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Torah Reading
Vayeishev: Genesis 37:1 Ya‘akov continued living in the land where his father had lived as a foreigner, the land of Kena‘an.
2 Here is the history of Ya‘akov. When Yosef was seventeen years old he used to pasture the flock with his brothers, even though he was still a boy. Once when he was with the sons of Bilhah and the sons of Zilpah, his father’s wives, he brought a bad report about them to their father. 3 Now Isra’el loved Yosef the most of all his children, because he was the son of his old age; and he made him a long-sleeved robe. 4 When his brothers saw that their father loved him more than all his brothers, they began to hate him and reached the point where they couldn’t even talk with him in a civil manner.
5 Yosef had a dream which he told his brothers, and that made them hate him all the more. 6 He said to them, “Listen while I tell you about this dream of mine. 7 We were tying up bundles of wheat in the field when suddenly my bundle got up by itself and stood upright; then your bundles came, gathered around mine and prostrated themselves before it.” 8 His brothers retorted, “Yes, you will certainly be our king. You’ll do a great job of bossing us around!” And they hated him still more for his dreams and for what he said.
9 He had another dream which he told his brothers: “Here, I had another dream, and there were the sun, the moon and eleven stars prostrating themselves before me.” 10 He told his father too, as well as his brothers, but his father rebuked him: “What is this dream you have had? Do you really expect me, your mother and your brothers to come and prostrate ourselves before you on the ground?” 11 His brothers were jealous of him, but his father kept the matter in mind.
(ii) 12 After this, when his brothers had gone to pasture their father’s sheep in Sh’khem, 13 Isra’el asked Yosef, “Aren’t your brothers pasturing the sheep in Sh’khem? Come, I will send you to them.” He answered, “Here I am.” 14 He said to him, “Go now, see whether things are going well with your brothers and with the sheep, and bring word back to me.” So he sent him away from the Hevron Valley, and he went to Sh’khem, 15 where a man found him wandering around in the countryside. The man asked him, “What are you looking for?” 16 “I’m looking for my brothers,” he answered. “Tell me, please, where are they pasturing the sheep?” 17 The man said, “They’ve left here; because I heard them say, ‘Let’s go to Dotan.’” Yosef went after his brothers and found them in Dotan.
18 They spotted him in the distance, and before he had arrived where they were, they had already plotted to kill him. 19 They said to each other, “Look, this dreamer is coming! 20 So come now, let’s kill him and throw him into one of these water cisterns here. Then we’ll say some wild animal devoured him. We’ll see then what becomes of his dreams!” 21 But when Re’uven heard this, he saved him from being destroyed by them. He said, “We shouldn’t take his life. 22 Don’t shed blood,” Re’uven added. “Throw him into this cistern here in the wilds, but don’t lay hands on him yourselves.” He intended to rescue him from them later and restore him to his father.
(iii) 23 So it was that when Yosef arrived to be with his brothers, they stripped off his robe, the long-sleeved robe he was wearing, 24 and took him and threw him into the cistern (the cistern was empty; without any water in it). 25 Then they sat down to eat their meal; but as they looked up, they saw in front of them a caravan of Yishma‘elim coming from Gil‘ad, their camels loaded with aromatic gum, healing resin and opium, on their way down to Egypt. 26 Y’hudah said to his brothers, “What advantage is it to us if we kill our brother and cover up his blood? 27 Come, let’s sell him to the Yishma‘elim, instead of putting him to death with our own hands. After all, he is our brother, our own flesh.” His brothers paid attention to him. 28 So when the Midyanim, merchants, passed by, they drew and lifted Yosef up out of the cistern and sold him for half a pound of silver shekels to the Yishma‘elim, who took Yosef on to Egypt.
29 Re’uven returned to the cistern, and, upon seeing that Yosef wasn’t in it, tore his clothes in mourning. 30 He returned to his brothers and said, “The boy isn’t there! Where can I go now?”
31 They took Yosef’s robe, killed a male goat and dipped the robe in the blood. 32 Then they sent the long-sleeved robe and brought it to their father, saying, “We found this. Do you know if it’s your son’s robe or not?” 33 He recognized it and cried, “It’s my son’s robe! Some wild animal has torn Yosef in pieces and eaten him!” 34 Ya‘akov tore his clothes and, putting sackcloth around his waist, mourned his son for many days. 35 Though all his sons and daughters tried to comfort him, he refused all consolation, saying, “No, I will go down to the grave, to my son, mourning.” And his father wept for him.
36 In Egypt the Midyanim sold Yosef to Potifar, one of Pharaoh’s officials, a captain of the guard.
38:1 (iv) It was at this time that Y’hudah went off from his brothers and settled near a man named Hirah who was an ‘Adulami. 2 There Y’hudah saw one of the daughters of a certain Kena‘ani whose name was Shua, and he took her and slept with her. 3 She conceived and had a son, whom he named ‘Er. 4 She conceived again and had a son, and she called him Onan. 5 Then she conceived yet again and had a son whom she called Shelah; he was in K’ziv when she gave birth to him.
6 Y’hudah took a wife for ‘Er his firstborn, and her name was Tamar. 7 But ‘Er, Y’hudah’s firstborn, was evil from Adonai’s perspective, so Adonai killed him. 8 Y’hudah said to Onan, “Go and sleep with your brother’s wife — perform the duty of a husband’s brother to her, and preserve your brother’s line of descent.” 9 However, Onan knew that the child would not count as his; so whenever he had intercourse with his brother’s wife, he spilled the semen on the ground, so as not to give his brother offspring. 10 What he did was evil from Adonai’s perspective, so he killed him too.
11 Then Y’hudah said to Tamar his daughter-in-law, “Stay a widow in your father’s house until my son Shelah grows up”; for he thought, “I don’t want him to die too, like his brothers.” So Tamar went and lived at home with her father. 12 In due time, Shua’s daughter, the wife of Y’hudah, died. After Y’hudah had been comforted, he went up to be with his sheep-shearers in Timnah, he and his friend Hirah the ‘Adulami. 13 Tamar was told, “Your father-in-law has gone up to Timnah to shear his sheep.” 14 So she took off her widow’s clothes, completely covered her face with her veil, and sat at the entrance to ‘Einayim, which is on the way to Timnah. For she saw that Shelah had grown up, but she still was not being given to him as his wife. 15 When Y’hudah saw her, he thought she was a prostitute, because she had covered her face. 16 So he went over to her where she was sitting and said, not realizing that she was his daughter-in-law, “Come, let me sleep with you.” She answered, “What will you pay to sleep with me?” 17 He said, “I will send you a kid from the flock of goats.” She said, “Will you also give me something as a guarantee until you send it” 18 He answered, “What should I give you as a guarantee?” She said, “Your seal, with its cord, and the staff you’re carrying in your hand.” So he gave them to her, then went and slept with her; and she conceived by him. 19 She got up and went away, took off her veil and put on her widow’s clothes.
20 Y’hudah sent the kid with his friend the ‘Adulami to receive the guarantee items back from the woman, but he couldn’t find her. 21 He asked the people near where she had been, “Where is the prostitute who was on the road at ‘Einayim?” But they answered, “There hasn’t been any prostitute here.” 22 So he returned to Y’hudah and said, “I couldn’t find her; also the people there said, ‘There hasn’t been any prostitute here.’” 23 Y’hudah said, “All right, let her keep the things, so that we won’t be publicly shamed. I sent the kid, but you didn’t find her.”
24 About three months later Y’hudah was told, “Tamar your daughter-in-law has been acting like a whore; moreover, she is pregnant as a result of her prostitution.” Y’hudah said, “Bring her out, and let her be burned alive!” 25 When she was brought out, she sent this message to her father-in-law: “I am pregnant by the man to whom these things belong. Determine, I beg you, whose these are — the signet, the cords and the staff.” 26 Then Y’hudah acknowledged owning them. He said, “She is more righteous than I, because I didn’t let her become the wife of my son Shelah.” And he never slept with her again.
27 When she went into labor, it became evident that she was going to have twins. 28 As she was in labor, one of them put out his hand; and the midwife took his hand and tied a scarlet thread on it, saying, “This one came out first.” 29 But then he withdrew his hand, and his brother came out; so she said, “How did you manage to break out first?” Therefore he was named Peretz [breaking out]. 30 Then out came his brother, with the scarlet thread on his hand, and he was given the name Zerach [scarlet].
39:1 (v) Yosef was brought down to Egypt, and Potifar, an officer of Pharaoh’s and captain of the guard, an Egyptian, bought him from the Yishma‘elim who had brought him there. 2 Adonai was with Yosef, and he became wealthy while he was in the household of his master the Egyptian. 3 His master saw how Adonai was with him, that Adonai prospered everything he did. 4 Yosef pleased him as he served him, and his master appointed him manager of his household; he entrusted all his possessions to Yosef. 5 From the time he appointed him manager of his household and all his possessions, Adonai blessed the Egyptian’s household for Yosef’s sake; Adonai’s blessing was on all he owned, whether in the house or in the field. 6 So he left all his possessions in Yosef’s care; and because he had him, he paid no attention to his affairs, except for the food he ate.
Now Yosef was well-built and handsome as well. (vi) 7 In time, the day came when his master’s wife took a look at Yosef and said, “Sleep with me!” 8 But he refused, saying to his master’s wife, “Look, because my master has me, he doesn’t know what’s going on in this house. He has put all his possessions in my charge. 9 In this house I am his equal; he hasn’t withheld anything from me except yourself, because you are his wife. How then could I do such a wicked thing and sin against God?” 10 But she kept pressing him, day after day. Nevertheless, he didn’t listen to her; he refused to sleep with her or even be with her.
11 However, one day, when he went into the house to do his work, and none of the men living in the house was there indoors, 12 she grabbed him by his robe and said, “Sleep with me!” But he fled, leaving his robe in her hand, and got himself outside. 13 When she saw that he had left his robe in her hand and had escaped, 14 she called the men of her house and said to them, “Look at this! My husband brought in a Hebrew to make fools of us. He came in and wanted to sleep with me, but I yelled out loudly. 15 When he heard me yelling like that, he left his robe with me and ran out.” 16 She put the robe aside until his master came home. 17 Then she said to him, “This Hebrew slave you brought us came in to make a fool of me. 18 But when I yelled out, he left his robe with me and fled outside.” 19 When his master heard what his wife said as she showed him, “Here’s what your slave did to me,” he became furious. 20 Yosef’s master took him and put him in prison, in the place where the king’s prisoners were kept; and there he was in the prison.
21 But Adonai was with Yosef, showing him grace and giving him favor in the sight of the prison warden. 22 The prison warden made Yosef supervisor of all the prisoners in the prison; so that whatever they did there, he was in charge of it. 23 The prison warden paid no attention to anything Yosef did, because Adonai was with him; and whatever he did, Adonai prospered.
40:1 (vii) Some time later it came about that the Egyptian king’s cupbearer and baker gave offense to their lord the king of Egypt. 2 Pharaoh became angry with his two officers the chief cupbearer and the chief baker. 3 So he put them in custody in the house of the captain of the guard, in the prison, in the same place where Yosef was kept. 4 The captain of the guard charged Yosef to be with them, and he became their attendant while they remained in prison.
5 One night the two of them, the king of Egypt’s cupbearer and his baker, there in prison, both had dreams, each dream with its own meaning. 6 Yosef came in to them in the morning and saw that they looked sad. 7 He asked Pharaoh’s officers there with him in the prison of his master’s house, “Why are you looking so sad today?” 8 They said to him, “We each had a dream, and there’s no one around who can interpret it.” Yosef said to them, “Don’t interpretations belong to God? Tell it to me, please.”
9 Then the chief cupbearer told Yosef his dream: “In my dream, there in front of me was a vine, 10 and the vine had three branches. The branches budded, then it suddenly began to blossom, and finally clusters of ripe grapes appeared. 11 Pharaoh’s cup was in my hand, so I took the grapes and pressed them into Pharaoh’s cup, and gave the cup to Pharaoh.” 12 Yosef said to him, “Here is its interpretation: the three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your office: you will be giving Pharaoh his cup as you used to when you were his cupbearer. 14 But remember me when it goes well with you; and show me kindness, please; and mention me to Pharaoh, so that he will release me from this prison. 15 For the truth is that I was kidnapped from the land of the Hebrews, and here too I have done nothing wrong that would justify putting me in this dungeon.”
16 When the chief baker saw that the interpretation was favorable, he said to Yosef, “I too saw in my dream: there were three baskets of white bread on my head. 17 In the uppermost basket there were all kinds of baked goods for Pharaoh, but the birds ate them out of the basket on my head.” 18 Yosef answered, “Here is its interpretation: the three baskets are three days. 19 Within three days Pharaoh will lift up your head from off of you — he will hang you on a tree, and the birds will eat your flesh off you.”
(Maftir) 20 On the third day, which was Pharaoh’s birthday, he gave a party for all his officials, and he lifted up the head of the chief cupbearer and the head of the chief baker among his officials. 21 He restored the chief cupbearer back to his position, so that he again gave Pharaoh his cup. 22 But he hanged the chief baker, as Yosef had interpreted to them. 23 Nevertheless, the chief cupbearer didn’t remember Yosef, but forgot him.
Amos 2:6 Here is what Adonai says:
“For Isra’el’s three crimes,
no, four — I will not reverse it —
because they sell the upright for silver
and the poor for a pair of shoes,
7 grinding the heads of the poor in the dust
and pushing the lowly out of the way;
father and son sleep with the same girl,
profaning my holy name;
8 lying down beside any altar
on clothes taken in pledge;
drinking wine in the house of their God
bought with fines they imposed.
9 “I destroyed the Emori before them;
though tall as cedars and strong as oaks,
I destroyed their fruit above
and their root below.
10 More than that, I brought you up from Egypt,
led you forty years in the desert,
so that you could have the Emori’s land.
11 I raised up some of your sons to be prophets,
other young men of yours to be n’zirim.
People of Isra’el!
Isn’t that true?” asks Adonai.
12 But you gave the n’zirim wine to drink
and ordered the prophets, ‘Don’t prophesy!’
13 “Enough! I will make all this crush you,
just as a cart overloaded with grain
crushes what’s under it.
14 Even the swift won’t be able to flee;
the strong won’t be able to use their strength,
the warriors won’t save themselves.
15 Archers won’t be able to stand,
the fastest runners won’t save themselves,
those on horses won’t save themselves.
16 On that day even the bravest warriors
will throw off their weapons and flee,” says Adonai.
3:1 “Listen to this word which Adonai has spoken against you, people of Isra’el, against the entire family that I brought up from the land of Egypt:
2 “Of all the families on earth,
only you have I intimately known.
This is why I will punish you
for all your crimes.”
3 Do two people travel together
without having so agreed?
4 Does a lion roar in the forest
when it has no prey?
Does a young lion growl in his lair
if it has caught nothing?
5 Does a bird get caught in a trap on the ground
if it hasn’t been baited?
Does a trap spring up from the ground
when it has taken nothing?
6 When the shofar is blown in the city,
don’t the people tremble?
Can disaster befall a city
without Adonai’s having done it?
7 Adonai, God, does nothing without
revealing his plan to his servants the prophets.
8 The lion has roared. Who will not fear?
Adonai, God, has spoken. Who will not prophesy?
Today's Laws and Customs:
• Bless New Month
This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Tevet, which falls on Friday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: On the Significance of Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
Kindle One Chanukah Light after nightfall
The eight-day festival of Chanukah begins tonight. In commemorartion of the miracle of the oil (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening for eight days, increasing the number of lights each evening. For this evening, the first night of Chanukah, we kindle one light. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 1st day of Chanukah).
IMPORTANT: Because of the prohibition to kindle fire on Shabbat, the first Chanukah light must be lit after after the Havdalah service marking the end of Shabbat at nightfall.
For the 1st Chanukah light, we recite three blessings; for text and audio of the blessings, click here.
For a more detailed guide to Chanukah lighting click here.
For additional Chanukah observances, see Laws & Customs for tomorrow, Kislev 25.
Today in Jewish History:
• Construction of the Second Temple Resumes (353 BCE)
In the first year of rule of Cyrus, the King of Persia, Jews were given permission to return to Israel and rebuild the Holy Temple. A group of Jews led by Zerubavel set out for Jerusalem and began working on the second Temple. However, the Cutheans falsely accused the Jews of plotting a rebellion against King Cyrus and were successful in halting the construction of the Holy Temple for the remainder of his reign and throughout the reign of Ahasuerus, his successor. Construction resumed in the second year of the reign of Darius, Ahasuerus's son, on the 24th of Kislev.
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayeishev, 7th Portion (Genesis 40:1-40:23) with Rashi
• Genesis Chapter 40
1Now it came about after these events that the cupbearer of the king of Egypt and the baker sinned against their master, against the king of Egypt. אוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה חָֽטְא֛וּ מַשְׁקֵ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וְהָֽאֹפֶ֑ה לַֽאֲדֹֽנֵיהֶ֖ם לְמֶ֥לֶךְ מִצְרָֽיִם:
Now it came about after these events: Because that cursed woman (Potiphar’s wife) had accustomed the people to talk [badly] about the righteous man (Joseph), therefore the Holy One, blessed be He, brought to them [the Egyptians] the sin of these [men], so that they would turn [their attention] to them [the two chamberlains] and not to him (Joseph), and also so that relief would come to the righteous man through them. [From Gen. Rabbah 88:1, 88:3] אחר הדברים האלה: לפי שהרגילה אותה ארורה את הצדיק בפי כולם לדבר בו ולגנותו, הביא להם הקב"ה סורחנם של אלו שיפנו אליהם ולא אליו, ועוד שתבוא הרווחה לצדיק על ידיהם:
sinned: [Regarding] this one (the cupbearer) a fly was found in his goblet, and [concerning] that one (the baker) a pebble was found in his bread. [From Gen. Rabbah 88:2] חטאו: זה נמצא זבוב בפיילי פוטירין שלו, וזה נמצא צרור בגלוסקין שלו:
and the baker: of the king’s bread. The expression of baking (אִפִיָה) applies only to bread, pesto(u)r or pistor in Old French, kneader, baker. והאופה: את פת המלך ואין לשון אפייה אלא בפת, ובלע"ז פיסטו"ר [אופה]:
2And Pharaoh became incensed at his two chamberlains, at the chief cupbearer and at the chief baker. בוַיִּקְצֹ֣ף פַּרְעֹ֔ה עַ֖ל שְׁנֵ֣י סָֽרִיסָ֑יו עַ֚ל שַׂ֣ר הַמַּשְׁקִ֔ים וְעַ֖ל שַׂ֥ר הָֽאוֹפִֽים:
3And he placed them in the prison of the house of the chief of the slaughterers, into the prison, the place where Joseph was imprisoned. גוַיִּתֵּ֨ן אֹתָ֜ם בְּמִשְׁמַ֗ר בֵּ֛ית שַׂ֥ר הַטַּבָּחִ֖ים אֶל־בֵּ֣ית הַסֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר שָֽׁם:
4And the chief of the slaughterers appointed Joseph [to be] with them, and he served them, and they were a year in prison. דוַ֠יִּפְקֹ֠ד שַׂ֣ר הַטַּבָּחִ֧ים אֶת־יוֹסֵ֛ף אִתָּ֖ם וַיְשָׁ֣רֶת אֹתָ֑ם וַיִּֽהְי֥וּ יָמִ֖ים בְּמִשְׁמָֽר:
And the chief of the slaughterers appointed, etc.: to be with them. ויפקד שר הטבחים את יוסף: להיות אתם:
and they were a year in prison: Heb. יָמִים, twelve months. ויהיו ימים במשמר: שנים עשר חדש:
5Now both of them dreamed a dream, each one his dream on the same night, each man according to the interpretation of his dream, the cupbearer and the baker of the king of Egypt, who were confined in the prison. הוַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָֽאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר:
Now both of them dreamed a dream: Heb. וַיַחַלְמוּ חִלוֹם שְׁנֵיהֶם, and both of them dreamed a dream. This is its simple meaning, but its midrashic meaning is that each dreamed both dreams, meaning that each dreamed his own dream and the interpretation of his companion’s dream. That is the meaning of what is stated:“Now the chief baker saw that he had interpreted well” (verse 16). [From Gen. Rabbah 88:4, Ber. 55b] ויחלמו חלום שניהם: ויחלמו שניהם חלום, זה פשוטו, ומדרשו כל אחד חלם חלום שניהם, שחלם את חלומו ופתרון חבירו, וזו שנאמר (פסוק טז) וירא שר האופים כי טוב פתר:
each man according to the interpretation of his dream: Each one dreamed a dream similar to the interpretation destined to befall them. איש כפתרון חלומו: כל אחד חלם חלום הדומה לפתרון העתיד לבא עליהם:
6And Joseph came to them in the morning, and he saw them and behold, they were troubled. ווַיָּבֹ֧א אֲלֵיהֶ֛ם יוֹסֵ֖ף בַּבֹּ֑קֶר וַיַּ֣רְא אֹתָ֔ם וְהִנָּ֖ם זֹֽעֲפִֽים:
troubled: Heb. זֹעִפִים, sad, similar to“sad and upset (וְזָעֵף)” (I Kings 20:43);“I will bear the fury (זַעַף) of the Lord” (Micah 7:9). [From Targum Onkelos] זעפים: עצבים כמו (מ"א כ מג) סר וזעף, (מיכה ז ט) זעף ה' אשא:
7And he asked Pharaoh's chamberlains who were with him in the prison of his master's house, saying, "Why are your faces sad today?" זוַיִּשְׁאַ֞ל אֶת־סְרִיסֵ֣י פַרְעֹ֗ה אֲשֶׁ֨ר אִתּ֧וֹ בְמִשְׁמַ֛ר בֵּ֥ית אֲדֹנָ֖יו לֵאמֹ֑ר מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם:
8And they said to him, "We have dreamed a dream, and there is no interpreter for it." Joseph said to them, "Don't interpretations belong to God? Tell [them] to me now." חוַיֹּֽאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־נָ֖א לִֽי:
9So the chief cupbearer related his dream to Joseph, and he said to him, "In my dream, behold, a vine is before me. טוַיְסַפֵּ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־חֲלֹמ֖וֹ לְיוֹסֵ֑ף וַיֹּ֣אמֶר ל֔וֹ בַּֽחֲלוֹמִ֕י וְהִנֵּה־גֶ֖פֶן לְפָנָֽי:
10And on the vine are three tendrils, and it seemed to be blossoming, and its buds came out; [then] its clusters ripened into grapes. יוּבַגֶּ֖פֶן שְׁלשָׁ֣ה שָֽׂרִיגִ֑ם וְהִ֤וא כְפֹרַ֨חַת֙ עָֽלְתָ֣ה נִצָּ֔הּ הִבְשִׁ֥ילוּ אַשְׁכְּלֹתֶ֖יהָ עֲנָבִֽים:
tendrils: Heb. שָׂרִיגִם, long branches, known [in Old French] as vidiz, vine-shoots. שריגים: זמורות ארוכות שקורין וידי"ץ בלע"ז [ענף גפן]:
and it seemed to be blossoming: Heb. וְהִוא כְפֹרַחַת, meaning it resembled blossoming. וְהִוא כְפֹרַחַת It seemed to me in my dream as if it were blossoming, and after the blossom, its buds came up, and they became tiny grapes, aspanir in Old French, and afterwards they ripened. [Onkelos renders וְהִוא כְפֹרַחַת :] “and it was as if blossoming, it brought forth blossoms”; until here is the Targum for פֹּרַחַת. [The word] נֵץ [denotes a stage of grapes] larger than פֶּרַח, the blossom, as it is written:“and the buds (נִצָה) turn into ripening grapes” (Isa. 18:5), and it is also written:“had blossomed פֶרַח) (וַיֹצֵא,” and afterwards,“it had put forth a bud (וַיָצֵץ צִיץ)” (Num. 17:23). והיא כפרחת: דומה לפורחת. והיא כפורחת נדמה לי בחלומי כאלו היא פורחת, ואחר הפרח עלתה נצה ונעשה סמדר, אישפני"ר בלע"ז [להנץ] ואחר כך הבשילו, והיא כד אפרחת אפיקת לבלבין, עד כאן תרגום של פורחת. נץ גדול מפרח, כדכתיב (ישעיה יח ה) ובוסר גומל יהיה נצה, וכתיב (במדבר יז כג) ויוצא פרח, והדר ויצץ ציץ:
11And Pharaoh's cup was in my hand, and I took the grapes and squeezed them into Pharaoh's cup, and I placed the cup on Pharaoh's palm." יאוְכ֥וֹס פַּרְעֹ֖ה בְּיָדִ֑י וָֽאֶקַּ֣ח אֶת־הָֽעֲנָבִ֗ים וָֽאֶשְׂחַ֤ט אֹתָם֙ אֶל־כּ֣וֹס פַּרְעֹ֔ה וָֽאֶתֵּ֥ן אֶת־הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
and squeezed: Heb. וָאֶשְׂחַט, as the Targum renders וַעִצָרִית. There are many instances [of this word] in the language of the Mishnah. ואשחט: כתרגומו ועצרית, והרבה יש בלשון משנה:
12And Joseph said to him, "This is its meaning: the three tendrils are three days. יבוַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁל֨שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁל֥שֶׁת יָמִ֖ים הֵֽם:
are three days: For you they symbolize three days, and there are many midrashic interpretations (Chullin 92a, Gen. Rabbah 88:5, targumim). שלשת ימים הם: סימן הם לך לשלשת ימים, ויש מדרשי אגדה הרבה:
13In another three days, Pharaoh will number you [with the other officers], and he will restore you to your position, and you will place Pharaoh's cup into his hand, according to [your] previous custom, when you were his cupbearer. יגבְּע֣וֹד | שְׁל֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ וַֽהֲשִֽׁיבְךָ֖ עַל־כַּנֶּ֑ךָ וְנָֽתַתָּ֤ כוֹס־פַּרְעֹה֙ בְּיָד֔וֹ כַּמִּשְׁפָּט֙ הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיִ֖יתָ מַשְׁקֵֽהוּ:
Pharaoh will number you: Heb. יִשָׂא פַרְעֹה אֶת-רֹאשֶׁ, lit., will raise your head, an expression of numbering. When he counts the rest of his servants to serve him at the feast, he will count you along with them. ישא פרעה את ראשך: לשון חשבון, כשיפקוד שאר עבדיו לשרת לפניו בסעודה ימנה אותך עמהם:
your position: Heb. כַּנֶּ, your base and your seat. כנך: בסיס שלך ומושבך:
14But remember me when things go well with you, and please do me a favor and mention me to Pharaoh, and you will get me out of this house. ידכִּ֧י אִם־זְכַרְתַּ֣נִי אִתְּךָ֗ כַּֽאֲשֶׁר֙ יִ֣יטַב לָ֔ךְ וְעָשִֽׂיתָ־נָּ֥א עִמָּדִ֖י חָ֑סֶד וְהִזְכַּרְתַּ֨נִי֙ אֶל־פַּרְעֹ֔ה וְהֽוֹצֵאתַ֖נִי מִן־הַבַּ֥יִת הַזֶּֽה:
But remember me: But keep me in mind, since it will go well with you as I have interpreted. כי אם זכרתני אתך: [אשר אם זכרתני אתך] מאחר שייטב לך [כפתרוני]:
and please do me a favor: Heb. נָא. נָא is only an expression of pleading. ועשית נא עמדי חסד: אין נא אלא לשון בקשה:
15For I was stolen from the land of the Hebrews, and here too, I have done nothing, for which they have put me into the dungeon." טוכִּֽי־גֻנֹּ֣ב גֻּנַּ֔בְתִּי מֵאֶ֖רֶץ הָֽעִבְרִ֑ים וְגַם־פֹּה֙ לֹֽא־עָשִׂ֣יתִי מְא֔וּמָה כִּֽי־שָׂמ֥וּ אֹתִ֖י בַּבּֽוֹר:
16Now the chief baker saw that he had interpreted well. So he said to Joseph, "Me too! In my dream, behold, there were three wicker baskets on my head. טזוַיַּ֥רְא שַׂר־הָֽאֹפִ֖ים כִּ֣י ט֣וֹב פָּתָ֑ר וַיֹּ֨אמֶר֙ אֶל־יוֹסֵ֔ף אַף־אֲנִי֙ בַּֽחֲלוֹמִ֔י וְהִנֵּ֗ה שְׁלשָׁ֛ה סַלֵּ֥י חֹרִ֖י עַל־רֹאשִֽׁי:
wicker baskets: Heb. סַלֵי חֹרִי, baskets of peeled willows, made with many holes (חוֹרִין חוֹרִין). In our country (France) there are many [such baskets], and it is the custom of the venders of hollow wafers, known as o(u) blies, to put them into such baskets. סלי חורי: סלים של נצרים קלופים עשוים חורין חורין, ובמקומנו יש הרבה, ודרך מוכרי פת כסנין שקורין אובלידי"ש [רקיקים] לתתם באותן סלים:
17And in the topmost basket were all kinds of Pharaoh's food, the work of a baker, and the birds were eating them from the basket atop my head." יזוּבַסַּ֣ל הָֽעֶלְי֗וֹן מִכֹּ֛ל מַֽאֲכַ֥ל פַּרְעֹ֖ה מַֽעֲשֵׂ֣ה אֹפֶ֑ה וְהָע֗וֹף אֹכֵ֥ל אֹתָ֛ם מִן־הַסַּ֖ל מֵעַ֥ל רֹאשִֽׁי:
18And Joseph replied and said, "This is its meaning: the three baskets represent three days. יחוַיַּ֤עַן יוֹסֵף֙ וַיֹּ֔אמֶר זֶ֖ה פִּתְרֹנ֑וֹ שְׁל֨שֶׁת֙ הַסַּלִּ֔ים שְׁל֥שֶׁת יָמִ֖ים הֵֽם:
19In another three days, Pharaoh will remove your head from you and hang you on a gallows, and the birds will eat your flesh off you." יטבְּע֣וֹד | שְׁל֣שֶׁת יָמִ֗ים יִשָּׂ֨א פַרְעֹ֤ה אֶת־רֹֽאשְׁךָ֙ מֵֽעָלֶ֔יךָ וְתָלָ֥ה אֽוֹתְךָ֖ עַל־עֵ֑ץ וְאָכַ֥ל הָע֛וֹף אֶת־בְּשָֽׂרְךָ֖ מֵֽעָלֶֽיךָ:
20Now it came about on the third day, Pharaoh's birthday, that Pharaoh made a feast for all his servants, and he counted the chief cupbearer and chief baker among his servants. כוַיְהִ֣י | בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכָל־עֲבָדָ֑יו וַיִּשָּׂ֞א אֶת־רֹ֣אשׁ | שַׂ֣ר הַמַּשְׁקִ֗ים וְאֶת־רֹ֛אשׁ שַׂ֥ר הָֽאֹפִ֖ים בְּת֥וֹךְ עֲבָדָֽיו:
Pharaoh’s birthday: Heb. יוֹם הֻלֶדֶת, the day of his birth, and it is called“ginusia” day [in Greek]. The expression הֻלֶדֶת [the “hoph’al” which is the passive of the“hiph’il” the causative] is used because the fetus is born only through [the assistance of] others, for the midwife assists the woman in giving birth. It is for this reason that the midwife is called מְיַלֶדֶת, [one who causes to deliver], and likewise,“And as for your birth (מוֹלְדוֹתַיִ), on the day you were born (הוּלֶדֶת אוֹתָ)” (Ezek. 16:4), and similarly,“after the mark was washed (הֻכַּבֵּס)” (Lev. 13:55), for the washing is done by others. [From Gen. Rabbah 88:6] יום הלדת את פרעה: יום לידתו, וקורין לו יום גינוסיא. ולשון הולדת, לפי שאין הולד נולד אלא על ידי אחרים שהחיה מילדת את האשה, ועל כן החיה נקראת מילדת, וכן (יחזקאל טז ד) ומולדותיך ביום הולדת אותך, וכן (ויקרא יג נה) אחרי הוכבס את הנגע, שכיבוסו על ידי אחרים:
he counted, etc.: Heb. וַיִשָׂא אֶת רֹאשׁ. He counted them with the rest of his servants, for he was counting the servants who would serve him in his feast, and he remembered these among them. [וַיִשָׂא אֶת-רֹאשׁ is] similar to“Take the count (שְׂאוּ אֶת-רֹאשׁ)” (Num. 1:2), an expression of counting. וישא את ראש וגו': מנאם עם שאר עבדיו, שהיה מונה המשרתים שישרתו לו בסעודתו, וזכר את אלו בתוכם, כמו (במדבר א ב) שאו את ראש, לשון מנין:
21And he restored the chief cupbearer to his [position as] cupbearer, and he placed the cup on Pharaoh's palm. כאוַיָּ֛שֶׁב אֶת־שַׂ֥ר הַמַּשְׁקִ֖ים עַל־מַשְׁקֵ֑הוּ וַיִּתֵּ֥ן הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
22And the chief baker he hanged, as Joseph had interpreted to them. כבוְאֵ֛ת שַׂ֥ר הָֽאֹפִ֖ים תָּלָ֑ה כַּֽאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף:
23But the chief cupbearer did not remember Joseph, and he forgot him. כגוְלֹֽא־זָכַ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ:
But the chief cupbearer did not remember: on that day. ולא זכר שר המשקים: בו ביום:
and he forgot him: afterwards. Because Joseph relied on him to remember him, he was compelled to be confined for two years, as it is said:“Praiseworthy is the man who made the Lord his trust and did not turn to the haughty (רְהָבִים)” (Ps. 40:5). He did not turn to the Egyptians, who are called רַהַב, haughty. [From Gen. Rabbah 89:3] וישכחהו: לאחר מכן. מפני שתלה בו יוסף בטחונו לזכרו, הוזקק להיות אסור עוד שתי שנים, שנאמר (תהלים מ ה) אשרי הגבר אשר שם ה' מבטחו ולא פנה אל רהבים, ולא בטח על מצרים הקרוים (ישעיה ל ז) רהב:
• Daily Tehillim: Psalms Chapters 113 - 118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Likutei Amarim, beginning of Chapter 1
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 24 Kislev, 5777 · 24 December 2016
• Likutei Amarim, beginning of Chapter 1
• ונפש השנית בישראל היא חלק אלו-ה ממעל ממש
• Rambam - Shabbat, 24 Kislev, 5777 · 24 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 Three
• Genevah - Chapter Three
• Kiddush HaChodesh - Chapter Nine
• Shabbat, 24 Kislev, 5777 · 24 December 2016
• "Today's Day"
• Thursday, Kislev 24, Eve of Chanuka, 5703
Torah lessons: Chumash: Vayeishev, Chamishi with Rashi.
