Today is Shabbat, Cheshvan 25, 5779 · November 3, 2018
Today's Laws & Customs
• Blessing the 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 Kislev, which falls on Thursday and 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.
Daily Torah Study
Chumash: Chayei Sarah, 7th Portion Genesis 25:12-25:18 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Chumash with Rashi
Parshat Chayei Sarah
Genesis Chapter 25
| 12Now these are the generations of Ishmael the son of Abraham, whom Hagar the Egyptian, the maidservant of Sarah, bore to Abraham. | | יבוְאֵ֛לֶּה תֹּֽלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָֽלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם: |
| 13And these are the names of the sons of Ishmael by their names, according to their births: the firstborn of Ishmael was Nebaioth, and Kedar and Adbe'el and Mibsam, | | יגוְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתֽוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם: |
| by their names, according to their births: in the order of their birth, one after the other. | | בשמותם לתולדותם: סדר לידתן זה אחר זה: |
| 14And Mishma and Dumah and Massa, | | ידוּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא: |
| 15Hadad and Tema, Jetur, Naphish, and Kedmah. | | טוחֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה: |
| 16These are the sons of Ishmael, and these are their names in their open cities and in their walled cities, twelve princes to their nations. | | טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם: |
| in their open cities: [These are] unwalled cities, and the Targum renders: בְּפַצְחֵיהוֹן, for they are מְפֻצָחִים meaning open, as in (Ps. 98:4):“Open [your mouths] (פִּצְחוּ) and sing praises.” | | בחצריהם: כרכים שאין להם חומה, ותרגומו בפצחיהון, שהם מפוצחים לשון פתיחה, כמו (תהלים צח ד) פצחו ורננו: |
| 17And these are the years of the life of Ishmael: one hundred years and thirty years and seven years; and he expired and died and was gathered to his people. | | יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו: |
| And these are the years of the life of Ishmael, etc.: Said Rabbi Chiyya bar Abba: Why were Ishmael’s years counted? In order to trace through them the years of Jacob. From the years of Ishmael we learn that Jacob studied in the academy of Eber for fourteen years after he left his father before arriving to Laban, for when Jacob left his father, Ishmael died, as it is said (below 28:9): “And Esau went to Ishmael, etc.” , as is delineated at the end of [the chapter entitled]“The Megillah is read” (Meg. 16b, 17a). | | ואלה שני חיי ישמעאל וגו': אמר רבי חייא בר אבא למה נמנו שנותיו של ישמעאל, כדי לייחס בהם שנותיו של יעקב. מן שנותיו של ישמעאל למדנו ששמש יעקב בבית עבר ארבע עשרה שנה כשפירש מאביו קודם שבא אצל לבן, שהרי כשפירש יעקב מאביו מת ישמעאל, שנאמר (להלן כח ט) וילך עשו אל ישמעאל וגו', כמו שמפורש בסוף מגילה נקראת (מגילה יז א): |
| and he expired: Heb. וַיִגְוַע. [The term] גְוִיעָה is mentioned only regarding the righteous. — [B.B. 16b] | | ויגוע: לא נאמרה גויעה אלא בצדיקים: |
| 18And they dwelt from Havilah to Shur, which borders on Egypt, going towards Asshur; before all his brothers he dwelt. | | יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל: |
| he dwelt: [נָפָל means] “he dwelt” as in (Jud. 7: 12):“Now the Midianites and the Amalekites and all those of the East dwelt (נֹפְלִים) in the valley.” Here Scripture uses the term נְפִילָה, (falling), whereas there (above 16:12) it states:“And before all his brothers he will dwell (יִשְׁכֹּן) .” Before Abraham died, “he dwelt” ; after Abraham died,“he fell.” - [Gen. Rabbah 62:5] | | נפל: שכן, כמו (שופטים ז יב) מדין ועמלק וכל בני קדם נופלים בעמק. כאן הוא אומר לשון נפילה, ולהלן הוא אומר על פני כל אחיו ישכון (לעיל טז יב), עד שלא מת אברהם ישכון, משמת אברהם נפל: |
Tehillim: Chapter 119, Verses 1-96
• Hebrew text
• English text
Daily Tehillim - Psalms
Chapter 119, Verses 1-96
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, Epistle 31
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
|
|
|
|
Cheshvan 25, 5779 · November 3, 2018
Today's Tanya Lesson
Iggeret HaKodesh, Epistle 31
Interdependence and brotherly love among Jews strike far deeper than the visible interpersonal plane. Indeed, if they are lacking, the pain is felt by the Shechinah itself, the Divine Presence. For the Divine Presence is the heart of the Jewish people, who themselves constitute the organs. A deep-seated organic disorder that affects the circulatory system, affects the entire body, including even the heart itself.
