הגדול. שאין אומרין הלל הגדול אלא בנפש שבעה וכרס מלאה. ואם אחר חצות הואיל ועבר רוב היום בקדושה ישלימו תעניתן. וכן אם היו מתענין על צרה ועברה או על גזרה ובטלה. אם קודם חצות לא ישלימו ואם אחר חצות ישלימו:
17
Whenever there is a communal fast that was instituted for a distressing circumstance, the [community's] court and [its] elders sit in the synagogue and review the conduct of the city's [inhabitants] from the time the morning prayers were concluded until noon. They remove the stumbling blocks that lead to sin. They give warnings, enquire, and investigate all those who pursue violence and sin, and [encourage them] to depart [from these ways]. Similarly, [they investigate] people who coerce others and humble them. They also occupy themselves with other similar matters.12
[This is what would happen] from noon until the evening: During the [third] quarter of the day, they would read the blessings and the curses in the Torah13 [as implied by Proverbs 3:11]: "My son, do not despise the instruction of the Lord, and do not reject His rebuke."14As the haftarah,15 they would read a portion from the prophets appropriate to the distress [for which they are fasting].
During the [fourth] quarter of the day, the afternoon service is recited, supplications are made, [the people] cry out [to God] and confess according to their capability.
יז
בכל יום תענית שגוזרין על הצבור מפני הצרות. בית דין והזקנים יושבין בבית הכנסת ובודקים על מעשי אנשי העיר מאחר תפלת שחרית עד חצות היום. ומסירין המכשולות של עבירות. ומזהירין ודורשין וחוקרין על בעלי חמס ועבירות ומפרישין אותן. ועל בעלי זרוע ומשפילין אותן. וכיוצא בדברים אלו. ומחצי היום ולערב רביע היום קוראין בברכות וקללות שבתורה שנאמר מוסר ה' בני אל תמאס ואל תקוץ בתוכחתו ומפטירין בנביא בתוכחות מענין הצרה. ורביע היום האחרון מתפללים מנחה ומתחננים וזועקים ומתוודים כפי כחם
FOOTNOTES
1.
Note the comments of the Lechem Mishneh cited in the commentary on the previous halachah with regard to whether the person receives the rewards of an hourly fast.
2.
This halachah, quoted from Ta'anit 11b, illustrates clearly the principles stated in the previous halachah.
3.
Here again, the Rambam reemphasizes the theme stated at the beginning of the text, that the purpose of fasting is to motivate a person to sincere repentance. (See also Shulchan Aruch, Orach Chayim 568:12.) The Chesed L'Avraham states that on such days a person should make a special effort to refrain from becoming angry and should try to carry out all his dealings with his colleagues in a pleasant manner.
4.
But no more. (See Shulchan Aruch, Orach Chayim 567:1-2.) A revi'it is 66.4 cc according to Shiurei Torah and 150 cc according to the Chazon Ish. The Ramah writes that it is customary not to take this leniency on a communal fast day.
5.
Note the contrast to Hilchot Berachot 1:2 (D'var Torah).
6.
This discussion applies when he eats a k'zayit of food (Shulchan Aruch, Orach Chayim 568:1). Other authorities mention slightly larger amounts.
7.
The Ra'avad states that this applies only when the person made a commitment to fast on that specific day. If he made a commitment to fast for one day without specifying the day, he is required to fast another full day afterwards. The Maggid Mishneh notes that this interpretation is borne out by the Rambam's own statements, Hilchot Nedarim 4:16. This is the ruling quoted in the Shulchan Aruch (loc. cit.).
The Ramah adds that even when a person ate despite making a commitment to fast on a specific day, he is required to fast on another day as well. (See Mishnah Berurah 568:8.)
See also the Mishnah Berurah 568:3, which states that on a communal fast, such a person may recite Anenu in the afternoon service. On an individual fast, however, he may not add this passage.
8.
Note the contrast to a communal fast mentioned in the following halachah.
The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).
9.
Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes.
The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone.
The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.
10.
Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.
11.
The intent is that one should not show that one is enjoying comfort while others are in distress. Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1) to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling.
The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.
12.
This continues the theme developed by the Rambam at the beginning of the text, that the difficulties God brings upon a community should motivate them to repentance.
Significantly, the Rambam does not mention reading the Torah in the morning service. The Shulchan Aruch (Orach Chayim 566:2) mentions that the Torah should be read in the morning, as on other communal fasts, and mentions that the reading Vay'chal, which is usually read on a communal fast day, should be read on such an occasion as well.
13.
This refers to the portion of Bechukotai (Leviticus, Chapter 26), and not the blessings and curses in the book of Deuteronomy (Rashi, Megillah 31a). (See also Hilchot Tefillah 13:18.)
The Shulchan Aruch (ibid.) states that at present, the custom is to read the portion Vay'chal as on other public fast days. (See also the Maggid Mishneh.)
14.
Significantly, Ta'anit 12b, the source for the division of the day in this manner, quotes a different proof-text, "And they read from the Torah scroll of their Lord" (Nechemiah 9:3). The verse cited by the Rambam is mentioned by Megillah 31b in another context.
This reflects a pattern common within the Mishneh Torah. Frequently, the Rambam cites verses independently of the manner in which they appear in the previous works of our Sages.
15.
At present, the custom is to recite the haftarah, Dirshu, as is done on other public fasts. It must be noted that Rav Kapach maintains that the Rambam's intent is not that these passages from the Torah and the Prophets should be read communally with blessings recited beforehand and afterwards, as is our present custom. Instead, the intent is that they should be read merely to motivate repentance in a manner similar to the recitation of Eichah on Tish'ah B'Av. These statements are based on Hilchot Tefillah 13:18.
• Tuesday, 27 Kislev, 5777 · 27 December 2016
• "Today's Day"
• Sunday, Kislev 27, Third Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, first parsha, with Rashi.
Tehillim: 120-134.
Tanya: Ch. 3. Now, each (p. 9)...and dread of Him (p. 11).
During the Alter Rebbe's second arrest1 in 5561 (1800) he was not incarcerated as harshly as the first time. However the charges were more ominous for they were aimed at the doctrines of Chassidus and the opposition was intense. He was held in "Taini Soviet" prison and released on the Third Light of Chanuka.
FOOTNOTES
1.See "On Learning Chassidus" Kehot, p. 24.
• Daily Thought:
Sustained Wonder
This is the meaning of a Jew and of Judaism, the very meaning of these words:
To live in a state of sustained wonder. To know that there are things beyond human grasp. That the very existence of anything at all is beyond understanding.
And then to strive to understand.[Hayom Yom, 12 and 19 Cheshvan.]
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CHABAD - TODAY IN JUDAISM: Monday, 26 December 2016 - Today is: Monday, 26 Kislev, 5777 · 26 December 2016 - Chanukah Day 2.
CHABAD - TODAY IN JUDAISM: Monday, 26 December 2016 - Today is: Monday, 26 Kislev, 5777 · 26 December 2016 - Chanukah Day 2.
Menorah Lighting
Please set your location to view Menorah lighting times ––:––
Torah Reading
Chanukah 2: Numbers 7:18 On the second day N’tan’el the son of Tzu‘ar, leader of Yissakhar, presented his offering. 19 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 20 one gold pan of ten shekels [one-quarter pound], full of incense; 21 one young bull, one ram, one male lamb in its first year as a burnt offering, 22 one male goat as a sin offering, 23 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of N’tan’el the son of Tzu‘ar.
24 On the third day Eli’av the son of Helon, leader of Z’vulun, presented his offering. 25 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 26 one gold pan of ten shekels [one-quarter pound], full of incense; 27 one young bull, one ram, one male lamb in its first year as a burnt offering, 28 one male goat as a sin offering, 29 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’av the son of Helon.
Today's Laws & Customs:
• Kindle 3 Lights tonight
• 2nd Day of Chanukah Miracle (139 BCE)
Had G-d commanded us to chop wood, we would do it with the same commitment, joy and enthusiasm with which we perform the most meaningful spiritually gratifying mitzvah.[Rabbi Schneur Zalman of Liadi]
Please set your location to view Menorah lighting times ––:––
Torah Reading
Chanukah 2: Numbers 7:18 On the second day N’tan’el the son of Tzu‘ar, leader of Yissakhar, presented his offering. 19 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 20 one gold pan of ten shekels [one-quarter pound], full of incense; 21 one young bull, one ram, one male lamb in its first year as a burnt offering, 22 one male goat as a sin offering, 23 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of N’tan’el the son of Tzu‘ar.
24 On the third day Eli’av the son of Helon, leader of Z’vulun, presented his offering. 25 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 26 one gold pan of ten shekels [one-quarter pound], full of incense; 27 one young bull, one ram, one male lamb in its first year as a burnt offering, 28 one male goat as a sin offering, 29 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’av the son of Helon.
Today's Laws & Customs:
• Kindle 3 Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle three lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 3rd day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
Chanukah Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:• 2nd Day of Chanukah Miracle (139 BCE)
On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Raavad's Passing (1198)
Rabbi Avraham ben David of Posquieres (Provence), known by the acronym "Raavad", wrote the famed hagaot critical notations to Maimonides' Mishneh Torah. Born approximately 1120, he passed away on the 26th of kislev of the year 4959 from creation (1198).
Link: The Lubavitcher Rebbe's analysis of a famous dispute between Maimonides and Raavad on the subject of free choice.
Oldest US Synagogue Dedicated (1763)
On this date, the "Touro Synagogue" was dedicated in Newport, Rhode Island. The synagogue, named after Isaac Touro, its first officiating rabbi, is the oldest American synagogue still standing in its original structure.
Daily Quote:Had G-d commanded us to chop wood, we would do it with the same commitment, joy and enthusiasm with which we perform the most meaningful spiritually gratifying mitzvah.[Rabbi Schneur Zalman of Liadi]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Mikeitz, 2nd Portion (Genesis 41:15-41:38) with Rashi
• Genesis Chapter 41
15And Pharaoh said to Joseph, "I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you understand a dream, to interpret it." טווַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַֽאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֨יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ:
you understand a dream, to interpret it: Heb. תִּשְׁמַע. You listen to and understand a dream, to interpret it. תשמע חלום לפתור אותו: תאזין ותבין חלום לפתור אותו:
you understand: Heb. תִּשְׁמַע. An expression of understanding and listening, similar to“Joseph understood (שֹׁמֵעַ)” (Gen. 42:23); and“whose language you will not understand (תִּשְׁמַע)” (Deut. 28:49), antandras in Old French, you understand. תשמע: לשון הבנה והאזנה, כמו (להלן מב כג) שומע יוסף, (דברים כח מט) אשר לא תשמע לשונו, אינטינדר"א בלע"ז [להבין]:
16And Joseph replied to Pharaoh, saying, "Not I; God will give an answer [that will bring] peace to Pharaoh." טזוַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַֽעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה:
Not I: Heb. בִּלְעָדָי. The wisdom is not mine, but God will answer. He will put an answer into my mouth that will bring peace to Pharaoh. — [from Targum Onkelos] בלעדי: אין החכמה משלי אלא א-להים יענה, יתן עניה בפי לשלום פרעה:
17And Pharaoh said to Joseph, "In my dream, behold, I was standing on the bank of the Nile. יזוַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּֽחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר:
18And behold, seven cows of robust flesh and handsome form were ascending from the Nile, and they pastured in the marshland. יחוְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ:
19And behold, seven other cows were ascending after them, emaciated and of very ugly form and with meager flesh; I have not seen such ugly ones throughout the entire land of Egypt. יטוְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַֽחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכָל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ:
emaciated: Heb. דַלוֹת similar to“Why are you becoming so thin (דַל)” (II Sam. 13:4), referring to Amnon. דלות: כחושות, כמו (ש"ב יג ד) מדוע אתה ככה דל, דאמנון:
and with meager flesh: Heb. וְרַקוֹת בָּשָׂר Every expression of רַקוֹת in Scripture means “lacking flesh,” and in Old French [it is] bloses, deprived (deficient). ורקות בשר: כל לשון רקות שבמקרא חסרי בשר, ובלע"ז בלושי"ש [מחוסרות]:
20And the meager and ugly cows devoured the first seven healthy cows. כוַתֹּאכַ֨לְנָה֙ הַפָּר֔וֹת הָֽרַקּ֖וֹת וְהָֽרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִֽאשֹׁנ֖וֹת הַבְּרִיאֹֽת:
21And they went inside them, but it was not known that they had gone inside of them, for their appearance was as ugly as in the beginning; then I awoke. כאוַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּֽאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָֽאִיקָֽץ:
22Then I saw in my dream, and behold, seven ears of grain were growing on one stalk, full and good. כבוָאֵ֖רֶא בַּֽחֲלֹמִ֑י וְהִנֵּ֣ה | שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת:
23And behold, seven ears of grain, hardened, thin, and beaten by the east wind, were growing up after them. כגוְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹֽמְח֖וֹת אַֽחֲרֵיהֶֽם:
hardened: Heb. צְנֻמוֹת. [The word] צוּנְמָא in Aramaic means“rock.” They were like wood, without moisture and hard as a rock. The Targum (Onkelos) renders: נָצָן לַקְיָן נָצָן means that nothing was left but the [withered] blossom (הַנֵץ) because they were emptied out of seed. [לַקְיָן means “beaten.”] צנמות: צונמא בלשון ארמי סלע, הרי הן כעץ בלי לחלוח, וקשות כסלע, ותרגומו נצן לקין, נצן אין בהן אלא הנץ לפי שנתרוקנו מן הזרע:
24And the thin ears of grain swallowed up the seven good ears of grain; I told the necromancers, but no one tells me [its meaning]." כדוַתִּבְלַ֨עְןָ֙ הַשִּׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַשִּׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי:
25And Joseph said to Pharaoh, "Pharaoh's dream is one; what God is doing He has told Pharaoh. כהוַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָֽאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה:
26The seven good cows are seven years, and the seven good ears of grain are seven years; it is one dream. כושֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֥וֹם אֶחָ֖ד הֽוּא:
seven years and…seven years: All of them are only [a single period of] seven. The reason the dream was repeated twice is that the matter [the good years] is ready, as he explained to him at the end. “And concerning the repetition of the dream to Pharaoh twice-that is because the matter is ready…” (verse 32). In connection with the seven good years it says, “He has told Pharaoh” (verse 25), because it was near, but in connection with the seven years of famine, it says, “He has shown Pharaoh” (verse 28). Since the matter was distant and far off, an expression of “showing a vision” is appropriate. שבע שנים, שבע שנים: כולן אינן אלא שבע, ואשר נשנה החלום פעמים לפי שהדבר מזומן, כמו שפירש לו בסוף (פסוק לב) ועל השנות החלום וגו'. בשבע שנים הטובות נאמר (פסוק כה) הגיד לפרעה, לפי שהיה סמוך, ובשבע שני רעב נאמר (פסוק כח) הראה את פרעה, לפי שהיה הדבר מופלג ורחוק, נופל בו לשון מראה:
27And the seven meager and ugly cows coming up after them are seven years, and the seven empty ears of grain, beaten by the east wind, will be seven years of famine. כזוְשֶׁ֣בַע הַ֠פָּר֠וֹת הָֽרַקּ֨וֹת וְהָֽרָעֹ֜ת הָֽעֹלֹ֣ת אַֽחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַשִּׁבֳּלִים֙ הָֽרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִֽהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב:
28It is this matter that I have spoken to Pharaoh; what God is about to do He has shown Pharaoh. כחה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָֽאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה:
29Behold, seven years are coming, great plenty throughout all the land of Egypt. כטהִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
30And seven years of famine will arise after them, and all the plenty will be forgotten in the land of Egypt, and the famine will destroy the land. לוְ֠קָ֠מוּ שֶׁ֨בַע שְׁנֵ֤י רָעָב֙ אַֽחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כָּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָֽרָעָ֖ב אֶת־הָאָֽרֶץ:
and all the plenty will be forgotten: This is the interpretation of the swallowing. ונשכח כל השבע: הוא פתרון הבליעה:
31And the plenty will not be known because of that famine to follow, for it [will be] very severe. לאוְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָֽרָעָ֥ב הַה֖וּא אַֽחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד:
And the plenty will not be known: This is the interpretation of“but it was not known that they had gone inside them” (verse 21). ולא יודע השבע: הוא פתרון (פסוק כא) ולא נודע כי באו אל קרבנה:
32And concerning the repetition of the dream to Pharaoh twice that is because the matter is ready [to emanate] from God, and God is hastening to execute it. לבוְעַ֨ל הִשָּׁנ֧וֹת הַֽחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּֽעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָֽאֱלֹהִ֔ים וּמְמַהֵ֥ר הָֽאֱלֹהִ֖ים לַֽעֲשׂתֽוֹ:
ready-: Heb. נָכוֹן, ready. נכון: מזומן:
33So now, let Pharaoh seek out an understanding and wise man and appoint him over the land of Egypt. לגוְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִֽישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם:
34Let Pharaoh do [this] and appoint officials over the land and prepare the land of Egypt during the seven years of plenty. לדיַֽעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע:
and prepare: Heb. וְחִמֵשׁ, as the Targum renders: וִיזָרֵז, and he shall prepare, and similarly,“and prepared (וַחֲמוּשִׁים)” (Exod. 13:18). וחמש: כתרגומו ויזרזון וכן (שמות יג יח) וחמושים:
35And let them collect all the food of these coming good years, and let them gather the grain under Pharaoh's hand, food in the cities, and keep it. להוְיִקְבְּצ֗וּ אֶת־כָּל־אֹ֨כֶל֙ הַשָּׁנִ֣ים הַטֹּב֔וֹת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּֽעָרִ֖ים וְשָׁמָֽרוּ:
all the food: Heb. אֹכֶל. This is a noun; therefore, its accent is on the “aleph,” and it is vowelized with a“pattach katan,” but אוֹכֵל, which is a verb, e.g.,“for whoever eats (אֹכֵל) fat” (Lev. 7:25), is accented on the final syllable, on the “chaff,” and is vowelized with a“kamatz katan.” את כל אכל: שם דבר הוא, לפיכך טעמו באל"ף ונקוד בפתח קטן, ואוכל שהוא פועל, כגון (ויקרא ז כה) כי כל אוכל חלב, טעמו למטה בכף ונקוד קמץ קטן:
under Pharaoh’s hand: In his custody and in his storehouses. תחת יד פרעה: ברשותו ובאוצרותיו:
36Thus the food will remain as a reserve for the land for the seven years of famine which will be in the land of Egypt, so that the land will not be destroyed by the famine." לווְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֨בַע֙ שְׁנֵ֣י הָֽרָעָ֔ב אֲשֶׁ֥ר תִּֽהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּֽרָעָֽב:
Thus the food: The gathered [food] will be like any other reserve that is hidden away for the preservation of the land. והיה האכל: הצבור כשאר פקדון הגנוז לקיום הארץ:
37The matter pleased Pharaoh and all his servants. לזוַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כָּל־עֲבָדָֽיו:
38So Pharaoh said to his servants, "Will we find [anyone] like this, a man in whom there is the spirit of God?" לחוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ:
Will we find [anyone] like this: Heb. הִנִמְצָא כָזֶה [Onkelos renders:] הִנִשְׁכַּח כְּדֵין, will we find such as this? If we go and seek him, will we find [anyone] like him?- [from Gen. Rabbah 90:1] הִנִמְצָא is an interrogative expression, as is every “hey” used as a prefix and vowelized with a“chataf pattach.” הנמצא כזה: הנשכח כדין, אם נלך ונבקשנו הנמצא כמוהו. הנמצא לשון תמיהה, וכן כל ה"א המשמשת בראש תיבה ונקודה בחטף פתח:
• Daily Tehillim: Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Likutei Amarim, end of Chapter 3
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 26 Kislev, 5777 · 26 December 2016
• Likutei Amarim, end of Chapter 3
• כי השכל שבנפש המשכלת כשמתבונן ומעמיק מאד בגדולת ה׳
• Rambam - Monday, 26 Kislev, 5777 · 26 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
The establishment of new months and leap years must be done during daylight hours.