Tehillim: 113-118.
Tanya: Ch. 1. It has been taught (p. 1)...(modes of interpretation). (p. 3).
(Continuation of Kislev 23): An explanation of the three verses beginning l'chu n'ran'na, in a manner meaningful to everyone, is as follows: Wednesday, we begin thinking: What will we have for Shabbat? This is a concern in the literal sense and also spiritually, "how can we Shabbos" (i.e. make a real Shabbat)? After all, every person is quite different on Shabbat than on a weekday. So we become a bit despondent. The solution is l'chu n'ran'na ("Come let us sing"), have faith, trust. Comes Thursday, it is now closer to Shabbat and we still have nothing. It doesn't seem to "n'ran'na" so easily and we realize we must do something. So we study Chassidus Thursday night, so that by Friday we sense the depth of "...for the L-rd is a great G-d and a great King1..."; and with this a Jew "can Shabbos."
During Mincha, tachanun is omitted.
FOOTNOTES
1.Tehillim 95:3, opening Friday-night prayers.
• Daily Thought:
Related to Wonder
Yes, there is wonder in the world, but we do not stand on the outside gaping in.
This wonder, it is our parent.
We are its child.
It is our G‑d and we are its people.[Likkutei Sichot, vol. 16, p. 482; Hayom Yom, 12 Cheshvan.]
Chumash: Parshat Vayeishev, 7th Portion (Genesis 40:1-40:23) with Rashi
• Genesis Chapter 40
1Now it came about after these events that the cupbearer of the king of Egypt and the baker sinned against their master, against the king of Egypt. אוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה חָֽטְא֛וּ מַשְׁקֵ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וְהָֽאֹפֶ֑ה לַֽאֲדֹֽנֵיהֶ֖ם לְמֶ֥לֶךְ מִצְרָֽיִם:
Now it came about after these events: Because that cursed woman (Potiphar’s wife) had accustomed the people to talk [badly] about the righteous man (Joseph), therefore the Holy One, blessed be He, brought to them [the Egyptians] the sin of these [men], so that they would turn [their attention] to them [the two chamberlains] and not to him (Joseph), and also so that relief would come to the righteous man through them. [From Gen. Rabbah 88:1, 88:3] אחר הדברים האלה: לפי שהרגילה אותה ארורה את הצדיק בפי כולם לדבר בו ולגנותו, הביא להם הקב"ה סורחנם של אלו שיפנו אליהם ולא אליו, ועוד שתבוא הרווחה לצדיק על ידיהם:
sinned: [Regarding] this one (the cupbearer) a fly was found in his goblet, and [concerning] that one (the baker) a pebble was found in his bread. [From Gen. Rabbah 88:2] חטאו: זה נמצא זבוב בפיילי פוטירין שלו, וזה נמצא צרור בגלוסקין שלו:
and the baker: of the king’s bread. The expression of baking (אִפִיָה) applies only to bread, pesto(u)r or pistor in Old French, kneader, baker. והאופה: את פת המלך ואין לשון אפייה אלא בפת, ובלע"ז פיסטו"ר [אופה]:
2And Pharaoh became incensed at his two chamberlains, at the chief cupbearer and at the chief baker. בוַיִּקְצֹ֣ף פַּרְעֹ֔ה עַ֖ל שְׁנֵ֣י סָֽרִיסָ֑יו עַ֚ל שַׂ֣ר הַמַּשְׁקִ֔ים וְעַ֖ל שַׂ֥ר הָֽאוֹפִֽים:
3And he placed them in the prison of the house of the chief of the slaughterers, into the prison, the place where Joseph was imprisoned. גוַיִּתֵּ֨ן אֹתָ֜ם בְּמִשְׁמַ֗ר בֵּ֛ית שַׂ֥ר הַטַּבָּחִ֖ים אֶל־בֵּ֣ית הַסֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר שָֽׁם:
4And the chief of the slaughterers appointed Joseph [to be] with them, and he served them, and they were a year in prison. דוַ֠יִּפְקֹ֠ד שַׂ֣ר הַטַּבָּחִ֧ים אֶת־יוֹסֵ֛ף אִתָּ֖ם וַיְשָׁ֣רֶת אֹתָ֑ם וַיִּֽהְי֥וּ יָמִ֖ים בְּמִשְׁמָֽר:
And the chief of the slaughterers appointed, etc.: to be with them. ויפקד שר הטבחים את יוסף: להיות אתם:
and they were a year in prison: Heb. יָמִים, twelve months. ויהיו ימים במשמר: שנים עשר חדש:
5Now both of them dreamed a dream, each one his dream on the same night, each man according to the interpretation of his dream, the cupbearer and the baker of the king of Egypt, who were confined in the prison. הוַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָֽאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר:
Now both of them dreamed a dream: Heb. וַיַחַלְמוּ חִלוֹם שְׁנֵיהֶם, and both of them dreamed a dream. This is its simple meaning, but its midrashic meaning is that each dreamed both dreams, meaning that each dreamed his own dream and the interpretation of his companion’s dream. That is the meaning of what is stated:“Now the chief baker saw that he had interpreted well” (verse 16). [From Gen. Rabbah 88:4, Ber. 55b] ויחלמו חלום שניהם: ויחלמו שניהם חלום, זה פשוטו, ומדרשו כל אחד חלם חלום שניהם, שחלם את חלומו ופתרון חבירו, וזו שנאמר (פסוק טז) וירא שר האופים כי טוב פתר:
each man according to the interpretation of his dream: Each one dreamed a dream similar to the interpretation destined to befall them. איש כפתרון חלומו: כל אחד חלם חלום הדומה לפתרון העתיד לבא עליהם:
6And Joseph came to them in the morning, and he saw them and behold, they were troubled. ווַיָּבֹ֧א אֲלֵיהֶ֛ם יוֹסֵ֖ף בַּבֹּ֑קֶר וַיַּ֣רְא אֹתָ֔ם וְהִנָּ֖ם זֹֽעֲפִֽים:
troubled: Heb. זֹעִפִים, sad, similar to“sad and upset (וְזָעֵף)” (I Kings 20:43);“I will bear the fury (זַעַף) of the Lord” (Micah 7:9). [From Targum Onkelos] זעפים: עצבים כמו (מ"א כ מג) סר וזעף, (מיכה ז ט) זעף ה' אשא:
7And he asked Pharaoh's chamberlains who were with him in the prison of his master's house, saying, "Why are your faces sad today?" זוַיִּשְׁאַ֞ל אֶת־סְרִיסֵ֣י פַרְעֹ֗ה אֲשֶׁ֨ר אִתּ֧וֹ בְמִשְׁמַ֛ר בֵּ֥ית אֲדֹנָ֖יו לֵאמֹ֑ר מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם:
8And they said to him, "We have dreamed a dream, and there is no interpreter for it." Joseph said to them, "Don't interpretations belong to God? Tell [them] to me now." חוַיֹּֽאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־נָ֖א לִֽי:
9So the chief cupbearer related his dream to Joseph, and he said to him, "In my dream, behold, a vine is before me. טוַיְסַפֵּ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־חֲלֹמ֖וֹ לְיוֹסֵ֑ף וַיֹּ֣אמֶר ל֔וֹ בַּֽחֲלוֹמִ֕י וְהִנֵּה־גֶ֖פֶן לְפָנָֽי:
10And on the vine are three tendrils, and it seemed to be blossoming, and its buds came out; [then] its clusters ripened into grapes. יוּבַגֶּ֖פֶן שְׁלשָׁ֣ה שָֽׂרִיגִ֑ם וְהִ֤וא כְפֹרַ֨חַת֙ עָֽלְתָ֣ה נִצָּ֔הּ הִבְשִׁ֥ילוּ אַשְׁכְּלֹתֶ֖יהָ עֲנָבִֽים:
tendrils: Heb. שָׂרִיגִם, long branches, known [in Old French] as vidiz, vine-shoots. שריגים: זמורות ארוכות שקורין וידי"ץ בלע"ז [ענף גפן]:
and it seemed to be blossoming: Heb. וְהִוא כְפֹרַחַת, meaning it resembled blossoming. וְהִוא כְפֹרַחַת It seemed to me in my dream as if it were blossoming, and after the blossom, its buds came up, and they became tiny grapes, aspanir in Old French, and afterwards they ripened. [Onkelos renders וְהִוא כְפֹרַחַת :] “and it was as if blossoming, it brought forth blossoms”; until here is the Targum for פֹּרַחַת. [The word] נֵץ [denotes a stage of grapes] larger than פֶּרַח, the blossom, as it is written:“and the buds (נִצָה) turn into ripening grapes” (Isa. 18:5), and it is also written:“had blossomed פֶרַח) (וַיֹצֵא,” and afterwards,“it had put forth a bud (וַיָצֵץ צִיץ)” (Num. 17:23). והיא כפרחת: דומה לפורחת. והיא כפורחת נדמה לי בחלומי כאלו היא פורחת, ואחר הפרח עלתה נצה ונעשה סמדר, אישפני"ר בלע"ז [להנץ] ואחר כך הבשילו, והיא כד אפרחת אפיקת לבלבין, עד כאן תרגום של פורחת. נץ גדול מפרח, כדכתיב (ישעיה יח ה) ובוסר גומל יהיה נצה, וכתיב (במדבר יז כג) ויוצא פרח, והדר ויצץ ציץ:
11And Pharaoh's cup was in my hand, and I took the grapes and squeezed them into Pharaoh's cup, and I placed the cup on Pharaoh's palm." יאוְכ֥וֹס פַּרְעֹ֖ה בְּיָדִ֑י וָֽאֶקַּ֣ח אֶת־הָֽעֲנָבִ֗ים וָֽאֶשְׂחַ֤ט אֹתָם֙ אֶל־כּ֣וֹס פַּרְעֹ֔ה וָֽאֶתֵּ֥ן אֶת־הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
and squeezed: Heb. וָאֶשְׂחַט, as the Targum renders וַעִצָרִית. There are many instances [of this word] in the language of the Mishnah. ואשחט: כתרגומו ועצרית, והרבה יש בלשון משנה:
12And Joseph said to him, "This is its meaning: the three tendrils are three days. יבוַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁל֨שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁל֥שֶׁת יָמִ֖ים הֵֽם:
are three days: For you they symbolize three days, and there are many midrashic interpretations (Chullin 92a, Gen. Rabbah 88:5, targumim). שלשת ימים הם: סימן הם לך לשלשת ימים, ויש מדרשי אגדה הרבה:
13In another three days, Pharaoh will number you [with the other officers], and he will restore you to your position, and you will place Pharaoh's cup into his hand, according to [your] previous custom, when you were his cupbearer. יגבְּע֣וֹד | שְׁל֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ וַֽהֲשִֽׁיבְךָ֖ עַל־כַּנֶּ֑ךָ וְנָֽתַתָּ֤ כוֹס־פַּרְעֹה֙ בְּיָד֔וֹ כַּמִּשְׁפָּט֙ הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיִ֖יתָ מַשְׁקֵֽהוּ:
Pharaoh will number you: Heb. יִשָׂא פַרְעֹה אֶת-רֹאשֶׁ, lit., will raise your head, an expression of numbering. When he counts the rest of his servants to serve him at the feast, he will count you along with them. ישא פרעה את ראשך: לשון חשבון, כשיפקוד שאר עבדיו לשרת לפניו בסעודה ימנה אותך עמהם:
your position: Heb. כַּנֶּ, your base and your seat. כנך: בסיס שלך ומושבך:
14But remember me when things go well with you, and please do me a favor and mention me to Pharaoh, and you will get me out of this house. ידכִּ֧י אִם־זְכַרְתַּ֣נִי אִתְּךָ֗ כַּֽאֲשֶׁר֙ יִ֣יטַב לָ֔ךְ וְעָשִֽׂיתָ־נָּ֥א עִמָּדִ֖י חָ֑סֶד וְהִזְכַּרְתַּ֨נִי֙ אֶל־פַּרְעֹ֔ה וְהֽוֹצֵאתַ֖נִי מִן־הַבַּ֥יִת הַזֶּֽה:
But remember me: But keep me in mind, since it will go well with you as I have interpreted. כי אם זכרתני אתך: [אשר אם זכרתני אתך] מאחר שייטב לך [כפתרוני]:
and please do me a favor: Heb. נָא. נָא is only an expression of pleading. ועשית נא עמדי חסד: אין נא אלא לשון בקשה:
15For I was stolen from the land of the Hebrews, and here too, I have done nothing, for which they have put me into the dungeon." טוכִּֽי־גֻנֹּ֣ב גֻּנַּ֔בְתִּי מֵאֶ֖רֶץ הָֽעִבְרִ֑ים וְגַם־פֹּה֙ לֹֽא־עָשִׂ֣יתִי מְא֔וּמָה כִּֽי־שָׂמ֥וּ אֹתִ֖י בַּבּֽוֹר:
16Now the chief baker saw that he had interpreted well. So he said to Joseph, "Me too! In my dream, behold, there were three wicker baskets on my head. טזוַיַּ֥רְא שַׂר־הָֽאֹפִ֖ים כִּ֣י ט֣וֹב פָּתָ֑ר וַיֹּ֨אמֶר֙ אֶל־יוֹסֵ֔ף אַף־אֲנִי֙ בַּֽחֲלוֹמִ֔י וְהִנֵּ֗ה שְׁלשָׁ֛ה סַלֵּ֥י חֹרִ֖י עַל־רֹאשִֽׁי:
wicker baskets: Heb. סַלֵי חֹרִי, baskets of peeled willows, made with many holes (חוֹרִין חוֹרִין). In our country (France) there are many [such baskets], and it is the custom of the venders of hollow wafers, known as o(u) blies, to put them into such baskets. סלי חורי: סלים של נצרים קלופים עשוים חורין חורין, ובמקומנו יש הרבה, ודרך מוכרי פת כסנין שקורין אובלידי"ש [רקיקים] לתתם באותן סלים:
17And in the topmost basket were all kinds of Pharaoh's food, the work of a baker, and the birds were eating them from the basket atop my head." יזוּבַסַּ֣ל הָֽעֶלְי֗וֹן מִכֹּ֛ל מַֽאֲכַ֥ל פַּרְעֹ֖ה מַֽעֲשֵׂ֣ה אֹפֶ֑ה וְהָע֗וֹף אֹכֵ֥ל אֹתָ֛ם מִן־הַסַּ֖ל מֵעַ֥ל רֹאשִֽׁי:
18And Joseph replied and said, "This is its meaning: the three baskets represent three days. יחוַיַּ֤עַן יוֹסֵף֙ וַיֹּ֔אמֶר זֶ֖ה פִּתְרֹנ֑וֹ שְׁל֨שֶׁת֙ הַסַּלִּ֔ים שְׁל֥שֶׁת יָמִ֖ים הֵֽם:
19In another three days, Pharaoh will remove your head from you and hang you on a gallows, and the birds will eat your flesh off you." יטבְּע֣וֹד | שְׁל֣שֶׁת יָמִ֗ים יִשָּׂ֨א פַרְעֹ֤ה אֶת־רֹֽאשְׁךָ֙ מֵֽעָלֶ֔יךָ וְתָלָ֥ה אֽוֹתְךָ֖ עַל־עֵ֑ץ וְאָכַ֥ל הָע֛וֹף אֶת־בְּשָֽׂרְךָ֖ מֵֽעָלֶֽיךָ:
20Now it came about on the third day, Pharaoh's birthday, that Pharaoh made a feast for all his servants, and he counted the chief cupbearer and chief baker among his servants. כוַיְהִ֣י | בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכָל־עֲבָדָ֑יו וַיִּשָּׂ֞א אֶת־רֹ֣אשׁ | שַׂ֣ר הַמַּשְׁקִ֗ים וְאֶת־רֹ֛אשׁ שַׂ֥ר הָֽאֹפִ֖ים בְּת֥וֹךְ עֲבָדָֽיו:
Pharaoh’s birthday: Heb. יוֹם הֻלֶדֶת, the day of his birth, and it is called“ginusia” day [in Greek]. The expression הֻלֶדֶת [the “hoph’al” which is the passive of the“hiph’il” the causative] is used because the fetus is born only through [the assistance of] others, for the midwife assists the woman in giving birth. It is for this reason that the midwife is called מְיַלֶדֶת, [one who causes to deliver], and likewise,“And as for your birth (מוֹלְדוֹתַיִ), on the day you were born (הוּלֶדֶת אוֹתָ)” (Ezek. 16:4), and similarly,“after the mark was washed (הֻכַּבֵּס)” (Lev. 13:55), for the washing is done by others. [From Gen. Rabbah 88:6] יום הלדת את פרעה: יום לידתו, וקורין לו יום גינוסיא. ולשון הולדת, לפי שאין הולד נולד אלא על ידי אחרים שהחיה מילדת את האשה, ועל כן החיה נקראת מילדת, וכן (יחזקאל טז ד) ומולדותיך ביום הולדת אותך, וכן (ויקרא יג נה) אחרי הוכבס את הנגע, שכיבוסו על ידי אחרים:
he counted, etc.: Heb. וַיִשָׂא אֶת רֹאשׁ. He counted them with the rest of his servants, for he was counting the servants who would serve him in his feast, and he remembered these among them. [וַיִשָׂא אֶת-רֹאשׁ is] similar to“Take the count (שְׂאוּ אֶת-רֹאשׁ)” (Num. 1:2), an expression of counting. וישא את ראש וגו': מנאם עם שאר עבדיו, שהיה מונה המשרתים שישרתו לו בסעודתו, וזכר את אלו בתוכם, כמו (במדבר א ב) שאו את ראש, לשון מנין:
21And he restored the chief cupbearer to his [position as] cupbearer, and he placed the cup on Pharaoh's palm. כאוַיָּ֛שֶׁב אֶת־שַׂ֥ר הַמַּשְׁקִ֖ים עַל־מַשְׁקֵ֑הוּ וַיִּתֵּ֥ן הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
22And the chief baker he hanged, as Joseph had interpreted to them. כבוְאֵ֛ת שַׂ֥ר הָֽאֹפִ֖ים תָּלָ֑ה כַּֽאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף:
23But the chief cupbearer did not remember Joseph, and he forgot him. כגוְלֹֽא־זָכַ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ:
But the chief cupbearer did not remember: on that day. ולא זכר שר המשקים: בו ביום:
and he forgot him: afterwards. Because Joseph relied on him to remember him, he was compelled to be confined for two years, as it is said:“Praiseworthy is the man who made the Lord his trust and did not turn to the haughty (רְהָבִים)” (Ps. 40:5). He did not turn to the Egyptians, who are called רַהַב, haughty. [From Gen. Rabbah 89:3] וישכחהו: לאחר מכן. מפני שתלה בו יוסף בטחונו לזכרו, הוזקק להיות אסור עוד שתי שנים, שנאמר (תהלים מ ה) אשרי הגבר אשר שם ה' מבטחו ולא פנה אל רהבים, ולא בטח על מצרים הקרוים (ישעיה ל ז) רהב:
• Daily Tehillim: Psalms Chapters 113 - 118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Likutei Amarim, beginning of Chapter 1
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 24 Kislev, 5777 · 24 December 2016
• Likutei Amarim, beginning of Chapter 1
• ונפש השנית בישראל היא חלק אלו-ה ממעל ממש
The second, uniquely Jewish, soul is truly “a part of G-d above,”
“A part of G-d above” is a quotation from Scripture (Iyov 31:2). The Alter Rebbe adds the word “truly” to stress the literal meaning of these words. For, as is known,1 some verses employ hyperbolic language. For example, the verse2 describing “great and fortified cities reaching into the heavens” is clearly meant to be taken figuratively, not literally. In order that we should not interpret the phrase “a part of G-d above” in a similar manner, the Alter Rebbe adds the word “truly”, thus emphasizing that the Jewish soul is quite literally a part of G-d above.
כמו שכתוב: ויפח באפיו נשמת חיים
as it is written3 concerning Adam (whose soul was a comprehensive one, a neshamah klalit, in that it contained all the particular souls of subsequent generations): “And He (G-d) blew into his nostrils a soul of life”;
ואתה נפחת בי
and as we say in prayer concerning the soul of every individual Jew,4 “You blew it into me.”
The significance of the verb “to blow” as it relates to the infusion of the Jewish soul is now explained.
וכמו שכתוב בזוהר: מאן דנפח מתוכיה נפח, פירוש מתוכיותו ומפנימיותו
It is written in the Zohar,5 “He who blows, blows from within him,” that is to say, from his inwardness and his innermost being.
שתוכיות ופנימיות החיות שבאדם מוציא בנפיחתו בכח
For it is of his inward and innermost vitality that a man emits through blowing with force.
Blowing tires a person much more quickly than speaking, as is readily observed, for it requires a greater exertion of effort and vitality. Hence, the fact that the metaphor of blowing is used to describe G-d’s implanting the Jew’s soul in his body signifies that this soul originates in the “innermost” aspect of G-dliness.
That the Jew is rooted in G-d’s innermost and essential being is indicated further by the designation of the Jewish people as G-d’s “children”, whose souls originate in His “thought” just as a child stems from his father’s brain, as the Alter Rebbe explains presently.
כך על דרך משל נשמות ישראל עלו במחשבה
So, too, allegorically speaking, have Jewish souls risen in the [Divine] thought,6
The Jew has his source in Divine “thought” — the innermost level of G-dliness. All other created beings, even angels, are rooted in and created by Divine “speech”. Speech is external in comparison with thought.
כדכתיב: בני בכורי ישראל
as it is written7 regarding the Jewish nation, “Israel is My firstborn son”;
בנים אתם לה׳ אלקיכם
and concerning Jews as individuals,8 “You are children unto G-d your L-rd.”
פירוש: כמו שהבן נמשך ממוח האב
That is to say, i.e., the significance of the Jew’s being called G-d’s child is that just as a child is derived from its father’s brain — his inner and essential being,
כך כביכול נשמת כל איש ישראל נמשכה ממחשבתו וחכמתו יתברך
so too (to use an anthropomorphism) is the soul of every Jew derived from G-d’s thought and wisdom.
The Alter Rebbe now takes this concept a step further. Deriving from G-d’s thought and wisdom actually implies that it derives form G-d Himself, as he goes on to explain.
דאיהו חכים ולא בחכמה ידיעא, אלא הוא וחכמתו אחד
For9 “He is wise — G-d possesses the quality of wisdom — but not with a wisdom that is known to us created beings,” because He and His wisdom are one,
וכמו שכתב הרמב״ם שהוא המדע והוא היודע כו׳
and as Maimonides writes,10 “He is Knowledge and simultaneously the Knower... Who knows and comprehends — through the ”Knowledge“...; [and He is that which is Known]” — G-d is also the subject of knowledge and comprehension, as Maimonides concludes.
This means that G-d’s wisdom and comprehension are totally different from man’s. In human comprehension there are three separate and distinct components: (a) the person’s soul, the “knower” and possessor of knowledge; (b) the power of intellect and comprehension — the “knowledge” — by which the person knows; (c) the subject of the knowledge — the “known” — such as a law in the Mishnah or a discussion in the Gemara which is apprehended and known.
Concerning G-d’s wisdom, however, Maimonides states: “He is the ‘Knowledge’, the ‘Knower’, and the ‘Known’.” G-d is the means of comprehension — the “Knowledge,” and at the same time is He Who understands — the “Knower”, and is also that which is understood — the “Known”.
ודבר זה אין ביכולת האדם להבינו על בוריו כו׳
Maimonides continues: “And this is not within the power of any man to comprehend clearly”;
כדכתיב: החקר אלו-ה תמצא, וכתיב: כי לא מחשבותי מחשבותיכם וגו׳
as it is written,11 “Can you find and understand G-d by searching?” And it is also written,12 “For My thoughts are not your thoughts,”[says G-d]; and consequently “your” [human] thoughts cannot possibly comprehend “My” thoughts.
Since His wisdom is one with G-d Himself, as has been shown, it follows that the Jewish soul, which stems from Divine wisdom (as stated above), actually derives from G-d Himself.