נודע בשערים
The previous Epistle opened with the phrase, “It is well known...,” because it cited a widely-known statement from the Talmud. Here, however, the Alter Rebbe opens with a more esoteric quotation from the Zohar, which is well known only in more scholarly circles, among those who sit at the city gates, for this was where judges and scholars traditionally used to congregate.
מה שכתוב בתיקונים, דשכינתא איהי מרעא בגלותא, כביכול
is the statement in the Tikkunim2 that the “Shechinahis ailing in the exile,” as it were.
פירוש, על דרך משל: כמו חולי הגוף, המבדיל בין קדש וכו׳
This [anthropomorphism] draws a comparison with a physical ailment, distinguishing, [of course,] between the holy [and the mundane];3 i.e., bearing in mind the utter disparity between a physical ailment and the state metaphorically described as an “ailment” of the Shechinah.
שסיבת החולי והבריאות היא התפשטות והילוך החיות מהלב אל כל האברים
The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs,
המלובשת בדם הנפש היוצא מהלב אל כל האברים
[this life-force] being vested in the blood of life which flows from the heart to all the organs;
וסובב סובב הולך הרוח חיים והדם
and the spirit of life and the blood4 circulates all around
תוך תוך כל האברים, על ידי הגידים המובלעים בהם
into all the limbs, through the veins5 that are embedded in them,
וחוזר אל הלב
and returns to the heart.
ואם סיבוב והילוך הרוח חיים הלז הוא כהלכתו תמידי, כסדרו המסודר לו מחיי החיים, ברוך הוא
Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life,
אזי האדם בריא בתכלית
then the individual is perfectly healthy.
כי כל האברים מקושרים יחד, ומקבלים חיותם הראוי להם מהלב, על ידי סיבוב הלז
For all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.
אך אם יש איזה קלקול באיזהו מקומן, המונע ומעכב או ממעט סיבוב והילוך הדם עם הרוח חיים המלובש בו
But should there be any disorder in any place, restraining, hindering or reducing the circulation and flow of the blood with the spirit of life vested in it,
אזי נפסק או מתמעט הקשר הלז, המקשר כל האברים אל הלב על ידי סיבוב הלז
then this bond — which connects all the limbs with the heart by means of this circulation — is severed (which would extinguish life), or diminished,
ואזי נופל האדם למשכב וחולי, ה׳ ישמרנו
in which case the individual will fall ill and sick (May G‑d protect us!).
The interconnection of all the organs with the heart, thus also impacts on the heart itself.
וככה ממש, על דרך משל, הנה כל נשמות ישראל נקראים בחינת אברי דשכינתא
Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah,6
הנקראת בשם לב, כמו שכתוב: צור לבבי, וכמו שכתוב: ושכנתי בתוכם
which is called the “heart”, as it is written,7 “The Rock, My Heart”;8 and as it is written,9 “And I will dwell within them.”
פירוש
The meaning (of this comparison between the Shechinah and the heart that supplies all the organs with blood) is:
כי לשון שכינה הוא, שאור הוי׳ שוכן בעולמות בריאה יצירה עשיה, להחיותם
The10 term Shechinah, deriving as it does from the verb לשכון (“to rest” or “to dwell”), denotes that the light of G‑d abides in the Worlds of Beriah, Yetzirah and Asiyah, in order to endow them with life.
והמשכת חיות זו היא על ידי התלבשות תחלה בנשמות ישראל
This life-force is drawn forth by means of a prior investment in the souls of Israel.
לפי שכל הנבראים, אין ערוך להם אל הבורא יתברך
[This is so] because none of the created beings stand in any comparable relation to the Creator;
דכולא קמיה כלא ממש חשיבין
for11 “all that are before Him are esteemed as truly naught.”
ואי אפשר להם לקבל חיות מאורו ושפעו יתברך
Thus it is impossible for them to receive life-force from His light and effluence,
להיות נבראים מאין ליש, וחיים וקיימים
to become created beings ex nihilo into substantiality, and to be living and subsisting,
כי אם על ידי הנשמות
except by means of the souls.
The Divine light is first drawn down into the Jewish souls, and thereafter into the rest of creation.