A year must be comprised of complete months; a month must be comprised of complete days.
Full text of this Mitzvah »• Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
• Rambam - 1 Chapter: Genevah Genevah - Chapter Five
• Genevah - Chapter Five
• Kiddush HaChodesh - Chapter Fifteen
• Monday, 26 Kislev, 5777 · 26 December 2016
• "Today's Day"
• Shabbat, Kislev 26, Second Day of Chanuka, 5703
Bless Rosh Chodesh Tevet. Say the entire Tehillim in the early morning.
Torah lessons: Chumash: Vayeishev, Shevi'i with Rashi.
Tehillim: 119, 97 to end.
Tanya: Ch. 2. The second soul (p. 5)...Parshat Bereishit (p. 9).
Day of farbrengen. Tal umatar (Siddur, p. 54). Chanuka lights after havdala (p. 234), before v'yitein l'cha (p. 235). In shul, Chanuka candles before havdala.
On Shabbat mevarchim, (when the new month is blessed) (Siddur, p. 191), Chassidim are to assemble in Shul early in the morning to say the entire Tehillim. Afterwards, study for about an hour a maamar Chassidus that everyone can understand, and then daven. The time to farbreng is to be determined according to the circumstances1 in the place they live (for material and spiritual success).
After concluding the Tehillim on Shabbat Mevarchim, say Mourner's Kaddish; if there is a Yahrzeit or mourner - Kaddish after each of the five books of Tehillim.
FOOTNOTES
1.See Nissan 30, p. 49
• Daily Thought:
Real Time
Something is true, we say, when it actually happened in our physical world.
But some events are even more true than that; so true that they are not limited to a certain year in a certain place. Instead, they occur again and again every year, wherever we are.
They are the days we celebrate every year, in a very real way in our physical world.[See Tanya, Igeret Hakodesh 14. Torat Menachem 5752 vol. 1, pg. 255.]
Chumash: Parshat Mikeitz, 2nd Portion (Genesis 41:15-41:38) with Rashi
• Genesis Chapter 41
15And Pharaoh said to Joseph, "I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you understand a dream, to interpret it." טווַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַֽאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֨יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ:
you understand a dream, to interpret it: Heb. תִּשְׁמַע. You listen to and understand a dream, to interpret it. תשמע חלום לפתור אותו: תאזין ותבין חלום לפתור אותו:
you understand: Heb. תִּשְׁמַע. An expression of understanding and listening, similar to“Joseph understood (שֹׁמֵעַ)” (Gen. 42:23); and“whose language you will not understand (תִּשְׁמַע)” (Deut. 28:49), antandras in Old French, you understand. תשמע: לשון הבנה והאזנה, כמו (להלן מב כג) שומע יוסף, (דברים כח מט) אשר לא תשמע לשונו, אינטינדר"א בלע"ז [להבין]:
16And Joseph replied to Pharaoh, saying, "Not I; God will give an answer [that will bring] peace to Pharaoh." טזוַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַֽעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה:
Not I: Heb. בִּלְעָדָי. The wisdom is not mine, but God will answer. He will put an answer into my mouth that will bring peace to Pharaoh. — [from Targum Onkelos] בלעדי: אין החכמה משלי אלא א-להים יענה, יתן עניה בפי לשלום פרעה:
17And Pharaoh said to Joseph, "In my dream, behold, I was standing on the bank of the Nile. יזוַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּֽחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר:
18And behold, seven cows of robust flesh and handsome form were ascending from the Nile, and they pastured in the marshland. יחוְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ:
19And behold, seven other cows were ascending after them, emaciated and of very ugly form and with meager flesh; I have not seen such ugly ones throughout the entire land of Egypt. יטוְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַֽחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכָל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ:
emaciated: Heb. דַלוֹת similar to“Why are you becoming so thin (דַל)” (II Sam. 13:4), referring to Amnon. דלות: כחושות, כמו (ש"ב יג ד) מדוע אתה ככה דל, דאמנון:
and with meager flesh: Heb. וְרַקוֹת בָּשָׂר Every expression of רַקוֹת in Scripture means “lacking flesh,” and in Old French [it is] bloses, deprived (deficient). ורקות בשר: כל לשון רקות שבמקרא חסרי בשר, ובלע"ז בלושי"ש [מחוסרות]:
20And the meager and ugly cows devoured the first seven healthy cows. כוַתֹּאכַ֨לְנָה֙ הַפָּר֔וֹת הָֽרַקּ֖וֹת וְהָֽרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִֽאשֹׁנ֖וֹת הַבְּרִיאֹֽת:
21And they went inside them, but it was not known that they had gone inside of them, for their appearance was as ugly as in the beginning; then I awoke. כאוַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּֽאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָֽאִיקָֽץ:
22Then I saw in my dream, and behold, seven ears of grain were growing on one stalk, full and good. כבוָאֵ֖רֶא בַּֽחֲלֹמִ֑י וְהִנֵּ֣ה | שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת:
23And behold, seven ears of grain, hardened, thin, and beaten by the east wind, were growing up after them. כגוְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹֽמְח֖וֹת אַֽחֲרֵיהֶֽם:
hardened: Heb. צְנֻמוֹת. [The word] צוּנְמָא in Aramaic means“rock.” They were like wood, without moisture and hard as a rock. The Targum (Onkelos) renders: נָצָן לַקְיָן נָצָן means that nothing was left but the [withered] blossom (הַנֵץ) because they were emptied out of seed. [לַקְיָן means “beaten.”] צנמות: צונמא בלשון ארמי סלע, הרי הן כעץ בלי לחלוח, וקשות כסלע, ותרגומו נצן לקין, נצן אין בהן אלא הנץ לפי שנתרוקנו מן הזרע:
24And the thin ears of grain swallowed up the seven good ears of grain; I told the necromancers, but no one tells me [its meaning]." כדוַתִּבְלַ֨עְןָ֙ הַשִּׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַשִּׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי:
25And Joseph said to Pharaoh, "Pharaoh's dream is one; what God is doing He has told Pharaoh. כהוַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָֽאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה:
26The seven good cows are seven years, and the seven good ears of grain are seven years; it is one dream. כושֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֥וֹם אֶחָ֖ד הֽוּא:
seven years and…seven years: All of them are only [a single period of] seven. The reason the dream was repeated twice is that the matter [the good years] is ready, as he explained to him at the end. “And concerning the repetition of the dream to Pharaoh twice-that is because the matter is ready…” (verse 32). In connection with the seven good years it says, “He has told Pharaoh” (verse 25), because it was near, but in connection with the seven years of famine, it says, “He has shown Pharaoh” (verse 28). Since the matter was distant and far off, an expression of “showing a vision” is appropriate. שבע שנים, שבע שנים: כולן אינן אלא שבע, ואשר נשנה החלום פעמים לפי שהדבר מזומן, כמו שפירש לו בסוף (פסוק לב) ועל השנות החלום וגו'. בשבע שנים הטובות נאמר (פסוק כה) הגיד לפרעה, לפי שהיה סמוך, ובשבע שני רעב נאמר (פסוק כח) הראה את פרעה, לפי שהיה הדבר מופלג ורחוק, נופל בו לשון מראה:
27And the seven meager and ugly cows coming up after them are seven years, and the seven empty ears of grain, beaten by the east wind, will be seven years of famine. כזוְשֶׁ֣בַע הַ֠פָּר֠וֹת הָֽרַקּ֨וֹת וְהָֽרָעֹ֜ת הָֽעֹלֹ֣ת אַֽחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַשִּׁבֳּלִים֙ הָֽרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִֽהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב:
28It is this matter that I have spoken to Pharaoh; what God is about to do He has shown Pharaoh. כחה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָֽאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה:
29Behold, seven years are coming, great plenty throughout all the land of Egypt. כטהִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
30And seven years of famine will arise after them, and all the plenty will be forgotten in the land of Egypt, and the famine will destroy the land. לוְ֠קָ֠מוּ שֶׁ֨בַע שְׁנֵ֤י רָעָב֙ אַֽחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כָּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָֽרָעָ֖ב אֶת־הָאָֽרֶץ:
and all the plenty will be forgotten: This is the interpretation of the swallowing. ונשכח כל השבע: הוא פתרון הבליעה:
31And the plenty will not be known because of that famine to follow, for it [will be] very severe. לאוְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָֽרָעָ֥ב הַה֖וּא אַֽחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד:
And the plenty will not be known: This is the interpretation of“but it was not known that they had gone inside them” (verse 21). ולא יודע השבע: הוא פתרון (פסוק כא) ולא נודע כי באו אל קרבנה:
32And concerning the repetition of the dream to Pharaoh twice that is because the matter is ready [to emanate] from God, and God is hastening to execute it. לבוְעַ֨ל הִשָּׁנ֧וֹת הַֽחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּֽעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָֽאֱלֹהִ֔ים וּמְמַהֵ֥ר הָֽאֱלֹהִ֖ים לַֽעֲשׂתֽוֹ:
ready-: Heb. נָכוֹן, ready. נכון: מזומן:
33So now, let Pharaoh seek out an understanding and wise man and appoint him over the land of Egypt. לגוְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִֽישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם:
34Let Pharaoh do [this] and appoint officials over the land and prepare the land of Egypt during the seven years of plenty. לדיַֽעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע:
and prepare: Heb. וְחִמֵשׁ, as the Targum renders: וִיזָרֵז, and he shall prepare, and similarly,“and prepared (וַחֲמוּשִׁים)” (Exod. 13:18). וחמש: כתרגומו ויזרזון וכן (שמות יג יח) וחמושים:
35And let them collect all the food of these coming good years, and let them gather the grain under Pharaoh's hand, food in the cities, and keep it. להוְיִקְבְּצ֗וּ אֶת־כָּל־אֹ֨כֶל֙ הַשָּׁנִ֣ים הַטֹּב֔וֹת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּֽעָרִ֖ים וְשָׁמָֽרוּ:
all the food: Heb. אֹכֶל. This is a noun; therefore, its accent is on the “aleph,” and it is vowelized with a“pattach katan,” but אוֹכֵל, which is a verb, e.g.,“for whoever eats (אֹכֵל) fat” (Lev. 7:25), is accented on the final syllable, on the “chaff,” and is vowelized with a“kamatz katan.” את כל אכל: שם דבר הוא, לפיכך טעמו באל"ף ונקוד בפתח קטן, ואוכל שהוא פועל, כגון (ויקרא ז כה) כי כל אוכל חלב, טעמו למטה בכף ונקוד קמץ קטן:
under Pharaoh’s hand: In his custody and in his storehouses. תחת יד פרעה: ברשותו ובאוצרותיו:
36Thus the food will remain as a reserve for the land for the seven years of famine which will be in the land of Egypt, so that the land will not be destroyed by the famine." לווְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֨בַע֙ שְׁנֵ֣י הָֽרָעָ֔ב אֲשֶׁ֥ר תִּֽהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּֽרָעָֽב:
Thus the food: The gathered [food] will be like any other reserve that is hidden away for the preservation of the land. והיה האכל: הצבור כשאר פקדון הגנוז לקיום הארץ:
37The matter pleased Pharaoh and all his servants. לזוַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כָּל־עֲבָדָֽיו:
38So Pharaoh said to his servants, "Will we find [anyone] like this, a man in whom there is the spirit of God?" לחוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ:
Will we find [anyone] like this: Heb. הִנִמְצָא כָזֶה [Onkelos renders:] הִנִשְׁכַּח כְּדֵין, will we find such as this? If we go and seek him, will we find [anyone] like him?- [from Gen. Rabbah 90:1] הִנִמְצָא is an interrogative expression, as is every “hey” used as a prefix and vowelized with a“chataf pattach.” הנמצא כזה: הנשכח כדין, אם נלך ונבקשנו הנמצא כמוהו. הנמצא לשון תמיהה, וכן כל ה"א המשמשת בראש תיבה ונקודה בחטף פתח:
• Daily Tehillim: Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Likutei Amarim, end of Chapter 3
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 26 Kislev, 5777 · 26 December 2016
• Likutei Amarim, end of Chapter 3
• כי השכל שבנפש המשכלת כשמתבונן ומעמיק מאד בגדולת ה׳
For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G-d,
איך הוא ממלא כל עלמין
how He fills all worlds,
i.e., how G-d animates all of creation with an immanent divine light and life-force (just as the soul fills and gives life to every part of the body) — a life-force which clothes itself in and unifies itself with each creature, and which adapts itself to the individual needs of that creature,
וסובב כל עלמין
and when one further contemplates how He encompasses all worlds,1
He illuminates the worlds with a G-dly light and life-force that is far beyond the capacity of the worlds to receive internally; rather, it affects them in an encompassing manner.
וכולא קמיה כלא חשיב
Or, when one contemplates another aspect of G-d’s greatness, namely, how in His presence all creation is considered as naught, —2
נולדה ונתעוררה מדת יראת הרוממות במוחו ומחשבתו
Upon contemplating and immersing oneself in any of the above-mentioned aspects of G-d’s greatness the middah of awe for the Divine Majesty will be born and aroused in one’s mind and thought,
לירא ולהתבושש מגדולתו יתברך, שאין לה סוף ותכלית
to fear and be humble before His blessed greatness, which is without end or limit,
i.e., the fear will be coupled and permeated with humility, as in the awe one feels in the presence of a very wise or righteous person, which expresses one’s bashfulness and humility before him,
ופחד ה׳ בלבו
and there will also be born a dread of G-d in his heart.
This explains how contemplating G-d’s greatness arouses a fear and dread of Him — an expression of the attribute of Gevurah.
ושוב יתלהב לבו באהבה עזה כרשפי אש, בחשיקה וחפיצה ותשוקה ונפש שוקקה
Next his contemplation will give birth to the attribute of Chesed, expressed as a love of G-d, so that his heart will glow with an intense love of G-d like fiery flames, with a passion, desire and longing, and a yearning soul
לגדולת אין סוף ברוך הוא
(each of these expressions — “fiery flames,” “passion”, and so on, denoting a different grade of love) toward the greatness of the blessed Ein Sof.
והיא כלות הנפש, כדכתיב: נכספה וגם כלתה נפשי וגו׳, וכתיב: צמאה נפשי לאלקים וגו׳, וכתיב צמאה לך נפשי וגו׳
This is what is meant by the term kalot hanefesh (“a consuming passion of the soul”), as it is written:3 “My soul longs [for You]; indeed, it faints…,” and4 “My soul thirsts for G-d …,” and again,5 “My soul thirsts for You.”
So intense can one’s love become that the soul risks being consumed in the fiery flames of its love of G-d, and totally leaving the body. In fact, were one not to forestall this danger, and contain this great love, he would indeed expire. But he restrains himself so that his soul will remain clothed in his body — the only condition in which it is possible for him to fulfill his G-d-given mission.
והצמאון הוא מיסוד האש שבנפש האלקית
This loving thirst is derived from the element of Fire in the divine soul.
וכמו שכתבו הטבעיים, וכן הוא בע׳ חיים, שיסוד האש הוא בלב
As students of natural science affirm, and so it is in Etz Chayim, the element of Fire is in the heart,
ומקור המים והליחות מהמוח
while the source of [the element of] Water and moisture is in the brain,
וכמו שכתוב בע׳ חיים שער נ׳, שהיא בחינת חכמה שנקרא מים שבנפש האלקית
As explained in Etz Chayim, Portal 50, [the source of the element of Water] is the level of Chochmah which is called “the water of the divine soul.”
Inasmuch as the heart is the seat of the emotions — of warmth — we say that it is the abode of the element of Fire. In contrast, the brain — being the seat of “cold” intellect, calm and measured intelligence — is the source of the element of Water. One can readily observe this by comparing the demeanor of an emotional person to that of an intellectual.
So, too, with the intellect and emotions of the divine soul: the heat and passion of one’s love of G-d is expressed in the heart, ultimately leading him to expire in kalot hanefesh. The mind, however, remains cool. This capacity of the intellect for calm appraisal of a situation leads it to comprehend that G-d’s intent is that the soul remain clothed in the body so that it will be able to fulfill the Torah and its commandments. This realization cools the fiery ardor of the heart and thus prevents the soul from actually expiring in kalot hanefesh.
The Alter Rebbe’s discussion of the birth of middot from the intellect has thus far been centered on two emotions: love and fear of G-d. What of the others?
ושאר המדות כולן הן ענפי היראה והאהבה ותולדותיהן, כמו שכתוב במקום אחר
The rest of the remaining five middot are all offshoots and derivatives of fear and love (and obviously they, too, are born of Chochmah and Binah), as is explained elsewhere.