Many Jewish philosophers13 rejected Maimonides‘ description of G-d as “the Knower, the Knowledge and the Known.” In fact they considered it erroneous to ascribe to G-d a description of any sort — even of the lofty level of intellect of which Maimonides writes — inasmuch as description implies limitation, and G-d is inherently limitless.
The Alter Rebbe therefore points out in this note that the Kabbalists agreed with Maimonides, with the qualification that his concept does not apply to G-d’s essence. For His essence is truly infinite — even higher than the inscrutable level of “Knowledge” that Maimonides refers to. Regarding His essence, those who disagree with Maimonides are correct in maintaining that G-d cannot be defined in terms of “knowledge”, since He transcends it infinitely. Only after G-d limits the infinite light of His essence through the process of tzimtzum (progressive contractions), and thereby assumes the attribute of Chochmah (“Wisdom”), — only then can it be said of G-d that He is the “Knower, Knowledge and Known.”
הגהה
והודו לו חכמי הקבלה, כמו שכתוב בפרדס מהרמ״ק
NOTE
The Kabbalists have agreed with him (that G-d can be described as “Knower, Knowledge and Known”), as stated in Pardes of Rabbi Moshe Cordovero.14
Even according to the Kabbalah of the AriZal (Rabbi Isaac Luria, of blessed memory), Maimonides‘ statement stands.
The Kabbalah of the AriZal provides an even deeper insight into the limitlessness of G-d’s essence, higher than even that level of “knowledge” to which Maimonides refers. Still, even according to the teachings of the AriZal, Maimonides‘ statement is acceptable — with one proviso, however.
בסוד התלבשות אור אין סוף ברוך הוא, על ידי צמצומים רבים, בכלים דחב״ד דאצילות
This is so only when applied to the mystic principle of the clothing of the Ein Sof-light — by means of numerous “contractions” (tzimtzumim) — in the vessels of the Sefirot of CHaBaD (חב"ד — an acronym of Chochmah, Binah and Daat — “wisdom”, “understanding”, and “knowledge”, respectively; the triad of Sefirot which represent Divine “intellect”) of the world of Atzilut (“Emanation”).
Through a process of self-limitation called tzimtzum (“contraction”), G-d manifests (or, in kabbalistic terminology, “clothes”) His infinite essence (referred to by the Kabbalists as Ein Sof — “the endless, infinite One”) in the Sefirot, which are His attributes. This manifestation occurs first in Atzilut; specifically, in CHaBaD of Atzilut — Divine Intellect. Thus, at the level of Atzilut, G-d can indeed be defined in Maimonides‘ terms of “Knower, Knowledge and Known,” i.e., intellect,
אך לא למעלה מהאצילות
but not higher than Atzilut.
Above the World of Atzilut the Unknowable G-d cannot be defined. Accordingly, in terms of the kabbalistic scale, Maimonides had nothing to say about G-d except from the World of Atzilut and “down”.
וכמו שכתוב במקום אחר, שאין סוף ברוך הוא מרומם ומתנשא רוממות אין ק׳ למעלה מעלה ממהות ובחינת חב״ד
As explained elsewhere,15 the Ein Sof, blessed be He, is infinitely exalted over, and transcends, the essence and level of ChaBad.
In fact, the level of ChaBad is regarded as being equally inferior as material action in relation to Him.
Thus it is written,16 “You have made them all with wisdom.”
“You have conceived them all with wisdom” would seem more appropriate: conceiving, not “making”, is surely the proper function of G-d’s wisdom. “You have made them all with wisdom” indicates however that to G-d, “wisdom” — the highest level within the Worlds — is as lowly as Asiyah, the lowest level.
END OF NOTE
The Alter Rebbe now addresses a difficulty arising from his previous statement that every soul emanates from Divine wisdom. Since all souls emanate from one source — Supernal Wisdom — it should follow that all souls are of the same level and rank. How then do the various levels and ranks found in Jewish souls come about?
ואף שיש רבבות מיני חלוקי מדרגות בנשמות, גבוה מעל גבוה לאין ק׳
True, there are myriads of different gradations of souls (Neshamot), rank upon rank, ad infinitum.
כמו גודל מעלת נשמות האבות ומשה רבינו, עליו השלום, על נשמות דורותינו אלה דעקבי משיחא
For example, the souls of the Patriarchs and of Moses our Teacher are by far superior to the souls of our own generations, [which belong to] the period preceding the coming (lit., the “heels”, i.e., the footsteps) of the Messiah;
שהם בחינת עקביים ממש לגבי המוח והראש
for [the latter souls] are like the very soles of the feet in comparison with the brain and the head.
Just as the life-force found in the soles of the feet cannot possibly be compared to that found in the head and brain, so too can there be no comparison between the souls of these present generations and those souls (here called the “head” and “brain”) of earlier generations.
וכן בכל דור ודור יש ראשי אלפי ישראל, שנשמותיהם הם בחינת ראש ומוח לגבי נשמות ההמון ועמי האר׳
Similarly, within each generation we find the same disparity among Neshamot: there are those who are the “heads (the leaders) of the multitude of Israel,” so designated because their souls are in the category of “head” and “brain” in comparison with those of the masses and the ignorant.
וכן נפשות לגבי נפשות כי כל נפש כלולה מנפש רוח ונשמה
Likewise there are similar distinctions between Nefashot and Nefashot (the soul-levels of Nefesh), for every soul consists of Nefesh, Ruach and Neshamah.17
Just as the soul-level of Neshamah varies from one Jew to another, so too do the levels of Ruach and Nefesh.
Thus we see how manifold are the differences in the ranks of souls. Accordingly, we would expect similar variations in their divine sources — the greater the soul, the higher its source.
מכל מקום שורש כל הנפש רוח ונשמה כולם, מראש כל המדריגות עד סוף כל דרגין, המלובש בגוף עמי האר׳ וקל שבקלים
Nevertheless, the root of every Nefesh, Ruach and Neshamah, from the highest of all ranks to the lowest — the “lowest” being those souls embodied within the illiterate and the most light-minded of light-minded Jews, —
נמשך ממוח העליון שהיא חכמה עילאה כביכול
all are derived, as it were, from the Supreme Mind which is Chochmah Ila‘ah (Supernal Wisdom).
In order to help us better understand why the levels of individual souls vary so widely despite their common source, the Alter Rebbe now returns to the analogy of a father and son (used earlier to illustrate the description of Jews as G-d’s “children” who are derived from Chochmah Ila‘ah — G-d’s “brain”, as it were).
An explanation in brief: In the analogy we observe that the child’s entire body is derived from a drop of semen originating in its father’s brain. Yet the many physical components which constitute the child’s body are by no means uniform. They vary greatly, from the brain — the highest component— to the nails of the feet, the lowest.
These radical differences come about through the presence of the drop of semen in the mother’s womb during the nine months of gestation. It is this period of physical development that produces the differences between one organ and another: the more materialized a particular component of the drop becomes, the more it diverges from its original state and becomes an entity with its own unique physical characteristics. We thus observe that though all the organs share a common source, nevertheless in the process of development there arise differences as radical as that between brain and nails.
Another matter evident from the analogy: Though the nails are the most insignificant part of the child’s body, they are still bound and united with their first source — the father’s brain. For, like the other parts of the child’s body, the nails too receive their nourishment and life from its brain. Since the child’s brain retains the essence of its source (the father’s brain) and is thus constantly bound to its source, even the nails are therefore bound up with their original source.
The same is true regarding souls. All souls are derived from the same source and root, from Chochmah Ila‘ah. But the soul must descend therefrom through a multitude of Worlds and levels, before clothing itself in a physical body. It is this descent that creates changes in the soul’s level and differences between one soul and another, for one soul is affected by this descent to a greater degree than another.
The second aspect of the analogy too applies here. Although a soul may descend to the very lowest of levels, it is still bound up and unified with its original source in Chochmah Ila‘ah. In the analogy, the nails remain bound to the father’s brain through their unity with the son’s brain. Similarly, these souls of the lowest level remain bound to their source in Chochmah Ila’ah through their attachment to the souls of the righteous and the sages of their generation, from whom they receive their spiritual nourishment. Even when in this physical world, souls of a higher level (analogous to the child’s brain) retain the spiritual level of their source — the level of “head” and “brain”; and through these souls even the souls of lower levels remain bound and unified with their source within G-d. This, briefly, is what the Alter Rebbe goes on to explain.
כמשל הבן הנמשך ממוח האב, שאפילו צפרני רגליו נתהוו מטפה זו ממש
[The manner of the soul’s descent] is analogous to a child who is derived from his father’s brain: even the nails of his feet come into existence from the very same drop of semen which comes from the father’s brain. How then were nails created from it?
על ידי שהייתה תשעה חדשים בבטן האם, וירדה ממדריגה למדריגה, להשתנות ולהתהוות ממנה צפרנים
— by being in the mother’s womb for nine months, descending degree by degree, changing continually, until [even] the nails are formed from it.
Though the child’s organs all derive from the same source — the drop of semen which comes from the father’s brain — yet they develop into entities as radically diverse as the brain and the nails.
ועם כל זה עודנה קשורה ומיוחדת ביחוד נפלא ועצום במהותה ועצמותה הראשון, שהיתה טפת מוח האב
Furthermore: Although the drop has been so altered as to become the substance of the child’s nails, yet it is still bound to and united in a wondrous and mighty unity with its original essence and being, namely, the drop of semen as it came from the father’s brain.
וגם עכשיו בבן, יניקת הצפרנים וחיותם נמשכת מהמוח שבראש
Even now, in the son, the nails receive their nourishment and life from the brain that is in his head.
The nails derive their life from the child’s brain, which in turn retains the substance of its source, the brain of the father. Thus the nails too are bound up — through the brain of the son — with the father’s brain.
Evidence is now brought that the nails remain bound to the father’s brain:
כדאיתא בגמרא נדה שם : לובן שממנו גידים ועצמות וצפרנים
As is written in the Gemara (Niddah, ibid.18), “From the white of the father’s drop of semen are formed the veins, the bones and the nails of the child.”
According to the Kabbalah too, there is a connection between the nails and the brain, as shall be presently stated.
וכמו שכתוב בע׳ חיים, שער החשמל, בסוד לבושים של אדם הראשון בגן עדן
(In Etz Chayim, Shaar HaChashmal, it is likewise stated in connection with the esoteric principle of Adam’s garments in the Garden of Eden,
שהיו צפרנים מבחינת מוח תבונה
that they (the garments) were of “nails” [derived] from the cognitive faculty of the brain.)
וככה ממש כביכול בשורש כל הנפש רוח ונשמה של כללות ישראל למעלה
Exactly so, as it were, is the case with regard to every Nefesh, Ruach, and Neshamah in the community of Israel on high.
The soul, too, is changed from its original state by a process of “development” similar to the gestation which transforms the drop of semen; in the case of the soul, however, this process consists of a descent from World to World, and from level to level within each World, as mentioned briefly above.
The Alter Rebbe will now go on to state the details of this descent.
Specifically, the soul passes through four spiritual Worlds, in its descent from Supernal Wisdom to the human body. These “Worlds”, or stages in the creative process, are (in descending order): Atzilut (the World of Emanation), Beriah (the World of Creation), Yetzirah (the World of Formation) and Asiyah (the World of Action). (They are written acrostically as אבי"ע, pronounced ABiYA.)
The function and significance of these “Worlds” will be clarified further in the Tanya; for the moment a brief explanation will suffice.
Atzilut (Emanation) is a World where the Ein Sof-light radiates, so that Atzilut is, in effect, G-dliness Itself “transplanted” (so to speak) to a lower level. (This takes place by means of tzimtzum.) For this reason, Atzilut is still united with its source — Ein Sof.
These two characteristics of Atzilut are indicated in its very name. The word Atzilut is etymologically related to two roots: (a) The verb לצא, meaning “to delegate”, as in the verse,19 “I (G-d) shall delegate something of your (Moses‘) spirit and place it upon them (the seventy Elders).” The verse is saying, then, that the spirit of prophecy possessed by the seventy Elders was merely an extension of Moses’ spirit, not something new, and separate from him. Similarly, the properties of Atzilut are extensions, on a lower level, of the Ein Sof. (b) Atzilut is also related to the word “etzel”, meaning “near” — thus indicating the unity of Atzilut with its source.
The World of Beriah (Creation), as its name implies, is a creation, not Divinity itself. It is the first creation to come about in a manner of Yesh Me‘Ayin — creatio ex nihilo; from Ayin (“nothingness”) there comes about a Yesh, a definite state of existence. Beriah,however, represents merely the passage out of non-existence; it is a state in creation which cannot yet be spoken of as giving rise to proper “existence”, definable in terms of form and structure.
Yetzirah (Formation) is the World where that which was created from Ayin assumes shape and form.
The World of Asiyah refers to the completed creation. Understandably, this completed creation is still spiritual. The final world of creation (“physical Asiyah”), comprising our physical world with all its creatures, comes into being only at a later stage.
Together, these worlds form the Seder Hishtalshelut, “the chain-like order of descent,” so designated because just as the lowest link in a chain is connected to the highest by means of all the interlocking links, similarly, in the Seder Hishtalshelut, the lowest level in Asiyah is connected to the highest level in Atzilut; all the levels interlock and flow from each other.
In the course of its descent from Chochmah Ila‘ah (Supernal Wisdom — the highest level in Atzilut) to the physical body, the soul passes through the entire Seder Hishtalshelut; and, as stated earlier, this descent produces the various levels of souls, just as gestation causes the drop of semen to be transformed into the child’s bodily organs, even to the point where it is formed into nails.
After this introduction, we return to the Alter Rebbe’s words:
בירידתו ממדריגה למדריגה על ידי השתלשלות העולמות, אצילות בריאה יצירה עשיה מחכמתו יתברך
By [the soul’s] descending degree by degree through the Hishtalshelut of the Worlds of Atzilut, Beriah, Yetzirah and Asiyah, from G-d’s wisdom,
כדכתיב: כולם בחכמה עשית
as it is written: “You have made them all with wisdom (Chochmah)” (i.e., everything emanates from Chochmah, which is the source of all Hishtalshelut),
נתהוו ממנו נפש רוח ונשמה של עמי האר׳ ופחותי הערך
[through this descent] the Nefesh, Ruach and Neshamah of the ignorant and least worthy come into being.
Their souls were most strongly affected by this descent, and therefore they are on the lowest level. Similarly, all the various levels of “higher” and “lower” souls are determined by the soul’s descent through Hishtalshelut; some souls are affected to a greater degree, others less.
The Alter Rebbe now relates the second point in the analogy to our case. Just as in the analogy, the nails of the child are still bound up with their first source through their being constantly nurtured by the child’s brain, so too, in the case of the soul:
ועם כל זה עודינה קשורות ומיוחדות ביחוד נפלא ועצום במהותן ועצמותן הראשון, שהיא המשכת חכמה עילאה
Nevertheless (notwithstanding the fact that they have already become souls of the lower levels — the souls of the ignorant and the least worthy), they (these lesser souls) remain bound and united with a wonderful and mighty unity with their original essence, namely, an extension of Chochmah Ila‘ah (Supernal Wisdom),
כי יניקת וחיות נפש רוח ונשמה של עמי האר׳ הוא מנפש רוח ונשמה של הצדיקים והחכמים ראשי בני ישראל שבדורם
for the nurture and life of the Nefesh, Ruach and Neshamah of the ignorant are drawn from the Nefesh, Ruach, and Neshamah of the righteous and the sages, the “heads” of Israel in their generation.
By drawing their nuture and life from those who represent the levels of “head” and “brain”, all Jews are bound up with their source in Chochmah Ila‘ah — Supernal Wisdom.
ובזה יובן מאמר רבותינו ז״ל על פסוק: ולדבקה בו — שכל הדבק בתלמיד חכם מעלה עליו הכתוב כאלו נדבק בשכינה ממש
This explains the comment of our Sages20 on the verse,21 “And cleave unto Him” (concerning which the question arises: How can mortal man cleave to G-d? In answer, our Sages comment): “He who cleaves unto a [Torah] scholar is deemed by the Torah as if he had actually become attached to the Shechinah (the Divine Presence).”
This seems difficult to comprehend: How can one equate cleaving to a Torah scholar with cleaving to the Shechinah? However, in light of the above, this is readily understood.
כי על ידי דביקה בתלמידי חכמים, קשורות נפש רוח ונשמה של עמי האר׳ ומיוחדות במהותן הראשון ושרשם שבחכמה עילאה
For, through attachment to the scholars, the Nefesh, Ruach and Neshamah of the ignorant are bound up and united with their original essence and their root in Supernal Wisdom,
שהוא יתברך וחכמתו אחד, והוא המדע כו׳
(and thereby with G-d Himself, since) He and His wisdom are one, and “He is the Knowledge...”
והפושעים ומורדים בתלמידי חכמים
(22As for those who willfully sin and rebel against the Torah sages: How do they receive their spiritual nurture and life? Spiritual life and nurture flow only where there is a desire to nurture and give life. In answer to this, the text continues:
יניקת נפש רוח ונשמה שלהם מבחינת אחוריים של נפש רוח ונשמת תלמידי חכמים
the nurture of their Nefesh, Ruach and Neshamah comes from the hind-part, as it were, of the Nefesh, Ruach and Neshamah of the scholars.)
Nurture from “the hind-part” can be understood by way of comparison to one who gives an object to his enemy — obviously, not out of a true desire to give, but rather due to some external factor. The grudging reluctance with which he gives will be reflected in his manner; he will turn away from him, tossing the object to his enemy over his shoulder. The same is true in the spiritual sphere. When spiritual nurture is given unwillingly, it is described as coming from “the hind-part” of the giver — an external level of nurture.
Nevertheless, even those who rebel against the sages receive some measure of spiritual nourishment from them. For every soul, without exception, must be bound up with its root and source, as explained earlier. The level of nurture they receive, is however from the “hind-part” of the souls of the sages.
Having23 concluded that every Jew has a holy soul which emanates “from above” (from Supernal Wisdom), the Alter Rebbe now states that even the quality (the “rank” or “level”) of each individual soul is determined only by factors “from above” — spiritual factors, such as the soul’s above-mentioned descent through Hishtalshelut. No actions of this physical world can determine its quality and rank. The Alter Rebbe makes this statement indirectly by clarifying a quotation from the Zohar which seems to indicate the contrary.
ומה שכתוב בזהר ובזהר חדש שהעיקר תלוי שיקדש עצמו בשעת תשמיש דוקא
As for what is written in the Zohar24 and in Zohar Chadash25 that the essential factor is to conduct oneself in a holy manner during sexual union,
מה שאין כן בני עמי האר׳ כו׳
which is not the case with the children of the ignorant and their ilk who do not conduct themselves thus,
The ignorant — as the Zohar goes on to imply — draw down for their child a soul of a lower level, which seems to indicate that an action occurring in this physical world can, in fact, affect the soul’s level. Not so, declares the Alter Rebbe. The Zohar is not referring to the soul at all, but to the soul’s spiritual “garment” — as follows:
היינו משום שאין לך נפש רוח ונשמה שאין לה לבוש מנפש דעצמות אביו ואמו
this is because no Nefesh, Ruach and Neshamah is without a garment which stems from the Nefesh of its father’s and mother’s essence.
וכל המצות שעושה, הכל עד ידי אותו הלבוש כו׳, ואפילו השפע שנותנים לו מן השמים, הכל הוא על ידי לבוש זה
All the commandments that it fulfills are influenced by that garment — it is through this garment that the soul achieves its ability to affect the body and to perform the commandments involving physical matters; even the benevolence that flows to one from heaven is all given through that garment. Because the soul is so strongly bound up with this garment, the Zohar refers to the garment, in this context, as the person’s “soul”.
ואם יקדש את עצמו, ימשיך לבוש קדוש לנשמת בנו
Now, if the person sanctifies himself, he will bring forth a holy garment for the neshamah of his child, thereby enabling the child to serve G-d more readily.
ואפילו היא נשמה גדולה, צריכה לקידוש אביו כו׳
However great a soul it may be, it still needs the father’s sanctification at the time of intercourse.
אבל הנשמה עצמה, הנה לפעמים נשמת אדם גבוה לאין ק׳ בא להיות בנו של אדם נבזה ושפל כו׳
But the soul itself as distinct from its “garment” is not affected by the parents‘ sanctification; in fact it sometimes happens that the soul of an infinitely lofty person comes to be the son of an ignoble and lowly person.
כמו שכתב האר״י ז״ל כל זה בליקוטי תורה פרשת וירא, ובטעמי מצות פרשת בראשית
All this has been explained by Rabbi Isaac Luria, of blessed memory, in Likutei Torah on Parshat Vayera, and in Taamei HaMitzvot on Parshat Bereishit.
Thus the physical world — of which the parents are a part — can in no way affect the soul’s spiritual rank. Even the statement of the Zohar that the essential factor regarding the state of the soul is the holy manner of conduct during sexual union, pertains only to the soul’s “garment”. The soul itself, with all its various levels, emanates “from above.”
——— ● ———
| FOOTNOTES | |
| 1. | See Tamid 29a. |
| 2. | Devarim 1:28. |
| 3. | Bereishit 2:7. |
| 4. | Siddur, Morning Prayer; cf. Berachot 60b. |
| 5. | Not found in our editions of the Zohar. |
| 6. | See Bereishit Rabbah 1:4. |
| 7. | Shmot 4:22. |
| 8. | Devarim 14:1. |
| 9. | Introduction to Tikkunei Zohar. |
| 10. | Hilchot Yesodei HaTorah 2:10. |
| 11. | Iyov 11:7. |
| 12. | Yeshayahu 55:8. |
| 13. | Including Rabbi Yehudah Loewe (Maharal) of Prague in his Gevurot HaShem. |
| 14. | Shaar Mahut VeHanhagah, ch. 13. |
| 15. | See, e.g., Shaar HaYichud VehaEmunah (Tanya, Part II), ch. 9. |
| 16. | Tehillim 104:24. |
| 17. | See Zohar I, 206a; also Rabbi Yeshayahu Hurwitz, Shnei Luchot HaBrit I, 9b. |
| 18. | 31a. |
| 19. | Bamidbar 11:17. |
| 20. | Ketubbot 111b. |
| 21. | Devarim 30:20. |
| 22. | Parentheses are in the original text. |
| 23. | This interpretation of the following passage of Tanya follows a comment of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory. This paragraph forms (for the most part) a translation of this comment. |
| 24. | See Zohar II, 204b; III, 80-82. |
| 25. | Bereishit, p. 11. |
• 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 Three
• Genevah - Chapter Three
1
We have already explained in Hilchot Na'arah Betulah, that whenever a person violates a transgression that is punishable by both capital punishment and a financial penalty, he is not obligated to pay the financial penalty, even though he performed the act unintentionally.
When a person performs a transgression that is punishable by lashing and a financial penalty, he shall be lashed and is not required to pay the financial penalty. For a person should not receive both punishments: lashing and a financial penalty for the same deed. Therefore, if he performed the act unintentionally or he was not given a warning, he is required to pay and is not lashed.
When does the above apply? When the financial obligation and the transgression obligating capital punishment - or the financial obligation and the transgression punishable by lashing - came about at the same time. If, however, he became liable for a financial penalty and then became liable for capital punishment or lashing, or became liable for capital punishment or lashing and then became liable for a financial penalty, he shall be lashed and pay, or pay and be executed.
א
כבר בארנו בהלכות נערה שכל העושה עבירה שיש בה עון מיתת בית דין ותשלומין אינו משלם אע"פ שהיה שוגג. והעושה עבירה שנתחייב בה מלקות ותשלומין לוקה ואינו משלם שאין אדם לוקה ומשלם. לפיכך אם היה שוגג או לא התרו בו משלם ואינו לוקה. במה דברים אמורים שנתחייב בתשלומין עם עון מיתת בית דין כאחת או שנתחייב תשלומין ומלקות בבת אחת אבל אם נתחייב בתשלומין ואחר כך נתחייב במיתת בית דין או במלקות או שנתחייב מלקות או מיתת בית דין ואחר כך נתחייב בתשלומין הרי זה לוקה ומשלם ומת:
2
What is implied? If he propelled an arrow on the Sabbath, from the beginning of a four-cubit space until the end of the four-cubit space, and it tore a garment belonging to a colleague as it proceeded, he set fire to a grain heap belonging to a colleague on the Sabbath, or he stole a wallet on the Sabbath and was dragging it along the ground until he removed it from the owner's domain - which was a private domain - to the public domain, and caused it to be destroyed there, he is not liable for the damages. The prohibition against labor on the Sabbath, and the prohibition against theft or damages take effect at the same time. Therefore, he is not liable.
If, however, he stole a wallet on the Sabbath and lifted it up in the private domain, and then took it out to the public domain and threw it into a river, he is liable to make a double payment. For he became liable for the theft before he violated the prohibition punishable by execution by stoning. The same laws apply in all similar situations.
Similarly, if a person cut down a tree belonging to a colleague on a festival, and a warning was issued, or he set fire to a grain heap belonging to a colleague on Yom Kippur and a warning was issued, or he stole and slaughtered an animal on Yom Kippur, he is not under any financial obligation. If, however, a warning was not issued to him, he is liable for payment, and with regard to the slaughter of a stolen animal must pay four or five times its worth.
ב
כיצד זרק חץ בשבת מתחלת ארבע לסוף ארבעה וקרע בגד חבירו בהליכתו או שהדליק גדיש חבירו בשבת או שגנב כיס בשבת והיה מגררו עד שהוציאו מרשות הבעלים שהיא רשות היחיד לרשות הרבים ואבדו שם הרי זה פטור מן התשלומין שאיסור שבת ואיסור גניבה והיזק באין כאחד. אבל אם גנב כיס בשבת והגביהו שם ברשות היחיד ואחר כך הוציאו לרשות הרבים והשליכו לנהר חייב לשלם תשלומי כפל שהרי נתחייב באיסור גניבה קודם שיתחייב באיסור גניבה קודם שיתחייב באיסור סקילה וכן כל כיוצא בזה. וכן אם קצץ אילן חבירו ביום טוב והתרו בו או שהדליק את הגדיש ביום הכפורים והתרו בו או גנב וטבח ג ביום הכפורים והתרו בו פטור מן התשלומין אבל אם לא התרו בו חייב בתשלומין ומשלם תשלומי ארבעה וחמשה:
3
If a thief stole a sheep or a cow and slaughtered it on the Sabbath or as a sacrifice to a false deity, he is not liable to pay four or five times its worth, as explained above. This applies even when he performs the transgression unintentionally.
ג
גנב וטבח בשבת או לע"ז אפילו בשגגה פטור מתשלומי ארבעה וחמשה כמו שביארנו:
4
If the cow had been lent to him and he slaughtered it on the Sabbath with the intent to steal it, he is not liable even for the double payment, for the violation of the prohibition against the laws of the Sabbath and the prohibition against theft came about simultaneously. For if there is no obligation for theft, there is no obligation for slaughter or for sale.
ד
היתה פרה שאולה אצלו וטבחה בשבת דרך גניבה פטור אף מן הכפל שהרי איסור שבת ואיסור גניבה באין כאחת ואם אין גניבה אין טביחה ואין מכירה:
5
When a person steals a sheep or a cow and sells it on the Sabbath or sells it to a pagan deity, he is obligated to pay four or five times its amount, for the sale itself does not cause one to incur the death penalty. If a forbidden labor was performed on the Sabbath at the time of the sale, the thief is not liable to pay four or five times its amount.
What is implied? For example, he agreed that the sale would not take effect until the animal comes to rest in the courtyard of the purchaser. Thus, when he took the animal from one domain to another domain, the prohibition against labor on the Sabbath and the sale take effect at the same time.
ה
גנב ומכר בשבת או שמכר לע"ז חייב לשלם תשלומי ארבעה וחמשה שאין במכירה מיתה. ואם נעשית מלאכה בשבת בעת המכירה פטור מתשלומי ארבעה וחמשה. כיצד כגון שלא הקנה לו עד שתנוח בחצר הלוקח שנמצא כשהוציא מרשות לרשות איסור שבת ומכירה באין כאחת:
6
When a thief appointed an agent to slaughter a stolen animal for him, and the agent slaughtered it for him on the Sabbath, the thief must pay four or five times the animal's worth. For the thief did not perform a transgression punishable by death, and as we have explained, a person who has an agent slaughter for him is liable for the additional payment.
ו
עשה שליח לשחוט לו ושחט לו השליח בשבת הרי הגנב חייב בתשלומי ארבעה וחמשה. שהרי זה הגנב לא עשה עון מיתת בית דין. וכבר ביארנו שהשוחט על ידי שליח חייב בתשלומין:
7
When two witnesses testify that a person stole a cow or a sheep, and then they themselves or two other witnesses testify that he slaughtered or sold the animal, the thief is liable to pay four or five times the animal's worth.
If two witnesses testify that the person stole a cow or a sheep and one witness testifies that he slaughtered or sold the stolen animal, or the thief admitted that he slaughtered or sold the stolen animal on his own initiative, the thief must pay double. He is not, however, liable to pay four or five times the animal's worth. The rationale is that a person who admits his liability for a fine is not liable for that penalty, as we have explained.
ז
היו שנים מעידים שגנב בין שהעידו הן עצמן שטבח או מכר בין שהעדיו אחרים שטבח או מכר משלם תשלומי ארבעה וחמשה. היו שנים מעידים שגנב ועד אחד מעיד שטבח או מכר או שהודה מעצמו שטבח או מכר משלם ג תשלומי כפל ואינו משלם תשלומי ארבעה וחמשה שהמודה בקנס פטור כמו שביארנו:
8
The following rules apply when a person admits liability for a fine, and then afterwards witnesses come and testify to his liability. If he made his admission before a court while they were in session, he is not liable. If he made the admission when the court was not in session, or before two judges, and afterwards witnesses came and testified to his liability, he is liable to pay the fine because of their testimony.