The blessings which we recite follow the same order: “...our G‑d, King of the universe.” It is by His first becoming “our G‑d,” whereby the Divine life-force flows into the Jewish people, that He then becomes “King of the universe.”
שעלו במחשבה
[For it is the Jewish souls] that rose in His thought, i.e., their source is in His thought,
וקדמו לבריאת עולמות, שעל ידי בחינת הדבור
and thus preceded the creation of the worlds, which came about through [Divine] Speech.
Mortal thought is internal and personal, inasmuch as it serves the individual himself, whereas speech is external, its purpose being to communicate with others. So, too, Jewish souls derive from the internal aspect of G‑dliness, while the rest of creation derives from the external aspect. And in order that the Divine life-force be drawn down into the worlds, which represent an external level of creation, it must first be drawn into Jewish souls, the internal level of creation.
כמאמר רז״ל: במי נמלך הקב״ה וכו׳
Thus our Sages, of blessed memory, said:12 “With whom did the Holy One, blessed be He, take counsel [concerning the creation of the worlds? — With Jewish souls],”
כנודע במקום אחר
as is known from elsewhere.
Jewish souls are thus so superior to the created worlds that G‑d took counsel with them about the very creation of the worlds.
* * *
The above discussion relates only to the drawing down of Divine vitality from the Shechinah into the created worlds, which parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body.
The Alter Rebbe will now go on to explain the second aspect of this analogy — how the spirit of life returns to the heart from the other organs. In the analogue likewise, the G‑dly life-force within the worlds pulsates in an ongoing dual dynamic called ratzo vashov (“advance and retreat”): the G‑dly life-force is first drawn downward, from the Shechinah to the worlds, and then it returns to its source, as a result of the Torah study and the spiritual service of created beings.
ונודע בשערים
And it is well known at the gates13
כי כל המשכת החיות וההשפעה מעליונים לתחתונים מהם
that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them,
הן כמו שכתוב בספר יצירה: נעוץ תחלתן בסופן, וסופן בתחלתן
are as stated in the Sefer Yetzirah:14 “Their beginning (i.e., the beginning of the uppermost levels of creation) is wedged in their culmination (i.e., in the nethermost part of the lowest level of creation), and their culmination is wedged in their beginning.”
ובכתבי האריז״ל, מכונה בשם אור ישר ואור חוזר
In the writings of R. Isaac Luria, of blessed memory, this [dual direction] is referred to as Or Yashar(“direct light”) and Or Chozer (“reflected light”), i.e., light reflected upwards from the lower level back to the upper;
וכמו שכתוב: והחיות רצוא ושוב
as it is also written,15 “And the Chayot were advancing and retreating,” first proceeding away from their Source and then retreating to it.
The above verse refers to the holy Chayot (“creatures”) of the Divine Chariot. The Kabbalah explains that this is an allusion to the Divine life-force of all worlds and created beings: it first emanates from its Source and then returns to it. I.e., not only is the Divine life-force drawn from the Shechinah down into creation, but it also returns from created beings back to its original Source.
אשר על כן, על פי הדברים והאמת האלה, אשר אי אפשר לבאר היטב במכתב
Thus, according to these words and this truth, which is impossible to explain properly in writing,
נקראת השכינה בשם לב, והנשמות בשם אברים
the Shechinah is referred to as the “heart”, and the souls as “organs”.
להורות לנו, כי כאשר כל הנשמות דבוקות ומקושרות יחד
This teaches us that when all the souls are attached and bound together,
אזי סיבוב והילוך החיות וההשפעה סובב סובב
the circulation and flow of the life-force and of the effluence from the Shechinah to the worlds and from the worlds back to the Shechinah is continuous,
ונעוץ סופן בתחלתן, לקשר ולחבר כולן להוי׳ אחד, ולדבקה בו יתברך
and “their culmination is wedged in their beginning,” thus binding and joining them all — all the souls, and through them all the worlds — to the One G‑d, so that they will cleave to Him.
וכמו שכתוב: אתם נצבים היום כולכם לפני הוי׳ אלקיכם
Thus it is written,16 “You are standing firm this day, all of you, before the L‑rd your G‑d (Havayah Elokeichem).”
כולכם דייקא, ולפני דייקא
The verse specifies “all of you,” i.e., a situation in which all Jews stand united together. Moreover, it specifies “before”, implying that this togetherness enables all Jews to relate to Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls.