All the above explains why Chochmah and Binah are called the “father” and “mother” of the middot, for it is through the contemplation exercised by Chochmah and Binah that the middot are born. Chochmah is called the “father”. Just as the drop of semen which derives from the father’s brain comprises, in concentrated and concealed form, all the organs of the child’s body, similarly the seminal point of Chochmah contains, in a concealed manner, all the details of an idea, as explained above. And just as it is the mother who reveals the child’s organs from their concealed state, and brings them to a state of completion, similarly, Binah reveals, expands and elucidates the concept in all its details.
But what of Daat, the third of the intellectual faculties? Daat too, as explained earlier, is a “mother” and source of middot. What does it contribute to their birth? This issue is now addressed.
והדעת הוא מלשון: והאדם ידע את חוה, והוא לשון התקשרות והתחברות
Daat, whose etymology may be found in the verse,6 “And Adam knew (ידע) Eve,” implies attachment and union.
שמקשר דעתו בקשר אמי׳ וחזק מאד, ויתקע מחשבתו בחוזק, בגדולת אין סוף ברוך הוא, ואינו מסיח דעתו
(As applied to Daat of the divine soul, this means) binding one’s mind with a very firm, strong bond and firmly fixing one’s thought on the greatness of the blessed Ein Sof, without diverting his mind from it (i.e., the subject matter conceived in Chochmah and developed in Binah is absorbed in the mind by concentration, Daat.)
כי אף מי שהוא חכם ונבון בגדולת אין סוף ברוך הוא, הנה אם לא יקשר דעתו ויתקע מחשבתו בחוזק ובהתמדה
For even one who is wise (by utilizing his faculty of Chochmah) and understanding (by exercising his faculty ofBinah) in the greatness of the blessed Ein Sof, yet, unless he applies his Daat and fixes his thought firmly and diligently on his understanding of G-d’s greatness,
לא יוליד בנפשו יראה ואהבה אמיתית, כי אם דמיונות שוא
he will not produce in his soul true fear and love, but only vain fancies.
He will only imagine that he fears G-d and loves Him. True fear and love are attained only by way of Daat.
ועל כן הדעת הוא קיום המדות וחיותן
Thus, Daat provides the substance and vitality of the middot (and is therefore termed a “mother” of the middot,another parent side by side with Chochmah and Binah).
והוא כולל חסד וגבורה, פירוש: אהבה וענפיה ויראה וענפיה
It comprises Chesed and Gevurah; that is to say, love with those other middot that are its offshoots, and fear with its offshoots.
——— ● ———
| FOOTNOTES | |
| 1. | Zohar III, 225a. |
| 2. | Zohar I, 11b. |
| 3. | Tehillim 84:3. |
| 4. | Ibid. 42:3. |
| 5. | Ibid. 63:2. |
| 6. | Bereishit 4:1. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 153
Calculating Months and Years
"This month shall be to you the beginning of months"—Exodus 12:2.
We are commanded to establish a calendar and calculate its months and years. The months are lunar months, with a new month established when the new moon appears; the years follow the solar seasonal cycle, necessitating the periodic addition of an extra (thirteenth) month to a year – which then becomes a "leap year" – because twelve lunar months are several days short of a solar year. This mitzvah is known as Sanctifying the New Moon.
This mitzvah is entrusted to the Jewish Supreme Court that presides in Israel. Unlike the counting of six days and then observing the Shabbat, a mitzvah that is incumbent upon every individual, no individual can unilaterally decide that a new month has arrived simply because he espied the new moon, and no individual can decide to add a month to the calendar based on his personal (even Torah-based) calculations.
Only the Supreme Court can make these calculations, and only in the Land of Israel. We follow the rulings issued by the Supreme Court in Israel even if they inadvertently established the "wrong" day as the New Moon, even if they did so under duress.
In the event that there are no qualified rabbis remaining in Israel, these calculations can be made, and months and leap years established, by a court that was ordained in Israel—even if it finds itself in the Diaspora.
Today we no longer sanctify the months based on the testimony of witnesses who saw the new moon, because there is no longer a sitting rabbinical Supreme Court in Israel—much as we no longer offer sacrifices, because we lack a Holy Temple.
But under no circumstances can an individual or court outside of Israel establish a new month or a leap year. Our calculations today in the Diaspora are only to determine which days the Court in Israel established as the New Moon, and which years they established as leap years.
[Editor's Note: Nachmanides asks, if so, how do we have holidays and a calendar today, when there is no rabbinical Supreme Court in Israel? He answers that there is a tradition that Hillel the Prince, who resided in Israel, established a calendar until the arrival of Moshiach, and sanctified all the new months and leap years until that time. Therefore, we can use our calculations to determine exactly what he previously established.]
Some laws associated with this mitzvah:
The extra month added to a leap year is the one contiguous to the month of Passover—i.e. Adar.
The establishment of new months and leap years must be done during daylight hours.
A year must be comprised of complete months; a month must be comprised of complete days.
Full text of this Mitzvah »• Calculating Months and Years
Positive Commandment 153
Translated by Berel Bell
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years.1 This is the mitzvah of Kiddush HaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement2 (exalted be He), "[And G‑d said to Moshe and Aharon in the land of Egypt,] 'this month [Nissan] shall be the head month to you.' "
In their explanation of this mitzvah, the Sages said,3 "This testimony is given lochem ["you", plural]."4 The meaning of this statement: This mitzvah is not incumbent on every individual as is Shabbos, for example, where every single individual counts six days and rests on the seventh. In our case, it would mean that every individual who sees the appearance of the new moon would consider that day Rosh Chodesh [the first of the month]; Or that an individual could use the Torah-approved calculations to himself determine Rosh Chodesh; Or that he could himself estimate that the produce would not yet ripen [by Pesach]5, or consider any of the other factors6 which are used in determining [the calendar] — and then [himself declare a leap year and] add a month!
However, this mitzvah can only be performed by the Bais Din Hagadol, and only in Eretz Yisroel7. Therefore, since today there is no Bais Din HaGadol, we no longer determine the months on the basis of testimony, just as we no longer bring sacrifices because there is no Holy Temple.
The group of heretics known here in the East8 as Karaites have erred in this principle.9 Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.10
One must understand that the calculations which we use today to know11 when Rosh Chodesh and the holidays occur, may only be done in Eretz Yisroel. Only in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel, is it permissible to declare a leap year or determine Rosh Chodesh outside Eretz Yisroel — as Rabbi Akiva did, as explained in the Gemara.12 This is a very extreme measure, and it is well known that in the majority of cases, it was done only in Eretz Yisroel. They [i.e. the Sages in Eretz Yisroel] are the ones to establish the months and declare a leap year, when they gather together and use the accepted methods.
There is a very important principle upon which the Torah's perspective13 on this subject is based, which is only understood and fully realized by those who delve deeply into the Torah, as follows. This that we outside Eretz Yisroel use our system to make calculations and we declare that "this day is the first of the month," and "this day is a holiday," does not in any way mean that we are making this day based on our calculations. Rather, it is because the Bais Din in Eretz Yisroel has already established that the day is a holiday or Rosh Chodesh. The day becomes a holiday or Rosh Chodesh upon their declaration, "Today is Rosh Chodesh, or "Today is a holiday"; regardless of whether they based their actions on calculations or testimony.14
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse15, "[Speak to the Israelites and tell them, 'These are the holidays] that you shall designate.' " Our Sages explain16, "These are the only holidays." The meaning of this statement, as passed down in the Oral Tradition: whatever they [i.e. the Bais Din] designate as holidays are considered holidays, even if they made an error, were forced [into making a declaration], or misled.
The calculations which we make today are only to know which day they established in Eretz Yisroel, since they use the exact same system to make calculations and to determine the day – not testimony. Therefore, we are really basing ourselves on their determination, rather than our own calculations, which are only used to reveal [what they already determined previously]. One must clearly understand this.
I will give some additional explanation: let us assume, for example, that there would be no Jewish inhabitants in Eretz Yisroel (G‑d forbid such a thing, since He has already promised that he will never completely wipe out or uproot the Jewish nation17); that there would be no Bais Din there, nor a Bais Din outside Eretz Yisroel which had been ordained in Eretz Yisroel. In such a case, our calculations would be totally futile,18 since we, who dwell outside Eretz Yisroel, may not make the calculations, nor declare leap years nor establish the months without the conditions mentioned above,19 since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem."20 A person who fully understands the words of the Talmud in this subject will, upon meditation, undoubtedly agree with the abovementioned.
The Torah contains brief references to the basic principles which are relied upon to know when Rosh Chodesh and the leap years occur. Among them: "This law must therefore be kept at its designated time (l'moadah)."21 Our Sages said,22 "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach23].
They also said,24 "From which verse do we derive that only during the daytime may we officially add on to the month or officially declare Rosh Chodesh? From the verse,25 'miyamim yamimah.' "26
[So too,] G‑d's statement27 (exalted be He), "[This month shall be the head month to you; the first month] of the months of the year." On this our Sages said,28 "The year must be composed of months, not of [odd] days", meaning that when adding on to the year, a complete month must be added.29
There is also a verse,30 "a month of days." Our Sages commented,31 "the month must be composed of days, not of [odd] hours". [So too] the verse,32 "safeguard the month of Aviv,"33 which implies that in calculating the year we must take into account the seasons. Therefore, they shall be years [based not only on the moon but also] based on the sun.
All the details of this mitzvah have been completely explained in the first chapter of Sanhedrin,34 in tractate Rosh Hashanah,35 and in Berachos.
FOOTNOTES
1.The lunar month has approximately 29 1/2 days. Since, as mentioned later in this mitzvah, a month may only consist of complete days, one must determine whether a particular month has 29 or 30 days. This could be done either by witnesses, who testified that they saw the moon appear on the 30th day, or by making the astronomical calculations.
In addition, the holidays must fall out in the proper season: Pesach in the spring, etc. Since the lunar year is only 354 days and the solar year 365 days, each lunar year is 11 days short. Therefore, an additional lunar month must be periodically added in order to maintain the proper timing of the holidays.
2.Ex. 12:2.
3.Rosh Hashanah 22a.
4.I.e. to Moshe and Aharon. In later generations, it applies to the most important heads of the generation. See Rashi, ibid.
5.This would be a sign that Pesach is too early and therefore a month must be added.
6.Such as the spring solstice falling out later than the 16th of Nissan.
7.Unless there is no Sage in Eretz Yisroel of sufficient stature. See below.
8.I.e. Egypt. See Heller edition, note 10.
9.And therefore, even in the Rambam's times, they attempted to do this mitzvah by determining the calendar on the basis of testimony, each location individually. See Yad Halevi, note 8.
10.Trying to disprove the Karaites with faulty reasoning — saying, for example, that the primary mitzvah is to base everything on calculations, rather than testimony, even when the Bais Din HaGadol was in existence (unlike the Rambam's reasoning). See Kapach, 5731, note 40. The Rambam therefore proceeds to explain the function of the calculations.
11.See below for the preciseness of this wording — that today we use the calculations only to "know" what was previously established, not to ourselves establish Rosh Chodesh.
12.Berachos 63a.
13.This phrase can also be translated, "full understanding." See Kapach, 5731, note 44.
14.See note below regarding today's situation, where there is no Bais Din Hagadol in Eretz Yisroel.
15.Lev. 23:2.
16.Rosh Hashanah 25a.
17.For the source of this statement, see Tzafnas Paneach; Yermiyahu 31:35-36 and Guide to the Perplexed Part II, ch.28 (quoted in Kapach, 5731, note 51.)
18.The Ramban asks, if so, how can we have holidays and a calendar today?
However, there is a tradition (see Rashba, responsa, Vol.4, No.254) that Hillel HaNassi, in Eretz Yisroel, established a calendar until the arrival of Moshiach. Therefore, we can use our calculations to determine exactly what was previously established. According to many commentaries (see, for example, Megillas Esther; Chinuch) this is also the opinion of the Rambam. However, see Avnei Nezer, Orach Chaim, 310, 311; Maharam Shick, Mitzvah 4; Chasam Sofer, Yoreh Deah, 234.
19.I.e. in cases of dire need, when there are no Sages in Eretz Yisroel, and when the Bais Din outside Eretz Yisroel was previously ordained in Eretz Yisroel.
20.Yeshayahu 2:3.
21.Ex. 13:10.
22.Mechilta D'Rashbi.
23.The extra month of the leap must be an additional Adar, right before Nissan, the month of Pesach.
24.Mechilta D'Rashbi.
25.Ex. 13:10.
26.Literally, "from day to day." The standard translation of this verse, however, is "from year to year," or "every year."
27.Ex. 12:2.
28.Megilah 5a.
29.Unlike the solar leap year, where one day is added.
30.Num. 11:21.
31.Megillah 5a.
32.Deut. 16:1.
33.I.e. the spring solstice.
34.11a.
35.20a.
• Rambam - 1 Chapter: Genevah Genevah - Chapter Five
• Genevah - Chapter Five
1
It is forbidden to buy a stolen article from a thief. This is a severe sin, for it reinforces a transgressor and motivates him to steal in the future. For if he did not find a person who would purchase a stolen article from him, he would not steal. With reference to this, Proverbs 29:24 states: "A person who shares profits with a thief hates his own soul."
א
אסור לקנות מן הגנב החפץ שגנב. ועון גדול הוא שהרי מחזיק ידי עוברי עבירה וגורם לו לגנוב גניבות אחרות שאם לא ימצא לוקח אינו גונב וע"ז נאמר חולק עם גנב שונא נפשו:
2
When a thief steals and sells the stolen article before the owner despairs of its return, the thief is discovered, and witnesses come and testify that so and so stole this particular article in their presence, the stolen article shall be returned to its owner. The owner must reimburse the purchaser for the money that he paid the thief. This measure was ordained to enable uninhibited trade in the marketplace. The owner then sues the thief for the money he paid.
If the thief's reputation was known, our Sages did not ordain any leniency. The owner is not required to pay the purchaser anything, and instead, the purchaser must sue the thief and collect the money he paid from him.
ב
הגונב ומכר ולא נתייאשו הבעלים ואחר כך הוכר הגנב ובאו עדים שזה החפץ שמכרו פלוני הוא גנבו בפנינו. חוזר החפץ לבעליו והבעלים נותנין ללוקח דמים ששקל לגנב מפני תקנת השוק והבעלים [א] חוזרין ועושים דין עם הגנב. ואם גנב מפורסם הוא לא עשו בו תקנת השוק ואין הבעלים נותנין ללוקח כלום אלא חוזר הלוקח ועושה דין עם הגנב ומוציא ממנו דמים ששקל לו:
3
Different laws apply when the owner despairs of the article's return, regardless of whether he despairs before the thief sold the article or afterwards. The purchaser acquires the article because of the owner's despair and the transfer from one domain to another. He is not required to return the article itself; instead, he must reimburse the owner if he purchased the article from a thief whose reputation was well known.
If the thief was not known to steal, the purchaser is neither required to give the owner the article, nor to reimburse him. This was ordained to enable uninhibited trade in the marketplace.
ג
נתייאשו הבעלים מן הגניבה בין שנתייאשו ואחר כך מכר הגנב בין שנתייאשו אחר שמכר. קנה הלוקח ביאוש ושינוי רשות ואינו מחזיר הגניבה עצמה לבעליה אלא נותן להם הדמים אם לקח מגנב מפורסם [ב]. או אינו נותן כלל לא חפץ ולא דמים מפני תקנת השוק אם לא היה זה המוכר גנב מפורסם:
4
The following rule applies when the purchaser sues the original owner for the return of the money he spent. If there are no witnesses who can testify regarding the price, the trader must take an oath while holding a sacred article, stating the price he paid. He then collects this sum from the original owner.
Whenever a person takes an oath before he collects, the oath is a Rabbinical ordinance. He must take the oath while holding a sacred article, as will be explained in the appropriate place.
ד
בזמן שהלוקח עושה דין עם בעל הבית. אם אין עדים בכמה לקח הרי התגר נשבע בנקיטת חפץ בכמה לקח ונוטל מן הבעלים. וכל הנשבע ונוטל שבועתו מדבריהם ונשבע בנקיטת חפץ כמו שיתבאר במקומו:
5
If, when the purchaser sues the thief for the return of his money, the thief claims that he received a lesser sum, the trader must take an oath while holding a sacred article. He may then collect this sum from the thief. He is required to take the oath because the thief is not given the option of taking the oath, since we suspect that he will take a false oath].
ה
בזמן שהלוקח עושה דין עם הגנב והוא אומר בכך וכך לקחתי ממך והוא אומר לא מכרתי לך אלא בפחות מזה. התגר נשבע בנקיטת חפץ ונוטל מן הגנב. שאין הגנב יכול לישבע מפני שהוא חשוד על השבועה:
6
If a thief stole and gave the stolen article as payment for a loan or as payment for a debt owed a merchant, our Sages did not ordain any leniency to encourage trading. Instead, the owner of the article shall take his article back from the thief's creditor without paying him, and the thief remains responsible for the debt as before.
When the stolen article was given as surety for a loan, regardless of whether the loan was given for more or less than the worth of the article, the original owner shall pay the person holding the surety and then sue the thief for the money, unless the reputation of the thief was public knowledge, as explained above.
ו
[ג] גנב ופרע בחובו [ד] גנב ופרע בהיקפו אין בזה תקנת השוק אלא הבעלים נוטלים הגניבה בלא דמים וישאר חוב אלו על הגנב כשהיה. א משכן הגניבה בין שמשכנה
7
When a person purchased a stolen article from a thief whose reputation is not public knowledge, he is entitled to collect the amount he paid from the original owner. Only then must he return the stolen article.
This applies regardless of whether he paid 100 zuz for an article worth 200, or 200 zuz for an article worth 100. Our Sages ordained this rule to allow for uninhibited trade, as explained above.
ז
הלוקח מגנב שאינו מפורסם בין שלקח ממנו שוה מאה במאתים או שוה מאתים במאה הרי זה נוטל הדמים מבעל הבית ואחר כך מחזיר הגניבה מפני תקנת השוק כמו שביארנו:
8
The original owner is not required to reimburse the recipient of the stolen article in the following situation. A person was owed 100 zuz by a thief. The thief stole an article and gave it to his creditor, who gave the thief another 100 zuz. The stolen article must be returned to its original owner, and we tell the creditor: "Demand payment for 200 zuz from the thief. For you did not give him the second hundred only because of the article that he gave you. Just as you trusted him with regard to the first hundred, so too, you trusted him with regard to the second."