ח
מי שהודה בקנס ואחר כך באו עדים. אם הודה בתחילה בפני ב"ד ובבית דין פטור. אבל אם הודה חוץ לבית דין או שהודה בפני שנים בלבד ואחר כך באו עדים הרי זה משלם קנס על פיהם:
9
What is implied? A thief admitted that he stole to a court while it was in session, and afterwards witnesses came and testified that he stole. He is not liable for a double payment, because he obligated himself for the principal before the witnesses came.
If, however, he denied stealing in the presence of a court in this way, freeing himself of liability, and then witnesses came and testified that he stole a sheep or a cow, at which point he admitted in the presence of the court that he slaughtered or sold the stolen animal, and then witnesses came and testified that he slaughtered or sold the animal, he is liable to pay four or five times the animal's worth. The rationale is that first he denied the obligation entirely before witnesses came.
ט
כיצד הודה בבית דין שגנב ואחר כך באו עדים שגנב פטור מן הכפל שהר יחייב עצמו בקרן קודם שיבואו עדים. אבל אם אמר לא גנבתי שפטר עצמו מן הכל ובאו עדים שגנב וחזר ואמר בבית דין טבחתי או מכרתי אם באו עדים אחר כך שטבח או מכר משלם תשלומי ארבעה וחמשה. לפי שפטר עצמו תחילה [א] מכלום עד שבאו העדים:
10
The following rules apply when a thief steals an ox belonging to two partners and slaughters it or sells it, and makes an admission to one in the presence of a court, but denies his liability to the other. If witnesses come afterwards and testify that he stole or sold, he must pay the partner whose claim he denied five times half the value of the ox. If the same situation takes place with regard to the theft of a sheep, he must pay four times half the value of the sheep.
י
הגונב שור של שני שותפין וטבחו או מכרו והודה בבית דין לאחד מהן וכפר באחר ואחר כך באו עדים שגנב וטבח או מכר משלם לזה שכפר לו חמשה חצאי בקר וארבעה חצאי צאן:
11
The law requires a thief to pay the principal and to make the payment of double - or four or fives times - the value of the theft from his movable property. If he does not own movable property, the court assesses his possessions and expropriates the entire debt from the finest of his landed properties, as is the practice with regard to other damages, regarding which Exodus 22:4 states: "He shall pay from the best of his field."
If he owns neither landed property nor movable property, the court sells him as a servant and gives the money from his sale to the person from whom he stole, as ibid.:2 states: "If he has no resources, he shall be sold for his theft."
יא
דין הגנב לשלם הקרן והכפל או תשלומי ארבעה וחמשה מן המטלטלין שלו. אם לא נמצאו לו מטלטלין בית דין יורדין לנכסיו וגובין הכל מן היפה שבנכסיו כשאר הנזקין שנאמר בהן מיטב שדהו. ואם אין לו לא קרקע ולא מטלטלין בית דין מוכרין אותו ונותין דמיו לניזק שנאמר אם אין לו ונמכר בגניבתו:
12
A man, but not a woman, may be sold because of a theft. This law is part of the Oral Tradition.
A thief is sold only because of the principal, but not for the payment of twice or four or five times the amount of the theft. If he can repay the principal, the additional amount remains a debt incumbent on him until he acquires the resources.
יב
האיש נמכר בגניבתו ג אבל לא האשה ודבר זה מפי הקבלה. ואין הגנב נמכר אלא בקרן אבל בכפל או בתשלומי ארבעה וחמשה אינו נמכר אלא הרי זה עליו חוב עד שיעשיר:
13
When a person steals from a gentile or steals consecrated property, he is not sold for the principal. Instead, it remains a debt incumbent on him until he acquires the resources.
יג
גנב את העכו"ם או הקדש אינו נמכר על הקרן אלא הרי זה עליו חוב עד שיעשיר:
14
When the principal of a theft was worth 100 zuz and the thief could be sold for only 50 zuz, he shall be sold, and the remainder of the principal and the double payment is considered a debt incumbent on him until he attains his freedom in the seventh year, acquires the resources and pays.
If the thief was worth 101 zuz, he shall not be sold. This is derived from the above verse, which states: "He shall be sold for his theft." Implied is that his entire worth must be included in the money received for his theft.
יד
היה קרן הגניבה שוה מאה ואין הגנב שוה אלא חמשים הרי זה נמכר ושאר הקרן עם הכפל עליו חוב עד שיצא בשביעית ויעשיר וישלם. היה הגנב שוה מאה ואחד אינו נמכר שנאמר ונמכר בגניבתו עד שיהיו דמיו כולן מובלעין בגניבתו:
15
The following rules apply if a person stole and was sold for his theft, and then stole again. If he stole from another person, he shall be sold as a servant a second time. Even if he stole from a hundred people, he shall be sold a hundred times. If, however, he stole from the first person a second time, he shall not be sold a second time. Instead, the entire amount remains a debt incumbent on him.
טו
גנב ונמכר וחזר וגנב. אם לשני גנב הרי זה נמכר פעם שנייה ואפילו גנב למאה אנשים נמכר מאה פעמים. ואם לראשון גנב פעם שנייה אינו נמכר שנייה אלא ישאר עליו הכל חוב:
16
If a thief stole from three different people, they are all considered to be partners for his servitude. If the value of his work is equivalent to or less than the principal he owes the three, he is sold and they divide the proceeds of the sale. The double payments remain a debt incumbent on him until he acquires the resources. If his value exceeds the principal, he should not be sold. Instead, the entire amount remains a debt incumbent on him until he attains the resources.
טז
גנב לזה וחזר וגנב לזה וחזר וגנב לזה כולם שותפין בו. אם היו דמיו כנגד הקרן של שלשתן או פחות מן הקרן נמכר ומחלקין ביניהן ושאר הכפלות חוב עליו. ואם היו דמיו יתר אינו נמכר והכל חוב עליו עד שיעשיר:
17
When partners commit a theft together, the liability is divided among them. Each of them can be sold for his portion of the principal. If the value of one of them is more than his share of the principal for which he is liable, he is not sold.
יז
שותפין שגנבו כאחד משלשין ביניהן וכ לאחד מהן נמכר בחלקו מן הקרן. וכל מי שדמיו יתר על חלק הקרן שנתחייב בו אינו נמכר:
• Kiddush HaChodesh - Chapter Nine
1
[There is a difference of opinion among] the Sages of Israel concerning the length of a solar year. Some Sages1 maintain that it is 365 days and 1/4 of a day - i.e., six hours. Others maintain that it is slightly less than that figure.2 There is also a difference of opinion among the wise men of Greece and Persia concerning this matter.3
א
שנת החמה יש מחכמי ישראל שאומרים שהיא שס"ה יום ורביע יום שהוא שש שעות. ויש מהן שאומרים שהוא פחות מרביע היום. וכן חכמי יון ופרס יש ביניהן מחלוקת בדבר זה:
2
According to the opinion that [a solar year] is [exactly] 365 and 1/4 days, there will be a remainder of one hour and 485 units after every nineteen-year cycle, as we mentioned.4
Between the start of each of the successive seasons of the year, there will be ninety-one days and seven and one-half hours. When you know the date and the hour of the beginning of one season, you can calculate [the beginning of] the following season by [adding the above amount]. Similarly, you can calculate the beginning of the following season, and continue forever.
ב
מי שהוא אומר שהיא שס"ה יום ורביע יום. ישאר מכל מחזור של תשע עשרה שנה שעה אחת ותפ"ה חלקים כמו שאמרנו. ויהיה בין תקופה לתקופה אחד ותשעים יום ושבע שעות וחצי שעה. ומשתדע תקופה אחת באי זה יום באיזו שעה היא תתחיל למנות ממנה לתקופה השניה שאחריה ומן השניה לשלישית עד סוף העולם:
3
The equinox of Nisan (spring) [takes place] at the hour and the unit when the sun enters the beginning of the constellation of Aries. The solstice of Tammuz (summer) [takes place] when the sun is located in the beginning of the constellation of Cancer. The equinox of Tishrei (autumn) [takes place] at the hour and the unit when the sun enters the beginning of the constellation of Libra. The solstice of Tevet (winter) [takes place] when the sun is located in the beginning of the constellation of Capricorn.
According to this calculation, in the first year of creation the vernal (spring) equinox took place seven days, nine hours, and 642 units before the conjunction of the month of Nisan, in numbers, 7 -9 - 642.5
ג
תקופת ניסן היא השעה והחלק שתכנס בו השמש בראש מזל טלה. ותקופת תמוז היות השמש בראש מזל סרטן. ותקופת תשרי היות השמש בראש מזל מאזנים. ותקופת טבת היות השמש בראש מזל גדי. ותקופת ניסן היתה בשנה הראשונה של יצירה לפי חשבון זה קודם מולד ניסן בשבעה ימים ותשע שעות ותרמ"ב חלקים, סימנה ז"ט תרמ"ב:
4
The method of calculating [the beginning of] the seasons can be explained as follows. First, it is necessary to calculate the number of [nineteen-year] cycles that have passed until the [nineteen-year] cycle in question. Afterwards, add one hour and 485 units for every [nineteen-year] cycle. Afterwards, group all the units into hours, and all the hours into days. [Once a] total [has been reached], subtract seven days, nine hours, and 642 units [from it].6 Add the remainder to [the time of] the conjunction of Nisan in the first year of the [nineteen-year] cycle in question, and you will be able to know the hour and the date of the the vernal equinox of the first year of this cycle.7 From this date, you can calculate [the beginnings of] all the subsequent seasons [by] adding ninety-one days and seven and one- half hours for every season.
If you desire to know [the time and the date of] the vernal equinox of a particular year within a given [nineteen-year] cycle, [the following procedure should be used:] Add one hour and 485 [units] for every [nineteen-year] cycle. For each complete year that has passed within the [nineteen-year] cycle [under discussion], add ten days, twenty-one hours, and 204 units,8, and then group the entire sum [into days and hours].9
Afterwards, subtract seven days, nine hours, and 642 units [from this sum]10 and divide the remainder into lunar months of 29 days, 12 hours, and 793 units.11 [The number of days, hours, and units that] remain [after all the complete] lunar months [have been calculated] should be added to [the day and the time of] the conjunction of Nisan in that year. [In this manner,] you will be able to determine the date and the time of the vernal equinox of the year desired.
According to this calculation, the vernal equinox will always take place either at nightfall, at midnight, at daybreak, or at noon.12 The summer solstice will always take place at either 7:30 PM, 1:30 AM, 7:30 AM, or 1:30 PM.13 The autumnal equinox will always take place either at nine or at three o'clock, either in the day or the night.14 The winter solstice will always take place either at 10:30 PM, 4:30 AM, 10:30 AM, or 4:30 PM.15
If you desire to know the day of the week and the hour of the equinox, [the following procedure should be used:] Count the number of complete years that have passed from the year of creation until the desired year, and divide them into groups of twenty- eight.16 Add one day and six hours17 for each year remaining. Total the sum [of the hours and the days], and then add three days. Afterwards, divide the days into groups of seven. The remainder of the days and the hours should be added to the time of nightfall on the first day of the week.18 The result will be [the day and the time] on which the vernal equinox will occur.
Why is it necessary to add three days? Because the first equinox of the year of creation took place at the beginning of the fourth day.19
ד
דרך חשבון התקופה כך היא. תדע תחלה כמה מחזורין שלמים משנת היצירה עד המחזור שתרצה. וקח לכל מחזור מהן שעה אחת ותפ"ה חלקים. קבץ כל החלקים שעות וכל השעות ימים ותגרע מן הכל שבעה ימים ותשע שעות ותרמ"ב חלקים, והשאר תוסיף אותו על מולד ניסן של שנה ראשונה מן המחזור. יצא לך באי זו שעה ובכמה בחדש תהיה תקופת ניסן של אותה השנה מן המחזור. וממנה תתחיל למנות אחד ותשעים ליום ושבע שעות ומחצה לכל תקופה ותקופה. ואם תרצה לידע תקופת ניסן של שנה זו שהיא שנת כך וכך במחזור שאתה עומד בו. קח לכל המחזורין השלמים שעה ותפ"ה לכל מחזור. ולכל השנים הגמורות ששלמו מן המחזור עשרה ימים וכ"א שעות ור"ד חלקים לכל שנה וקבץ הכל. ותגרע ממנו ז' ימים וט' שעות ותרמ"ב חלקים. והשאר תשליכם חדשי הלבנה כ"ט יום וי"ב שעות וז' מאות וצ"ג חלקים. והנשאר פחות מחדש הלבנה תוסיף אותו על מולד ניסן של אותה השנה. ותדע זמן תקופת ניסן של אותה השנה בכמה יום בחדש היא ובכמה שעה. תקופת ניסן לפי חשבון זה אינה לעולם אלא או בתחלת הלילה או בחצי הלילה או בתחלת היום או בחצי היום. ותקופת תמוז לעולם אינה אלא או בז' שעות ומחצה או בשעה אחת ומחצה בין ביום בין בלילה. ותקופת תשרי לעולם אינה אלא בט' שעות או בג' שעות בין ביום בין בלילה. ותקופת טבת לעולם אינה אלא או בי' שעות ומחצה או בארבע שעות ומחצה בין ביום בין בלילה. אם תרצה לידע באי זה יום מימי השבוע ובאי זו שעה תהיה התקופה. קח שנים גמורות שעברו משנת היצירה עד שנה שתרצה והשלך הכל כ"ח כ"ח והנשאר יותר מכ"ח קח לכל שנה יום אחד ו' שעות. וקבץ הכל והוסיף עליו ג' והשלך הכל ז' ז'. והנשאר מן הימים ומן השעות תתחיל למנות מתחלת ליל אחד בשבת ולאשר יגיע החשבון בו תהיה תקופת ניסן. ולמה מוסיפין שלשה לפי שתקופה ראשונה של שנת יצירה היתה בתחלת ליל רביעי:
5
What is implied? If a person desires to know the day and the time of the vernal equinox of the year 4930 after creation,20[the following procedure should be used:] [That number] should be divided by 28, leaving a remainder of one year, thus producing the figure of one day and six hours. By adding three days to this figure, it can be determined that the vernal equinox will take place on the night of the fifth day at midnight.
By adding seven and one-half hours to this figure, it can be determined that the summer solstice will take place on Thursday, an hour and one half after daybreak. By adding seven and one-half hours to this figure, it can be determined that the autumnal equinox will take place on Friday, at nine hours after daybreak. By adding seven and one-half hours to this figure, it can be determined that the winter solstice will take place on the night of the sixth day, four and one half hours after nightfall.
Similarly, by adding seven and one-half hours to this figure, it can be determined that the vernal equinox of the following year will take place on Friday, at daybreak. In this manner, it is possible to calculate [the time of the beginning of all] the seasons forever.
ה
כיצד הרי שרצינו לידע תקופת ניסן של שנת תשע מאות ל' וארבעת אלפים ליצירה. כשתשליך הכל כ"ח כ"ח תשאר שנה אחת. תקח לה יום אחד ושש שעות ותוסיף עליו ג' נמצאת תקופת ניסן בליל חמישי שש שעות בלילה. וכשתוסיף עליה שבע שעות ומחצה הרי תהיה תקופת תמוז בשעה ומחצה מיום ה'. וכשתוסיף עליה שבע שעות ומחצה תהיה תקופת תשרי בט' שעות מיום ה'. וכשתוסיף עליה שבע שעות ומחצה תהיה תקופת טבת בד' שעות ומחצה מליל ז'. וכשתוסיף עליה שבע שעות ומחצה תהיה תקופת ניסן הבאה בתחלת יום ו'. ועל דרך זו עד סוף העולם תקופה אחר תקופה:
6
[The following procedure should be used] if one desires to know the date of the month on which the vernal equinox will fall this year:21 First, determine the day of the week on which [the equinox] will fall. Then determine the day [of the week] on which Rosh Chodesh of Nisan will fall, and how many complete years have passed within the nineteen-year cycle. Add eleven days for every year,22 and then add seven days to this sum in the present time.23 Divide the sum by thirty,24 and begin counting the remainder of days from Rosh Chodesh Nisan.
If the date coincides with the day of the week on which the equinox falls, this is sufficient. If not, add one, two, or three days to this number until you reach the day [of the week] on which the equinox falls.25 If the year in question is a leap year, begin counting from Rosh Chodesh of the second Adar.26 When a day is determined through this calculation, the equinox will take place on that date.
ו
אם תרצה לידע בכמה יום בחדש תהיה תקופת ניסן של שנה זו. תדע תחלה באי זה יום מימי השבוע תהיה ובאי זה יום יקבעו ניסן של שנה זו וכמה שנים גמורות עברו מן המחזור. ותקח לכל שנה אחד עשר יום ותוסיף על סכום הימים ז' ימים בזמנים אלו. והשלך הכל ל' ל' והנשאר פחות מל' תתחיל למנותו מראש חדש ניסן. אם יגיע ליום התקופה מוטב ואם לאו הוסיף יום או שני ימים או ג' ימים על המנין עד שיגיע ליום התקופה. ואם תהיה השנה מעוברת תתחיל למנות מראש חדש אדר שני וליום שיגיע החשבון באותו היום מן החדש תהיה התקופה:
7
What is implied? Should we desire to know the date of the vernal equinox of the year 4930, which is the ninth year of the two- hundred-sixtieth [nineteen-year] cycle, [the following procedure should be used:] We have already determined that Rosh Chodesh Nisan will take place on Thursday, and that the equinox will take place on Thursday.27
Since this is the ninth year of the [nineteen-year] cycle, there are eight complete years [to take into consideration]. When eleven days are added for every year, we reach a sum of 88. When seven is added, the total will be 95. When this number is divided by 30, there will be a remainder of five.
When we add five days to Rosh Chodesh Nisan, which is Thursday, we reach Monday. Since we know that the equinox will not fall on Monday, but rather on Thursday, we continue adding days until Thursday, the day of the equinox. Thus, we can determine that this year the vernal equinox will take place on the eighth of Nisan. A similar process can be followed [to determine the date of the equinox] every year.
ז
כיצד הרי שרצינו לידע בכמה בחדש תהיה תקופת ניסן של שנת תתק"ל. שהיא שנה תשיעית ממחזור ר"ס. מצאנו ראש חדש ניסן נקבע בה בחמישי ותקופת ניסן בחמישי. ולפי שהיתה שנה זו תשיעית למחזור יהיו השנים הגמורות שמנה. כשתקח לכל שנה מהן י"א יום יהיו כל הימים פ"ח. תוסיף ז' הרי הכל צ"ה. תשליך הכל ל' ל' נשארו ה' ימים. כשתתחיל למנות ה' ימים מראש חדש ניסן שהיה בחמישי יגיע החשבון ליום שני. וכבר ידענו שאין התקופה בשני בשבת אלא בחמישי. לפיכך תוסיף יום אחר יום עד שתגיע לחמישי שהוא יום התקופה. נמצאת תקופת ניסן בשנה זו ביום שמיני מחדש ניסן. ועל הדרך הזאת תעשה בכל שנה ושנה:
8
Although we said that one should continue to add days until one reaches the day of the week on which the equinox takes place, one should never have to add more than one, two, or three days28 - or in a most unusual case - four days.29 If you find it necessary to add any more days than this, know that you have made an error in your calculations, and you should recalculate carefully.
ח
זה שאמרנו תוסיף יום אחר יום עד שתגיע ליום התקופה. לעולם לא תהיה צריך להוסיף אלא יום אחד או ב' או ג'. ופלא גדול הוא שתהיה צריך להוסיף ארבעה ימים. ואם מצאת שאתה צריך להוסיף יום על זה תדע שטעית בחשבון ותחזור ותחשוב בדקדוק
FOOTNOTES
1.
Shemuel (Eruvin 56a).
2.
Rav Ada (Ibid.). His opinion is discussed in the following chapter.
3.
Ptolemy and Albatani, astronomers whose opinions were valued by the Rambam, from Greece and Arabia respectively, both maintain that the length of a solar year is less than 365 days and six hours. There is, however, a difference between the figures each of them suggests. According to contemporary science, the length of a tropical solar year is 365 days, 5 hours, 48 minutes and 45 1/2 seconds. It is decreasing at the rate of 0.530 second per century.
4.
Chapter 6, Halachah 10.
5.
This figure is based on the following principles: The times of the seasons are calculated according to the opinion of Rabbi Yehoshua, who maintains that the world was created in Nisan. Although the lunar calendar is calculated according to the opinion of Rabbi Eliezer, who maintains that the world was created in Tishrei, our Sages did not see a contradiction in interrelating the two conceptions, as we will continue to explain.
The conjunction of the month of Tishrei is the hour of man's creation, the fourteenth hour of Friday, the sixth day of creation. Based on this figure, by subtracting six times 1 day, 12 hours, and 793 units (the remainder of a lunar month), we can calculate that the conjunction of the month of Nisan - six months before creation - took place on Thursday, nine hours and 642 units after nightfall.
The vernal equinox is calculated according to the conception that the world was created in Nisan. The sun was created in the first hour of the fourth day of creation. This is considered the first vernal equinox. Thus, the autumnal equinox (half a year later) took place on Wednesday, three hours after daybreak, one day and twenty-three hours before the conjunction of Tishrei.
Since there is a difference of five days, ten hours, and 642 units between six months according to the lunar calendar, and half a year according to the solar calendar, it follows that the conjunction of Nisan was seven days, nine hours, and 642 units after the vernal equinox (Perush).
6.
For the calculations will be based on Rosh Chodesh Nisan, which took place this amount of time after the vernal equinox.
7.
A significant point arises from these statements, when one calculates the progression of the date and time of the vernal equinox by adding one hour and 485 units for each nineteen-year cycle. It follows that within the entire six millennia of the world's existence, the vernal equinox will have advanced approximately fifteen days. Thus, from the standpoint of the solar calendar, it will always be possible for Pesach, the fifteenth of Nisan, to occur in the spring.
8.
The difference between a lunar year and a solar year, as stated in Chapter 6, Halachah 4.
9.
I.e., calculate every group of 1080 units as an hour, and every group of 24 hours as a day.
10.
By making this subtraction, one bases the calculation on the conjunction of the month of Nisan, and not on the time of the first vernal equinox, which preceded that conjunction by this number of days and hours.
11.
Until this point in the calculation, the Rambam has not taken into consideration the existence of leap years. He does this now by grouping the remainder into months and subtracting the complete months. The number of complete months subtracted represents the number of leap years that have passed in the nineteen-year cycle.
12.
There are 30 hours between the time of the equinox (or solstice) of one year and the next. Since the first vernal equinox took place at nightfall between Tuesday and Wednesday, the second vernal equinox took place at midnight between Wednesday and Thursday, the third at daybreak on Friday, and the fourth at noon on the Sabbath. Similarly, in subsequent years, the time of the equinox will continue to advance in six (i.e., 30) hour intervals according to such a pattern.
13.
There is a difference of seven and a half hours between the time of the vernal equinox and the time of the summer solstice. Since the first vernal equinox took place at nightfall, the first summer solstice took place at 1:30 AM. Afterwards, the time of the summer solstice advances in six- (i.e., 30-) hour intervals every year, in a manner parallel to the progression of the vernal equinox, as described in the previous note.
14.
The first autumnal equinox took place at 9 AM. Afterwards, the time of the equinox has advanced in six-hour intervals, as explained.
15.
The first winter solstice took place at 4:30 PM. Afterwards, the time of the solstice has advanced in six-hour intervals, as explained.
16.
This number is chosen because after twenty-eight years, the equinox takes place on the same day of the week and the same hour as it did originally. This figure can be calculated as follows: 1 and 1/4 days (the difference between the time of the equinox in two successive years) times 28 equals 35 days. Thirty-five days are five full weeks.
Based on this calculation, it is each twenty-eight years that the sun returns to its original position at the time of creation. To commemorate this occurrence, a special blessing, Birkat HaChamah, is recited. (See Hilchot Berachot 10:18.)
17.
The difference in the time of the equinox from one year to the next.
18.
I.e., the night between the Sabbath and Sunday.
19.
I.e., the night between Tuesday and Wednesday. By making this addition, it is possible for these calculations to start from the beginning of the week.
20.
The commentaries understand this as an indication that this portion of the Mishneh Torah was composed during that year.
21.
The date of the equinox also can be determined by the calculations mentioned in Halachah 4. In this and the following halachot, however, the Rambam offers a simpler calculation, which uses approximations, but ultimately enables one to arrive at the same result.
22.
The Rambam is using an approximation. The difference between a lunar year and a solar year is ten days, twenty-one hours, and 204 units. However, to simplify the calculation, the Rambam rounds off the figure to eleven days.
23.
I.e., in the Rambam's time. The figure of seven days is reached as follows: In the year 4930, 259 nineteen-year cycles had passed. When an hour and 485 units are added for every nineteen-year cycle, a total of 15 days, 15 hours, and 335 units is obtained. Since the first equinox took place more than seven days before the conjunction of Nisan, eight days are subtracted from this figure, leaving a remainder of approximately seven days.
24.
To account for any leap years. Here, too, the Rambam is rounding off the figure; the length of a lunar month is slightly less.
25.
Since the calculation suggested by the Rambam contains several approximations, it may not be exact, and days may have to be added to reconcile the discrepancy.
26.
There will be more than thirty days remaining. Therefore, the reckoning should be made from Rosh Chodesh Adar.
27.
Further calculations are necessary, for in this instance, it is impossible that the equinox will take place on the first of the month, the eighth, or the fifteenth.
28.
I.e., although the calculation mentioned by the Rambam operates using approximations, the difference between these approximations and the actual data will hardly ever exceed three days.
29.
The maximum difference between the approximations employed by the Rambam and the actual data is three and one half days. Thus, it is possible, but highly improbable, that there be a four-day difference.
Kiddush HaChodesh - Chapter Ten
1
According to the opinion among the Sages of Israel that a solar year is less than [365 and] one-quarter [days], there is a view that [the length of the solar year] is 365 days, 5 hours, 997 units, and 48 moments. A moment is a seventy-sixth portion of a unit.
According to this reckoning, the difference between a solar year and a lunar year will be 10 days, 21 hours, 121 units, and 48 moments (in numbers, 10 - 21 - 121 - 48). [According to this calculation,] there will be no remainder at all after a [nineteen-year] cycle. Instead, after every [nineteen-year] cycle, a perfect correspondence will be established between the solar years and the combination of ordinary and full lunar years.
א
שנת החמה למי שהוא אומר שהוא פחות מרביע מחכמי ישראל. יש מי שאומר שס"ה יום וחמש שעות ותתקצ"ז חלקים ומ"ח רגע. והרגע אחד מע"ו בחלק. ולפי חשבון זה תהיה תוספת שנת החמה על שנת הלבנה י' ימים וכ"א שעה וקכ"א חלק ומ"ח רגע. סימן להן יכ"א קכ"א מ"ח. ולא תמצא תוספת במחזור של י"ט שנה כלל אלא בכל מחזור מהם ישלמו שני החמה עם שני הלבנה הפשוטות והמעוברות:
2
According to this calculation, there are ninety-one days, seven hours, 519 units, and thirty-one moments (in numbers, 91 - 7 - 519 - 31). When you know the date and the time of the beginning of any particular season, you can calculate [the date and the time of the beginning of] the subsequent season according to the seasons of the year, in a way resembling the calculations [that follow the opinion that a solar year is 365 and] 1/4 days.
ב
בין כל תקופה ותקופה לפי חשבון זה צ"א יום וז' שעות ותקי"ט חלקים ול"א רגע. סימן להם צ"א ת"ק י"ט ל"א. וכשתדע תקופה מן התקופות אימתי היתה. תחשוב מאותו רגע מנין זה ותדע תקופה שאחריה על הדרך שביארנו בתקופת השנה שהיא רביע:
3
According to this calculation, the vernal equinox of the first year of creation was nine hours and 642 units1 (in numbers, 9 - 642) before the conjunction of the month of Nisan. Similarly, in every first year of a [nineteen-year] cycle, the vernal equinox is nine hours and 642 units before the conjunction of the month of Nisan.
ג
תקופת ניסן לפי חשבון זה היתה בשנה ראשונה של יצירה קודם מולד ניסן בט' שעות ותרמ"ב חלקים. סימן להם ט' תרמ"ב. וכן היא לעולם בכל שנה ראשונה של כל מחזור קודם מולד ניסן בט' שעות ותרמ"ב חלקים:
4
When you know which is the first year of a [nineteen- year] cycle, [you will be able to calculate the beginning of every subsequent season] by adding 91 days, 7 hours, 519 units, and 31 moments for each and every season until the end of the [nineteen- year] cycle.
ד
כשתדע תקופת ניסן של שנה ראשונה מן המחזור. תחשוב ממנה צ"א יום וז' שעות ותקי"ט חלקים ול"א רגע לכל תקופה ותקופה עד סוף המחזור:
5
If you desire to know when the vernal equinox [of a given year] will fall according to this calculation, first determine how many complete years have passed within this [nineteen-year] cycle. For each year, add the remainder of a year 10 [days], 21 [hours], 121 [units], and 48 moments.