This can take place only when there is a sense of unity between all the levels which the above verse goes on to enumerate:
ראשיכם כו׳ מחוטב עציך כו׳
“Your heads...” (i.e, those with the loftiest souls), “from the hewer of your wood...” (i.e., those of more modest spiritual stature).
The Alter Rebbe elaborates on this unity between unequals in Likkutei Torah, at the beginning of Parshat Nitzavim.
ובזה יובן מאמר רז״ל, כי חורבן בית שני ונפילת ישראל בגלות
This will clarify the teaching of our Sages,17 of blessed memory, that the destruction of the Second Temple and the fall of Israel into exile,
והסתלקות השכינה וירידתה לאדום, בבחינת גלות, כביכול
and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, for when the Jews are exiled, so too is the Shechinah,18
הכל היה בעון שנאת חנם ופירוד לבבות, רחמנא ליצלן
— all this was because of the sin of groundless hatred [between one Jew and another] and dissension between their hearts (May the Merciful One save us!).
ולכן נקראת חולה, על דרך משל
And this is why [the Shechinah] is referred to metaphorically as ailing (in times of exile, as quoted above).
ומה שכתוב: סומך נופלים ורופא חולים, לשון רבים
As for19 the phrases [in the Amidah], “He supports those who are fallen and heals those who are sick,” in plural form — although reference is being made to theShechinah,
הם כל האברים וכו׳
this alludes to all the organs....
The plural form includes the souls which are the “organs of the Shechinah,” inasmuch as they are animated by it; they, too, are in ailing health, and they, too, are supported and healed.
|
|
|
Rambam:
• Sefer Hamitzvot:
Calculating Months and Years
Positive Commandment 153
The 153rd mitzvah is that G‑d (exalted be He) commanded us to calculate the months and years. This is the mitzvah of KiddushHaChodesh (Sanctifying the Moon).
The source of this commandment is G‑d's statement (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, "This testimony is given lochem ["you", plural]." 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], or consider any of the other factors 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 DinHagadol, and only in Eretz Yisroel. 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 East as Karaites have erred in this principle. Not even all of the Rabbis have grasped it, and as a result, grope around with them together in deep darkness.
One must understand that the calculations which we use today to know 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 Yisroelwas 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. 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 perspective 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.
This [that the Bais Din HaGadol in Eretz Yisroel has absolute authority] is known to us through the verse, "[Speak to the Israelitesand tell them, 'These are the holidays] that you shall designate.' " Our Sages explain, "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 theirdetermination, 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 nation); 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, 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, since, "For from Zion shall go forth the Torah, and the word of the L‑rd from Jerusalem." 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)." Our Sages said, "This teaches you that one may add on to the leap year only close to the holiday" [moed, i.e. Pesach].
They also said, "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, 'miyamim yamimah.' "
[So too,] G‑d's statement (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, "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.
There is also a verse, "a month of days." Our Sages commented,"the month must be composed of days, not of [odd] hours". [So too] the verse, "safeguard the month of Aviv," 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, in tractate Rosh Hashanah, and in Berachos.
• 1 Chapter A Day: Maaser Maaser - Chapter 13
Rambam - 1 Chapter a Day
Maaser - Chapter 13
Maaser - Chapter 13
1
Fruits that we can assume to be ownerless: e.g., wild figs, brush berries, thorn apples, white figs, other species of wild figs, anise, dates that fall of the tree before they have swelled, capers, coriander, and the like are free from the stringency of demai. One who purchases them from a common person does not have to separate terumat ma'aser or the second tithe from them for we assume that they grew ownerless. Even if a common person told him that they have not been tithed, they are exempt from the tithes until it is known that they grew from produce that was guarded.
א
פירות שחזקתן מן ההפקר כגון השיתין והרימין והעוזרדין ובנות שוח ובנות שקמה והגופנין ונובלות תמרה והן שעדיין לא הטילו שאור הנצפה והכסבר וכיוצא בהן פטורין מן הדמאי והלוקחן מעם הארץ אינו צריך להפריש מהן תרומת מעשר ולא מעשר שני מפני שחזקתן מן ההפקר אפילו אמר לו עם הארץ אינם מעושרין הרי אלו פטורין מן המעשרות עד שיודע לו שהן מן השמור:
2
Produce that ripens first and last in a valley are exempt from the obligations of demai. Similar produce in a garden is liable, because it is watched.
What is meant by produce that ripens first? All the produce that ripens before [the owner] employs a guard for the valley to protect his produce.