ח
היה נושה בגנב מאה זוז וגנב והביא לבעל חובו ונתן לו מאה אחרת הרי הגניבה חוזרת לבעליה ואומרין לזה לך ותבע הגנב במאתים שלא נתת לו המאה האחרת מפני החפץ שהביא לך בלבד כשם שהאמנתו בראשונה האמנתו באחרונה:
9
Torah law does not allow profit to be made from the sale of a stolen article. For example, if a person purchased a stolen article from a thief whose reputation was not public knowledge, for 100 zuz and sold it to a colleague for 120, and afterwards the thief was apprehended, the original owner must pay the second purchaser 120 zuz. He then may take his article. Afterwards, he shall be reimbursed for 20 zuz by the seller and then collect 100 zuz from the thief.
If the reputation of the thief was public knowledge, the original owner shall pay the second purchaser 120 zuz and collect that amount from the trader who purchased the article from the thief. The trader shall then collect the principal, 100 zuz, from the thief.
The same principles apply if the second purchaser sold the stolen article to a third, or the third to a fourth. Even if the stolen article changed hands one hundred times. The final purchaser is reimbursed completely by the owner, who takes the profit from each of the middle men and collects the principal from the thief. All of this applies before the owner despaired of the return of the stolen article, as we have explained.
ט
לקח מגנב שאינו מפורסם במאה ומכר לאחר במאה ועשרים והוכר הגנב. בעל הגניבה נותן לזה האחרון מאה ועשרים ונוטל גניבתו וחוזר הבעל ונוטל עשרים של שכר מן המוכר ונוטל המאה מן הגנב. ואם
10
The following rules apply when there is a report that goods belonging to a person who was not known to sell his personal property were stolen, and that person recognizes his utensils and books in the possession of another person. They also apply when the person would frequently sell his personal property, but the utensils he recognized as his own were utensils that are made to lend or to rent out.
If witnesses come and testify that these utensils belong to the said individual, the person in possession of the utensils shall take an oath, stating the price he paid for the utensils, and collect this sum from the the owner and then return them to him.
י
בעל הבית שאינו עשוי
11
Different rules apply if the owner of the house would frequently sell his personal property, and the objects in question were not utensils that are made to lend or to rent out. In such an instance, even if there is a report that his property was stolen, the original owner is not entitled to claim it back from the purchasers, for it is possible that he sold it to others.
The house-owner's word is, however, accepted in the following situation. People came and lodged in his home. At night, he arose and called out: "My utensils and my scrolls have been stolen." His neighbors found a tunnel dug from his home and saw the people who lodged in his home leaving, carrying bundles of utensils on their shoulders. The thieves were not apprehended, but afterwards, the house-owner claimed to have discovered the stolen articles in the possession of another person, and everyone agreed, saying: "These are the house-owner's utensils and scrolls."
Under such circumstances, the house-owner's claim is accepted. The person in possession of the articles shall take an oath, stating the price he paid for the articles, and collect this sum from the house-owner and then return them to him.
יא
היה בעל הבית עשוי למכור את כליו ולא היו מדברים העשויין להשאיל ולהשכיר אע"פ שיצא לו שם גניבה בעיר והוכרו כליו אינו מחזירן מיד הלקוחות שמא הוא מכרן לאחרים. אבל אם באו בני אדם ולנו בתוך ביתו עמד וזעק בלילה נגנבו כלי וספרי ובאו בני אדם ומצאו מחתרת חתורה ובני אדם שלנו בתוך ביתו יוצאין וצרורות של כלים על כתפיהם והכל אומרים הללו כליו וספריו של פלוני הרי זה נאמן. וישבע זה שהכלים בידו בנקיטת חפץ כמה הוציא ויטול מבעל הגניבה ויחזיר לו כליו:
12
If a person whose reputation as a thief is public knowledge entered a person's house, and witnesses testify that he left with utensils hidden under his cloak, his word is not accepted even though the house-owner was present. Although the thief claims to have purchased the articles, since the house-owner claims that they were stolen, the house-owner's claim is accepted, provided he was not known to sell his personal property, the articles in question are not generally carried hidden, and the person in possession of the articles does not ordinarily carry them under his cloak. The house-owner must take an oath while holding a sacred article that they are his. He then may take his property.
If the person in possession of the articles is not known to be a thief, the house-owner's word is not accepted. Instead, the person in possession of the articles must take a Rabbinic oath that he purchased the articles. He may then depart.
יב
גנב שהוחזק ונתפרסם שנכנס לתוך בית חבירו ועדים מעידים שיצא וכלים טמונים לו תחת כנפיו אע"פ שהיה שם בעל הבית וטען ואמר לקוחין הן בידי ובעל הבית אומר ב גנובים הם. אם היה בעל הבית שאין דרכו למכור את כליו ואותם כלים אין דרך בני אדם להטמינן ואין דרך אותו המוחזק להצניע כליו תחת כנפיו. הרי בעל הבית נאמן וישבע בנקיטת חפץ
• Kiddush HaChodesh - Chapter Fifteen
1
If you desire to know the true position of the moon1 on any particular date, first calculate the mean of the moon at the time of the sighting for the desired date. Then calculate the mean of the [moon within its] path and the sun's mean [position] for that date. Subtract the sun's mean from the moon's mean and double the remainder.2 The resulting figure is referred to as the double elongation.
א
אם תרצה לידע מקום הירח האמתי בכל יום שתרצה. תוציא תחלה אמצע הירח לשעת הראייה לאותו הלילה שתרצה. וכן תוציא אמצע המסלול ואמצע השמש לאותו העת. ותגרע אמצע השמש מאמצע הירח. והנשאר תכפול אותו. וזהו הנקרא מרחק הכפול:
2
As mentioned previously, the intent of all the calculations in these chapters is to know how to sight the moon. [In this context, the size of this double elongation is significant.]
ב
וכבר הודענו שלא באנו בכל אלו החשבונות שעשינו בפרקים אלו אלא לדעת ראיית הירח. ולעולם אי אפשר שיהיה מרחק זה הכפול בליל הראייה שיראה בה הירח אלא מחמש מעלות עד ס"ב מעלות. ואי אפשר שיוסיף על זה ולא יגרע ממנו:
3
Accordingly, it is necessary to contemplate [the length of] this double elongation. If the double elongation is five degrees or near that measure, there is no need to be concerned with an increase, and its measure need not be increased. If [the length of] the double elongation is between six and eleven degrees, one should add one degree to the mean of the [the moon] within its path.5
If [the length of] the double elongation is between twelve and eighteen degrees, one should add two degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between nineteen and 24 degrees, one should add three degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 25 and 31 degrees, one should add four degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 32 and 38 degrees, one should add five degrees to the mean of [the moon] within its path.
If [the length of] the double elongation is between 39 and 45 degrees, one should add six degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 46 and 51 degrees, one should add seven degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 52 and 59 degrees, one should add eight degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 60 and 63 degrees, one should add nine degrees to the mean of [the moon] within its path.
The mean of [the moon] within its path that results after these additions have been made is referred to as the correct course.
ג
והואיל והדבר כן. התבונן במרחק זה הכפול. אם יהיה המרחק הכפול חמש מעלות או קרוב לחמש אין חוששין לתוספת ולא תוסיף כלום. ואם יהיה המרחק הכפול משש מעלות עד אחד עשר מעלות תוסיף על אמצע המסלול מעלה אחת. ואם יהיה מרחק הכפול משתים עשר מעלות עד י"ח מעלות תוסיף על אמצע המסלול שתי מעלות. ואם יהיה המרחק הכפול מי"ט מעלות עד כ"ד מעלות תוסיף על אמצע המסלול שלש מעלות. ואם יהיה המרחק הכפול מכ"ה מעלות עד ל"א מעלות תוסיף על אמצע המסלול ד' מעלות. ואם יהיה המרחק הכפול מל"ב מעלות עד ל"ח מעלות תוסיף על אמצע המסלול ה' מעלות. ואם יהיה המרחק הכפול מל"ט מעלות עד מ"ה מעלות תוסיף על אמצע המסלול שש מעלות. ואם יהיה המרחק הכפול ממ"ו מעלות עד נ"א מעלות תוסיף על אמצע המסלול שבע מעלות. ואם יהיה המרחק הכפול מנ"ב מעלות עד נ"ט מעלות תוסיף על אמצע המסלול ח' מעלות. ואם יהיה המרחק הכפול מס' מעלות עד ס"ג מעלות תוסיף על אמצע המסלול ט' מעלות. ומה שיהיה אמצע המסלול אחר שתוסיף עליו מעלות אלו הוא הנקרא מסלול הנכון:
4
After the angular distance of the correct course is calculated,6[the following procedure should be carried out]: If [the result] is less than 180 degrees, the angle of the course7 should be subtracted8 from the mean of the moon at the time of the sighting. If [the result] is more than 180 degrees, the angle of the course should be added9 to the mean of the moon at the time of the sighting.
The figure that remains after this addition or subtraction is made is the true position of the moon at the time of sighting.
ד
ואחר כך תראה כמה מעלות הוא המסלול הנכון. אם היה פחות מק"פ מעלות תגרע מנת המסלול הזה הנכון מאמצע הירח לשעת הראייה. ואם היה המסלול הנכון יותר על ק"פ מעלות עד ש"ס תוסיף מנת זה המסלול הנכון על אמצע הירח לשעת הראייה. ומה שיהיה האמצע אחר שתוסיף עליו או תגרע ממנו הוא מקום הירח האמיתי לשעת הראייה:
5
Know that if the correct course is an even 180 degrees or 360 degrees, there is no angle of the course. Instead, the mean position of the moon at the time of sighting is the true position of the moon at that time.
ה
ודע שאם יהיה המסלול הנכון ק"פ בשוה או ש"ס בשוה אין לו מנה. אלא יהיה מקום הירח האמצעי לשעת הראייה הוא מקום האמיתי:
6
What is the angle of its course? If the correct course is ten degrees, its angle will be 50 minutes. If the correct course is twenty degrees, its angle will be 1 degree and 38 minutes. If it is 30, its angle will be 2 degrees and 24 minutes. If it is 40, its angle will be 3 degrees and 6 minutes.10 If it is 50, its angle will be 3 degrees and 44 minutes. If it is 60, its angle will be 4 degrees and 16 minutes.
If it is 70, its angle will be 4 degrees and 41 minutes. If it is 80, its angle will be 5 degrees. If it is 90, its angle will be 5 degrees and 5 minutes. If it is 100, its angle will be 5 degrees and 8 minutes.11 If it is 110, its angle will be 4 degrees and 59 minutes. If it is 120, its angle will be 4 degrees and 40 minutes.12
If it is 130, its angle will be 4 degrees and 11 minutes. If it is 140, its angle will be 3 degrees and 33 minutes. If it is 150, its angle will be 213 degrees and 48 minutes. If it is 160, its angle will be 1 degree and 56 minutes. If it is 170, its angle will be 59 minutes. If it is an even 180 degrees, [the course] will not have an angle. Instead, as stated above, the moon's mean position will be identical with its true position.
ו
וכמה הוא מנת המסלול. אם יהיה המסלול הנכון עשר מעלות תהיה מנתו נ' חלקים. ואם יהיה המסלול הנכון כ' מעלות תהיה מנתו מעלה אחת ול"ח חלקים. ואם יהיה שלשים תהיה מנתו שתי מעלות וכ"ד חלקים. ואם יהיה מ' תהיה מנתו שלש מעלות וששה חלקים. ואם יהיה נ' תהיה מנתו שלש מעלות ומ"ד חלקים. ואם יהיה ס' תהיה מנתו ארבע מעלות וט"ז חלקים. ואם יהיה ע' תהיה מנתו ארבע מעלות ומ"א חלקים. ואם יהיה פ' תהיה מנתו חמש מעלות. ואם יהיה צ' תהיה מנתו חמש מעלות וה' חלקים. ואם יהיה ק' תהיה מנתו ה' מעלות וח' חלקים. ואם יהיה ק"י תהיה מנתו ד' מעלות ונ"ט חלקים. ואם יהיה ק"כ תהיה מנתו ד' מעלות וכ' חלקים. ואם יהיה ק"ל תהיה מנתו ד' מעלות וי"א חלקים. ואם יהיה ק"מ תהיה מנתו ג' מעלות ול"ג חלקים. ואם יהיה ק"נ תהיה מנתו שלש מעלות ומ"ח חלקים. ואם יהיה ק"ס תהיה מנתו מעלה אחת ונ"ו חלקים. ואם יהיה ק"ע תהיה מנתו מעלה אחת ונ"ט חלקים. ואם יהיה ק"פ בשוה אין לו מנה כמו שאמרנו אלא מקום הירח האמצעי הוא מקום האמיתי:
7
If the correct course is more than 180 degrees, you should subtract it from 360 to obtain its angle14, as you did for the course of the sun.15
Similarly, if the correct course includes units as well as tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure]. The procedure used to calculate the angle of the course for the course of the sun should be used to calculate the angle of the correct course [of the moon].16
ז
ואם יהיה המסלול הנכון יותר על ק"פ מעלות. תגרע אותו מש"ס ותדע מנתו כדרך שעשית במסלול השמש. וכן אם יהיו במנין המסלול אחדים עם העשרות תקח מן היותר שבין שתי המנות האחדים. כדרך שביארנו במסלול השמש במנות שלו כך תעשה במסלול הנכון במנות שלו:
8
What is implied? Should we desire to know the true position of the moon on Friday night, the second of Iyar in the present year - the starting point for these calculations - the number of complete days that have passed from the date that is the starting point until the date on which we desire to know the true position of the moon is 29. One should [first] calculate the mean position of the sun for that night; this is 35 degrees, 38 minutes and 33 seconds, in symbols 35° 38' 33".
You should then calculate the mean of the moon at the time of the sighting, which is 53 degrees, 36 minutes and 39 seconds, in symbols 53° 36' 39". Afterwards, calculate the mean of [the moon] within its path for this time, which is 103 degrees, 21 minutes and 46 seconds, in symbols, 103° 21' 46". Then subtract the mean position of the sun from the moon's mean, producing a remainder of 17 degrees, 58 minutes and six seconds. This is the elongation. Doubling this figure produces a double elongation of 35 degrees, 56 minutes and 12 seconds, in symbols 35° 56' 12". Therefore, five degrees should be added to the course, as mentioned. Thus, the correct course will be 10817 degrees and 21 minutes. As mentioned above with regard to the sun,18 the minutes are of no consequence in the calculation of the course.
ח
כיצד הרי שרצינו לידע מקום הירח האמיתי בתחלת ליל ערב שבת שיומו שני לחדש אייר משנה זו שהיא שנת העיקר. ומנין הימים הגמורים מתחלת ליל העיקר עד תחילת ליל זה שאנו רוצים לידע מקום הירח האמיתי בו כ"ט יום. תוציא אמצע השמש תחלת ליל זה. יצא לך אמצעו ל"ה מעלות ול"ח חלקים ול"ג שניות. סימנם ל"ה ל"ח ל"ג. ותוציא אמצע הירח לשעת הראייה לעת זו. יצא לך אמצעו נ"ג מעלות ול"ו חלקים ול"ט שניות. סימנם נ"ג ל"ו ל"ט. ותוציא אמצע המסלול לעת זו יצא לך אמצעו ק"ג מעלות וכ"א חלקים ומ"ו שניות. סימנם ק"ג כ"א מ"ו. תגרע אמצע השמש מאמצע הירח ישאר י"ז מעלות ונ"ח חלקים ושש שניות. וזה הוא המרחק. תכפול אותו יצא לך המרחק הכפול ל"ה מעלות ונ"ו חלקים וי"ב שניות. סימנם ל"ה נ"ו י"ב. לפיכך תוסיף על אמצע המסלול חמש מעלות כמו שהודענו ויצא לך המסלול הנכון ק"פ מעלות וכ"א חלקים. ואין מקפידין על החלקים במסלול כדרך שביארנו בשמש:
9
When calculating the angle for a course of 108, the result is 5 degrees and one minute. Since the correct course is less than 180 degrees, this figure should be subtracted from the moon's mean, leaving a remainder of 48 degrees, 3519 minutes and 39 seconds.
The seconds should be rounded off and considered to be a minute. Accordingly, the true position of the moon at this time will be 18 degrees and 36 minutes of the nineteenth degree in the constellation of Taurus, in symbols 18° 36'.
In a similar manner, it is possible for you to calculate the true position of the moon at the time of sighting for any date that you desire from the beginning of this year that was chosen as the starting point until the end of all time.
ט
ובאנו לחקור על מנת זה המסלול הנכון שהוא ק"ח נמצאת מנה שלו חמש מעלות וחלק אחד. ולפי שהמסלול הנכון היה פחות מק"פ תגרע המנה שהוא חמש מעלות וחלק אחד מן אמצע הירח. ישאר מ"ח מעלות ול"ג חלקים ול"ט שניות. תעשה השניות חלק ותוסיף על החלקים. ונמצא מקום הירח האמיתי בשעה זו במזל שור בי"ח מעלות ול"ו חלקים ממעלת י"ט. סימנם י"ח ל"ו. ועל הדרך הזה תדע מקום הירח האמיתי בכל עת ראיה שתרצה מתחלת שנה זו שהיא העיקר עד סוף העולם
FOOTNOTES
1.
I.e., the location of the moon as it appears in the sky.
2.
The Rambam is following the notion that the Earth does not lie at the center of the moon's orbit. Hence, like the sun, the moon has an apogee and a perigee.
Also of significance here is the fact that, as mentioned in the notes on the previous chapter, the orbit of the moon is moving from east to west at a relatively fast pace, 11 degrees, 12 minutes and 19 seconds per day.
A conjunction refers to the time the sun, the moon, and the Earth are aligned in a straight line. Accordingly, the sun's rays are reflected back without being observed from the Earth, and the moon is therefore not seen in the heavens. At the time of the conjunction, the moon is always at its apogee.
(This can be explained as follows: When the moon is aligned directly between the sun and the Earth, it is at the point in its orbit that is closest to the sun. Therefore, the gravitational pull of the sun draws the moon away from the Earth.)
As the moon continues in its orbit, after the conjunction, it and its apogee move away from the sun in opposite directions. Significantly, the angular distance traveled by the moon and its apogee from the sun is the same.