[Afterwards,] group all the moments as units, all the units as hours, and all the hours as days, as done when calculating the conjunction. Subtract nine hours and 642 units from the entire sum,2 and divide the remainder by the length of a lunar month.3The remainder that is less than the length of a lunar month should be added to the time of the conjunction of Nisan of the year in question. The vernal equinox of that year will take place on the moment arrived at according to these calculations.
ה
אם תרצה לידע מתי תהיה תקופת ניסן לפי חשבון זה. תדע תחילה שנים גמורות שעברו מן המחזור. ותקח לכל שנה מהן תוספת. והיא יכ"א קכ"א מ"ח. וקבץ כל הרגעים חלקים וכל החלקים שעות וכל השעות ימים כדרך שתחשוב במולדות. ותגרע מן הכל ט' שעות ותרמ"ב חלקים. והנשאר תשליך חדשי לבנה. והנשאר שאין בו חדש לבנה תוסיף אותו על מולד ניסן של אותה שנה. וברגע שיגיע המנין בו תהיה תקופת ניסן של אותה שנה:
6
It appears to me that [the Sages] relied on this calculation [of the length] of the seasons regarding the institution of a leap year, in the era when the High Court held sessions and would institute a leap year because of the time [when the equinox was scheduled to occur] or for other reasons. For this calculation is more accurate than the former one. It shares a greater resemblance to the data explained by the astronomers than the first opinion, which considered a solar year to be 365 and 1/4 days.
ו
ונראין לי הדברים שעל חשבון תקופה זו היו סומכין לענין עיבור השנה בעת שבית דין הגדול מצוי. שהיו מעברין מפני הזמן או מפני הצורך. לפי שחשבון זה הוא האמת יותר מן הראשון. והוא קרוב מן הדברים שנתבארו באיצטגנינות יותר מן החשבון הראשון שהיתה בו שנת החמה שס"ה יום ורביע יום:
7
Both these calculations that we have explained are approximations, based on the mean rate of progress of the sun, and not on its actual position [in the celestial sphere]. When one considers the actual position of the sun at these times, the vernal equinox will take place approximately two days before the time determined by either of these calculations.4 [This applies both] according to the opinion that [a solar year is] exactly [365 and] 1/4 days, and according to the opinion that [a solar year is] less than [365 and] 1/4 days.
ז
וחשבון שתי תקופות האלו שביארנו דרכם הכל בקירוב הוא ובמהלך השמש האמצעי לא במקומה האמיתי. אבל במקום השמש האמיתי תהיה תקופת ניסן בזמנים אלו בכמו שני ימים קודם שתי התקופות שיוצאין בחשבון זה. בין בחשבון מי שחשב רביע יום גמור בין למי שמחשב לפחות מרביע יום
FOOTNOTES
1.
This differs from the figure given in Chapter 9, Halachah 3. The reason for this difference is that Rav Ada's calculations (the figures mentioned in this chapter) follow Rabbi Yehoshua's view, which maintains that the world was created in Nisan. In contrast, Shemuel's calculations (those mentioned in Chapter 9) depend more on the view of Rabbi Eliezer, who maintains that the world was created in Tishrei.
2.
So that the calculation will begin from the day of the conjunction of Nisan.
3.
Thus accounting for all the leap years that have passed within the nineteen-year cycle.
4.
As mentioned previously, and as is explained in the subsequent chapters, the mean position or the mean rate of progress of a body in the celestial sphere refers to the average of its monthly or yearly cycle. In actual fact, there are slight inconsistencies between the position of any of these bodies according to these calculations and its actual position as observed in the celestial sphere. Until this point, the Rambam has relied on the mean rate of progress of the celestial bodies for his calculations. In the subsequent chapters, he explains how their exact position in the celestial sphere can be determined.
Kiddush HaChodesh - Chapter Eleven
1
As stated in the laws mentioned previously,1 the court made precise calculations and knew whether or not the [new] moon would be visible. Accordingly, we are assured that anyone with a proper spirit and heart, who desires words of wisdom and probes to grasp the mysteries, will wish to know the methods of calculation used to determine whether or not the [new] moon would be visible on a particular night.2
א
לפי שאמרנו בהלכות אלו שבית דין היו מחשבין בדקדוק ויודעים אם יראה הירח או לא יראה. ידענו שכל מי שרוחו נכונה ולבו תאב לדברי החכמות ולעמוד על הסודות יתאוה לידע אותן הדרכים שמחשבין בהם עד שידע אדם אם יראה הירח בליל זה או לא יראה:
2
There are many differences of opinion among the sages of the nations of the previous eras who studied astronomy and mathematics, with regard to these methods of calculation.3 Great wise men have blundered regarding these matters. Concepts were hidden from them and doubts arose [in their minds].
There are those who have made many calculations, but have not been able to find the correct approach to determine when the moon becomes visible. Rather, they plunged into the mighty waters, to return with merely a potsherd in their hands.4
ב
ודרכי החשבון יש בהן מחלוקות גדולות בין חכמי הגוים הקדמונים שחקרו על חשבון התקופות והגימטריאות. ואנשים חכמים גדולים נשתבשו בהן ונתעלמו מהן דברים ונולדו להן ספיקות. ויש מי שדקדק הרבה ולא פגע בדרך הנכונה בחשבון ראית הירח אלא צלל במים אדירים והעלה חרס בידו:
3
Over the course of history, through much research and investigation, several sages have discovered the proper methods of calculation. We also possess traditions regarding these principles that we have received from the sages, and proofs that were not written in texts that are of common knowledge. For these reasons, I have considered it proper to explain a method of calculation that will be available for anyone whose heart spurs him to approach the task and perform it.5
ג
ולפי אורך הימים ורוב הבדיקות והחקירות נודעו למקצת החכמים דרכי חשבון זה. ועוד שיש לנו בעיקרים אלו קבלות מפי החכמים וראיות שלא נכתבו בספרים הידועים לכל. ומפני כל אלו הדברים כשר בעיני לבאר דרכי חשבון זה כדי שיהיה נכון למי שמלאו לבו לקרבה אל המלאכה לעשות אותה:
4
A person should not regard these calculations lightly, because they are not required in the present age, for these methods are indeed abstract and deep matters. They constitute the mystery of the calendar, which was known [only] to great sages, who would not convey these matters to [most] other people, but only to ordained and perceptive [sages].6
The calendar that is employed in the era when there is no court to determine [the months according to the testimony of] witnesses, and which we use at present [is], by contrast, [a simple matter that] can be appreciated even by school children in three or four days.
ד
ואל יהיו דרכים אלו קלים בעיניך מפני שאין אנו צריכין להם בזמן הזה. שאלו הדרכים דרכים רחוקים ועמוקים הן. והוא סוד העיבור שהיו החכמים הגדולים יודעים אותו ואין מוסרין אותו לכל אדם אלא לסמוכים נבונים. אבל זה החשבון בזמן הזה שאין בית דין לקבוע על פי הראיה שאנו מחשבין בו היום אפילו תינוקות של בית רבן מגיעין עד סופו בשלשה וארבעה ימים.
5
A wise man of the gentile nations or a sage of Israel who studied Greek wisdom may meditate on the methods of calculation I have used to determine the appearance of the moon and may detect a slight approximation [and imprecision] with regard to certain matters. He should not presume that we have overlooked this point and were not aware that there was an approximation regarding that matter.
Instead, he should assume that whenever we were not exact, it was because our mathematical calculations proved that [this inaccuracy] did not affect the knowledge of the time when the moon would become visible, and thus it was not significant. Therefore, we were not precise regarding this matter.
ה
שמא יתבונן חכם מחכמי האומות או מחכמי ישראל שלמדו חכמת יון בדרכים אלו שאני מחשב בהן לראיית הירח ויראה קירוב מעט במקצת הדרכים. ויעלה על דעתו שנתעלם ממנו דבר זה ולא ידענו שיש באותו הדרך קירוב. אל יעלה זה על דעתו אלא כל דבר שלא דקדקנו בו מפני שידענו בעיקר הגימטריאות בראיות ברורות שאין דבר זה מפסיד בידיעת הראיה ואין חוששין לו. לפיכך לא דקדקנו בו:
6
Similarly, should a person see that [our use of] one of the methods leads to a minor inadequacy that is inappropriate for this method of computation, [he should realize] that this was intentional. For this method produced an advantage from another perspective that will produce a correct result - [albeit] through approximate calculations - without requiring lengthy computations. Thus, a person who is not practiced in such matters will not be flustered by complex computations that are of no avail with regard to the visibility of the moon.
ו
וכן כשיראה בדרך מן הדרכים חסרון מעט מחשבון הראוי לאותה הדרך. בכוונה עשינו זה לפי שיש כנגדו יתרון בדרך אחרת עד שיצא הדבר לאמיתו בדרכים קרובים בלא חשבון ארוך. כדי שלא יבהל האדם שאינו רגיל בדברים אלו ברוב החשבונות שאין מועילין בראיית הירח
7
The [following] fundamental principles must be known by a person as a prelude to all astronomical computations, whether for the purpose of determining the visibility [of the moon] or for other purposes:
The heavenly sphere7 is divided into 3608 degrees [and twelve constellations].9 Each constellation includes thirty degrees, beginning with the constellation of Aries the ram.10 Every degree contains sixty minutes, every minute sixty seconds, and every second sixty thirds. You may continue and divide into further fractions to the extent that you desire.
ז
העיקרים שצריך אדם לידע תחלה לכל חשבונות האיצטגנינות. בין לדרכי חשבון הראיה בין לשאר דברים, אלו הן. הגלגל מוחלק בש"ס מעלות. כל מזל ומזל שלשים מעלות. ומתחיל מתחילת מזל טלה. וכל מעלה ומעלה ס' חלקים. וכל חלק וחלק ס' שניות. וכל שניה ושניה ששים שלישיות. וכן תדקדק החשבון ותחלק כל זמן שתרצה:
8
Therefore, were you to calculate that a particular star's position in the heavenly sphere is seventy degrees, thirty minutes and forty seconds, you would know that this star is located in the constellation of Gemini the twins, in the middle of the eleventh degree. For the constellation of Aries includes thirty degrees, and the constellation of Taurus the bull includes thirty degrees. Thus, there remain ten and one half degrees of the constellation of Gemini, plus forty seconds of the next degree.
ח
לפיכך אם יצא לך בחשבון שכוכב פלוני מקומו בגלגל בע' מעלות ול' חלקים ומ' שניות. תדע שכוכב זה הוא מזל תאומים בחצי מעלה אחת עשרה ממזל זה. לפי שמזל טלה ל' מעלות ומזל שור ל' מעלות נשאר עשר מעלות ומחצה ממזל תאומים ומ' שניות מחצי המעלה האחרון:
9
Similarly, were you to calculate that a particular star's position in the heavenly sphere is 320 degrees, you would know that this star is located in the constellation of Aquarius the water bearer, in its twentieth degree. The same applies to all other calculations.
The order of the constellations is the following: Aries the ram, Taurus the bull, Gemini the twins, Cancer the crab, Leo the lion, Virgo the virgin, Libra the balance, Scorpio the scorpion, Sagittarius the archer, Capricorn the goat, Aquarius the water-bearer, Pisces the fishes.11
ט
וכן אם יצא מקומו בגלגל בש"כ מעלות. תדע שכוכב זה במזל דלי בכ' מעלות בו. ועל דרך זו בכל המניינות. וסדר המזלות כך הוא. טלה שור תאומים סרטן אריה בתולה מאזנים עקרב קשת גדי דלי דגים:
10
In all calculations, when you collect fractions or add numbers, each integer should be added to its kind, the seconds to the seconds, the minutes to the minutes, and the degrees to the degrees. When calculating seconds, they should be grouped in sets of sixty [or less]. Whenever sixty seconds are reached, they should be considered a minute and added to the sum of the minutes.
When calculating minutes, they should be grouped in sets of sixty [or less]. Whenever sixty minutes are reached, they should be considered a degree and added to the sum of the degrees.
When calculating degrees, they should be grouped in sets of 360. If a sum above 360 is reached, the remainder after 360 has been subtracted is the figure that is of consequence.
י
החשבונות כולם כשתקבץ שארית לשארית או כשתוסיף מנין על מנין. תקבץ כל מין עם מינו. השניות עם השניות והחלקים עם החלקים והמעלות עם המעלות. וכל זמן שיתקבץ מן השניות ס' תשים חלק אחד ותוסיף על החלקים. וכל שיתקבץ מן החלקים ס' תשים אותו מעלה ותוסיף אותה על המעלות. וכשתקבץ המעלות תשליך אותן ש"ס והנשאר מש"ס ולמטה הוא שתופסין אותו לחשבון:
11
In all computations, whenever you desire to subtract one number from another, should the second number be greater than the first number, even if it is merely one minute greater, it is necessary to add 360 degrees to the first number so that it is possible to subtract the [greater] number from it.
יא
בכל החשבונות כולן כשתרצה לגרוע מנין ממנין. אם יהיה זה שגורעין אותו יתר על זה שגורעין ממנו אפילו בחלק אחד תוסיף על זה שגורעין ממנו ש"ס מעלות כדי שיהא אפשר לגרוע זה המנין ממנו:
12
What is implied? When it is necessary to subtract two hundred degrees, fifty minutes and forty seconds - in symbols 200° 50' 40" - from one hundred degrees, twenty minutes and thirty seconds - in symbols 100° 20' 30" - [one should follow this procedure]:
[First,] one adds 360 to 100, producing a sum of 460. Afterwards, one begins to subtract the seconds. Since it is impossible to subtract 40 from 30, it is necessary to convert one of the 20 minutes into 60 seconds. When added to 30, this produces a sum of 90. [From the 90] subtract 40, producing a total of 50 seconds.
Afterwards, one must subtract 50 minutes from the 19 [remaining], for one of the minutes has already been converted into seconds. Since 50 cannot be subtracted from 19, one must convert a degree into 60 minutes. When this figure is added to 19, it produces a sum of 79. When 50 is subtracted [from 79], a total of 29 minutes remain.
Afterwards, one must subtract the 200 degrees from the 459 decrees, for one of the degrees has already been converted into minutes. Thus 259 degrees remain. In symbols [the remainder is] 259° 29' 50". All other subtractions should be performed following a similar method.
יב
כיצד הרי שהצריכך החשבון לגרוע מאתים מעלות ונ' חלקים ומ' שניות. סימן רנ"ם. מק' מעלות וכ' חלקים ול' שניות. סימנן קכ"ל. תוסיף על הק' ש"ס יהיו המעלות ת"ס ותתחיל לגרוע השניות מן השניות תבא לגרוע ארבעים משלשים אי אפשר תרים חלק אחד מן העשרים חלקים ותעשה אותו ששים שניות ותוסיף על השלשים ונמצאו השניות תשעים. תגרע מהם המ' ישאר חמשים שניות. ותחזור לגרוע חמשים חלקים מי"ט חלקים שכבר הרימות מהם חלק אחד ועשיתו שניות. ואי אפשר לגרוע חמשים מתשעה עשר. לפיכך תרים מעלה אחת מן המעלות ותעשה אותה ששים חלקים ותוסיף על התשעה עשר ונמצאו החלקים ע"ט. תגרע מהן החמשים ישאר תשעה ועשרים חלקים. ותחזור לגרוע המאתים מעלות מן ארבע מאות ונ"ט מעלות שכבר הרימות מעלה אחת ועשית חלקים. ישאר מאתים ותשע וחמשים מעלות ונמצא השאר סימנו רנ"ט כ"ט נ'. ועל דרך זו בכל גרעון וגרעון השמש והירח:
13
The sun, the moon, and the remainder of the seven stars,12each proceeds at a uniform speed in its orbit. They are never inclined to heaviness, nor to lightness. Rather, the speed at which they proceed today is the same speed at which they proceeded yesterday. And tomorrow, and indeed on every other day, they will proceed at this speed.
Although the orbits in which they all travel encircle the earth,13 the earth is not at the center of [their orbits].
יג
וכן שאר השבעה כוכבים מהלך כל אחד ואחד מהן בגלגל שלו מהלך שוה. אין בו לא קלות ולא כבדות אלא כמו מהלכו היום כמו מהלכו אמש כמו מהלכו למחר כמו מהלכו בכל יום ויום. וגלגל של כל אחד מהם אע"פ שהוא מקיף את העולם אין הארץ באמצעו:
14
Therefore, if one measured the progress [of any of these stars] against the sphere that encompasses the world in which the earth is the center - i.e., the sphere of the constellations - its [rate of] progress [would appear to] change.14 Its rate of progress in the sphere of the constellations on one day could appear less or more than its progress on the previous day or on the following day.15
יד
לפיכך אם תערוך מהלך כל אחד מהן לגלגל המקיף את העולם שהארץ באמצעו שהוא גלגל המזלות. ישתנה הלכו ונמצא מהלכו ביום זה בגלגל המזלות פחות או יותר על מהלכו אמש או על מהלכו למחר:
15
The uniform speed at which a planet, the sun, or the moon progresses is referred to as its mean motion.16 The progress that [this celestial body appears to make] in the sphere of the constellations that is sometimes greater and sometimes less [than its actual rate of progress] is referred to as its true motion. This determines the true position of the sun17 or the true position of the moon.18
טו
המהלך השוה שמהלך הכוכב או השמש או הירח בגלגלו הוא הנקרא אמצע המהלך. והמהלך שיהיה בגלגל המזלות שהוא פעמים יותר ופעמים חסר הוא המהלך האמיתי. ובו יהיה מקום השמש או מקום הירח האמיתי:
16
We have already stated that the calculations that we explain in these laws are intended solely to determine the visibility of the [new] moon. Therefore, we have established the starting point from which we will always begin these calculations: the eve of Thursday,19 the third of Nisan, of the present year, the seventeenth year of the 260th [nineteen-year] cycle - i.e., the year 4938 since creation20 - which is the year 1489 with regard to contracts,21 and 1109 years after the destruction of the Second Temple. This is the year that will be referred to as the starting point in these calculations.
טז
כבר אמרנו שאלו הדרכים שאנו מבארים בהלכות אלו אינן אלא לחשבון ראיית הירח בלבד. לפיכך עשינו העיקר שממנו מתחילין לעולם לחשבון זה מתחילת ליל חמישי שיומו יום שלישי לחדש ניסן משנה זו שהיא שנת י"ז ממחזור ר"ס. שהיא שנת תתקל"ח וארבעת אלפים ליצירה. שהיא שנת תפ"ט ואלף לשטרות. שהיא שנת ק"ט ואלף לחרבן בית שני. וזו היא שאנו קוראים אותה שנת העיקר בחשבון זה:
17
Since the sighting of the moon is significant only in Eretz Yisrael as explained,22 all our calculations are centered on the city of Jerusalem and locations within six or seven days' journey [from it. [In these places,] the moon is frequently sighted, and the people come and give testimony in the court.23
This location is situated approximately 32 degrees north of the equator,24 [and the surrounding areas extend] from 29° to 35° [north]. Similarly, in longitude, it is situated approximately 24 degrees west of the center of the populated area,25 [and the surrounding areas extend] from 21° to 27° [west].
יז
ולפי שהראיה לא תהיה אלא בארץ ישראל כמו שביארנו. עשינו כל דרכי חשבון הזה בנויים על עיר ירושלים ולשאר המקומות הסובבין אותה בכמו ששה או שבעה ימים שבהן רואין את הירח תמיד ובאים ומעידים בבית דין. ומקום זה הוא נוטה מתחת הקו השוה המסבב באמצע העולם כנגד רוח צפונית בכמו ל"ב מעלות עד ל"ה ועד כ"ט. וכן הוא נוטה מאמצע הישוב כנגד רוח מערב בכמו כ"ד מעלות עד כ"ז ועד כ"א
FOOTNOTES
1.
E.g., Chapter 1, Halachah 6; Chapter 2, Halachah 4; Chapter 6, Halachah 1.
2.
This concept, the calculation of the place and position of the new moon, and the determination of when it will be visible, is the subject of this and the following eight chapters. In the present chapter, the Rambam outlines the general principles and ground rules governing his calculations.
3.
See Chapter 17, Halachah 24, where the Rambam states that in this text he refers to the works of Greek scientists, because the books written by the Sages of Israel on the subject were not available to him. In the following halachah, however, he mentions having accepted traditions from the Rabbis.
4.
The poetic wording is borrowed, out of context, from Bava Kama 91a.
5.
The latter phrase is borrowed, also out of context, from Exodus 36:2.
6.
I.e., to receive this knowledge, one had to have received semichah as described in Hilchot Sanhedrin, Chapter 4. Nevertheless, not all the Sages who received semichah were privileged to this knowledge.
7.
This term is used, because from man's perspective, the earth appears flat and the heavens appear as a sphere that revolves around him, only half of which is visible at any given time.
8.
The number 360 was chosen because it can be divided by all the cardinal integers except for seven (Perush).
9.
One corresponding roughly to each of the months of the year.
10.
For the year begins in spring, and during the spring the sun is located in the constellation of Aries.
11.
See Hilchot Yesodei HaTorah 3:7, which states that these constellations appeared in these forms at the time of the flood, and then they were given these names. At present, the stars have changed position somewhat, and some creativity is required to perceive how the images suggested by these names are appropriate for these constellations.
12.
The Rambam appears to be referring to his statements in Hilchot Yesodei HaTorah 3:1, which relate that there are nine spheres in which the stars revolve: The moon revolves in the first, then Mercury, Venus, the Sun, Mars, Jupiter, and then Saturn. In the eighth sphere revolve all the stars that are visible, and the ninth sphere includes and encircles all existence.
13.
The Rambam is following the theory of an earth-centered universe. The term "center" must, however, be understood loosely, because the earth does not lie at the exact center of all these spheres.
14.
The early astronomers realized that at some given times, the sun appears to travel faster or slower than at others - i.e., the pace at which it appears to proceed in the heavens varies between approximately 1 1/2 degrees per day and 58 1/2 minutes per day. Similarly, they saw that at different times of the year, the sun appears larger or smaller. By postulating that the earth was not the center of the sun's orbit, they were able to resolve these anomalies.
15.
Were the earth to lie at the center of all the planets' orbits, the speed at which the planets progress would not only be uniform, it would appear uniform. Since the earth is not in the center, although the planets are proceeding at a uniform pace, this does not always appear to be the case.
16.
See the notes on Chapter 6, Halachah 1.
17.
I.e., the angular location in the heavenly sphere at which the sun can be found. The stars cannot be seen during the daytime. Hence, we cannot actually see the constellations in which the sun is located. Throughout this text, the term "the position of the sun" generally refers to the angular position of the celestial sphere that is just below the horizon when the sun sets.
18.
The place of the moon in the heavenly sphere can be seen at night. It is possible for us to determine its angular position in comparison to the constellations of the Zodiac.
19.
I.e., Wednesday night.
20.
This year corresponds to 1178 C.E. There are several other dates cited within the Mishneh Torah with regard to the composition of that text.
21.
In Talmudic times, legal contracts were dated from the year when Alexander the Great ascended to the throne.
22.
For the New Moon can be sanctified only in Eretz Yisrael, as stated in Chapter 1, Halachah 8.
23.
The positive value of testimony from locales of more than a day's journey is mentioned in Chapter 3, Halachot 15-18.
24.
More precisely, Jerusalem is 31° 47' north of the equator.
25.
The populated area refers to the land mass of Europe and Asia, for at the time the Rambam wrote his text, America had not been discovered. The center of the populated area refers to a line approximately 90° east of Greenwich. Thus, Jerusalem, which is 66° east of Greenwich, is 24° west of this line.
The significance of the latitude and longitude of Jerusalem with regard to these calculations is mentioned in Chapter 17.
• Shabbat, 24 Kislev, 5777 · 24 December 2016
• "Today's Day"
• Thursday, Kislev 24, Eve of Chanuka, 5703
Torah lessons: Chumash: Vayeishev, Chamishi with Rashi.
Tehillim: 113-118.
Tanya: Ch. 1. It has been taught (p. 1)...(modes of interpretation). (p. 3).
(Continuation of Kislev 23): An explanation of the three verses beginning l'chu n'ran'na, in a manner meaningful to everyone, is as follows: Wednesday, we begin thinking: What will we have for Shabbat? This is a concern in the literal sense and also spiritually, "how can we Shabbos" (i.e. make a real Shabbat)? After all, every person is quite different on Shabbat than on a weekday. So we become a bit despondent. The solution is l'chu n'ran'na ("Come let us sing"), have faith, trust. Comes Thursday, it is now closer to Shabbat and we still have nothing. It doesn't seem to "n'ran'na" so easily and we realize we must do something. So we study Chassidus Thursday night, so that by Friday we sense the depth of "...for the L-rd is a great G-d and a great King1..."; and with this a Jew "can Shabbos."
During Mincha, tachanun is omitted.
FOOTNOTES
1.Tehillim 95:3, opening Friday-night prayers.
• Daily Thought:
Related to Wonder
Yes, there is wonder in the world, but we do not stand on the outside gaping in.
This wonder, it is our parent.
We are its child.
It is our G‑d and we are its people.[Likkutei Sichot, vol. 16, p. 482; Hayom Yom, 12 Cheshvan.]
-------
CHABAD - TODAY IN JUDAISM: Friday, 23 December 2016 - Today is: Friday, 23 Kislev, 5777 · 23 December 2016 - Candle Lighting
Light Candles before sunset ––:––.
Today in Jewish History:
• Jews Accused of Poisoning the Wells (1348)
As the “Black Death” plague decimated Europe, Christians accused the Jews of causing the plague by poisoning the wells in an effort to wipe out the Gentile population.
On the 23rd of Kislev 5109 (Nov. 15, 1348), Rudolph of Oron, bailiff of Lausanne, sent a letter to the mayor of Strasburg informing him that certain Jews of Lausanne had “confessed” under torture that they together with their coreligionists had poisoned all the wells in the Rhine valley. This resulted in the masses persecuting and killing tens of thousands of Jews throughout Europe.
Daily Quote:
The more they afflicted them, the more they multiplied and the more they grew.[Exodus 1:12]
CHABAD - TODAY IN JUDAISM: Friday, 23 December 2016 - Today is: Friday, 23 Kislev, 5777 · 23 December 2016 - Candle Lighting
Light Candles before sunset ––:––.
Today in Jewish History:
• Jews Accused of Poisoning the Wells (1348)
As the “Black Death” plague decimated Europe, Christians accused the Jews of causing the plague by poisoning the wells in an effort to wipe out the Gentile population.
On the 23rd of Kislev 5109 (Nov. 15, 1348), Rudolph of Oron, bailiff of Lausanne, sent a letter to the mayor of Strasburg informing him that certain Jews of Lausanne had “confessed” under torture that they together with their coreligionists had poisoned all the wells in the Rhine valley. This resulted in the masses persecuting and killing tens of thousands of Jews throughout Europe.