To explain: The moon's mean is moving at rate of 13 degrees, 10 minutes and 35 seconds per day from west to east. Since the sun is also moving from west to east at the rate of 59 minutes and eight seconds per day, every day the moon will have traveled 12 degrees, 11 minutes and 27 seconds from the sun. Its apogee is moving from east to west at a speed of 11 degrees, 12 minutes and 19 seconds per day. When the sun's mean motion is added to that figure, the same total, 12 degrees, 11 minutes and 27 seconds, is reached. Thus, the double elongation, which is calculated by doubling the angular distance between the moon's mean and the sun's mean, represents the angular distance between the moon's mean and the apogee of its orbit.
(The moon also reaches its apogee when it is full. At this point, the sun, the Earth, and the moon are aligned in a straight line, and the gravitational pull of the sun draws the Earth away from the moon. According to contemporary science, however, these two figures are not alike, and the apogee reached at conjunction is greater than the apogee reached at a full moon.)
3.
At this time, the mean position of the moon will have moved 2 1/2 degrees from the mean position of the sun. Unless it moves that distance, its crescent will be too small to be noticed in the sky. This distance will be covered by the moon in slightly less than five hours. Thus, within five hours of the conjunction of the sun and the moon, it will be possible to sight the new moon.
The commentaries have noted a slight incongruity between the Rambam's statements here and his statements at the beginning of Chapter 17, where he states that the longitude at the night of the sighting of the moon will not be less than nine degrees nor more than twenty-four degrees. There is a difference of approximately seven degrees between these two figures. They attempt to resolve this discrepancy by stating that in this chapter the Rambam is speaking in terms of mean distance, while in Chapter 17 he is speaking in terms of true distance. At times, there can be as great as a seven-degree fluctuation between the two figures (Perush, Ralbach).
4.
At this time, 61 hours will have passed since the time of the conjunction, and the moon will have moved 31 degrees from the sun. Under such circumstances, the crescent of the moon will be large enough to be openly visible to all, and no calculations will be necessary.
5.
The difference between the true position of the moon and its mean position depends on the progress of the moon in its epicycle - i.e., the mean of [the moon] within its path, which is moving at approximately 13 degrees a day from east to west, as stated in the previous chapter. The Rambam is stating that a further adjustment is necessary, depending on the distance between the moon and the sun.
During the first days of the month, as the distance between the sun and the moon increases, the moon's progress in its epicycle will vary from its standard rate of progress. According to the medieval science, this variation depends on the movement of the nekudah hanochachit, the point opposite the center of the moon's orbit. According to modern science, this difference depends on the gravitational pull of the sun and other celestial bodies.
6.
I.e., the progress of the moon in its epicycle.
7.
This refers to the angle between the line extending from the mean position of the moon to the Earth and the line extending from the adjusted position of the moon in its epicycle to the Earth.
8.
When the correct course is less than 180 degrees, the angular distance between the moon's actual position and its mean is less than the mean distance. Hence, a subtraction should be made.
9.
When the correct course is more than 180 degrees, the angular distance between the moon's actual position and its mean is more than the mean distance. Hence, an addition should be made.
10.
The angle of the course of the moon is far larger than the angle of the course of the sun. The rationale for this difference is easily explainable. The moon is far closer to the Earth than the sun. Therefore, the angle between the two lines extending from either end of the course to the Earth will be greater.
11.
The line from the Earth to the moon's mean varies only slightly, while the line from the Earth to the true position of the moon changes to a far greater degree as the moon proceeds along its epicycle, changing the size of the angle of the course. The angle of the course will be largest when the angle between the line extending from the Earth to the true position of the moon and the line extending from the true position of the moon to its mean position is ninety-six degrees - i.e., when these two lines are almost directly perpendicular to each other.
(The reason the largest angle is not at a direct 90-degree angle is that the line to the moon's mean is drawn from the center of the Earth, and the true position takes into consideration the fact that we are looking at the moon from the surface of the Earth, which is removed from its center.)
12.
Our translation is based on the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text reads 4 degrees and 20 minutes.
13.
Here, also, there is a printing error in the standard printed texts of the Mishneh Torah, and those texts read 3 degrees.
14.
For the same angle is produced regardless of whether one makes an increase or a decrease from 180° or 360°.
15.
See Chapter 13, Halachot 5-6.
16.
See Chapter 13, Halachah 7.
17.
In the standard printed texts of the Mishneh Torah, there is a printing error, and those texts read 180 degrees.
18.
See Chapter 13, Halachah 9.
19.
Here also there is a printing error in the standard published text, which reads 33 minutes.
Kiddush HaChodesh - Chapter Sixteen
1
The orbit in which the moon revolves [intersects] the orbit in which the sun revolves at an angle,1 [so that] a portion of [the moon's orbit] is inclined to the north of the sun's orbit and a portion is inclined south of the sun's orbit.2 There are two points, one opposite the other, at which these orbits intersect.3
When the moon is at one of these points, it is revolving in the same plane as the sun. As the moon departs from these points, it is proceeding either to the north or to the south of the sun.
The point in the moon's [orbit] at which it begins to be inclined to the north of [the plane of] the sun's [orbit] is referred to as the head, while the point [in its orbit] from which it begins to be inclined to the south of [the plane of] the sun's [orbit] is referred to as the tail.*
א
העגולה שסובבת בה הירח תמיד היא נוטה מעל העגולה שסובבת בה השמש תמיד. חציה נוטה לצפון וחציה נוטה לדרום. ושתי נקודות יש בה זו כנגד זו שבהן פוגעות שתי העגולות זו בזו. לפיכך כשיהיה הירח באחת משתיהן נמצא סובב בעגולה של שמש כנגד השמש בשוה. ואם יצא הירח מאחת משתי הנקודות נמצא מהלך לצפון השמש או לדרומה. הנקודה שממנה יתחיל הירח לנטות לצפון השמש היא הנקראת ראש. והנקודה שממנה יתחיל הירח לנטות לדרום השמש היא הנקראת זנב. ומהלך שוה יש לזה הראש שאין בו לא תוספת ולא גרעון. והוא הולך במזלות אחרונית מטלה לדגים ומדגים לדלי וכן הוא סובב תמיד:
2
The mean movement of the head in one day is 3 minutes and 11 seconds.6 Thus, its movement in ten days is 31 minutes and 47 seconds; its movement in one hundred days is 5 degrees, 17 minutes, and 43 seconds, in symbols 5° 17' 43". In one thousand days, its movement is 52 degrees, 57 minutes and 10 seconds, in symbols 52° 57' 10". The remainder [of the sum] of its progress in ten thousand days is 169 degrees, 31 minutes and 40 seconds, in symbols 169° 31' 40".
Thus, the distance it travels in twenty-nine days is 1 degree, 32 minutes and 9 seconds, in symbols 1° 32' 9". Its progress in a regular year is 18 degrees, 44 minutes and 42 seconds, in symbols 18° 44' 42". The mean position of the head on Thursday night [of the present year,] the starting point for these calculations, is 180 degrees, 57 minutes, and 28 seconds, in symbols 180° 57' 28".7
ב
מהלך הראש האמצעי ביום אחד ג' חלקים וי"א שניות. נמצא מהלכו בי' ימים ל"א חלקים ומ"ז שניות. ונמצא מהלכו בק' יום ה' מעלות י"ז חלקים ומ"ג שניות. סימנם הי"ז מ"ג. ונמצא מהלכו באלף יום נ"ב מעלות ונ"ז חלקים וי' שניות. סימנם נ"ב נז"י. ונמצא שארית מהלכו בעשרת אלפים יום קס"ט מעלות ול"א חלקים ומ' שניות. סימנם קס"ט לא"מ. ונמצא מהלכו לכ"ט יום מעלה אחת ול"ב חלקים וט' שניות. וסימנם א' לב"ט. ונמצא מהלכו לשנה סדורה י"ח מעלות ומ"ד חלקים ומ"ב שניות. סימנם י"ח מ"ד מ"ב. ואמצע הראש בתחלת ליל ה' שהוא העיקר היה ק"פ מעלות ונ"ז חלקים וכ"ח שניות. סימנם ק"פ נ"ז כ"ח:
3
If you desire to calculate the position of the head at any given date, [you should follow this procedure:] First, calculate the mean progress of the head as you calculated the mean of the sun and the mean of the moon. [Afterwards,] subtract this mean from 360 degrees,8 and the remainder will be the location of the head at that time. The tail's position will always be the [place in the moon's orbit] directly opposite it.
ג
אם תרצה לידע מקום הראש בכל עת שתרצה. תוציא אמצעם לאותו העת כדרך שתוציא אמצע השמש ואמצע הירח. ותגרע האמצע מש"ס מעלות. והנשאר הוא מקום הראש באותו העת. וכנגדו לעולם יהיה מקום הזנב:
4
What is implied? Let us suppose that we desired to know the location of the head on Friday night, the second of Iyar of this year - the starting point for these calculations. There are 29 complete days between the night of the starting point and the date for which we desire to know the location of the head.
ד
כיצד הרי שרצינו לידע מקום הראש לתחלת ליל ערב שבת שיומו שני לחדש אייר משנה זו שהיא שנת העיקר. ומנין הימים הגמורים מתחלת ליל העיקר עד תחלת ליל זו שאנו רוצים לידע מקום הראש בו כ"ט יום:
5
We should then calculate the mean of the head according to the familiar manner, adding its distance traveled in 29 days to the starting point. Thus, the mean of the head is 182 degrees, 29 minutes and 37 seconds, in symbols 182° 29' 37". This mean should be subtracted from 360, leaving a remainder of 177 degrees, 30 minutes and 23 seconds, in symbols 177° 30' 23".
This is the location of the head. The seconds are of no consequence. Thus, the position of the head will be 27 degrees and 30 minutes within the constellation of Virgo. The position of the tail will be [directly] opposite it: 27 degrees and 30 minutes within the constellation of Pisces.
ה
תוציא אמצע הראש לעת הזאת על הדרך שידעת. והוא שתוסיף מהלכו לכ"ט על העיקר. יצא לך אמצע הראש קפ"ב מעלות וכ"ט חלקים ול"ז שניות. סימנם קפ"ב כ"ט ל"ז. תגרע אמצע זה מש"ס ישאר לך קע"ז מעלות ול' חלקים וכ"ג שניות. סימנם קע"ז לכ"ג. וזה הוא מקום הראש. ואל תפנה אל השניות. נמצא מקום הראש במזל בתולה כ"ז מעלות ול' חלקים. ומקום הזנב כנגדו במזל דגים בכ"ז מעלות ול' חלקים:
6
There will always be an even half of the celestial sphere between the position of the head and the position of the tail. Therefore, whenever the head is in a particular constellation, the tail will be seven constellations further in the order of constellations, at the same position with regard to degrees and minutes. For example, if the head is ten degrees within a particular constellation, the tail will be ten degrees within the seventh constellation from it.
ו
לעולם יהיה בין הראש ובין הזנב חצי הגלגל בשוה. לפיכך כל מזל שתמצא בו מקום הראש יהיה הזנב במזל ז' ממנו בכמו מנין המעלות והחלקים בשוה. אם יהיה הראש בי' מעלות במזל פלוני יהיה הזנב בי' מעלות ממזל ז' ממנו:
7
After having established the position of the head, the position of the tail, and the true position of the moon, consider [these three figures]: If the position of the moon is the same, both in degrees and in minutes, as its head or tail, then the moon will not be inclined to the north or the south.9
If the position of the moon has passed10 the head11 and it is proceeding in the direction of the tail, know that the moon will be inclined to the north of the [plane] of the sun's [orbit]. If the position of the moon is before the tail12 and it is proceeding in the direction of the head, know that the moon will be inclined to the south of the [plane] of the sun's [orbit].
ז
ומאחר שתדע מקום הראש ומקום הזנב ומקום הירח האמיתי. התבונן בשלשתן. אם מצאת הירח עם הראש או עם הזנב במעלה אחת בחלק אחד. תדע שאין הירח נוטה לא לצפון השמש ולא לדרומה. ואם ראית מקום הירח לפני מקום הראש והוא הולך כנגד הזנב. תדע שהירח נוטה לצפון השמש. ואם היה הירח לפני מקום הזנב והרי הוא הולך כנגד הראש. תדע שהירח נוטה לדרום השמש:
8
The inclination of the moon to the north or to the south is referred to as the moon's latitude.13 If the moon's incline is northerly, it is referred to as a northerly latitude. If the moon's incline is southerly, it is referred to as a southerly latitude. If the moon is positioned at either [the head or the tail], it has no latitude, as explained above.
ח
הנטיה שנוטה הירח לצפון השמש או לדרומה. היא הנקראת רוחב הירח. אם היה נוטה לצפון נקרא רוחב צפוני. ואם היה נוטה לדרום נקרא רוחב דרומי. ואם היה הירח באחת משתי הנקודות לא יהיה לו רוחב כמו שביארנו:
9
The moon's latitude14 will never exceed five degrees, whether to the north or to the south. This is the pattern it follows. [The moon] begins at the head and diverges slightly [from the sun's orbit, as it proceeds on its own orbit]. [The size of] this divergence continues to increase until it reaches five degrees.15 At this point, [the moon] begins to come slightly closer [to the sun's orbit], until it has no latitude at all when it reaches its tail.
[After it reaches the tail, the moon] will again begin to diverge slightly [from the sun's orbit], until this divergence reaches five degrees. It will then begin to approach [the sun's orbit], until ultimately it has no latitude at all.
ט
לעולם לא יהיה רוחב הירח יתר על ה' מעלות בין בצפון בין בדרום. אלא כך הוא דרכו יתחיל מן הראש ויתרחק מעט מעט. והמרחק הולך ונוסף עד שיגיע לחמש מעלות. ויחזור ויתקרב מעט מעט עד שלא יהיה לו רוחב כשיגיע לזנבו. ויחזור ויתרחק מעט עמט והמרחק נוסף עד שיגיע לחמש מעלות. ויחזור ויתקרב מעט מעט עד שלא יהיה לו רוחב:
10
[The following procedure should be applied] if you desire to determine the latitude of the moon, and to [know] whether it is northerly or southerly: First, calculate the position of the head and the true position of the moon at the desired date. Then subtract the position of the head from the true position of the moon. The remainder is referred to as "the course of the latitude."16
If the course of the latitude is between one degree and 180 degrees, the latitude of the moon is northerly. If course of the latitude is more than 180 degrees, the latitude of the moon is southerly. If [the course] is an even 180 degrees or an even 360 degrees, the moon does not have any latitude at all.
Afterwards, determine the size of the angle of the course of the latitude17 - i.e., the extent to which the moon is inclined to the north or to the south. This figure is referred to as the moon's southerly latitude or northerly [latitude], as we explained.
י
אם תרצה לידע רוחב הירח כמה הוא בכל עת שתרצה. ואם צפוני הוא או דרומי. תוציא מקום הראש ומקום הירח האמיתי לאותה העת. ותגרע מקום הראש ממקום הירח האמיתי. והנשאר הוא הנקרא מסלול הרוחב. ואם יהיה מסלול הרוחב ממעלה אחת עד ק"פ. תדע שרוחב הירח צפוני. ואם היה המסלול יתר על ק"פ תדע שרוחב הירח דרומי. ואם היה מאה ושמונים בשוה או ש"ס בשוה אין לירח רוחב כלל. ותחזור ותראה מנת מסלול הרוחב כמה היא. והוא שיעור נטייתו לצפון או לדרום. והוא הנקרא רוחב הירח הדרומי או הצפוני כמו שביארנו:
11
How large is the angle of the course of the latitude? If the course of the latitude is ten degrees, its angle will be 52 minutes. If the course is twenty degrees, its angle will be one degree and 43 minutes. If the course is thirty degrees, its angle will be 2 degrees and 30 minutes.
If the course is forty degrees, its angle will be 3 degrees and 13 minutes. If the course is fifty degrees, its angle will be 3 degrees and 50 minutes. If the course is sixty degrees, its angle will be 4 degrees and 20 minutes. If the course is seventy degrees, its angle will be 4 degrees and 42 minutes. If the course is eighty degrees, its angle will be 4 degrees and 55 minutes. If the course is ninety degrees, its angle will be 5 degrees.18
יא
וכמה היא מנת מסלול הרוחב. אם יהיה מסלול הרוחב עשר מעלות תהיה מנתו נ"ב חלקים. ואם יהיה המסלול הזה כ' מעלות תהיה מנתו מעלה אחת ומ"ג חלקים. ואם יהיה המסלול ל' תהיה מנתו שתי מעלות ול' חלקים. ואם יהיה המסלול מ' תהיה מנתו שלש מעלות וי"ג חלקים. ואם יהיה המסלול נ' מעלות תהיה מנתו שלש מעלות ונ' חלקים. ואם יהיה המסלול ס' תהיה מנתו ארבע מעלות וכ' חלקים. ואם יהיה המסלול ע' תהיה מנתו ד' מעלות ומ"ב חלקים. ואם יהיה המסלול פ' תהיה מנתו ד' מעלות ונ"ה חלקים. ואם יהיה המסלול צ' תהיה מנתו ה' מעלות:
12
If [the course of the latitude] has both units and tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure], as was done with regard to the course of the sun and the course of the moon.19
What is implied? When the course of the latitude is 53 degrees, [the size of the angle should be determined as follows]. It has already been established that when the course is 50 degrees, its angle is 3 degrees and 50 minutes. When the course is 60 degrees, its angle is 4 degrees and 20 minutes. Therefore, there is a difference of 30 minutes between them, 3 minutes for each degree. Accordingly, [when] calculating the angle for a course of 53 degrees, [the result] will be 3 degrees and 59 minutes. A similar process should be followed with regard to all other figures.
יב
ואם יהיו אחדים עם העשרות תקח הראוי להם לפי היתר שבין שתי המנות כמו שעשית במסלול השמש ובמסלול הירח. כיצד הרי שהיה מסלול הרוחב נ"ג מעלות. וכבר ידעת שאילו היה המסלול נ' היתה מנתו שלש מעלות ונ' חלקים. ואילו היה המסלול ס' היתה מנתו ד' מעלות וכ' חלקים. נמצא היתר בין שתי המנות ל' חלקים ג' חלקים לכל מעלה. ונמצא לפי חשבון מסלול זה שהוא נ"ג שלש מעלות ונ"ט חלקים. ועל דרך זו תעשה בכל מנין ומנין:
13
Since you know the angles for all the values of the course of the latitude until ninety degrees, as was mentioned, you will be able to know the angle for all possible values of the course. For if the course is between 90 and 180 degrees, subtract the course from 180 and find the angle for the remainder.20
יג
מאחר שתדע מנתו של מסלול הרוחב עד צ' כמו שהודענוך. תדע מנות של כל מניינות המסלול. שאם יהיה המסלול יתר על צ' עד ק"פ תגרע המסלול מק"פ והנשאר תדע בו המנה:
14
יד
וזה הוא רוחב הירח בתחלת ליל זה. והוא דרומי שהרי המסלול יתר על ק"פ. וכן אם היה המסלול יתר מק"פ עד ר"ע תגרע ממנו ק"פ והנשאר תדע בו המנה:
15
Similarly, if the course is between 270 and 360 degrees, subtract [the course] from 360 and find the angle for the remainder.24
טו
ואם היה המסלול יותר על ר"ע עד ש"ס. תגרע אותו מש"ס והנשאר תדע בו המנה:
16
What is implied? If the course is 150°, subtract 150 from 180, leaving 30. As mentioned previously, the angle [of a course] of 30 [degrees] will be 2 degrees and 30 minutes. Thus, the angle [of a course] of 150 [degrees] also will be 2 degrees and 30 minutes.
טז
כיצד הרי שהיה המסלול ק"נ תגרע אותו מק"פ נשאר ל'. וכבר ידעת שמנת שלשים שתי מעלות ושלשים חלקים וכך תהיה מנת ק"נ שתי מעלות ושלשים חלקים:
17
If the course is 200°, subtract 180 from 200, leaving 20. As mentioned previously, the angle [of a course] of 20 [degrees] will be 1 degree and 43 minutes. Thus, the angle [of a course] of 200 [degrees] also will be 1 degree and 43 minutes.
יז
הרי שהיה המסלול ר'. תגרע ממנו ק"פ ישאר כ'. וכבר ידעת שמנת כ' היא מעלה אחת ומ"ג חלקים. וכן אם תהיה מנת ר' תהיה מעלה אחת ומ"ג חלקים:
18
If the course is 300°, subtract 300 from 360, leaving 60. As mentioned previously, the angle [of a course] of 60 [degrees] will be 4 degrees and 20 minutes. Thus, the angle [of a course] of 300 [degrees] also will be 4 degrees and 20 minutes. A similar process should be followed with regard to all other values.
יח
הרי שהיה המסלול ש' תגרע אותו מש"ס נשאר ס'. וכבר ידעת שמנת ששים ארבע מעלות וכ' חלקים. וכך היא מנת ש' ד' מעלות וכ' חלקים. ועל דרך זו בכל המניינות:
19
[The following procedure should be applied] if one desires to know the latitude of the moon and whether it is either northerly or southerly at the beginning of Friday night, the second of Iyar of this year: It has already been established that the true position of the moon on this night is 18 degrees and 36 minutes within the constellation of Taurus, in symbols 18° 36". [Similarly, it has been established that] the position of the head at that time is 27 degrees and 30 minutes within the constellation of Virgo, in symbols 27° 30'.
[To arrive at the latitude,] you must subtract the position of the head from the position of the moon, leaving a course of the latitude of 231 degrees and 6 minutes, in symbols 231° 6'. [As mentioned,] the minutes are of no consequence with regard to the course. Therefore, according to the principles explained in this chapter, the angle of this course will be 3 degrees and 53 minutes. This is the latitude of the moon at the beginning of this night. It is southerly, for the course is larger than 180 degrees.
יט
הרי שרצינו לידע רוחב הירח כמה הוא ובאיזו רוח הוא אם צפוני ואם דרומי בתחלת ליל ערב שבת שני לחדש אייר משנה זו. וכבר ידעת שמקום הירח האמיתי היה בליל זה בי"ח מעלות ול"ו חלקים ממזל שור. סימנו י"ח ל"ו. ומקום הראש היה באותה העת בכ"ז מעלות ול' חלקים ממזל בתולה. סימנו כז"ל. תגרע מקום הראש ממקום הירח. יצא לך מסלול הרוחב רל"א מעלות ו' חלקים. סימנו רל"א ו'. לפי שאין משגיחין על החלקים בכל המסלול. ונמצאת המנה של מסלול זה בדרכים שביארנו בפרק זה שלש מעלות ונ"ג חלקים. וזהו רוחב הירח בתחלת ליל זה. והוא דרומי שהרי המסלול יתר על ק"פ
FOOTNOTES
1.
More specifically, as mentioned in Halachah 9, the maximum angular distance between the two orbits is 5 degrees.
2.
The importance of the concept the Rambam introduces here, the difference in latitude between the planes of the orbits of the sun and the moon, becomes significant in the following chapter.
To explain briefly: In the previous chapters, it was explained that the visibility of the moon depends upon the distance in longitude between it and the sun. At the time of conjunction, the sun and the moon are at the same longitudinal point. Therefore, they set at the same time. As the difference in longitude between them increases, the crescent of the moon grows and the time of its setting becomes later, increasing the chances of its visibility.
Nevertheless, the moon's latitude also affects its visibility. The greater the latitude of the moon [i.e., its inclination from the orbit of the sun] the larger its crescent will appear. Also, a northerly latitude causes the moon to set later and thus makes it easier to be sighted. A southerly latitude, by contrast, causes the moon to set earlier and thus makes sighting it more difficult.
3.
The difference in latitude between the orbits of the sun and the moon explains why there is not a lunar eclipse at every full moon, and why there is not a solar eclipse at every conjunction - although at the time of the full moon, the sun, the earth and the moon are aligned in a single line, and at the time of conjunction, the sun, the moon and the earth are aligned in a single line.
Although the longitude of the sun and the moon is the same at these times, since their latitudes are different, the moon's shadow does not interfere with the light of the sun at a conjunction, and the earth's shadow does not prevent the light of the sun from reaching the moon at a full moon. Only when a conjunction or a full moon takes place at (or near) the point where the orbits of the moon and the sun intersect does an eclipse take place.
4.
Because of the revolution of the head, the determination of the moon's longitude will require several stages of computation.
5.
I.e., the head revolves from east to west.
6.
As evident from the later figures given by the Rambam, this number is an approximation, and the actual figure is several thirds less.
7.
The Rambam is giving a negative figure here, his intent being 360° - 180° 57' 28. In positive terms, it would be a position of 179° 2' 32.
8.
This subtraction is necessary, since, as mentioned above, the head revolves from east to west, opposite to the direction of the heavenly sphere as a whole.
Thus, we begin with a negative value as a starting point and add to it the distance traveled by the head. When that total is subtracted from 360, we have a positive figure that is the true position of the head. The reason the Rambam uses a negative figure for his starting point is that as the numbers increase, it is easier to add the mean distance traveled by the head to the starting point of 180° 57' 28 and subtract the total from 360, than to define the starting point in positive terms and subtract the mean progress from it.
9.
As mentioned previously, the head and the tail are the positions where the moon's orbit intersects with that of the sun. Thus, if the moon is at the head or the tail, it is not at all inclined.
10.
We have used a non-literal translation of the word ינפל in this and the following sentence based on the context in this halachah.
11.
I.e., the difference between the position of the moon and the position of the head is less than 180 degrees, as stated in Halachah 10.
12.
I.e., the difference between the position of the moon and the position of the head is more than 180 degrees, as stated in Halachah 10.
13.
The Hebrew term רחב הירח literally means "the width of the moon." It was given this name because its range from 0° to 5° is far less than that of the longitude of the moon, ארך הירח, the angular distance between the moon and the sun, which ranges from 0° to 360°.
14.
According to contemporary science, the Rambam is making an approximation, for the latitude of the moon can reach 5 degrees and 9 minutes.
15.
As indicated from Halachah 11, this is the mid-point between the head and the tail, 90° and 270°.
16.
I.e., the distance the moon has traveled in its orbit from the head to its present position.
17.
This refers to the angle between the plane of the sun's orbit and the position of the moon in its orbit.
18.
As stated above, this is the greatest latitude reached.
19.
See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
20.
For, as mentioned above, 90 degrees is the even mid-point of the course, and its angle increases and decreases in the same proportions as one approaches or leaves that point.
21.
In the standard printed texts of the Mishneh Torah, there is a printing error, and the concluding phrase from the chapter was added here by mistake.
22.
At 270°, as at 90°, the course reaches its maximum latitude, 5 degrees.
23.
For, as mentioned above, the course begins to increase as it progresses after reaching its tail in the same proportions as it increases as it progresses from its head.
24.
For the rate of the angular decrease from 270 to 180 is equivalent to the rate of decrease from 90 to 180.
Kiddush HaChodesh - Chapter Seventeen
1
All the principles we have explained above were intended so that you will be ready and prepared to know [how] to sight [the moon]. When you desire to know [how to sight the moon on a particular night], calculate the true position of the sun, the true position of the moon, and the position of the head [of the moon's orbit] for the time of the sighting [of the moon].
Afterwards, subtract the position of the sun from the position of the moon. The remainder is referred to as the first longitude.
א
כל הדברים שהקדמנו כדי שיהיו עתידים ומוכנים לידיעת הראיה. וכשתרצה לדעת זאת תתחיל ותחשוב ותוציא מקום השמש האמיתי ומקום הירח האמיתי ומקום הראש לשעת הראיה. ותגרע מקום השמש האמיתי ממקום הירח האמיתי והנשאר הוא הנקרא אורך ראשון:
2
After having determined the position of the head and the moon's position,1 you will be able to determine the moon's latitude and whether this latitude is northerly or southerly. This figure is referred to as the first latitude. Be careful with regard to [these two symbols,] the first longitude and the first latitude, and have them at hand [for later calculations].
ב
ומאחר שתדע מקום הראש ומקום הירח תדע מקום הירח כמה הוא. ואם הוא רוחב צפוני או דרומי והוא הנקרא רוחב ראשון. והזהר באורך הזה ראשון וברוחב הראשון ויהיו שניהם מוכנים לך:
3
Consider the first longitude:2 If the figure you arrive at is equal to nine degrees or less, know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is more than fifteen degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.3
If the first longitude is between nine and fifteen degrees, it will be necessary for you to make further calculations to know whether the moon will be sighted or not.
ג
והתבונן באורך הזה הראשון וברוחב הזה הראשון. אם יצא לך תשע מעלות בשוה או פחות. תדע בודאי שאי אפשר לעולם שיראה הירח באותו הלילה בכל ארץ ישראל ואין אתה צריך חשבון אחר. ואם יהיה האורך הראשון יתר על ט"ו מעלות תדע בודאי שהירח יראה בכל ארץ ישראל ואין אתה צריך לחשבון אחר. ואם יהיה האורך הראשון מ"ט מעלות ועד ט"ו תצטרך לדרוש ולחקור בחשבונות הראיה עד שתדע אם יראה או לא יראה:
4
When does the above apply? When the true position of the moon is located [in the area] between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.4 If, however, the position of the moon [is located in the range] between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius, and the first longitude is ten degrees or less,5 know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude6 is more than twenty-four degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is between ten and twenty-four degrees, it will be necessary to make further calculations to know whether or not the moon will be sighted.7
ד
במה דברים אמורים כשהיה מקום הירח האמיתי מתחלת מזל גדי עד סוף מזל תאומים. אבל אם היה מקום הירח מתחלת מזל סרטן עד סוף מזל קשת ויהיה אורך הראשון עשר מעלות או פחות. תדע שאין הירח נראה כלל באותו הלילה בכל ארץ ישראל. ואם היה הראשון יתר על כ"ד מעלות ודאי יראה בכל גבול ישראל. ואם יהיה האורך הראשון מעשר מעלות ועד עשרים וארבע תצטרך לדרוש ולחקור בחשבונות הראיה אם יראה או לא יראה:
5
These are the [further] calculations [necessary to determine] the sighting of the moon: Consider the constellation in which the moon is located.8 If it is the constellation of Aries, subtract9 59 minutes from the first longitude. If it is the constellation of Taurus, subtract one degree from the longitude.10 If it is the constellation of Gemini, subtract 58 minutes from the longitude.11 If it is the constellation of Cancer, subtract 5212 minutes from the longitude.
If it is the constellation of Leo, subtract 43 minutes from the longitude.13 If it is the constellation of Virgo, subtract 37 minutes from the longitude. If it is the constellation of Libra, subtract 34 minutes from the longitude.
If it is the constellation of Scorpio, subtract 34 minutes from the longitude. If it is the constellation of Sagittarius, subtract 36 minutes from the longitude.14 If it is the constellation of Capricorn, subtract 44 minutes from the longitude.15 If it is the constellation of Aquarius, subtract 53 minutes from the longitude. If it is the constellation of Pisces, subtract 58 minutes from the longitude.16The remainder after these minutes have been subtracted from the longitude is referred to as the second longitude.
ה
ואלו הן חשבונות הראיה. התבונן וראה הירח באיזה מזל הוא. אם יהיה במזל טלה תגרע מן האורך הראשון נ"ט חלקים. ואם יהיה במזל שור תגרע מן האורך מעלה אחת. ואם יהיה במזל תאומים תגרע מן האורך נ"ח חלקים. ואם יהיה במזל סרטן תגרע מן האורך מ"ג חלקים. ואם יהיה במזל אריה תגרע מן האורך מ"ג חלקים. ואם יהיה במזל בתולה תגרע מן האורך ל"ז חלקים. ואם יהיה במזל מאזנים תגרע מן האורך ל"ד חלקים. ואם יהיה במזל עקרב תגרע מן האורך ל"ד חלקים. ואם יהיה במזל קשת תגרע מן האורך ל"ו חלקים. ואם יהיה במזל גדי תגרע מן האורך מ"ד חלקים. ואם יהיה במזל דלי תגרע מן האורך נ"ג חלקים. ואם יהיה במזל דגים תגרע מן האורך נ"ח חלקים. והנשאר מן האורך אחר שתגרע ממנו אלו החלקים הוא הנקרא אורך שני:
6
Why are these minutes subtracted? Because the true position of the moon is not the place where the moon will actually be sighted [in the sky]. Instead, there is a [small] difference in both longitude and latitude.17 This [difference] is referred to as the sighting adjustment.
The sighting adjustment for the moon's longitude at the hour of the sighting of the moon18 should always be subtracted from the longitude, as we explained.
ו
ולמה גורעין חלקים אלו. לפי שמקום הירח האמיתי אינו המקום שיראה בו אלא שינוי יש ביניהם באורך וברוחב. והוא הנקרא שינוי המראה. ושינוי מראה האורך בשעת הראיה לעולם גורעין אותו מן האורך כמו שאמרנו:
7
[The latter point is not necessarily true,] by contrast, with regard to the sighting adjustment for the moon's latitude.19If the moon's latitude is northerly, we subtract the minutes of the sighting adjustment for the moon's latitude from the moon's first latitude.20 If, however, the moon's latitude is southerly, we add the minutes of the sighting adjustment for the moon's latitude to the moon's first latitude.21 The result after the addition or subtraction of these minutes to or from the [moon's] first latitude is referred to as the second latitude.
ז
אבל שינוי מראה הרוחב. אם היה רוחב הירח צפוני גורעין חלקים של שינוי מראה הרוחב מן הרוחב הראשון. ואם היה רוחב הירח הדרומי מוסיפין החלקים של שינוי מראה הרוחב על הרוחב הראשון. ומה שיהיה הרוחב הראשון אחר שמוסיפין עליו או גורעין ממנו אותם החלקים הוא הנקרא רוחב שני:
8
How many minutes are added or subtracted? If the moon is in the constellation of Aries, 9 minutes.22 If it is in the constellation of Taurus, 10 minutes. If it is in the constellation of Gemini, 16 minutes. If it is in the constellation of Cancer, 27 minutes. If it is in the constellation of Leo, 38 minutes. If it is in the constellation of Virgo, 44 minutes.
If it is in the constellation of Libra, 46 minutes.23 If it is in the constellation of Scorpio, 45 minutes. If it is in the constellation of Sagittarius, 44 minutes. If it is in the constellation of Capricorn, 36 minutes. If it is in the constellation of Aquarius, 2724 minutes. If it is in the constellation of Pisces, 12 minutes.
ח
וכמה הם החלקים שמוסיפין או גורעין אותן. אם יהיה הירח במזל טלה תשעה חלקים. ואם יהיה במזל שור י' חלקים. ואם יהיה במזל תאומים ט"ז חלקים. ואם יהיה במזל סרטן כ"ז חלקים. ואם יהיה במזל אריה ל"ח חלקים. ואם יהיה במזל בתולה מ"ד חלקים. ואם יהיה במזל מאזנים מ"ו חלקים. ואם יהיה במזל עקרב מ"ה חלקים. ואם יהיה במזל קשת מ"ד חלקים. ואם יהיה במזל גדי ל"ו חלקים. ואם יהיה במזל דלי כ"ד חלקים. ואם יהיה במזל דגים י"ב חלקים:
9
Since you know the [number of] minutes [for the adjustment] for each constellation, add or subtract them to or from the first latitude, as was explained, and arrive at the second latitude. You already know whether it will be northerly or southerly,25 and you will know the number of degrees and minutes of this second latitude. Prepare this figure and have it at hand.
ט
מאחר שתדע חלקים אלו תגרע אותן מן הרוחב הראשון או תוסיף אותן עליו כמו שהודענוך ויצא לך הרוחב השני. וכבר ידעת אם הוא צפוני או דרומי. ותדע כמה מעלות וכמה חלקים נעשה זה הרוחב השני ותכין אותו לפניך ויהיה עתיד:
10
Afterwards,26 you must set aside [for later use in subtracting or adding] a portion of this second latitude, because the moon fluctuates slightly in its orbit.27 What is the size of the portion you must separate? [This depends on the position of the moon in the celestial sphere.]28
If the moon is located between the beginning of the constellation of Aries and its twentieth degree - and similarly, [when the moon is located] between the beginning of the constellation of Libra and its twentieth degree - separate two fifths of the second latitude.29
If the moon is located between the twentieth degree of the constellation of Aries and the tenth degree of the constellation of Taurus - and similarly, [when the moon is located] between the twentieth degree of the constellation of Libra and the tenth degree of the constellation of Scorpio - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Taurus and its twentieth degree - and similarly, [when the moon is located] between the tenth degree of the constellation of Scorpio and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Taurus and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Scorpio and its end - separate one fifth from the second latitude.
If the moon is located between the beginning of the constellation of Gemini and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of Sagittarius and its tenth degree - separate one sixth of the second latitude.