Daily Quote:
The more they afflicted them, the more they multiplied and the more they grew.[Exodus 1:12]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayeishev, 6th Portion (Genesis 39:7-39:23) with Rashi
• Genesis Chapter 39
7Now it came to pass after these events that his master's wife lifted up her eyes to Joseph, and she said, "Lie with me." זוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַתִּשָּׂ֧א אֵֽשֶׁת־אֲדֹנָ֛יו אֶת־עֵינֶ֖יהָ אֶל־יוֹסֵ֑ף וַתֹּ֖אמֶר שִׁכְבָ֥ה עִמִּֽי:
his master’s wife lifted up her eyes, etc: Wherever it says אַחַר, it means immediately following. [From Gen. Rabbah 44:5] ותשא אשת אדוניו וגו': כל מקום שנאמר אחר סמוך:
8But he refused, and he said to his master's wife, "Behold, with me my master knows nothing about anything in the house, and all he has he has given into my hand. חוַיְמָאֵ֓ן | וַיֹּ֨אמֶר֙ אֶל־אֵ֣שֶׁת אֲדֹנָ֔יו הֵ֣ן אֲדֹנִ֔י לֹֽא־יָדַ֥ע אִתִּ֖י מַה־בַּבָּ֑יִת וְכֹ֥ל אֲשֶׁר־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדִֽי:
9In this house, there is no one greater than I, and he has not withheld anything from me except you, insofar as you are his wife. Now how can I commit this great evil, and sin against God?" טאֵינֶ֨נּוּ גָד֜וֹל בַּבַּ֣יִת הַזֶּה֘ מִמֶּ֒נִּי֒ וְלֹֽא־חָשַׂ֤ךְ מִמֶּ֨נִּי֙ מְא֔וּמָה כִּ֥י אִם־אוֹתָ֖ךְ בַּֽאֲשֶׁ֣ר אַתְּ־אִשְׁתּ֑וֹ וְאֵ֨יךְ אֶֽעֱשֶׂ֜ה הָֽרָעָ֤ה הַגְּדֹלָה֙ הַזֹּ֔את וְחָטָ֖אתִי לֵֽאלֹהִֽים:
and sin against God: The sons of Noah were commanded against immorality. [From Sanh. 56a] וחטאתי לא-להים: בני נח נצטוו על העריות:
10Now it came about when she spoke to Joseph day in and day out, that he did not obey her, to lie beside her [and] to be with her. יוַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם | י֑וֹם וְלֹֽא־שָׁמַ֥ע אֵלֶ֛יהָ לִשְׁכַּ֥ב אֶצְלָ֖הּ לִֽהְי֥וֹת עִמָּֽהּ:
to lie beside her: even without intercourse. [From Gen. Rabbah 87:6] לשכב אצלה: אפילו בלא תשמיש:
to be with her: in the World to Come. [From Gen. Rabbah 87:6] להיות עמה: לעולם הבא:
11And it came about on a certain day, that he came to the house to do his work, and none of the people of the house were there in the house. יאוַֽיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַֽעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵֽאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת:
And it came about on a certain day: That is to say that a special day arrived, a day of rejoicing, a religious festival when they (the household) all went to the temple of their idols. She said, “I have no more fitting day to consort with Joseph than today.” So she said to them,“I am ill, and I cannot go.” [from Sotah 36b] ויהי כהיום הזה: כלומר ויהי כאשר הגיע יום מיוחד, יום צחוק, יום איד שלהם שהלכו כולם לבית עבודה זרה, אמרה אין לי יום הגון להזקק ליוסף כהיום הזה. אמרה להם חולה אני ואיני יכולה לילך:
to do his work: [There is a controversy between] Rav and Shmuel. One said: his actual work, and the other said: to perform his needs with her, but his father’s image appeared, etc., as is stated in Sotah (36b). לעשות מלאכתו: רב ושמואל, חד אמר מלאכתו ממש, וחד אמר לעשות צרכיו עמה, אלא שנראית לו דמות דיוקנו של אביו וכו', כדאיתא במסכת סוטה (דף לו ב):
12So she grabbed him by his garment, saying, "Lie with me!" But he left his garment in her hand and fled and went outside. יבוַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּֽעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה:
13Now it happened, when she saw that he had left his garment in her hand and had fled outside, יגוַֽיְהִי֙ כִּרְאוֹתָ֔הּ כִּֽי־עָזַ֥ב בִּגְד֖וֹ בְּיָדָ֑הּ וַיָּ֖נָס הַחֽוּצָה:
14that she called to the people of her house, and she spoke to them, saying, "Look! He brought us a Hebrew man to mock us. He came to me to lie with me, but I called loudly. ידוַתִּקְרָ֞א לְאַנְשֵׁ֣י בֵיתָ֗הּ וַתֹּ֤אמֶר לָהֶם֙ לֵאמֹ֔ר רְא֗וּ הֵ֥בִיא לָ֛נוּ אִ֥ישׁ עִבְרִ֖י לְצַ֣חֶק בָּ֑נוּ בָּ֤א אֵלַי֙ לִשְׁכַּ֣ב עִמִּ֔י וָֽאֶקְרָ֖א בְּק֥וֹל גָּדֽוֹל:
“Look! He brought us…”: Heb. הֵבִיא [without a noun or pronoun. Although the pronoun is sometimes absent, the antecedent is usually clear, whereas here there is no antecedent.] This is an elliptical expression:“He brought us,” but [Scripture] does not specify who brought him; she was referring to her husband. ראו הביא לנו: הרי זה לשון קצרה, הביא לנו ולא פירש מי הביאו, ועל בעלה אומרת כן:
Hebrew: Heb. עִבְרִי, from the other side of the river (עֵבֶר הַנָהָר) from the sons of Eber (Gen. Rabbah 42:8). (Other editions: from the other side of the river.) עברי: מעבר הנהר, מבני עבר:
15And it happened that when he heard that I raised my voice and called out, he left his garment beside me, and he fled and went outside." טווַיְהִ֣י כְשָׁמְע֔וֹ כִּֽי־הֲרִימֹ֥תִי קוֹלִ֖י וָֽאֶקְרָ֑א וַיַּֽעֲזֹ֤ב בִּגְדוֹ֙ אֶצְלִ֔י וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה:
16So she left his garment beside her, until his master came home. טזוַתַּנַּ֥ח בִּגְד֖וֹ אֶצְלָ֑הּ עַד־בּ֥וֹא אֲדֹנָ֖יו אֶל־בֵּיתֽוֹ:
his master: [The master] of Joseph. אדוניו: של יוסף:
17And she told him the same thing, saying, "The Hebrew slave that you brought to us came to me to mock me. יזוַתְּדַבֵּ֣ר אֵלָ֔יו כַּדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹ֑ר בָּ֣א אֵלַ֞י הָעֶ֧בֶד הָֽעִבְרִ֛י אֲשֶׁר־הֵבֵ֥אתָ לָּ֖נוּ לְצַ֥חֶק בִּֽי:
came to me: to mock me; the Hebrew slave that you brought to us. בא אלי: לצחק בי העבד העברי אשר הבאת לנו:
18And it happened when I raised my voice and called out, that he left his garment beside me and fled outside." יחוַיְהִ֕י כַּֽהֲרִימִ֥י קוֹלִ֖י וָֽאֶקְרָ֑א וַיַּֽעֲזֹ֥ב בִּגְד֛וֹ אֶצְלִ֖י וַיָּ֥נָס הַחֽוּצָה:
19Now it came about when his master heard his wife's report that she spoke to him, saying, "Your slave did such things to me," that his wrath burned. יטוַיְהִי֩ כִשְׁמֹ֨עַ אֲדֹנָ֜יו אֶת־דִּבְרֵ֣י אִשְׁתּ֗וֹ אֲשֶׁ֨ר דִּבְּרָ֤ה אֵלָיו֙ לֵאמֹ֔ר כַּדְּבָרִ֣ים הָאֵ֔לֶּה עָ֥שָׂה לִ֖י עַבְדֶּ֑ךָ וַיִּ֖חַר אַפּֽוֹ:
Now it came about when his master heard, etc.: During intercourse she told him this, and that is the meaning of“Your slave did such things to me,” [meaning] such acts of intimacy. [From Gen. Rabbah 87:9] ויהי כשמוע אדוניו וגו': בשעת תשמיש אמרה לו כן, וזהו שאמרה כדברים האלה עשה לי עבדך, עניני תשמיש כאלה:
20So Joseph's master took him and put him into prison, the place where the king's prisoners were imprisoned, and he was there in the prison. כוַיִּקַּח֩ אֲדֹנֵ֨י יוֹסֵ֜ף אֹת֗וֹ וַיִּתְּנֵ֨הוּ֙ אֶל־בֵּ֣ית הַסֹּ֔הַר מְק֕וֹם אֲשֶׁר־אֲסִירֵ֥י כתיב אסורי הַמֶּ֖לֶךְ אֲסוּרִ֑ים וַֽיְהִי־שָׁ֖ם בְּבֵ֥ית הַסֹּֽהַר:
21The Lord was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison. כאוַיְהִ֤י יְהֹוָה֙ אֶת־יוֹסֵ֔ף וַיֵּ֥ט אֵלָ֖יו חָ֑סֶד וַיִּתֵּ֣ן חִנּ֔וֹ בְּעֵינֵ֖י שַׂ֥ר בֵּֽית־הַסֹּֽהַר:
and he extended charisma to him: Heb. חָסֶד. [It means] that he was well-liked by all who saw him, an expression of“a beautiful and charismatic (וַחִסוּדָה) bride” in the Mishnah (Derech Eretz Rabbah , ch. 6) [from a midrash quoted by Yalkut Shimoni, vol. 2, 1053.] ויט אליו חסד: שיהא מקובל לכל רואיו, לשון כלה נאה וחסודה שבמשנה (כתובות יז א):
22So the warden of the prison delivered all the prisoners who were in the prison into Joseph's hand, and whatever they did there, he [was the one who] did it. כבוַיִּתֵּ֞ן שַׂ֤ר בֵּֽית־הַסֹּ֨הַר֙ בְּיַד־יוֹסֵ֔ף אֵ֚ת כָּל־הָ֣אֲסִירִ֔ם אֲשֶׁ֖ר בְּבֵ֣ית הַסֹּ֑הַר וְאֵ֨ת כָּל־אֲשֶׁ֤ר עֹשִׂים֙ שָׁ֔ם ה֖וּא הָיָ֥ה עֹשֶֽׂה:
he [was the one who] did it: As the Gen. Targum renders: by his command it was done. הוא היה עושה: כתרגומו במימריה הוה מתעביד:
23The warden of the prison did not inspect anything [that was] in his (Joseph's) hand, for the Lord was with him, and whatever he did the Lord made prosper. כגאֵ֣ין | שַׂ֣ר בֵּֽית־הַסֹּ֗הַר רֹאֶ֤ה אֶת־כָּל־מְא֨וּמָה֙ בְּיָד֔וֹ בַּֽאֲשֶׁ֥ר יְהֹוָ֖ה אִתּ֑וֹ וַֽאֲשֶׁר־ה֥וּא עֹשֶׂ֖ה יְהֹוָ֥ה מַצְלִֽיחַ:
since the Lord was with him: Heb. בַּאִשֶׁר. Because the Lord was with him. באשר ה' אתו: בשביל שה' אתו:
• Daily Tehillim: Chapters 108-112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Likutei Amarim, end of Chapter 1
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 23 Kislev, 5777 · 23 December 2016
• Likutei Amarim, end of Chapter 1
• והא דאמרינן בעלמא דמחצה על מחצה מקרי בינוני ורוב זכיות מקרי צדיק
• Rambam - Friday, 23 Kislev, 5777 · 23 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 Two
• Genevah - Chapter Two
• Kiddush HaChodesh - Chapter Six
• Friday, 23 Kislev, 5777 · 23 December 2016
• "Today's Day"
• Wednesday, Kislev 23, 5703
Torah lessons: Chumash: Vayeishev, Revi'i with Rashi.
Tehillim: 108-112.
Tanya: Since the said...the said Likutei Amarim. (p.xvi).
From my grandfather's talks of Elul 5635 (1875): The three days before Shabbat are a preparation for Shabbat. The Zohar says1 about Shabbat that "from it are all days blessed."2 "All days" refers to the six days of the week on which G-d conferred a general blessing - "G-d will bless you in all you do." The blessing of Shabbat is for the days preceding it and the days following it. The preparations for Shabbat begin Wednesday, and are announced by the brief l'chu n'ran'na3 of three verses.
FOOTNOTES
1.Zohar II, 63b, 88a.
2.Devarim 15:18.
3.Siddur (Tehilat HaShem) p. 78. First three verses of Psalm 95 appended to Wednesday's Psalm 94. The same three verses begin the Friday night prayers inaugurating Shabbat (Siddur Tehilat HaShem (Kehot) P. 128).
• Daily Thought:
Related to Wonder
Yes, there is wonder in the world, but we do not stand on the outside gaping in.
This wonder, it is our parent.
We are its child.
It is our G‑d and we are its people.[Likkutei Sichot, vol. 16, p. 482; Hayom Yom, 12 Cheshvan.]
Chumash: Parshat Vayeishev, 6th Portion (Genesis 39:7-39:23) with Rashi
• Genesis Chapter 39
7Now it came to pass after these events that his master's wife lifted up her eyes to Joseph, and she said, "Lie with me." זוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַתִּשָּׂ֧א אֵֽשֶׁת־אֲדֹנָ֛יו אֶת־עֵינֶ֖יהָ אֶל־יוֹסֵ֑ף וַתֹּ֖אמֶר שִׁכְבָ֥ה עִמִּֽי:
his master’s wife lifted up her eyes, etc: Wherever it says אַחַר, it means immediately following. [From Gen. Rabbah 44:5] ותשא אשת אדוניו וגו': כל מקום שנאמר אחר סמוך:
8But he refused, and he said to his master's wife, "Behold, with me my master knows nothing about anything in the house, and all he has he has given into my hand. חוַיְמָאֵ֓ן | וַיֹּ֨אמֶר֙ אֶל־אֵ֣שֶׁת אֲדֹנָ֔יו הֵ֣ן אֲדֹנִ֔י לֹֽא־יָדַ֥ע אִתִּ֖י מַה־בַּבָּ֑יִת וְכֹ֥ל אֲשֶׁר־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדִֽי:
9In this house, there is no one greater than I, and he has not withheld anything from me except you, insofar as you are his wife. Now how can I commit this great evil, and sin against God?" טאֵינֶ֨נּוּ גָד֜וֹל בַּבַּ֣יִת הַזֶּה֘ מִמֶּ֒נִּי֒ וְלֹֽא־חָשַׂ֤ךְ מִמֶּ֨נִּי֙ מְא֔וּמָה כִּ֥י אִם־אוֹתָ֖ךְ בַּֽאֲשֶׁ֣ר אַתְּ־אִשְׁתּ֑וֹ וְאֵ֨יךְ אֶֽעֱשֶׂ֜ה הָֽרָעָ֤ה הַגְּדֹלָה֙ הַזֹּ֔את וְחָטָ֖אתִי לֵֽאלֹהִֽים:
and sin against God: The sons of Noah were commanded against immorality. [From Sanh. 56a] וחטאתי לא-להים: בני נח נצטוו על העריות:
10Now it came about when she spoke to Joseph day in and day out, that he did not obey her, to lie beside her [and] to be with her. יוַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם | י֑וֹם וְלֹֽא־שָׁמַ֥ע אֵלֶ֛יהָ לִשְׁכַּ֥ב אֶצְלָ֖הּ לִֽהְי֥וֹת עִמָּֽהּ:
to lie beside her: even without intercourse. [From Gen. Rabbah 87:6] לשכב אצלה: אפילו בלא תשמיש:
to be with her: in the World to Come. [From Gen. Rabbah 87:6] להיות עמה: לעולם הבא:
11And it came about on a certain day, that he came to the house to do his work, and none of the people of the house were there in the house. יאוַֽיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַֽעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵֽאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת:
And it came about on a certain day: That is to say that a special day arrived, a day of rejoicing, a religious festival when they (the household) all went to the temple of their idols. She said, “I have no more fitting day to consort with Joseph than today.” So she said to them,“I am ill, and I cannot go.” [from Sotah 36b] ויהי כהיום הזה: כלומר ויהי כאשר הגיע יום מיוחד, יום צחוק, יום איד שלהם שהלכו כולם לבית עבודה זרה, אמרה אין לי יום הגון להזקק ליוסף כהיום הזה. אמרה להם חולה אני ואיני יכולה לילך:
to do his work: [There is a controversy between] Rav and Shmuel. One said: his actual work, and the other said: to perform his needs with her, but his father’s image appeared, etc., as is stated in Sotah (36b). לעשות מלאכתו: רב ושמואל, חד אמר מלאכתו ממש, וחד אמר לעשות צרכיו עמה, אלא שנראית לו דמות דיוקנו של אביו וכו', כדאיתא במסכת סוטה (דף לו ב):
12So she grabbed him by his garment, saying, "Lie with me!" But he left his garment in her hand and fled and went outside. יבוַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּֽעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה:
13Now it happened, when she saw that he had left his garment in her hand and had fled outside, יגוַֽיְהִי֙ כִּרְאוֹתָ֔הּ כִּֽי־עָזַ֥ב בִּגְד֖וֹ בְּיָדָ֑הּ וַיָּ֖נָס הַחֽוּצָה:
14that she called to the people of her house, and she spoke to them, saying, "Look! He brought us a Hebrew man to mock us. He came to me to lie with me, but I called loudly. ידוַתִּקְרָ֞א לְאַנְשֵׁ֣י בֵיתָ֗הּ וַתֹּ֤אמֶר לָהֶם֙ לֵאמֹ֔ר רְא֗וּ הֵ֥בִיא לָ֛נוּ אִ֥ישׁ עִבְרִ֖י לְצַ֣חֶק בָּ֑נוּ בָּ֤א אֵלַי֙ לִשְׁכַּ֣ב עִמִּ֔י וָֽאֶקְרָ֖א בְּק֥וֹל גָּדֽוֹל:
“Look! He brought us…”: Heb. הֵבִיא [without a noun or pronoun. Although the pronoun is sometimes absent, the antecedent is usually clear, whereas here there is no antecedent.] This is an elliptical expression:“He brought us,” but [Scripture] does not specify who brought him; she was referring to her husband. ראו הביא לנו: הרי זה לשון קצרה, הביא לנו ולא פירש מי הביאו, ועל בעלה אומרת כן:
Hebrew: Heb. עִבְרִי, from the other side of the river (עֵבֶר הַנָהָר) from the sons of Eber (Gen. Rabbah 42:8). (Other editions: from the other side of the river.) עברי: מעבר הנהר, מבני עבר:
15And it happened that when he heard that I raised my voice and called out, he left his garment beside me, and he fled and went outside." טווַיְהִ֣י כְשָׁמְע֔וֹ כִּֽי־הֲרִימֹ֥תִי קוֹלִ֖י וָֽאֶקְרָ֑א וַיַּֽעֲזֹ֤ב בִּגְדוֹ֙ אֶצְלִ֔י וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה:
16So she left his garment beside her, until his master came home. טזוַתַּנַּ֥ח בִּגְד֖וֹ אֶצְלָ֑הּ עַד־בּ֥וֹא אֲדֹנָ֖יו אֶל־בֵּיתֽוֹ:
his master: [The master] of Joseph. אדוניו: של יוסף:
17And she told him the same thing, saying, "The Hebrew slave that you brought to us came to me to mock me. יזוַתְּדַבֵּ֣ר אֵלָ֔יו כַּדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹ֑ר בָּ֣א אֵלַ֞י הָעֶ֧בֶד הָֽעִבְרִ֛י אֲשֶׁר־הֵבֵ֥אתָ לָּ֖נוּ לְצַ֥חֶק בִּֽי:
came to me: to mock me; the Hebrew slave that you brought to us. בא אלי: לצחק בי העבד העברי אשר הבאת לנו:
18And it happened when I raised my voice and called out, that he left his garment beside me and fled outside." יחוַיְהִ֕י כַּֽהֲרִימִ֥י קוֹלִ֖י וָֽאֶקְרָ֑א וַיַּֽעֲזֹ֥ב בִּגְד֛וֹ אֶצְלִ֖י וַיָּ֥נָס הַחֽוּצָה:
19Now it came about when his master heard his wife's report that she spoke to him, saying, "Your slave did such things to me," that his wrath burned. יטוַיְהִי֩ כִשְׁמֹ֨עַ אֲדֹנָ֜יו אֶת־דִּבְרֵ֣י אִשְׁתּ֗וֹ אֲשֶׁ֨ר דִּבְּרָ֤ה אֵלָיו֙ לֵאמֹ֔ר כַּדְּבָרִ֣ים הָאֵ֔לֶּה עָ֥שָׂה לִ֖י עַבְדֶּ֑ךָ וַיִּ֖חַר אַפּֽוֹ:
Now it came about when his master heard, etc.: During intercourse she told him this, and that is the meaning of“Your slave did such things to me,” [meaning] such acts of intimacy. [From Gen. Rabbah 87:9] ויהי כשמוע אדוניו וגו': בשעת תשמיש אמרה לו כן, וזהו שאמרה כדברים האלה עשה לי עבדך, עניני תשמיש כאלה:
20So Joseph's master took him and put him into prison, the place where the king's prisoners were imprisoned, and he was there in the prison. כוַיִּקַּח֩ אֲדֹנֵ֨י יוֹסֵ֜ף אֹת֗וֹ וַיִּתְּנֵ֨הוּ֙ אֶל־בֵּ֣ית הַסֹּ֔הַר מְק֕וֹם אֲשֶׁר־אֲסִירֵ֥י כתיב אסורי הַמֶּ֖לֶךְ אֲסוּרִ֑ים וַֽיְהִי־שָׁ֖ם בְּבֵ֥ית הַסֹּֽהַר:
21The Lord was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison. כאוַיְהִ֤י יְהֹוָה֙ אֶת־יוֹסֵ֔ף וַיֵּ֥ט אֵלָ֖יו חָ֑סֶד וַיִּתֵּ֣ן חִנּ֔וֹ בְּעֵינֵ֖י שַׂ֥ר בֵּֽית־הַסֹּֽהַר:
and he extended charisma to him: Heb. חָסֶד. [It means] that he was well-liked by all who saw him, an expression of“a beautiful and charismatic (וַחִסוּדָה) bride” in the Mishnah (Derech Eretz Rabbah , ch. 6) [from a midrash quoted by Yalkut Shimoni, vol. 2, 1053.] ויט אליו חסד: שיהא מקובל לכל רואיו, לשון כלה נאה וחסודה שבמשנה (כתובות יז א):
22So the warden of the prison delivered all the prisoners who were in the prison into Joseph's hand, and whatever they did there, he [was the one who] did it. כבוַיִּתֵּ֞ן שַׂ֤ר בֵּֽית־הַסֹּ֨הַר֙ בְּיַד־יוֹסֵ֔ף אֵ֚ת כָּל־הָ֣אֲסִירִ֔ם אֲשֶׁ֖ר בְּבֵ֣ית הַסֹּ֑הַר וְאֵ֨ת כָּל־אֲשֶׁ֤ר עֹשִׂים֙ שָׁ֔ם ה֖וּא הָיָ֥ה עֹשֶֽׂה:
he [was the one who] did it: As the Gen. Targum renders: by his command it was done. הוא היה עושה: כתרגומו במימריה הוה מתעביד:
23The warden of the prison did not inspect anything [that was] in his (Joseph's) hand, for the Lord was with him, and whatever he did the Lord made prosper. כגאֵ֣ין | שַׂ֣ר בֵּֽית־הַסֹּ֗הַר רֹאֶ֤ה אֶת־כָּל־מְא֨וּמָה֙ בְּיָד֔וֹ בַּֽאֲשֶׁ֥ר יְהֹוָ֖ה אִתּ֑וֹ וַֽאֲשֶׁר־ה֥וּא עֹשֶׂ֖ה יְהֹוָ֥ה מַצְלִֽיחַ:
since the Lord was with him: Heb. בַּאִשֶׁר. Because the Lord was with him. באשר ה' אתו: בשביל שה' אתו:
• Daily Tehillim: Chapters 108-112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Likutei Amarim, end of Chapter 1
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 23 Kislev, 5777 · 23 December 2016
• Likutei Amarim, end of Chapter 1
• והא דאמרינן בעלמא דמחצה על מחצה מקרי בינוני ורוב זכיות מקרי צדיק
As for the well-known saying1 that one [whose deeds and misdeeds are] equally balanced is called a Beinoni, while [he who has] a majority of virtues outweighing his sins is called a tzaddik,
הוא שם המושאל
this is only a borrowed name, i.e., a figurative use of the term borrowed from its true usage in order to emphasize a particular point. Thus the namesBeinoni and tzaddik, denoting a balance between merits and sins, are in fact but borrowed names
לענין שכר ועונש
used in regard to reward and punishment,
לפי שנדון אחר רובו
because one is judged according to the majority [of his deeds],
ומקרי צדיק בדינו מאחר שזוכה בדין
and he is termed “righteous” in reference to his verdict, since he is acquitted at his trial.
It is only in this legal sense that the term tzaddik is applied to one who performs more good deeds than evil.
אבל לענין אמיתת שם התואר והמעלה של מעלת ומדריגות חלוקות צדיקים ובינונים
If, however, we seek to truly define the distinct qualities and ranks of tzaddikim and Beinonim,
אמרו רבותינו ז״ל: צדיקים — יצר טוב שופטן, שנאמר: ולבי חלל בקרבי
our Sages have remarked that the righteous are “judged” i.e., motivated and ruled, solely by their good nature, as it is written,2 “And my heart is slain within me,”
שאין לו יצר הרע כי הרגו בתענית
meaning that he i.e., David, the author of this verse was devoid of an evil nature, having slain it through fasting.
David extirpated his evil nature through fasting; other ways too are possible.
We thus see from the Gemara that the definition of tzaddik in its true sense applies to the person who has rid himself of his evil nature.
אבל כל מי שלא הגיע למדרגה זו, אף שזכיותיו מרובים על עונותיו, אינו במעלת ומדריגת צדיק כלל
But whoever has not attained this degree of ridding himself of his evil nature, even though his virtues outnumber his sins, is not at all at the level and rank of tzaddik.
In fact, not only has he not reached the rank of tzaddik: he has not yet attained even the level of Beinoni, as has been demonstrated above.
ולכן אמרו רבותינו ז״ל במדרש: ראה הקדוש ברוך הוא בצדיקים שהם מועטים, עמד ושתלן בכל דור ודור וכו׳
This is why our Sages have expounded:3 “The Almighty saw that the righteous were few, so He arose and planted i.e., and spread them in every generation,”
וכמו שכתוב: וצדיק יסוד עולם
[for,] as it is written,4 “The tzaddik is the foundation of the world.”
Thus, in each generation there must be a tzaddik who serves as the “foundation of the world.”
This paucity of tzaddikim (“The righteous were few”) can be explained only if a tzaddik is he who has totally rid himself of his evil nature. Were the term tzaddik to mean one whose good deeds outweigh the evil, why then do our Sages say that “the righteous were few,” when the overwhelming majority of Jews have more good deeds than evil!
אך ביאור הענין
However, the explanation of the matter, so that we better understand the levels of tzaddik and Beinoni, as well as the various gradations within their ranks,
על פי מה שכתב הרב חיים ויטאל ז״ל בשער הקדושה ובעץ חיים שער נ׳ פרק ב׳
[is to be found] in light of what Rabbi Chayim Vital wrote in Shaar HaKedushah (and in Etz Chayim, Portal 50, ch. 2) —
דלכל איש ישראל אחד צדיק ואחד רשע יש שתי נשמות
that every Jew, whether righteous or wicked, possesses two souls,
וכדכתיב: ונשמות אני עשיתי,
as it is written,5 “And neshamot (souls) which I have made.”
Though the verse speaks of an individual Jew (as is indicated by the singular form of the word ruach (spirit) in the preceding phrase, “When the spirit of a man which emanates from Me will be humbled...”), the plural term souls is nevertheless used, indicating that every Jew possesses two souls.
שהן שתי נפשות
These are two nefashot6 — two souls and life-forces.
נפש אחת מצד הקליפה וסטרא אחרא
One soul originates in the kelipah and sitra achra.
“Kelipah” means a shell or peel. G-d created forces which conceal the G-dly life-force found in all creation as a peel covers and conceals a fruit. “Sitra achra” means “the other side” — the side of creation that is the antithesis of holiness and purity. (The two terms are generally synonymous.)
והיא המתלבשת בדם האדם להחיות הגוף
It is this nefesh (which originates in the kelipah and sitra achra) that is clothed in the blood of a human being, giving life to the body;
וכדכתיב: כי נפש הבשר בדם היא
as it is written,7 “For the nefesh of the flesh (i.e., the nefesh that sustains physical and corporeal life) is in the blood.”
וממנה באות כל המדות רעות מארבעה יסודות רעים שבה
From [this nefesh] stem all the evil characteristics, deriving from the four evil elements within it.
Just as the four physical elements of Fire, Air, Water and Earth are the foundation of all physical entities, so too is this nefesh comprised of four corresponding spiritual elements. Since they derive from kelipah and evil, they themselves are evil, and from them in turn one’s evil characteristics come into being.
דהיינו: כעס וגאוה מיסוד האש שנגבה למעלה
Namely: anger and pride [emanate] from the element of Fire which rises upwards;
Once ignited by anger and pride, a man (like fire) soars aloft. Pride is the state of considering oneself superior to others. Anger too is an offshoot of pride. Would a person not be proud, he would not be angered when someone defied his will.
ותאות התענוגים מיסוד המים, כי המים מצמיחים כל מיני תענוג
the appetite for pleasures [emanates] from the element of Water, for water promotes the growth of all kinds of pleasure-giving things.
The ability of water to make pleasurable things grow indicates that concealed within it is the element of pleasure. Thus, the appetite for pleasure derives from the element of Water.
והוללות וליצנות והתפארות ודברים בטלים מיסוד הרוח
frivolity and scoffing, boasting and idle talk [emanate] from the element of Air; like air, they lack substance;
ועצלות ועצבות מיסוד העפר
and sloth and melancholy [emanate] from the element of Earth.
Earth is characterized by heaviness. A man encumbered by sloth and melancholy likewise senses a heaviness of the limbs.
וגם מדות טובות שבטבע כל ישראל בתולדותם, כמו רחמנות וגמילות חסדים, באות ממנה
From this soul stem also the good traits inherent in every Jew’s character, such as compassion and benevolence.
But since this is a nefesh of kelipah and evil, how do good characteristics come from it? This matter is now addressed.
כי בישראל נפש זו דקליפה היא מקליפת נוגה, שיש בה גם כן טוב
For in the [case of the] Jew, this soul of kelipah is derived from the kelipah called “nogah”, which also contains good; and the good within thisnefesh gives rise to these positive natural traits.
והיא מסוד עץ הדעת טוב ורע
[This kelipah] is from the esoteric “Tree of Knowledge” [which is comprised] of good and evil.8
מה שאין כן נפשות אומות העולם הן משאר קליפות טמאות שאין בהן טוב כלל
The souls of the nations of the world, however, emanate from the other, unclean kelipot which contain no good whatever,
כמו שכתוב בעץ חיים שער מ״ט פרק ג׳: וכל טיבו דעבדין האומות לגרמייהו עבדין
as is written in Etz Chayim, Portal 49, ch. 3, that all the good that the nations do, is done out of selfish motives.
Since their nefesh emanates from kelipot which contain no good, it follows that any good done by them is for selfish motives.
וכדאיתא בגמרא על פסוק: וחסד לאומים חטאת — שכל צדקה וחסד שאומות העולם עושין אינן אלא להתייהר כו׳
So the Gemara9 comments on the verse,10 “The kindness of the nations is sin” — that all the charity and kindness done by the nations of the world is only for their self-glorification...