If the moon is located between the tenth degree of the constellation of Gemini and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Sagittarius and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Gemini and its twenty-fifth degree - and similarly, [if the moon is located] between the twentieth degree of the constellation of Sagittarius and its twenty-fifth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the twenty-fifth degree of the constellation of Gemini and the fifth degree of the constellation of Cancer - and similarly, [if the moon is located] between the twenty-fifth degree of the constellation of Sagittarius and the fifth degree of the constellation of Capricorn - do not make any separation, because at this point the moon does not fluctuate at all from its orbit.30
If the moon is located between the fifth degree of the constellation of Cancer and its tenth degree - and similarly, [if the moon is located] between the fifth degree of the constellation of Capricorn and its tenth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the tenth degree of the constellation of Cancer and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Capricorn and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Cancer and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Capricorn and its end - separate one sixth from the second latitude.
If the moon is located between the beginning of the constellation of Leo and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of the Aquarius and its tenth degree - separate one fifth of the second latitude.
If the moon is located between the tenth degree of the constellation of Leo and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Aquarius and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Leo and the tenth degree of the constellation of Virgo, and similarly, [if the moon is located] between the twentieth degree of the constellation of Aquarius and tenth degree of the constellation of Pisces - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Virgo and its end - and similarly, [if the moon is located] between the tenth degree of the constellation of Pisces and its end - separate two fifths from the second latitude.
This portion that is separated from the second latitude is referred to as the circuit of the moon.
י
ואחר כך תחזור ותקח מן הרוחב השני הזה מקצתו. מפני שהירח נלוז מעט במעגלו. וכמה הוא המקצת שתקח ממנו. אם יהיה מקום הירח מתחלת מזל טלה עד כ' מעלות ממנו. או מתחלת מזל מאזנים עד כ' מעלות ממנו. תקח מן הרוחב השני שני חמישיו. ואם יהיה הירח מכ' ממזל טלה עד י' מעלות ממזל שור או מכ' ממזל מאזנים עד י' מעלות ממזל עקרב תקח מן הרוחב השני שלישיתו. ואם יהיה הירח מעשר מעלות ממזל שור עד כ' ממנו או מעשר מעלות ממזל עקרב עד כ' ממנו תקח מן הרוחב השני רביעיתו. ואם יהיה הירח מכ' מעלות ממזל שור עד סופו או מכ' ממזל עקרב עד סופו תקח מן הרוחב השני חמישיתו. ואם יהיה הירח מתחלת מזל תאומים עד עשר מעלות ממנו או מתחלת מזל קשת עד עשר מעלות ממנו תקח מן הרוחב השני שתותו. ואם יהיה הירח מי' מעלות ממזל תאומים ועד כ' ממנו או מעשר ממזל קשת עד כ' ממנו תקח מן הרוחב השני חצי שתותו. ואם יהיה מקום הירח מכ' ממזל תאומים עד כ"ה ממנו או מכ' ממזל קשת עד כ"ה ממנו תקח מן הרוחב השני רביע שתותו. ואם יהיה מקום הירח מכ"ה ממזל תאומים עד חמש מעלות ממזל סרטן או מכ"ה ממזל קשת עד חמש מעלות ממזל גדי לא תקח כלום. לפי שאין כאן נליזת מעגל. ואם יהיה הירח מחמש ממזל סרטן עד עשר ממנו או מחמש ממזל גדי עד עשר ממנו תקח מן הרוחב השני רביע שתותו. ואם יהיה מקום הירח מי' ממזל סרטן עד כ' ממנו או מעשר ממזל גדי עד עשרים ממנו תקח מן הרוחב השני חצי שתותו. ואם יהיה מקום הירח מכ' ממזל סרטן עד סופו או מכ' ממזל גדי עד סופו תקח מן הרוחב השני שתותו. ואם יהיה הירח מתחלת מזל אריה עד עשר מעלות ממנו או מתחלת מזל דלי עד עשר מעלות ממנו תקח ממנו הרוחב השני חמישיתו. ואם יהיה הירח מי' מעלות ממזל אריה עד כ' ממנו או מי' ממזל דלי עד כ' ממנו תקח מן הרוחב השני רביעיתו. ואם יהיה הירח מכ' ממזל אריה עד עשר ממזל בתולה או מכ' ממזל דלי עד עשר ממזל דגים תקח מן הרוחב השני שלישיתו. ואם יהיה הירח מעשר מעלות ממזל בתולה עד סופו או מי' מעלות ממזל דגים עד סופו תקח מן הרוחב השני ב' חמישיו. וזאת המקצת שתקח מן הרוחב השני היא הנקראת מעגל הירח:
11
Afterwards, go back and consider whether the latitude of the moon is northerly or southerly. If it is northerly, subtract [the adjustment referred to as] the circuit of the moon from the second longitude.31 If the moon's longitude is southerly, add the circuit of the moon to the second longitude.32
When does the above apply? When the moon's position is located between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.33 If, however, the moon's position is located between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius,34 the opposite is true: If the moon's latitude is northerly, the circuit should be added to the second longitude,35 and if the moon's latitude is southerly, the circuit should be subtracted from the second longitude.36
The remainder after the additions or subtractions have been made to the second longitude is referred to as the third longitude. Know that if there is no fluctuation within the circuit, and there is no figure to be separated from the second latitude,37 the second longitude also will serve as the third longitude, without any decrease or increase.
יא
ואחר כך תחזור ותתבונן ברוחב הירח ותראה אם הוא צפוני או דרומי. אם הוא צפוני תגרע מעגל הירח הזה מן האורך השני. ואם היה רוחב הירח דרומי תוסיף המעגל הזה על האורך השני. במה דברים אמורים כשהיה מקום הירח מתחלת מזל גדי עד סוף מזל תאומים. אבל אם היה הירח מתחלת מזל סרטן עד סוף מזל קשת יהיה הדבר הפך. שאם יהיה רוחב הירח צפוני תוסיף המעגל על האורך השני. ואם היה רוחב הירח דרומי תגרע המעגל מן האורך השני. ומה שיהיה האורך השני אחר שתוסיף עליו או תגרע ממנו הוא הנקרא אורך השלישי. ודע שאם לא יהיה שם נליזת מעגל ולא נתן החשבון לקחת מן הרוחב השני כלום. יהיה האורך הב' עצמו הוא האורך השלישי בלא פחות ובלא יתר:
12
Afterwards, go back and see the constellation in which the third longitude - i.e., [the amended figure representing] the distance between the sun and the moon - is located:38 If it is located in the constellation of Pisces or Aries, add one sixth [of its length] to the third longitude.39 If the [third] longitude is located in the constellation of Aquarius or the constellation of Taurus, add one fifth [of its length] to the third longitude.40 If the [third] longitude is located in the constellation of Capricorn or the constellation of Gemini, add one sixth [of its length] to the third longitude.
If the [third] longitude is located in the constellation of Sagittarius or the constellation of Cancer, leave the third longitude as it is, without making any addition or subtraction.41 If the [third] longitude is located in the constellation of Scorpio or the constellation of Leo, subtract one fifth [of its length] from the third longitude. If the [third] longitude is located in the constellation of Libra or the constellation of Virgo, subtract one third [of its length] from the third longitude.42
The figure resulting from these subtractions or additions to the third longitude, or from leaving it without adjustment, is referred to as the fourth longitude.
[Afterwards, a further correction is necessary:] Return to the first latitude,43 and set aside two thirds [of its length]. This is called the correction [resulting from geographic] latitude.44
Consider whether the latitude of the moon is northerly. If so, add the correction [resulting from geographic] latitude to the fourth longitude.45 If the latitude of the moon is southerly, subtract the correction [resulting from geographic] latitude from the fourth longitude.46 The figure resulting from these subtractions or additions to the fourth longitude is referred to as the arc of sighting.
יב
ואחר כך תחזור ותראה האורך השלישי הזה והוא המעלות שבין הירח והשמש באיזה מזל הוא. אם יהיה במזל דגים או במזל טלה. תוסיף על האורך השלישי שתותו. ואם יהיה האורך במזל דלי או במזל שור. תוסיף על האורך השלישי חמישיתו. ואם יהיה האורך במזל גדי או במזל תאומים. תוסיף על האורך השלישי שתותו. ואם יהיה האורך במזל קשת או במזל סרטן. תניח האורך השלישי כמות שהוא ולא תוסיף עליו ולא תגרע ממנו. ואם היה האורך במזל עקרב או במזל אריה. תגרע מן האורך השלישי חמישיתו. ואם יהיה האורך במזל מאזנים או במזל בתולה. תגרע מן האורך השלישי שלישיתו. ומה שיהיה האורך השלישי אחר שתוסיף עליו או תגרע ממנו או תניח אותו כמות שהוא. הוא הנקרא אורך רביעי. ואחר כך תחזור אצל רוחב הירח הראשון ותקח שני שלישיו לעולם. וזה הוא הנקרא מנת גובה המדינה. ותתבונן ותראה אם יהיה רוחב הירח צפוני. תוסיף מנת גובה המדינה על האורך הרביעי. ואם יהיה רוחב הירח דרומי. תגרע מנת גובה המדינה מן האורך הרביעי. ומה שיהיה האורך הרביעי אחר שגורעין ממנו או שמוסיפין עליו הוא הנקרא קשת הראייה:
13
What is implied? For example, let us attempt to determine whether or not it will be possible to sight the moon on Friday night, the second of Iyar of this year: First, it is necessary to determine the true position of the sun, the true position of the moon, and the moon's latitude for this time47 according to the methods that were disclosed [in the previous chapters].
The result is that the true position of the sun is seven degrees and nine minutes in the constellation of Taurus, in symbols 7° 9'. The true position of the moon is eighteen degrees and thirty-six minutes in the constellation of Taurus, in symbols 18° 36'. The moon's latitude is three degrees and fifty-three minutes, in symbols 3° 53', and it is southerly. This is the first latitude.
Afterwards, you should subtract the position of the sun from the position of the moon, arriving at a remainder of eleven degrees and twenty-seven minutes, in symbols 11° 27'. This is the first longitude.
Since the moon is located in the constellation of Taurus, the sighting adjustment for the longitude will be one degree. This should be subtracted from the first longitude, producing a second longitude of 10 degrees and twenty-seven minutes, in symbols 10° 27'. The sighting adjustment for the latitude is ten minutes. Since the moon's latitude is southerly, this sighting adjustment of ten minutes should be added to the moon's latitude, producing a second latitude of four degrees and three minutes, in symbols 4° 3'.
Since the moon is located in the eighteenth minute of the constellation of Taurus, it is proper to set aside one fourth of the second latitude as the circuit of the moon. Thus, at this time, the circuit of the moon will be one degree and one minute. We pay no attention to the seconds.
יג
כיצד הרי שבאנו לחקור אם יראה הירח בליל ערב שבת שני לחדש אייר משנה זו או לא יראה. תוציא מקום השמש האמיתי ומקום הירח האמיתי ורוחב הירח לשנה זו כמו שהודענוך. יצא לך מקום השמש האמיתי בז' מעלות וט' חלקים ממזל שור. סימנו ז"ט. ויצא לך מקום הירח האמיתי בי"ח מעלות ול"ו חלקים ממזל שור. סימנו י"ח ל"ו. ויצא לך רוחב הירח ברוח דרום שלש מעלות ונ"ג חלקים. סימנו ג"נ ג'. וזה הוא הרוחב הראשון. ותגרע מקום השמש ממקום הירח ישאר י"א מעלות וכ"ז חלקים. סימנו י"א כ"ז. וזה הוא האורך הראשון. ולפי שהיה הירח במזל שור יהיה שינוי מראה האורך מעלה אחת וראוי לגרוע אותה מן האורך הראשון. יצא לך האורך השני י' מעלות וכ"ז חלקים. סימנו יכ"ז. וכן יהיה שינוי מראה הרוחב י' חלקים. ולפי שרוחב הירח היה דרומי ראוי להוסיף עליו שינוי המראה שהוא עשרה חלקים. יצא לך הרוחב השני ד' מעלות וג' חלקים. סימנו ד"ג. ולפי שהיה הירח בי"ח מעלות ממזל שור ראוי ליקח מן הרוחב השני רביעיתו והוא הנקרא מעגל הירח. יצא לך מעגל הירח לעת זו מעלה אחת וחלק אחד לפי שאין מדקדקין בשניות:
14
Since the latitude of the moon is southerly and the true position of the moon is located between the beginning [of the constellation] of Capricorn and the beginning [of the constellation] of Cancer, it is correct to add the circuit of the moon to the second longitude. Thus, the third longitude will be eleven degrees and twenty-eight minutes, in symbols 11° 28'.
Since this longitude is located in the constellation of Taurus, it is fitting to add one fifth to the third longitude - i.e., two degrees and eighteen minutes. Thus, the fourth longitude will be thirteen degrees and forty-six minutes, in symbols 13° 46'.
We then go back to the first latitude and separate two thirds of it. Thus, the correction [resulting from geographic] latitude is two degrees and thirty-five minutes. Since the latitude is southerly, the correction [resulting from geographic] latitude should be subtracted from the fourth longitude, leaving a remainder of eleven degrees and eleven minutes, in symbols 11° 11'. This is the arc of sighting on this night.
Following this process, you can determine the number of degrees and the number of minutes every night for the moon's sighting48, which you desire for all time.
יד
ולפי שרוחב הירח דרומי ומקום הירח האמיתי בין ראש גדי וראש סרטן. ראוי להוסיף המעגל על האורך השני. יצא לך האורך השלישי י"א מעלות וכ"ח חלקים. סימנו י"א כ"ח. ולפי שהאורך הזה במזל שור ראוי להוסיף על האורך השלישי חמישיתו שהוא שתי מעלות וי"ח חלקים. ויצא לך האורך הרביעי י"ג מעלות ומ"ו חלקים. סימנו י"ג מ"ו. וחזרנו אצל הרוחב הראשון ולקחנו שני שלישיו ויצא מנת גובה המדינה והוא שתי מעלות ול"ה חלקים. ולפי שהיה הרוחב דרומי. ראוי לגרוע ממנו מנת גובה המדינה מן האורך הרביעי. ישאר לך י"א מעלות וי"א חלקים. סימנו י"א י"א. וזו היא קשת הראיה בלילה הזה. ועל הדרך הזה תעשה ותדע קשת הראיה כמה מעלות וכמה חלקים יש בה בכל ליל ראיה שתרצה לעולם:
15
After you have determined this arc [of sighting], consider it. Know [these rules]: If the arc of sighting is nine degrees or less, it is impossible for the moon to be sighted anywhere in Eretz Yisrael. If the arc of sighting is more than fourteen degrees, it is impossible49 for it not to be seen and openly revealed throughout Eretz Yisrael.
טו
ואחר שתצא קשת זו תבין בה. ודע שאם תהיה קשת הראייה תשע מעלות או פחות אז אפשר שיראה בכל ארץ ישראל. ואם תהיה קשת הראייה יתר על י"ד מעלות אי אפשר שלא יראה ויהיה גלוי לכל ארץ ישראל:
16
If the arc of sighting is between the beginning of the tenth degree and the end of the fourteenth degree, [the following procedure should be followed:] One should consider the arc of sighting in relation to the first longitude50 and determine whether or not the moon will be seen from the limits prevalent [at that time]. They are referred to as the sighting limits.
טז
ואם תהיה קשת הראייה מתחלת מעלה עשירית עד סוף מעלה י"ד. תערוך קשת הראייה אל האורך הראשון ותדע אם יראה או לא יראה מן הקיצין שיש לו. והן הנקראין קיצי הראיה:
17
The following are the sighting limits: If the arc of sighting is between nine and ten degrees, or more than ten [degrees], and the first longitude is thirteen degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
יז
ואלו הן קיצי הראיה. אם תהיה קשת הראיה מיתר על ט' מעלות עד סוף עשר מעלות או יתר על עשר. ויהיה האורך הראשון י"ג מעלות או יותר. ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
18
If the arc of sighting is between ten and eleven degrees, or more than eleven [degrees], and the first longitude is twelve degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
יח
ואם תהיה קשת הראייה מיתר על עשר מעלות עד סוף י"א מעלות או יתר על אחת עשרה. ויהיה האורך הראשון י"ב מעלות או יותר. ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
19
If the arc of sighting is between eleven and twelve degrees, or more than twelve [degrees], and the first longitude is eleven degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
יט
ואם תהיה קשת הראייה מיתר על י"א עד סוף י"ב מעלות או יתר על י"ב. ויהיה האורך הראשון י"א מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
20
If the arc of sighting is between twelve and thirteen degrees, or more than thirteen [degrees], and the first longitude is ten degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
כ
ואם תהיה קשת הראייה מיתר על י"ב מעלות עד סוף י"ג מעלות או יתר על י"ג. ויהיה האורך הראשון י' מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה:
21
If the arc of sighting is between thirteen and fourteen degrees, or more than fourteen [degrees], and the first longitude is nine degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted. This concludes the sighting limits.
כא
ואם תהיה הראיה מיתר על י"ג מעלות עד סוף י"ד או יתר על י"ד. ויהיה האורך הראשון תשע מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה. ועד כאן סוף הקיצין:
22
What is implied? If we were to consider the arc of sighting for Friday night, the second of Iyar of this year, we would calculate the arc of sighting to be eleven degrees and eleven minutes, as you have already determined.51
Since the arc of sighting is between ten and fourteen degrees, it is necessary to consider it in relation to the first longitude. It has already been established that on this night, the [first] longitude is ten degrees and twenty seven minutes. Since the first longitude is greater than eleven [degrees], we can be assured that the moon will be sighted on that night according to the limits established. Similar procedures should be followed [on every occasion when it is necessary to consider] the arc of sighting in relation to its first longitude.
כב
כיצד באנו להתבונן בקשת הראייה של לילי ערב שבת שני לחדש אייר משנה זו. יצא לנו בחשבון קשת הראייה י"א מעלות וי"א חלקים כמו שידעת. ולפי שהיה קשת הראייה בין עשר עד ארבע עשרה ערכנו אותה אל האורך הראשון. וכבר ידעת שהאורך הזה בליל זה י"א מעלות וכ"ז חלקים. ולפי שהיתה קשת הראייה יתר על י"א מעלות והיה האורך הראשון יתר על עשרה . יודע שודאי יראה בליל זה לפי הקצין הקצובות. וכן תשער בכל קשת וקשת עם האורך הראשון שלה:
23
From all the above, you have seen the extent of the calculations, and the additions and the subtractions that required much effort to present a method that comes close [to being exact]52 without necessitating extremely complicated calculations. [This process is necessary] because the moon has major incongruities in its orbit.
In this vein, our Sages said,53 "'The sun knows the time of its setting'; the moon does not know the time of its setting." Similarly, our Sages said,54 "At times, its setting is prolonged, and at times, it is hastened." This is reflected in these calculations, where at times it is necessary to add, and at times it is necessary to subtract until we arrive at the arc of sighting. And as explained, at times the arc of sighting is great, and at times it is small.
כג
וכבר ראית מן המעשים האלו כמה חשבונות יש בו וכמה תוספות וכמה גירועין אחר שיגענו הרבה. עד שהמציאנו דרכים קרובים שאין בחשבונם עומק גדול. שהירח עקלקלות גדולות יש במעגלותיו. ולפיכך אמרו חכמים שמש ידע מבואו ירח לא ידע מבואו. ואמרו חכמים פעמים בא בארוכה פעמים בא בקצרה. כמו שתראה מחשבונות אלו שפעמים תוסיף ופעמים תגרע עד שתהא קשת הראייה. ופעמים תהיה קשת הראייה ארוכה ופעמים קצרה כמו שביארנו:
24
The rationales for all these calculations, and the reasons why this number is added, and why that subtraction is made, and how all these concepts are known, and the proofs for each of these principles are [the subject] of the wisdom of astronomy and geometry, concerning which the Greeks wrote many books.
These texts are presently in the hands of the sages. The texts written by the Sages of Israel in the age of the prophets from the tribe of Yissachar55 have not been transmitted to us. Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern.56 For a matter whose rationale has been revealed and has proven truthful in an unshakable manner, we do not rely on [the personal authority of] the individual who made these statements or taught these concepts, but on the proofs he presented and the reasons he made known.57
כד
וטעם כל אלו החשבונות ומפני מה מוסיפים מנין זה ומפני מה גורעין. והיאך נודע כל דבר ודבר מאלו הדברים. והראיה על כל דבר ודבר. היא חכמת התקופות והגימטריות שחברו בה חכמי יון ספרים הרבה והם הנמצאים עכשיו ביד החכמים. אבל הספרים שחברו חכמי ישראל שהיו בימי הנביאים מבני יששכר לא הגיעו אלינו. ומאחר שכל אלו הדברים בראיות ברורות הם שאין בהם דופי ואי אפשר לאדם להרהר אחריהם, אין חוששין למחבר בין שחברו אותם נביאים בין שחברו אותם האומות שכל דבר שנתגלה טעמו ונודעה אמיתתו בראיות שאין בהם דופי אנו סומכין על זה האיש שאמרו או שלמדו על הראיה שנתגלתה והטעם שנודע
FOOTNOTES
1.
Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text.
2.
In this instance as well, our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, where the words "and the first latitude" were added unnecessarily.
3.
Note the apparent contradiction to the figures the Rambam mentions in Chapter 15, Halachah 2, and the resolution suggested in Note 4 of that chapter.
4.
In these months, the ecliptic (the plane of the sun's orbit as extended to the celestial sphere) is inclined to the north. After the conjunction, the moon proceeds away from the position of the sun. When the inclination of the ecliptic is northward, this movement places it in a more northerly position. Therefore, the moon will set later than would be foreseen otherwise, resulting in a greater possibility of seeing the new moon.
As mentioned in the notes of Chapter 16, as the longitude of the moon increases, seeing the moon also becomes easier. In these months, however, a lesser longitude is required.
5.
In these months, the ecliptic is inclined to the south. As the moon proceeds away from the position of the sun after conjunction, it will be in a more southerly position in these months. Therefore,the moon will set earlier than would be foreseen otherwise, resulting in a lesser possibility of seeing the new moon. To compensate for this difference, a greater longitude is required.
6.
Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, and the word "latitude" was added unnecessarily.
7.
To summarize the Rambam's statements to this point: When the longitude of the moon (the angular distance between the moon and the sun) is minimal, the moon's crescent will be small and the interval between the time of its setting and that of the sun will be small. Hence, it is unlikely that the moon will be sighted.
When the longitude of the moon is greater, the size of the moon's crescent will increase, as will the interval between the time of its setting and that of the sun. Accordingly, the possibility of sighting the moon will increase.
When the longitude is significantly large, it is obvious that the moon will be seen and no other calculations are necessary. When, however, the longitude is of intermediate size, there is a question whether the moon will be seen. The resolution of this question depends on the inclination of the ecliptic and the latitude of the moon - i.e., the angle - and the direction of that angle - to which the moon is inclined from the plane of the sun.
[In this context, it is worthy to mention a question raised by several contemporary commentaries on Hilchot Kiddush HaChodesh: Seemingly, there is a direct connection between the concepts mentioned at the conclusion of Chapter 15 and those mentioned at the beginning of this chapter. Why does the Rambam interpose the discussion of the moon's latitude (the subject matter of Chapter 16, which becomes relevant only in subsequent halachot) between them?]
8.
The sighting adjustment for longitude is based on two different factors: a) whether the constellation is inclined to the north or to the south as it intersects the horizon of Jerusalem, and b) the extent of the southerly position of that constellation.
To explain: The constellations intersect the horizon at different angles, reflecting the pattern of their inclination in the heavenly sphere. The constellations from Capricorn until Gemini intersect the horizon at a northerly angle, and the constellations from Cancer to Sagittarius intersect the horizon at a southerly angle.
With regard to the second factor, all the constellations are located to the south of Jerusalem. Jerusalem is located 32 degrees north, and the constellation of Cancer, the most northerly of the constellations, is located 23 1/2 degrees north. The more northerly a constellation is located, however, the greater the need for a subtraction from its longitude.
9.
This is the constellation that the moon enters at the vernal (spring) equinox. It is inclined to the north and is not located in an extremely southerly position. Hence, a large sighting adjustment is necessary.
10.
Since the constellation of Taurus intersects the horizon at a northerly inclination and it is located in a relatively northerly position, the largest adjustment is necessary.
11.
Although this constellation is located in a very northerly position, its northerly inclination is less. Hence, a smaller subtraction is made.
12.
Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
Although Cancer is located in the most northerly position of all the constellations, since it has a southerly inclination the sighting adjustment required is less.
13.
This and the four constellations that follow have southerly inclinations. Hence, the figure subtracted from their longitude is less.
14.
This is the smallest sighting adjustment, because this constellation is located in a more southerly position than the others with a southerly inclination.
15.
From this point on, the sighting adjustment increases, because these constellations have a northerly inclination.
16.
The commentaries have noted that although the general thrust of the adjustments suggested by the Rambam conform to the calculations of the astronomers, the exact figures he gives follow neither the classic Greek figures nor those of modern astronomy. It is possible to explain that the Rambam was speaking merely in approximations, giving us a figure useful enough to calculate the position where the moon would be sighted, but not an exact scientific measure. This theory is borne out by the fact that he does not provide different measures for northern and southern latitudes, although according to science these figures vary.
17.
To explain: The true position of the moon reflects the line extending from the center of the earth through the center of the moon, as it is projected against the heavenly sphere. Since Jerusalem (or for that matter, any other location on the earth's surface) is not located at the center of the earth, but rather 4000 miles away, there will be a slight difference between the line described previously and the line extending from a person standing in Jerusalem to the center of the moon, as it is projected against the heavenly sphere. The closer the moon is to the horizon, the larger the sighting adjustment that has to be made.
[The same concept applies with regard to the sun. Nevertheless, since the distance between the earth and the sun is great, the angular difference between these two lines is not of consequence. The moon, by contrast, is located much closer to the earth and, at times, a difference of close to a degree can arise.]
In the evening, the moon will always appear slightly closer to the horizon than it actually is - i.e., it will appear closer to the position of the sun. Therefore, the angular difference between the two lines mentioned above should be subtracted from the moon's true position. As explained above, the extent of the adjustment to be made depends on the inclination at which constellation intersects the horizon and its latitude in the heavenly sphere.
18.
This principle applies during all the PM hours. During the AM hours, by contrast, the sighting adjustment should be added to the position of the moon (Ralbach).
19.
The sighting adjustment for the moon's latitude is derived by creating a parallax - i.e., a line directly parallel to the line running from the point of the moon's first longitude to its first latitude is drawn from the point of its second longitude. A second line is drawn from the position of an onlooker in Jerusalem through the point of the first latitude and intersecting the line of the moon's second latitude. The point where these two lines intersect is the moon's second longitude. The adjustment mentioned in the following halachah represents the angle between these two lines.
20.
Because Jerusalem is situated in a more northerly position than all the Zodiac constellations, the moon will always appear more southerly than it actually is. Therefore, if its latitude is northerly, a subtraction is necessary. To use geometric terms: When the moon's latitude is northerly, its second latitude will always be closer to the point of its longitude than to its first latitude.
21.
Since the moon will always appear more southerly, an addition is required when its original latitude is southerly. In geometric terms: When the moon's latitude is southerly, its second latitude will always be further removed from the point of its longitude than its first latitude.
22.
This is the point directly after the vernal (spring) equinox, when the sun is inclined northward and enters the northern part of its orbit.
23.
This is the point directly after the autumnal equinox, when the sun is inclined southward and enters the southern part of its orbit.
24.
Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
25.
The Rambam is speaking about the second latitude, since it is possible for the sighting adjustment to change a northerly latitude to a southerly one.
26.
The purpose of the calculations that follow (reaching a third longitude and a fourth longitude) is to calculate the time between the setting of the sun and the setting of the moon. The first longitude is sufficient to inform us whether or not the crescent of the moon will be large enough to be visible. The subsequent calculations are necessary to determine whether or not there will be sufficient time for actually sighting the moon. For when the crescent is small, it is difficult to detect unless there is ample time before it sets.
The third longitude reflects the point in the celestial sphere that will set at the same time as the moon does, as seen by a person standing on the equator. This is not the point in the celestial sphere where the moon appears to be located, but rather a point in the celestial sphere that is reached by drawing a line originating at the equator, running parallel to the horizon of the equator, and extending through the center of the moon. The point where this line intersects the celestial sphere is the third longitude.
The reason for associating the moon's position with the equator is to establish a connection with a standard measure of time. In Jerusalem (and for that matter, anywhere else in the northern or southern hemisphere), the apparent movement of the celestial sphere varies with the seasons. On the equator, by contrast, the movement of the celestial sphere is constant at all times, 15 minutes to the hour.
27.
Cf. Proverbs 2:15.
28.
The angle between each particular constellation in the celestial sphere and the equator varies. The size of the adjustment to be made for the third longitude depends on that angle.
29.
These are the points in the celestial sphere that intersect the horizon of the equator at the greatest angle. Therefore, the largest adjustment is necessary.
30.
These are the points within the celestial sphere that are more or less parallel to the equator.
31.
This means that when the moon's latitude is northerly, the third longitude will always be closer to the equator.
32.
This means that when the moon's latitude is southerly, the third longitude will always be further removed from the equator.
33.
These are the constellations that are inclined in a northerly direction.
34.
I.e., the constellations that are inclined in a southerly direction.
35.
This means that when the moon's latitude is northerly, the third longitude will always be further removed from the equator.
36.
This means that when the moon's latitude is southerly, the third longitude will always be closer to the equator.
37.
As happens when the moon is located in the beginning of the constellations of Cancer and Capricorn.
38.
The Rambam's intent in these sets of calculations is to reach a point on the equator that will set at the same time the third longitude sets in Jerusalem. For although the third longitude was able to relate the moon's position to the equator, it did not take into consideration the difference between the horizon of the equator and the horizon of Jerusalem. This is accomplished by drawing a line from the third longitude to the equator, which is parallel to the horizon of Jerusalem.
39.
Two factors are significant in determining the fourth longitude: a) The angle of the constellation's inclination to the horizon of the equator. The greater the inclination of the constellation, the closer the fourth longitude will be located to the equator.
b) whether the constellation is inclined to the north or to the south.
If the constellation is inclined to the north, the third longitude, and hence the place on the equator parallel to it, will be located further away from the horizon, resulting in a later setting and thus an extended fourth longitude. Conversely, if the inclination is southerly, the third longitude will be located closer to the horizon, resulting in a shortened fourth longitude.
Of these two factors, the latter is more significant, and causes a larger correction. To explain these factors with regard to the constellations of Pisces and Aries: These constellations are inclined to a great degree, a factor that would reduce the fourth longitude. Since, however, they are northerly inclined, and this is the stronger factor, a modest increase is required.
40.
These constellations are inclined to the north, and the degree of their inclination is less than that of Pisces and Aries. Hence, a greater increase is required.
41.
Here, the constellations begin a southerly inclination. Hence, although they are more parallel to the horizon of the equator, no addition is made.
42.
In this instance, the degree of inclination of these constellations is great and their inclination is southerly. Both of these factors lead to a reduction in the fourth longitude. Hence, the greatest subtraction is required.
43.
The Ralbach questions why the Rambam refers to the first latitude. Seemingly, it would be appropriate to make this correction based on the second latitude, for there is a significant difference between it and the first latitude. According to trigonometry, it also would appear that the calculations should be based on the second latitude.
44.
Although the fourth longitude established a relationship between the equator and Jerusalem, it is still dependent on the third longitude, which relates to the moon and the celestial sphere as they set on the horizon of the equator. Through the correction mentioned here, we find a place on the extension of the equator that will set at the same as the moon sets in Jerusalem. Having reached this point, we can calculate the difference in time (15 degrees to the hour) between the setting of the sun and this point (which will set at the same time as the setting of the moon). Accordingly, we will be able to determine whether or not this interval will allow for the sighting of the moon.
The correction for geographic longitude is reached by drawing a line from the position of the moon parallel to the horizon of Jerusalem. One might ask: If this was the Rambam's intent, why were so many intermediate steps - the definition of the second, third, and fourth latitudes - necessary? Why didn't he suggest drawing the above- mentioned line at the very beginning of his calculations?
The explanation is that the Rambam allowed an individual to follow his own steps in arriving at this final figure. I.e., these lines and distances are all artificial and can be determined only by calculations. Through trigonometry, if one knows the length of one side of a triangle and two angles, or the length of two sides and one angle, it is possible to calculate the size of all three angles and all three sides. To find the line extending from the moon to the equator parallel to the horizon of Jerusalem, the Rambam had to build sets of triangles, and calculate angles based on the relationship of one triangle to another. The process he followed is reflected in the series of corrections he offers.
45.
A northerly latitude means that the actual position of the moon is further removed from the horizon than the third longitude. This will result in a later setting of the moon. Accordingly, the correction based on geographic latitude will require addition to the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
46.
A southerly latitude means that the actual position of the moon is closer to the horizon than the third longitude. This will result in an earlier setting of the moon. Accordingly, the correction based on geographic latitude will require subtraction from the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
47.
Our translation represents a correction of the standard printed text of the Mishneh Torah.
48.
It is possible that the Rambam's wording alludes to a concept mentioned previously, that the calculations he suggests are applicable only at the beginning of the month, when the new moon might be sighted.
49.
I.e., barring clouds, as explained at the beginning of the following chapter.
50.
As mentioned at the beginning of this chapter, the first longitude gives us information regarding the size of the moon's crescent and the difference between the moon's setting and that of the sun. When the first longitude is sufficiently large or when it is sufficiently small, it is possible to determine whether or not the moon will be sighted without considering extenuating factors - e.g., its longitude, the inclination of the constellation in which it is located, and the extent of that inclination. When, however, the first longitude is of intermediate length, these extenuating factors must be considered. The establishment of a systematic method of considering these factors is the purpose of all the computations mentioned in this chapter.
51.
See Halachot 13 and 14.
52.
As the Rambam mentioned at the very beginning of this discussion (Chapter 11, Halachah 6), the figures that he gives are not exact. They do, however, give us sufficient information to determine when and where the moon will be sighted.
53.
Rosh HaShanah 25a, commenting on Psalms 104:19.
54.
Loc. cit.
55.
Commenting on I Chronicles 12:32, "From the descendants of Yissachar, men who had understanding of the times...," Bereshit Rabbah 72:5 explains that the sages of the tribe of Yissachar were those responsible for the determination of the calendar. (See also the commentary of the Radak on this verse.)
56.
The context of this commentary is not a proper place for a full discussion of the Rambam's perspective on the supposed conflicts between science and the Torah. It must be noted, however, that the statements made here, emphasizing the importance of the empirical evidence of science, should not be interpreted as indicating that the perspective science adopts at any given time should be accepted in place of the Torah's teachings. In this context, it is worthy to quote the Rambam's statements in Hilchot Shechitah 10:13:
Similarly, with regard to the conditions that we have enumerated as causing an animal to be trefah (unable to live for an extended period): Even though it appears from the medical knowledge available to us at present that some of these conditions are not fatal... all that is significant to us is what our Sages said, as [implied by Deuteronomy 17:11]: "[You shall act] according to the instructions that they will give you."
57.
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah; it differs slightly from the standard printed text.
• Monday, 26 Kislev, 5777 · 26 December 2016
• "Today's Day"
• Shabbat, Kislev 26, Second Day of Chanuka, 5703
Bless Rosh Chodesh Tevet. Say the entire Tehillim in the early morning.
Torah lessons: Chumash: Vayeishev, Shevi'i with Rashi.
Tehillim: 119, 97 to end.
Tanya: Ch. 2. The second soul (p. 5)...Parshat Bereishit (p. 9).
Day of farbrengen. Tal umatar (Siddur, p. 54). Chanuka lights after havdala (p. 234), before v'yitein l'cha (p. 235). In shul, Chanuka candles before havdala.
On Shabbat mevarchim, (when the new month is blessed) (Siddur, p. 191), Chassidim are to assemble in Shul early in the morning to say the entire Tehillim. Afterwards, study for about an hour a maamar Chassidus that everyone can understand, and then daven. The time to farbreng is to be determined according to the circumstances1 in the place they live (for material and spiritual success).
After concluding the Tehillim on Shabbat Mevarchim, say Mourner's Kaddish; if there is a Yahrzeit or mourner - Kaddish after each of the five books of Tehillim.
FOOTNOTES
1.See Nissan 30, p. 49
• Daily Thought:
Real Time
Something is true, we say, when it actually happened in our physical world.
But some events are even more true than that; so true that they are not limited to a certain year in a certain place. Instead, they occur again and again every year, wherever we are.
They are the days we celebrate every year, in a very real way in our physical world.[See Tanya, Igeret Hakodesh 14. Torat Menachem 5752 vol. 1, pg. 255.]
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