When a Jew acts in a benevolent manner he is motivated mainly out of concern for the welfare of his fellow. The proof of this is that were his fellow not to need his help, this would give him greater pleasure than the gratification derived from his act of kindness.
Concerning the nations of the world, however, this is not so. Their motivation is not the welfare of their fellow; rather, it stems from a self-serving motive — the desire for self-glorification, a feeling of gratification, and the like.
It should be noted that among the nations of the world there are also to be found those whose souls are derived from kelipat nogah.11 Called “the pious ones of the nations of the world,” these righteous individuals are benevolent not out of selfish motives but out of a genuine concern for their fellow.
——— ● ———
FOOTNOTES
1.
See Rambam, Hilchot Teshuvah 3:1; Rashi on Rosh HaShanah 16b.
2.
Tehillim 109:22. See ch. 13 for the comment of the Rebbe on the interpretation of this verse.
3.
Cf. Yoma 38b.
4.
Mishlei 10:25.
5.
Yeshayahu 57:16.
6.
The Rebbe notes: The addition of the words, "These are two nefashot," makes it clear that the two souls possessed by every Jew are not necessarily of the soul-level of Neshamah, the third highest of the five soul-levels (viz., Nesfesh, Ruach, Neshamah, Chayah and Yechidah), for this soul-level is not necessarily found in every Jew, and certainly not in his animal soul. Rather, this refers to the essential soul-level of Nefesh possessed by every Jew.
7.
Vayikra 17:11.
8.
See Zohar I, 12b.
9.
Bava Batra 10b.
10.
Mishlei 14:34
11.
See Siddur Im D'ach, Shaar Chag HaMatzot; Lekutei Biurim (By Rabbi Hillel Malisov of Paritch), 47b.
• 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 Two
• Genevah - Chapter Two
1
When a person steals from a gentile or from consecrated property, he is required to pay only the principal, as implied by Exodus 22:8: "He shall pay twice the amount to his colleague." "To his colleague" excludes the Temple treasury and a gentile.
Similarly, a person who steals animals that were consecrated to be offered as sacrifices - both sacrifices of the highest sanctity and sacrifices of lesser sanctity - is not liable to pay twice or four or five times the animals' worth. This applies whether or not the owner is liable to bring another animal as an offering instead of the stolen animal.
The rationale is that Exodus 22:6 describes the article as having been "stolen from a person's home" - i.e., not from the the Temple treasury.
א
הגונב את העכו"ם או שגנב
2
Similarly, a person who steals servants, promissory notes or landed property is not liable to make double payment. For the Torah obligated double payment only for the theft of chattel that is itself worth money.
The exclusion of landed property is derived from Exodus 22:8, which speaks about paying double for: "an ox, a donkey, a sheep or a garment." Servants are equated with landed property, as Leviticus 25:46 states: "You shall give them as an inheritanceto your sons." And promissory notes are not themselves worth money.
ב
וכן הגונב עבדים ושטרות וקרקעות אינו משלם תשלומי כפל. שלא חייבה התורה הכפל אלא במטלטלין שגופן ממון שנאמר על שור על חמור על שה על שלמה אבל העבדים הוקשו לקרקעות שנאמר והתנחלתם אותם לבניכם והשטרות אין גופן ממון:
3
When a person steals a firstling donkey belonging to a colleague before it was redeemed, he must make double restitution to the owner. Although the donkey is not yet his, it is fit to be his at a later date.
ג
הגונב פטר חמור של חבירו קודם שיפדה משלם תשלומי כפל לבעלים. שאע"פ שאינו עכשיו שלו ראוי להיותו לו אחר שיפדה:
4
A person who steals tevel belonging to a colleague and eats it must reimburse him for his tevel. A person who steals forbidden fats belonging to a colleague and eats it must reimburse him for his fats.
ד
גונב טבלו של חבירו ואכלו משלם לו דמי טבלו. וכן אם גנב חלבו ואכלו משלם לו דמי חלבו:
5
When a person steals terumah from an Israelite who owns it, he is not required to pay double. For the Israelite possesses merely the prerogative to give it to the priest of his choice,and that prerogative is not considered to be equivalent to money.
ה
גנב תרומה מבעליה הישראלים שהפרישוה אינו משלם תשלומי כפל. שאין להם בה אלא טובת הנאה וטובת הנאה אינו ממון:
6
When a person steals a sheep or a cow from his father and slaughters or sells the stolen animal and then his father dies, he is liable to pay four or five times the animal's worth to his father's estate. If his father dies, and then he slaughters or sells the stolen animal, he must make double payment; he does not, however, pay four or five times the animal's worth.
If a thief steals a sheep or a cow, slaughters or sells the stolen animal and then consecrates it as a sacrifice, he must pay four or five times the animal's worth.
If, by contrast, a thief consecrates an animal and then slaughters or sells it - even if he consecrates it as a sacrifice of a lesser degree of sanctity - he must make a double payment; he does not pay four or five times the amount.
When does the above apply? When he consecrated the animal after the owner despaired of the animal's return. If, however, he consecrates it before the owner despairs of the animal's return, the consecration is not effective. If the thief slaughters or sells it, he must pay four or five times the amount.
ו
הגונב משל אביו וטבח או מכר ואחר כך מת אביו משלם תשלומי ארבעה וחמשה. ואם מת אביו ואחר כך טבח או מכר משלם תשלומי כפל ואינו משלם תשלומי ארבעה וחמשה. גנב וטבח או מכר
7
If the owner consecrates the animal while it is in the thief's domain, the consecration is not effective. The rationale is that it is not in the owner's possession. If the thief slaughtered or sold it after the owner consecrated it, he must still pay four or five times its worth to the owner.
ז
הקדישו הבעלים והוא בבית הגנב אינו קדוש לפי שאינו ברשותן ואע"פ שלא נתייאשו ואם טבח או מכר אפילו אחר הקדשן משלם תשלומי ארבעה וחמשה:
8
When a thief slaughters a sheep or a cow, but the slaughter is not ritually acceptable, or he kills the animal or rips out the signs of ritual slaughter, he is liable to pay only double the animal's worth.
If, however, he slaughters an animal for medicinal purposes, to feed it to the dogs - and after it was slaughtered it was discovered to be taref - or he slaughtered it in the Temple courtyard although it was not consecrated, he must pay four or five times its worth.Although it is forbidden to benefit from a non-consecrated animal that is slaughtered in the Temple courtyard, since that prohibition is Rabbinic in origin, he is liable to pay four or five times the animal's worth.
ח
השוחט ונתנבלה בידו והנוחר והמעקר משלם תשלומי כפל בלבד. אבל אם שחט לרפואה או לכלבים או שנמצאת טריפה או ששחטו בעזרה משלם תשלומי ארבעה וחמשה. אע"פ שחולין שנשחטו בעזרה אסורין בהנאה הואיל ואיסורן מדבריהם הרי זה חייב לשלם תשלומי ארבעה וחמשה:
9
Similarly, if a person steals a half-breed that comes from a sheep and another animal, or he steals an animal that had been preyed upon, one whose leg had been cut off, one that limped or was blind, or that belonged to partners, and he slaughtered it or sold it, he is liable to pay four or five times its worth.
ט
וכן הגונב כלאים הבא מן השה וממין אחר או שגנב טריפה או קטעת או חגרת או סומא או בהמת השותפין וטבח ומכר משלם תשלומי ארבעה וחמשה:
10
When a person steals a cow or a sheep and gives it to another person as a present, or he charges another person with slaughtering it, and the other person slaughters it, or he charges another person with selling it, and the other person sells it, the thief must pay four or fives times its worth.
He is also liable for this penalty if he stole it and sold it on credit, exchanged it for another article, paid a debt that he owed, or sent it as an engagement gift to his fiancee in his father-in-law's home.
י
גנב ונתן לאחר במתנה או שנתן לאחר לטבוח וטבח או שנתן לאחר למכור ומכרה לאחר. גנב והקיף גנב והחליף גנב ופרע בהקיפו או ששלחו סבלונות לבית חמיו משלם תשלומי ארבעה וחמשה:
11
A thief stole a sheep or a cow and sold it, but posited that the sale not take effect until thirty days have passed - and within those thirty days the thief was apprehended - he is required to pay only double its worth.
The following rule applies if the thief sold the stolen animal to another person except for one hundredth of its bulk, or except for its foreleg or its hindleg. If the thief retained ownership of a portion of the animal that is permitted to be used only through ritual slaughter, he is not liable to pay four or five times its worth. If he sold it with the exception of its shearings or its horns, he is liable to pay four or five times its worth, for these portions of the animal are permitted to be used even without ritual slaughter.
יא
גנב ומכר והקנה למוכר לאחר שלשים יום ובתוך שלשים יום הוכר הגנב אינו משלם אלא כפל. מכרו חוץ מאחד ממאה שבו או חוץ מידו או רגלו כללו של דבר ששייר בו דבר הניתר עמו בשחיטה פטור מתשלומי ארבעה וחמשה. ואם מכרו חוץ מגיזתו או חוץ מקרניו חייב בשתלומי ארבעה וחמשה שאלו אינם ניתרים עמו בשחיטה:
12
If a thief stole a sheep or a cow, cut off a limb and then sold it, or he sold it with the exception of the right to work with it, or he sold it except for a 30-day period, the payment for four or five times its amount should not be expropriated from the thief. If the person whose animal was stolen seizes this amount from the thief's assets, the property that he seized should not be expropriated from him.
יב
גנב וקטע ממנה אבר ואחר כך מכרה או שמכרה חוץ ממלאכתה או שמכרה חוץ משלשים יום
13
If the thief was a partner in the animal he stole and then he sold it, he is not liable to pay four or five times its worth.
יג
מכרה והיתה לו בה שותפות פטור מתשלומי ארבעה וחמשה:
14
The following rules apply when partners steal a sheep or a cow. If one of them slaughtered or sold the stolen animal with his partner's consent, they must both join in the payment of four or five times its worth. If he acted without the consent of his partner, they are not liable for the payment of four or five times the animal's worth. They must, however, make double restitution.
יד
שותפין שגנבו. אם טבח אחד מהן או מכר מדעת חבירו משלמין תשלומי ארבעה וחמשה. ואם עשה שלא מדעת חבירו פטורים מתשלומי ארבעה וחמשה וחייבין בכפל:
15
When a thief stole a sheep or a cow, was brought to court and was told by the judges: "Go and give him what you stole," and instead of making restitution he sold or slaughtered the animal, he is not liable for the payment of four or five times the animal's worth. If the judges told him: "You are obligated to return it to him," and then he slaughtered or sold the stolen animal, he is liable for the payment of four or five times the animal's worth. The rationale is that the judgment was not rendered in a definitive manner, and he is persevering in his theft.
טו
גנב ועמד בדין ואמרו לו הדיינין צא תן לו מה שגנבת ויצא ואחר כך טבח או מכר פטור מתשלומי ארבעה וחמשה. אמרו לו חייב אתה ליתן לו וטבח או מכר אחר כך הרי זה חייב בתשלומי ארבעה וחמשה הואיל ולא חתכו הדין עליו ועדיין עומד הוא בגניבתו:
16
When a person steals an object without removing it from the domain of its owner, he is not liable for a double payment.Similarly, if he slaughtered or sold a stolen sheep or cow in the owner's domain, he is not liable for the added penalty. If, however, he lifted the stolen object above the ground, he is liable as a thief, even though he did not take it out of the owner's domain.
What is implied? If he stole a lamb from the corral and was pulling it, and it died while in the owner's domain, he is not liable for the added penalty. If he lifted it up or removed it from the owner's domain, and then it died, he is liable.
If while in the owner's domain, the thief gave it to a priest in redemption of his first-born son, to his creditor, to an unpaid watchman, to a borrower, to a renter or to a paid watchman, and the recipient was pulling the animal and it died, the recipient is not liable. If the recipient lifted it up or removed it from the domain of its owner and it died, the recipient is liable, because the thief did not remove it from the owner's domain and the recipient did.
טז
הגונב ברשות הבעלים הואיל והגניבה עדיין היא ברשותם פטור *מן הכפל. וכן אם טבח ומכר שם ברשותן פטור. ואם הגביה הגניבה נתחייב משום גונב אע"פ שעדיין
17
When a herd of sheep or cows are in a forest, and a thief prods an animal to move and then hides it among the trees and woods, he is obligated to pay twice its worth. If he slaughters or sells it there, he is obligated to pay four or five times its worth.
יז
היה העדר ביער כיון שהכיש א תהבהמה וטמנה בתוך האילנות והעצים חייב בתשלומי כפל ואם טבחה או מכרה שם משלם תשלומי ארבעה וחמשה:
18
When a thief steals a sheep or a cow in the owner's domain, and after the owner discovered the theft, the thief removed it and slaughtered it or sold it outside their domain, or if a thief stole and removed the animal from the owner's domain and then slaughtered or sold it in the owner's domain, he is obligated to pay four or five times its worth.
יח
גנב ברשות הבעלים ואחר שידעו שנגנבה הוציאה וטבחה או מכרה חוץ מרשותן. או שגנב והוציא חוץ מרשון וטבח או מכר ברשותן משלם תשלומי ארבעה וחמשה:
• Kiddush HaChodesh - Chapter Six
1
When [the new moon] was sanctified [based on the testimony of witnesses regarding] the sighting of the moon, the court would calculate the time of the conjunction of the sun and the moon in an exact manner, as the astronomers do.1 [This enabled them] to know whether or not the moon would be sighted.
The first level of these calculations represent approximations of the time of the conjunction, and their accuracy is not great. This approximation of the time of the conjunction is calculated according to the mean rates of movements.2 The time of the conjunction as calculated in this manner is referred to as the molad.
The essentials of the calculations that are used when a court to sanctify [the new moon based on the testimony of witnesses of] the sighting [of the moon] does not exist - i.e., the calculations we use today - are referred to as ibbur. To explain:
א
בזמן שעושין על הראייה היו מחשבין ויודעין שעה שיתקבץ בו הירח עם החמה בדקדוק הרבה כדרך שהאיצטגנינין עושין. כדי לידע אם יראה הירח או לא יראה. ותחלת אותו החשבון הוא החשבון שמחשבין אותו בקירוב ויודעין שעת קיבוצן בלא דקדוק אלא במהלכם האמצעי הוא הנקרא מולד. ועיקרי החשבון שמחשבין בזמן שאין שם בית דין שיקבעו בו על הראייה והוא חשבון שאנו מחשבין היום הוא הנקרא עיבור:
2
Day and night are constantly considered a twenty-four hour composite, [on the average:] twelve [hours] of daylight and twelve [hours] of night. An hour can be divided into 1080 units. This number was chosen because it can be divided in half, into fourths, eighths, thirds, sixths, ninths, and tenths.3 Each of these fractions contains many of these units.
ב
היום והלילה ארבע ועשרים שעות בכל זמן. שתים עשרה ביום ושתים עשרה בלילה. והשעה מחולקת לאלף ושמנים חלקים. ולמה חלקו השעה למנין זה. לפי שמנין זה יש בו חצי ורביע ושמינית ושליש ושתות ותשע וחומש ועישור. והרבה חלקים יש לכל אלו השמות:
3
According to this calculation, [the interval] between one conjunction of the moon and the sun and the subsequent conjunction according to their mean movement is twenty-nine full days, twelve hours of the thirtieth day, and 793 units of the thirteenth hour. This is the interval between one conjunction and the next, [and thus,] the length of a lunar month.
ג
משיתקבץ הירח והחמה לפי חשבון זה עד שיתקבצו פעם שנייה במהלכם האמצעי. תשעה ועשרים יום ושתים עשרה שעות מיום שלשים מתחלת לילו. ושבע מאות ושלשה ותשעים חלקים משעת שלש עשרה. וזה הוא הזמן שבין כל מולד ומולד וזה הוא חדשה של לבנה:
4
[Accordingly,] an [ordinary] lunar year, which includes twelve of these months, would include three hundred fifty-four days, eight hours, and eight hundred seventy-six units.
A leap year, which would include thirteen of these months, would include three hundred eighty-three days, twenty-one hours, and five hundred eighty-nine units.
A solar year is three hundred sixty-five days and six hours.4 Thus, a solar year exceeds an [ordinary] lunar year by ten days, twenty-one hours, and two hundred and four units.
ד
שנה של לבנה אם תהיה שנים עשר חדש מחדשים אלו יהיה כללה שלש מאות יום וארבעה וחמשים יום ושמנה שעות ושמנה מאות וששה ושבעים חלקים. ואם תהיה מעוברת ותהיה השנה שלשה עשר חדש יהיה כללה שלש מאות ושמנים ושלשה יום ואחת ועשרים שעות וחמש מאות ותשעה ושמנים חלקים. ושנת החמה היא שלש מאות חמשה וששים יום ושש שעות. נמצא תוספת שנת החמה על שנת הלבנה עשרה ימים ואחת ועשרים שעות ומאתים וארבעה חלקים:
5
When the days of a lunar month are counted in groups of seven, according to the weekly cycle, there is a remainder of one day, twelve hours, and 793 units (in numerical terms, 1 - 12 - 793). This is the remainder for a lunar month.
Similarly, when the days of a lunar year are counted in groups of seven, according to the weekly cycle, there is a remainder of four days, eight hours, and 876 units (in numerical terms, 4 - 8 - 876). This is the remainder for an ordinary lunar year. The remainder for a leap year will be five days, twenty-one hours, and 589 units (in numerical terms, 5 - 21 - 589).
ה
כשתשליך ימי חדש הלבנה שבעה שבעה שהן ימי השבוע. ישאר יום אחד ושתים עשרה שעות ושבע מאות ושלשה ותשעים חלקים. סימן להם אי"ב תשצ"ג. וזו היא שארית חדש הלבנה. וכן כשתשליך ימי שנת הלבנה שבעה שבעה. אם שנה פשוטה היא ישאר ממנה ארבעה ימים ושמנה שעות ושמנה מאות וששה ושבעים חלקים. סימן לה ד"ח תתע"ו. וזו היא שארית שנה פשוטה. ואם שנה מעוברת היא תהיה שאריתה חמשה ימים ואחת ועשרים שעות וחמש מאות ותשעה ושמנים חלקים. סימן להם הכ"א תקפ"ט:
6
When you know the time of the conjunction [of the sun and the moon] for any particular month, and add 1 - 12 - 793, you will arrive at the time of the conjunction of the following month. Thus, you will be able to determine on which day of the week and at which hour it will take place, and how many units of that hour will have passed.5
ו
כשיהיה עמך ידוע מולד חדש מן החדשים ותוסיף עליו אי"ב תשצ"ג יצא מולד שאחריו. ותדע באי זה יום מימי השבוע ובאי זו שעה ובכמה חלקים יהיה:
7
What is implied? If the conjunction [of the moon and the sun] for the month of Nisan takes place on Sunday, five hours and 107 units after sunrise (in numerical terms 1 - 56 - 107), by adding the remainder for a lunar month, 1 - 12 - 793, you will be able to determine that the conjunction for the month of Iyar will take place on Tuesday night, five hours and 900 units after nightfall (in numerical terms, 3 - 5 - 900). One may follow this same method [of calculation] month after month for eternity.
ז
כיצד הרי שהיה מולד ניסן באחד בשבת בחמש שעות ביום ומאה ושבעה חלקים סימן להם אהק"ז. כשתוסיף עליו שארית חדש הלבנה והוא אי"ב תשצ"ג. יצא מולד אייר בליל שלישי חמש שעות בלילה ותשע מאות חלקים. סימן להם ג"ה תת"ק. ועל דרך זו עד סוף העולם חדש אחר חדש:
8
Similarly, if you know the time of the conjunction for a particular year and you add its remainder - either the remainder of an ordinary year or the remainder of a leap year - to the time of the conjunction, you will determine the time of the conjunction of the following year. This method [of calculation] may be followed year after year for eternity.
The first conjunction from which we begin, the conjunction of the first year of creation, was on Monday night, 5 hours and 204 units after nightfall7 (in numerical terms, 2 - 5 - 204). This is the starting point for these calculations.
ח
וכן כשיהיה עמך ידוע מולד שנה זו ותוסיף שאריתה על ימי המולד. אם פשוטה היא שארית הפשוטה ואם מעוברת היא שארית המעוברת. יצא לך מולד שנה שלאחריה. וכן שנה אחר שנה עד סוף העולם. והמולד הראשון שממנו תתחיל הוא מולד שהיה בשנה הראשונה של יצירה.והוא היה בליל שני חמש שעות בלילה ומאתים וארבעה חלקים. סימן להם בהר"ד וממנו הוא תחלת החשבון:
9
In all the calculations to determine the time of the conjunction, when the remainder [of one period] should be added to another remainder, [the following principles should be adhered to:] When a sum of 1080 units is reached, it should be counted as an hour, and added to the number of the hours. When a sum of twenty-four hours is reached, it should be counted as a day, and added to the number of days. When the number of days is greater than seven, [all multiples of] seven should be subtracted from the sum, and the remainder be focused on.
For the purpose of our calculations is not to know the number of days, but rather to know on which day of the week, and at what hour and after how many units will the conjunction take place.
ט
בכל החשבונות האלו שתדע מהן המולד. כשתוסיף שארית עם שארית כשיתקבץ מן החלקים אלף ושמנים תשליך שעה אחת ותוסיף אותו למנין השעות. וכשיתקבץ מן השעות ארבע ועשרים תשליך יום ותוסיף ממנו למנין הימים. וכשיתקבץ מן הימים יותר על שבעה תשליך שבעה מן המנין ותניח השאר. שאין אנו מחשבין לידע מניין הימים אלא לידע באי זה יום מימי השבוע ובאי זה שעה ואי זה חלק יהיה המולד:
10
[The fixed calendar is structured in] a nineteen-year cycle, including seven leap years and twelve ordinary years. This is called a machzor.
Why was this [structure] chosen? Because when you total the number of days in twelve ordinary years and seven leap years together with their hours and their units, counting all [sums of] 1080 units as an hour, [all sums of] twenty-four hours as a day, and adding them to the number of days, the total will equal nineteen solar years, each of these years being 365 days and six hours.
The difference between the days of the solar calendar [and the lunar calendar] will be only one hour and 485 units (in numerical terms, 1 - 485).8
י
כל תשע עשרה שנה שיהיו מהן שבע שנים מעוברות ושתים עשרה פשוטות נקרא מחזור. ולמה סמכנו על מנין זה. שבזמן שאתה מקבץ מנין ימי שתים עשרה שנה פשוטות ושבע מעוברות ושעותיהן וחלקיהן ותשליך כל אלף ושמנים חלקים שעה. וכל ארבע ועשרים שעות יום. ותוסיף למנין הימים תמצא הכל תשע עשרה שנה משני החמה שכל שנה מהן שלש מאות וחמשה וששים יום ושש שעות בשוה. ולא ישאר ממנין ימי החמה בכל תשע עשרה שנה חוץ משעה אחת וארבע מאות ושמנים וחמשה חלקים. סימן להם אתפ"ה:
11
Thus, in such a [nineteen-year] cycle, the months are lunar months, and the years are solar years. The seven leap years in each cycle should be the following: The third year of the cycle, the sixth year, the eighth year, the eleventh year, the fourteenth year, the seventeenth year, the nineteenth year9 (in numbers, 3, 6, 8, 11, 14, 17, 19).
יא
נמצא במחזור שהוא כזה החדשים כולם חדשי הלבנה והשנים שני החמה. והשבע שנים המעוברות שבכל מחזור ומחזור לפי חשבון זה. הם שנה שלישית מן המחזור וששית ושמינית ושנת אחת עשרה ושנת ארבע עשרה ושנת שבע עשרה ושנת י"ט. סימן להם גו"ח י"א י"ד י"ז י"ט:
12
When you add the remainders of each of the twelve ordinary years, [the remainder of each year] being 4 - 8 - 876, and the remainders of the seven leap years, [the remainder of each year] being 5 - 21 - 589, and then divide the entire sum in groups of seven, there is a remainder of two days, sixteen hours, and 595 units (in numerical terms, 2 - 16 - 595). This is the remainder of a [nineteen-year] cycle.
יב
כשתקבץ שארית כל שנה משתים עשרה שנה הפשוטות שהיא ד"ח תתע"ו. ושארית כל שנה משבע שנים המעוברות שהיא הכ"א תקפ"ט. ותשליך הכל שבעה שבעה ישאר שני ימים ושש עשרה שעות וחמש מאות וחמשה ותשעים חלקים. סימן להם בי"ו תקצ"ה. וזה הוא שארית המחזור:
13
When you know the time of the conjunction of the beginning of a [nineteen-year] cycle, by adding 2 - 16 - 595 to it you will be able to determine the beginning of the next [nineteen-year] cycle, and similarly all the [subsequent nineteen-year] cycles for eternity. As stated above, the conjunction [marking] the beginning of the first [nineteen-year] cycle took place on 2 - 5 - 204. [The expression,] the conjunction of a year refers to the conjunction of the month of Tishrei for that year.10
יג
כשיהיה לך ידוע מולד תחלת מחזור ותוסיף עליו בי"ו תקצ"ה. יצא לך תחלת המחזור שאחריו. וכן מולד כל מחזור ומחזור עד סוף העולם. וכבר אמרנו שמולד תחלת המחזור הראשון היה לבהר"ד. ומולד השנה הוא מולד תשרי של אותה השנה:
14
Using the above method, it is possible to know the conjunction [marking] the beginning of any particular year, or any particular month, whether for the years that have passed or for the years to come.
What is implied? One should take the number of years that have passed until Tishrei of the [desired] year and group them in nineteen- year cycles. Thus, one will be able to determine the number of nineteen-year cycles that have passed and the number of years that have passed within the [nineteen-year] cycle that has not been completed [until the desired year]. One should add 2 - 16 - 595 for each cycle, 4 - 8 - 876 for every ordinary year of the cycle that has not been completed, and 5 - 21 - 589 for every leap year [of the cycle that has not been completed].
One should then add together the entire sum, calculating [the groups of 1080] units as hours, the [groups of 24] hours as days, and the groups of seven days [as weeks]. [By adding] the remainder of the days, hours, and units [to 2 - 5 - 204], one can determine the time of the conjunction of the desired year.
יד
ובדרך הזאת תדע מולד כל שנה ושנה שתרצה ומולד כל חדש וחדש שתרצה. משנים שעברו או משנים שעתידים לבא. כיצד תקח שני יצירה שעברו וגמרו ותעשה אותם מחזורין של תשע עשרה תשע עשרה שנה עד תשרי של אותה השנה. ותדע מנין המחזורין שעברו ומנין השנים שעברו ממחזור שעדיין לא נשלם. ותקח לכל מחזור ומחזור בי"ו תקצ"ה. ולכל שנה ושנה פשוטה משני המחזור שלא נשלם ד"ח תתע"ו. ולכל שנה מעוברת הכ"א תקפ"ט. ותקבץ הכל ותשליך החלקים שעות. ותשליך השעות ימים. והימים תשליכם שבעה שבעה. והנשאר מן הימים ומן השעות והחלקים הוא מולד שנה הבאה שתרצה לידע מולדה:
15
The time of the conjunction of a year determined through the above method is the conjunction of Rosh Chodesh Tishrei. By adding 1 - 12 - 793 to this figure, one can determine the conjunction of Marcheshvan, and by adding 1 - 12 - 793 to [the conjunction of] Marcheshvan, one can determine the conjunction of Kislev. Similarly, one can determine the conjunction of all subsequent months for eternity.
טו
מולד השנה שיצא בחשבון זה הוא מולד ראש חדש תשרי. וכשתוסיף עליו אי"ב תשצ"ג יצא מולד מרחשון. וכשתוסיף על מרחשון אי"ב תשצ"ג יצא מולד כסליו. וכן לכל חדש וחדש זה אחר זה עד סוף העולם
FOOTNOTES
1.
The term conjunction refers to the point when the sun, the moon and the earth are positioned in that order in a direct line. Therefore, as seen from the earth, the moon does not reflect the light of the sun. [When the sun and the moon have the same latitude (see Chapter 16) - i.e., when they are in the same plane - a conjunction is the cause of a solar eclipse. Ordinarily, however, there is a difference in latitude, and an alignment of this nature does not cause an eclipse.]
2.
Our translation differs from the standard published text of the Mishneh Torah, and is based on the version found in authoritative manuscripts and early printings.
The term mean rate of movement refers to the average movement of the sun or the moon in angular degrees over a particular period. To explain: It was easy to calculate the number of conjunctions between one solar eclipse and another. Afterwards, this number would be multiplied by 360 (the number of degrees in a circle) and then divided by the number of years, months, days, or hours (depending on the mean one wanted to reach) that had passed between the two eclipses.
In fact, however, the sun - and to a much greater extent, the moon - would deviate from this mean rate of movement - i.e., the position in which they are located in the heavens differs from the position that would be reached by calculating the mean rate of progress. As is explained in the succeeding chapters, there are various ways of correcting and adjusting these mean calculations so that the actual position of these celestial bodies can be determined.
3.
The only integer that cannot be divided into this sum is seven. The commentaries have noted that the number 360 also can be divided into all the fractions mentioned by the Rambam and question why he did not use this smaller figure.
4.
See Chapter 9, Halachah 1, which explains that there are two views concerning whether this is an approximation or an exact figure. See also Chapter 10, Halachah 6.
5.
As mentioned above, the Rambam is speaking about an average figure. Accordingly, this figure alone is not sufficient for the calculations of when the moon can be sighted. It is useful for structuring the fixed calendar, as explained in this and the following chapter.
6.
Kinat Eliyahu suggests that the Rambam should have stated 1 - 17, since five hours after sunrise is seventeen hours after the beginning of the day.
7.
Tosafot, Rosh HaShanah 8 a,b, explains that this follows the view of Rabbi Eliezer (Rosh HaShanah 10b), who states that the world was created in Tishrei. According to this conception, the conjunction for Rosh HaShanah, the day of Adam's creation, was the fourteenth hour of Friday (the second hour after sunrise). Since the first day of creation was the twenty-fifth of Elul, the year prior to that of Adam's creation is also significant. To calculate the conjunction of that year, we subtract the remainder of an ordinary year - 4 days, 8 hours, and 876 units - from six days and fourteen hours. This produces the figure cited by the Rambam.
8.
As mentioned in Halachah 4, each ordinary lunar year is 10 days, 21 hours, and 204 units shorter than a solar year. Thus, the difference between the 12 ordinary lunar years of a nineteen-year cycle and the corresponding solar years is 130 days, 14 hours, and 288 units.
A lunar leap year is 18 days, 15 hours, and 589 units longer than a solar year. Thus, the difference between the seven leap years of a nineteen-year cycle and the corresponding solar years is 130 days, 12 hours, and 883 units. When this sum is subtracted from the figure mentioned in the previous paragraph, the remainder mentioned by the Rambam is reached.
As explained in Chapter 10, Halachah 1, there is another reckoning, which maintains that the nineteen-year cycle produces a more exact interrelation between the two calendars.
9.
By structuring the pattern in this manner, an interrelation [albeit not a totally exact one] is established between the lunar and solar calendars in each of the years. After several years in which the number of days of the solar calendar exceeds those of the lunar calendar, a leap year reverses that pattern and establishes an approximate equivalence. In this way, we ensure that the Pesach is always celebrated after the vernal equinox.
10.
This point of clarification is necessary, because there are certain halachic matters regarding which Nisan is considered the beginning of the year.
Kiddush HaChodesh - Chapter Seven
1
[Rosh Chodesh is generally instituted on the day of the conjunction. Nevertheless,] Rosh Chodesh Tishrei1 should never be established on a Sunday, a Wednesday, or a Friday - in symbols, אד"ו - although, according to these calculations, [the conjunction for the month will occur on these days]. Instead, when the conjunction for the month of Tishrei occurs on any of these three days, Rosh Chodesh should be established on the following day.2
What is implied? When the conjunction occurs on Sunday, Rosh Chodesh Tishrei should be established on Monday. When the conjunction occurs on Wednesday, Rosh Chodesh Tishrei should be established on Thursday. When the conjunction occurs on Friday, Rosh Chodesh Tishrei should be established on the Sabbath.3
א
אין קובעין לעולם ראש חדש תשרי לפי חשבון זה לא באחד בשבת ולא ברביעי בשבת ולא בערב שבת. וסימן להם אד"ו. אלא כשיהיה מולד תשרי באחד משלשה ימים האלו קובעין ראש חדש ביום שלאחריו. כיצד הרי שהיה המולד באחד בשבת קובעין ראש חדש תשרי יום שני. ואם היה המולד ברביעי קובעין ראש חדש יום חמישי. ואם היה המולד בששי קובעין ראש חדש בשביעי:
2
Similarly, if the conjunction [for the month of Tishrei]4 takes place at noon or after noon, Rosh Chodesh should be established on the following day.5
What is implied? When the conjunction takes place on Monday, six hours after daybreak or later, Rosh Chodesh is established on Tuesday. If, however, the conjunction takes place before noon, even if only a single unit prior, Rosh Chodesh is established on the day of the conjunction, provided that day is neither Sunday, Wednesday, nor Friday.
ב
וכן אם יהיה המולד בחצי היום או למעלה מחצי היום קובעין ראש חדש ביום שלאחריו. כיצד הרי שהיה המולד ביום שני בשש שעות ביום או יתר על שש שעות קובעין ראש חדש בשלישי. ואם יהיה המולד קודם חצי היום אפילו בחלק אחד קובעין ראש החדש באותו יום המולד עצמו. והוא שלא יהיה אותו היום מימי אד"ו:
3
When the conjunction takes place at noon or after noon, and [Rosh Chodesh Tishrei would be] postponed to the following day - if that following day is either Sunday, Wednesday, or Friday, Rosh Chodesh is postponed again, and is established on the third day after the conjunction.
ג
כשיהיה המולד בחצי היום או אחר חצות וידחה ליום שלאחריו. אם יהיה יום שלאחריו מימי אד"ו הרי זה נדחה שלאחריו ויהיה ראש החדש קבוע בשלישי מיום המולד. כיצד הרי שיהיה המולד בשבת בחצות סימן זי"ח קובעין ראש החדש בשנה שמולדה כזה בשני בשבת. וכן אם היה המולד בשלישי בחצות או אחר חצות קובעין ראש החדש בחמישי בשבת:
4
ד
מולד תשרי שיצא בחשבון זה בליל שלישי בתשע שעות בלילה ומאתים וארבעה חלקים משעה עשירית סימנה ג"ט ר"ד. או יותר על זה. אם היתה שנה פשוטה דוחין את ראש החדש ואין קובעים אותו בשלישי בשנה זו אלא בחמישי בשבת:
5
ה
וכן אם יצא מולד תשרי ביום שני בשלש שעות ביום ותקפ"ט חלקים משעה רביעית. סימנה בט"ו תקפ"ט. או יתר על כן. אם היתה אותה השנה מוצאי המעוברת שהיתה השנה הסמוכה לה שעברה מעוברת. אין קובעין ראש החדש בשני בשנה זו אלא בשלישי:
6
If, however, the conjunction of an ordinary year occurs [even] one unit earlier - i.e., were it to be 3 - 9 - 203 or earlier - [Rosh Chodesh] should be established on Tuesday, [rather than postponed until Thursday as mentioned above].
Similarly, if the conjunction of a year following a leap year occurs [even] one unit earlier - i.e., were it to be 2 - 15 - 588 or earlier - [Rosh Chodesh] should be established on Monday.
Thus, the way to determine [the day on which] Rosh Chodesh Tishrei will be established according to these calculations is as follows: One should first determine the day [of the week], the hour of the day - or night - and the number of units of the hour when the conjunction takes place. The day of the conjunction will be the day of Rosh Chodesh, except in the following instances:
a) [The conjunction] takes place on Sunday, Wednesday, or Friday;
b) The conjunction takes place at noon or after noon;
c) In an ordinary year, [the conjunction] takes place on the night of the third day, after 204 units of the tenth hour have passed, or later [that day];
d) In an ordinary year that follows a leap year, the conjunction takes place on Monday past 589 units of the fourth hour after daybreak has passed or later [that day].
If the conjunction occurs in one of these four instances, [Rosh Chodesh] is not established on the day of the conjunction, but rather on the day that follows, or on the day following that, as explained.
ו
היה מולד השנה הפשוטה שאמרנו שתדחה לחמישי פחות חלק אחד. כגון שיצא סימנה ג"ט ר"ג או פחות מזה. קובעין אותה בשלישי. וכן אם היה מולד מוצאי העיבור ביום שני פחות חלק. כגון שהיה סימנה בט"ו תקפ"ח או פחות מזה. קובעין אותה בשני. נמצא דרך קביעת ראש חדש תשרי לפי חשבון זה כך הוא. תחשוב ותדע המולד באי זה יום יהיה ובכמה שעות מן היום או מן הלילה ובכמה חלקים מן השעה. ויום המולד הוא יום הקביעה לעולם. אלא אם כן היה באחד בשבת או ברביעי או בערב שבת. או אם היה המולד בחצות היום או אחר חצות. או אם היה בר"ד חלקים משעה עשירית מליל שלישי או יותר על זה והיתה שנה פשוטה. או שהיה המולד בתקפ"ט חלקים משעה רביעית מיום שני והיתה השנה פשוטה שאחר המעוברת. שאם יארע באחד מארבעה דברים האלו אין קובעין ביום המולד אלא ביום שלאחריו או שלאחר אחריו כדרך שביארנו:
7
Why is [Rosh HaShanah] not established [on the day of the conjunction] when it falls on Sunday, Wednesday, or Friday? Because these calculations determine the conjunction of the sun and the moon only according to their mean [rate of] progress, and do not [necessarily] reflect the true position [of the sun and the moon in the celestial sphere], as explained. Therefore, they instituted that [on] one day [Rosh Chodesh] would be established and on the following day it would be postponed, so that they would ascertain the day when the true conjunction takes place.12
What is implied? [When according to our calculations, the conjunction occurs on] Tuesday, we establish [Rosh Chodesh]. [When it occurs] on Wednesday, we postpone it. [When it occurs] on Thursday, we establish [Rosh Chodesh]. [When it occurs] on Friday, we postpone it. [When it occurs] on the Sabbath, we establish [Rosh Chodesh]. [When it occurs] on Sunday, we postpone it. [When it occurs] on Monday, we establish [Rosh Chodesh].
ז
ומפני מה אין קובעין בחשבון זה בימי אד"ו. לפי שהחשבון הזה הוא לקיבוץ הירח והשמש בהלוכה האמצעי לא במקום האמיתי כמו שהודענו. לפיכך עשו יום קביעה ויום דחייה כדי לפגוע ביום קיבוץ האמיתי. כיצד בשלישי קובעין ברביעי דוחין. בחמישי קובעין בששי דוחין. בשבת קובעין אחד בשבת דוחין. בשני קובעין:
8
This same principle, that the calculations are based on the mean rate of progress, is also the motivating factor for the other four reasons for the postponement [of Rosh Chodesh]. As proof of this, there are times when [according to the calculations] the conjunction takes place on Tuesday, and [Rosh Chodesh] is postponed until Thursday,13 and yet the moon will not be seen Thursday night, nor even Friday night. This indicates that the true conjunction of the sun and the moon did not take place until Thursday.
ח
ועיקר שאר הארבע דחיות אלו הוא זה העיקר שאמרנו שהחשבון הזה במהלך אמצעי. וראיה לדבר שהמולד יהיה בליל שלישי וידחה לחמישי פעמים רבות לא יראה ירח בליל חמישי ולא בליל ששי מכלל שלא נתקבצו השמש והירח קבוץ אמיתי אלא בחמישי
FOOTNOTES
1.
Which is also Rosh HaShanah.
2.
The Rambam mentions the reason for postponing Rosh Chodesh in Halachah 7.
3.
The first day of Rosh HaShanah is therefore celebrated frequently on Monday, Thursday, and the Sabbath, for the holiday is held on these days when the conjunction falls on the day itself or on the previous day. The first day of Rosh HaShanah is rarely celebrated on Tuesday, for the probability of the conjunction falling on that day is merely one out of seven, half that of the other days.
4.
The principle mentioned in this halachah - and indeed, in the entire chapter - applies to Rosh Chodesh Tishrei alone, and not to the other months.
5.
This condition is referred to as a molad zaken, literally, "an aged conjunction." The rationale for postponing Rosh HaShanah in such a situation can be explained as follows: In principle, Rosh Chodesh is dependent on the sighting of the moon, not on the conjunction. As is explained in the subsequent chapters of the text, the new moon does not become visible until several hours after the conjunction between the moon and the sun. Thus, if the conjunction takes place after noon, it is impossible for the moon to be sighted on that day. Therefore, Rosh HaShanah is celebrated on the following day. (See Rosh HaShanah 20b and commentaries.)
There is a slight difficulty in the Rambam's statements, for based on Chapter 15, Halachah 2, it would appear that at certain times it is possible to sight the moon only five hours after conjunction.
6.
I.e., after the eighteenth hour of the seventh day.
7.
It should not be established on the Sabbath, because of the principle of molad zaken. Nor should it be established on Sunday, as stated in Halachah 1.
8.
I.e., the night between Monday and Tuesday.
9.
The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the maximum length of a lunar year is 355 days. As mentioned previously, 4 days, 8 hours, and 876 units is the remainder of a normal year. To calculate the conjunction of Tishrei in the following year, this figure should be added to 3 - 9 - 204 (the day and the time mentioned by the Rambam above). The result is 12:00 noon on the Sabbath.
As explained above, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Sunday, and Rosh HaShanah never begins on that day. Thus, the holiday would have to be celebrated on Monday. If Rosh HaShanah had been celebrated on Tuesday of the previous year, there would have been a six-day difference between the days on which the holiday was celebrated in these two successive years, producing a year of 356 days, one day longer than the maximum length of an ordinary year. To avoid this, Rosh HaShanah is not celebrated on Tuesday. Since it also is never celebrated on Wednesday, it is postponed until Thursday, producing a lunar year of 354 days (Tur, Orach Chayim 428).
10.
For three hours after daybreak is 15 hours after the beginning of the day.
11.
The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the minimum length of a lunar leap year is 383 days. As mentioned previously, the remainder of a leap year is five days, twenty-one hours, and 589 units. When, in an effort to calculate the time of the conjunction of the leap year, this figure is subtracted from 2 - 15 - 589 (the day and the time mentioned by the Rambam), the result is Tuesday at noon.
As mentioned, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Wednesday, and Rosh HaShanah never begins on that day. Thus, in the leap year, Rosh HaShanah began on Thursday. If Rosh HaShanah were celebrated on Monday in the year after the leap year, this would produce only a four-day difference between the days on which the holiday was celebrated in these two successive years, causing the length of the year to be only 382 days. To avoid this, in the year following the leap year Rosh HaShanah is celebrated on Tuesday, rather than on Monday, causing the leap year to be 383 days long (Tur, Orach Chayim 428).
12.
The Rambam's statements have stirred the attention - and often the indignation - of the Ra'avad and other commentaries, because they appear to ignore the explanations given by Rosh HaShanah 20a why Rosh HaShanah never begins on these days. The Talmud states that if Rosh HaShanah falls on either Wednesday or Friday, Yom Kippur will fall on either Friday or Sunday, and thus there would be two consecutive days, Yom Kippur and the Sabbath, when it would be forbidden to bury the dead. In the Talmudic era, this could have caused a corpse to deteriorate, detracting from its honor and respect.
Alternatively, the Sages state that if Rosh HaShanah fell on any of these three days, there would be two successive days when it would be forbidden to pick fresh vegetables, and the people would be unable to celebrate the festivals or the Sabbath properly.
Sukkah 43a gives another reason why Rosh HaShanah is not held on Sunday: were this to be the case, Hoshana Rabbah, the seventh day of Sukkot, would fall on the Sabbath. In such an instance, restrictions were placed on the willow ritual in the Temple. (See Hilchot Shofar, Sukkah V'Lulav 7:21-22.) To avoid such an instance, the Sages structured the calendar so that Rosh HaShanah never falls on Sunday.
In defense of the Rambam's position, it must be noted that both earlier (Rabbenu Chanan'el) and subsequent (the P'nei Yehoshua) Talmudic commentaries understood the reasons given by the Talmud as being merely the external dimension of the rationale for the calendar's adjustment, while the inner meaning is associated with the actual position of the sun and the moon in the heavenly sphere.
Even according to this perspective, there is, however, a difficulty with the Rambam's statements. Although it is correct that the true positions of the sun and the moon often differ from the position determined by calculating their mean movement, the concept of postponing the celebration of Rosh HaShanah on these three days appears arbitrary and without any obvious connection to the movement of these bodies in the celestial sphere. The commentaries note that explanations why Rosh HaShanah is not celebrated on these days are found in the Kabbalah.
13.
The instance mentioned in Halachah 4.
Kiddush HaChodesh - Chapter Eight
1
A lunar month is twenty-nine and one half days, and 793 units, as we have explained.1 It is impossible for Rosh Chodesh to begin in the middle of the day - i.e., that a portion of the day would be part of the previous month and a portion of the day would be part of the following month - as [implied by Numbers 11:20]: "For a month of days...." According to the Oral Tradition,2 this was interpreted [to mean], "You count the days of a month; you do not count the hours [of a month]."
א
חדשה של לבנה תשעה ועשרים יום ומחצה ותשצ"ג חלקים כמו שביארנו. ואי אפשר לומר שראש החדש יהיה במקצת היום עד שיהיה מקצת היום מחדש שעבר ומקצתו מהבא. שנאמר עד חדש ימים מפי השמועה למדו שימים אתה מחשב לחדש ואי אתה מחשב שעות:
2
Therefore, some lunar months are established as lacking [a day], and others as full. A month that is lacking has only twenty- nine days, even though a lunar month is several hours longer. A full month is thirty days, even though a lunar month is several hours shorter. In this manner, the months will be calculated according to complete days, not according to hours.
ב
לפיכך עושין חדשי הלבנה מהן חדש חסר ומהם חדש מלא. חדש חסר תשעה ועשרים יום בלבד ואע"פ שחדשה של לבנה יתר על זה בשעות. וחדש מלא משלשים יום ואף על פי שחדשה של לבנה פחות מזה בשעות. כדי שלא לחשב שעות בחדש אלא ימים שלמים:
3
If a lunar month were exactly twenty-nine and a half days [long], the years [would be divided evenly] into full and lacking months, and there would be exactly 354 days to a lunar year. Thus, there would be six full months and six lacking months. It is the units that exist in every month that exceed the half day - which ultimately add up to hours and days - that cause certain years to have more lacking months than full months, and other years to have more full months than lacking months.
ג
אילו היה חדשה של לבנה תשעה ועשרים יום ומחצה בלבד היו כל השנים חדש מלא וחדש חסר. ויהיו ימי שנת הלבנה שנ"ד, ששה חדשים חסרים וששה חדשים מלאים. אבל מפני החלקים שיש בכל חדש וחדש יותר על חצי היום יתקבץ מהן שעות וימים. עד שיהיו מקצת השנים חדשים חסרים יותר על המלאים ובמקצת השנים חדשים מלאים יותר על החסרים:
4
According to this reckoning, the thirtieth day of the month is always established as Rosh Chodesh. If the month is lacking, the thirtieth day will be Rosh Chodesh of the coming month.
If the month is full [the coming month will have two days that are Rosh Chodesh]. The thirtieth day will be Rosh Chodesh, since a portion of it is [fit to be] Rosh Chodesh. [Nevertheless,] it will be counted as the completion of the previous month, which was full. The thirty-first day also will be Rosh Chodesh, and the reckoning [of the days of the coming month] will start from it. It is the day established [as Rosh Chodesh].
Thus, according to this calculation, there are some months that have only one day Rosh Chodesh, and other months that have two days Rosh Chodesh.
ד
יום שלשים לעולם עושין אותו ראש חדש בחשבון זה. אם היה החדש שעבר חסר יהיה יום שלשים ראש חדש הבא. ואם יהיה החדש שעבר מלא יהיה יום שלשים ראש חדש הואיל ומקצתו ראש חדש. ויהיה תשלום החדש המלא שעבר. ויהיה יום אחד ושלשים ראש חדש הבא וממנו הוא המנין. והוא יום הקביעה. ולפיכך עושין ראשי חדשים בחשבון זה חדש אחד יום אחד בלבד וחדש אחד שני ימים:
5
The following is the order of the full and lacking months according to [our] fixed calendar: Tishrei is always full. Tevet is always lacking. From Tevet on, there is one full month and one lacking month in sequence.
What is implied? Tevet is lacking; Shevat is full; Adar is lacking; Nisan is full; Iyar, lacking; Sivan, full; Tammuz, lacking; Av, full; Elul, lacking. In a leap year, the first Adar is full,3 and the second Adar is lacking.
ה
סדר החדשים המלאים והחסרים לפי חשבון זה כך הוא. תשרי לעולם מלא. וטבת לעולם חסר. ומטבת ואילך אחד מלא ואחד חסר על הסדר. כיצד טבת חסר שבט מלא. אדר חסר ניסן מלא. אייר חסר סיון מלא. תמוז חסר אב מלא. אלול חסר. ובשנה המעוברת אדר ראשון מלא ואדר שני חסר:
6
Two months remain: Marcheshvan and Kislev. Sometimes they are [both] full; sometimes they are [both] lacking; and sometimes Marcheshvan is lacking and Kislev is full.
A year in which both of these months are full is called a year of complete months. A year in which both these months are lacking is called a year of lacking months. And a year in which Marcheshvan is full and Kislev is lacking is called a year whose months [proceed] in order.4
ו
נשארו שני החדשים שהן מרחשון וכסליו. פעמים יהיו שניהם מלאים ופעמים יהיו שניהם חסרים ופעמים יהיה מרחשון חסר וכסליו מלא. ושנה שיהיה בה שני חדשים אלו מלאים היא שנקראו חדשיה שלמים. ושנה שיהיו בה שני חדשים אלו חסרים נקראו חדשיה חסרין. ושנה שיהיה בה מרחשון חסר וכסליו מלא נקראו חדשיה כסדרן:
7
The way to know whether the months of a year will be lacking, will be complete, or will [proceed] in order [can be explained] as follows: First, determine the day on which Rosh HaShanah will fall in the year about whose months you desire to know, as explained in Chapter 7. Then determine the day on which Rosh HaShanah will fall in the year that follows.
Afterwards, count the number of days between them without including the day on which Rosh HaShanah falls in either of these years. If there are only two days between them,5 the months of the year will be lacking. If there are three days between them,6 the months of the year will proceed in order. And if there are four days between them,7 the months of the year will be complete.
ז
דרך ידיעת השנה אם חדשיה מלאים או חסרין או כסדרן לפי חשבון זה כך הוא. תדע תחלה יום שנקבע בו ראש השנה שתרצה לידע סדור חדשיה כמו שביארנו בפרק שביעי. ותדע יום שיקבע בו ראש השנה שלאחריה, ותחשב מנין הימים שביניהן חוץ מיום הקביעה של זו ושל זו. אם תמצא ביניהן שני ימים יהיו חדשי השנה חסרין. ואם תמצא ביניהם שלשה ימים יהיו כסדרן. ואם תמצא ביניהם ארבעה ימים יהיו חדשי השנה שלמים:
8
When does the above apply? When the year in question is an ordinary year. When, however, [the year in question] is a leap year [different rules apply]: If there are only four days between the day on which [Rosh HaShanah] is established [in the leap year] and the day on which it will be established in the following year, the months of the year will be lacking.8 If there are five days between these [two days], the months of the year will proceed in order. And if there are six days between them, the months of the year will be complete.
ח
במה דברים אמורים כשהיתה השנה שתרצה לידע סדור חדשיה פשוטה. אבל אם היתה מעוברת. אם תמצא בין יום קביעתה ובין יום קביעת שנה שלאחריה ארבעה ימים יהיו חדשי אותה שנה המעוברת חסרים. ואם תמצא ביניהם חמשה ימים יהיו כסדרן. ואם תמצא ביניהם ששה יהיו שלמים:
9
What is implied? If we desire to know the order of the months of the present year, and [we know the following]: Rosh HaShanah falls on Thursday; it is an ordinary year; and in the following year Rosh HaShanah falls on Monday, there are three days between them and the months of the year proceed in order.9
If Rosh HaShanah falls on Tuesday in the following year, the months of the year will be complete.10 If Rosh HaShanah falls on the Sabbath in the present year, and on Tuesday in the following year, the months of the year will be lacking.11 Similar concepts should be applied regarding the calculation [of the order of the months] of a leap year, as was explained.
ט
כיצד הרי שרצינו לידע סידור חדשי שנה זו. והיה ראש השנה בחמישי והיא פשוטה וראש השנה שלאחריה בשני בשבת. נמצא ביניהן שלשה ימים. ידענו ששנה זו חדשיה כסדרן. ואילו היה ראש השנה שלאחריה בשלישי היו חדשי השנה זו שלמים. ואילו היה ראש השנה בשנה זו בשבת ובשנה שלאחריה בשלישי בשבת היו חדשי שנה זו חסרין. ועל דרך זו תחשב לשנה המעוברת כמו שביארנו:
10
There are certain indications upon which one can rely, so that one will not err regarding the calculation of the order of the months of a year. These principles are based on the fundamental principles of the fixed calendar and the determination of the days on which Rosh HaShanah will be established and those that will cause it to be postponed, as we explained previously.
Whenever Rosh HaShanah is celebrated on a Tuesday, [the months of] the year will [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.12
Whenever Rosh HaShanah is celebrated on the Sabbath or on a Monday, [the months of] the year will never [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.13
י
יש שם סימנין שתסמוך עליהם כדי שלא תטעה בחשבון סידור חדשי השנה והן בנויין על עיקרי זה החשבון והקביעות והדחיות שביארנו דרכם. ואלו הן. כל שנה שיהיה ראש השנה בה בשלישי תהיה לעולם כסדרן לפי חשבון זה. בין פשוטה בין מעוברת. ואם יהיה ראש השנה בשבת או בשני לא תהיה כסדרן לעולם בין בפשוטה בין במעוברת. ואם יהיה ראש השנה בחמישי. אם פשוטה היא אי אפשר שיהיו חדשיה חסרים לפי חשבון זה. ואם מעוברת היא אי אפשר שיהיו חדשיה כסדרן לפי חשבון זה
FOOTNOTES
1.
Chapter 6, Halachah 3.
2.
Megillah 5a.
3.
This supports the Rambam's contention that it is the first Adar that is the extra month of the year. (See the notes on Chapter 4, Halachah 1.)
4.
For all the months of the year from Marcheshvan onward proceed in sequence, one full and one lacking.
5.
The Rambam gives examples in Halachah 9 to illustrate this situation and those that follow. When there are two days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and three days - i.e., 353 days - long.
6.
When there are three days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and four days - i.e., 354 days - long.
7.
When there are four days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and five days - i.e., 355 days - long. The remainder of an ordinary lunar year is slightly more than four days, producing a year whose months proceed in order. Frequently, however, the year will contain an extra day, if, because of the reasons mentioned in the previous chapter, the celebration of Rosh HaShanah is postponed. Similarly, it may lack a day, because the celebration of Rosh HaShanah was postponed in the previous year.
8.
In such a situation, there will be 54 weeks and five days in the year, a total of 383 days.
9.
For there are three days - Friday, the Sabbath, and Sunday - between the days on which Rosh HaShanah is celebrated in the years in question.
10.
For there are four days - Friday, the Sabbath, Sunday, and Monday - between the days on which Rosh HaShanah is celebrated in these successive years.
11.
For there are only two days between them.
12.
As mentioned, Rosh HaShanah cannot fall on Sunday, Wednesday, or Friday. Therefore, in an ordinary year, if Rosh HaShanah falls on a Tuesday, the following year it cannot fall on a Thursday, for then there would be only one day between them, producing a year of only 352 days. Nor can it fall on a Monday, for then the year would be 356 days long. Thus, the only day on which it can fall is the Sabbath, producing a year of 354 days. In such a year, the months proceed in order.
When Rosh HaShanah falls on Tuesday in a leap year, it cannot fall on Thursday or the Sabbath in the following year, for that would produce a year that is too short (380 or 382) days. Nor can it fall on Tuesday itself, for Rosh HaShanah falls on Tuesday only when the conjunction takes place not later than Tuesday, before noon. When the remainder of a leap year - 5 days, 21 hours, and 589 units - is added to noon time on Tuesday, the result is that the conjunction of the following year will take place on Sunday. Since Rosh HaShanah is never celebrated on Sunday, the holiday will be postponed until Monday. Thus, the length of the leap year will be 384 days, the length of a year whose months proceed in order.
13.
For the months of an ordinary year to proceed in order, the year must be 354 days long. That means that if Rosh HaShanah fell on the Sabbath, it would have to fall on Wednesday in the following year, which is impossible. Similarly, if Rosh HaShanah fell on Monday, it would have to fall on Friday in the following year, which is also impossible.
For the months of a leap year to proceed in order, the year must be 384 days long. That means that if Rosh HaShanah had fallen on the Sabbath, in the following year it would have to fall on Friday, which is impossible. Similarly, if Rosh HaShanah had fallen on Monday, in the following year it would have to fall on Sunday, which is also impossible.
14.
When the months of an ordinary year are lacking, the year has only 353 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Sunday in the following year, which is impossible.
15.
When the months of a leap year are lacking, the year has 383 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Wednesday in the following year, which is impossible.
• Friday, 23 Kislev, 5777 · 23 December 2016
• "Today's Day"
• Wednesday, Kislev 23, 5703
Torah lessons: Chumash: Vayeishev, Revi'i with Rashi.
Tehillim: 108-112.
Tanya: Since the said...the said Likutei Amarim. (p.xvi).
From my grandfather's talks of Elul 5635 (1875): The three days before Shabbat are a preparation for Shabbat. The Zohar says1 about Shabbat that "from it are all days blessed."2 "All days" refers to the six days of the week on which G-d conferred a general blessing - "G-d will bless you in all you do." The blessing of Shabbat is for the days preceding it and the days following it. The preparations for Shabbat begin Wednesday, and are announced by the brief l'chu n'ran'na3 of three verses.
FOOTNOTES
1.Zohar II, 63b, 88a.
2.Devarim 15:18.
3.Siddur (Tehilat HaShem) p. 78. First three verses of Psalm 95 appended to Wednesday's Psalm 94. The same three verses begin the Friday night prayers inaugurating Shabbat (Siddur Tehilat HaShem (Kehot) P. 128).
• Daily Thought:
Related to Wonder
Yes, there is wonder in the world, but we do not stand on the outside gaping in.
This wonder, it is our parent.
We are its child.
It is our G‑d and we are its people.[Likkutei Sichot, vol. 16, p. 482; Hayom Yom, 12 Cheshvan.]
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