What is meant by produce that ripens last? The produce that remains after the reapers have folded away their nets in the field and left them without a guard. Similarly, vinegar made from wine dregs is exempt from the obligations of demai.
ב
הבכורות והסייפות שבבקעה פטורין מן הדמאי ושבגינה חייבין מפני שהן נשמרין ואלו הן הבכורות כל הפירות שבכרו עד שלא הושיבו שומר על הבקעה לשמור פירותיה והסייפות הן הפירות שישארו אחר שיקפלו המקצועות שבשדות ויניחום בלא שומר וכן החומץ העשוי מן התמדים פטור מן הדמאי:
3
When decrees were enacted concerning demai, they were enacted only with regard to produce from the land that was inhabited by the Jews who returned from Babylonia, i.e., from Kziv inward. Kziv itself is considered as outside these boundaries. All produce from Kziv and further are exempt from the obligations of demai for we operate under the assumption that the produce came from the place where it is found.
ג
כשגזרו על הדמאי לא גזרו אלא על פירות הארץ שהחזיקו בה עולי בבל בלבד שהוא מכזיב ולפנים וכזיב עצמה כלחוץ וכל הפירות הנמצאות מכזיב ולחוץ פטורין מן הדמאי שחזקתן מפירות מקום שנמצאו בו:
4
When we know that produce was grown in the land that was inhabited by the Jews who ascended from Babylonia, the laws of demai apply with regard to it even though it is presently found in Syria or in the land that was inhabited only by the Jews who ascended from Egypt. [Thus] terumat ma'aser and the second tithe must be separated from it.
Therefore a fat fig whose species is found only in the land inhabitant by the Jews who ascended from Babylon - and similarly, large dates, straight carobs, rice that is exceedingly white, and oversized cumin - must be tithed like demai in the entirety of Eretz Yisrael and in Syria. Similar laws apply with regard to all produce that is comparable to these species.
ד
פירות שידוע שהן מפירות הארץ שהחזיקו בה עולי בבל אף על פי שהן נמצאות בסוריא ואין צריך לומר בארץ שהחזיקו בה עולי מצרים בלבד הרי אלו חייבין בדמאי ומפרישין מהן תרומת מעשר ומעשר שני לפיכך הדבילה השמינה שאין כמותה אלא בארץ שהחזיקו עולי בבל וכן התמרים הגדולים והחרובין השוים והאורז הלבן ביותר והכמון הגדול מתעשרין דמאי בכל ארץ ישראל ובסוריא וכן כל כיוצא בפירות אלו:
5
When donkey-drivers bring produce to Tyre, the laws governing demai apply to it, for we assume that it came from the nearby land inhabited by the Jews who ascended from Babylonia. We do not harbor any suspicions with regard to rice. Instead, all the rice that is found in the Diaspora that neighbors the land which was inhabited by the Jews who ascended from Babylonia is exempt from demaiunless it was obvious that it grew [only in Eretz Yisrael] as we explained.
ה
החמרים שהביאו פירות לצור חייבין בדמאי שחזקתן מהארץ שהחזיקו עולי בבל שהיא הקרובה לה והאורז אין חוששין לו אלא כל האורז הנמצא חוצה לארץ שהיא קרובה לארץ שהחזיקו עולי בבל פטור מן הדמאי אא"כ היה ניכר כמו שביארנו:
6
When a person purchases [produce] from the owners of storehouses in Tyre, he is exempt from [the obligations of] demai. We do not say that they stored produce from Eretz Yisrael. Similarly, if one donkey enters Tyre laden with produce, it is exempt from [the obligations of] demai, for we assume that [the produce comes] from the fields around the city.
ו
הלוקח מבעלי אוצרות בצור פטור מן הדמאי ואין אומרין שמא מפירות הארץ אצרו וכן חמור יחידי שנכנס לצור והוא טעון פירות פטור מן הדמאי שחזקתן משדה העיר:
7
When a person purchases [produce] from the owners of storehouses in Tzidon, he is obligated in [the laws of] demai, because it is closer to Eretz Yisraelthan Tyre and we operate under the assumption that they store produce from the land inhabited by the Jews who ascended from Babylonia. If, however, one purchases [produce] from donkey-drivers in Tzidon, is exempt from [the obligations of] demai, for we assume that they are bringing [the produce] from the Diaspora.
ז
הלוקח מבעלי אוצר בצידון חייב בדמאי מפני שקרובה היא יותר מצור שחזקתה שאוצרין מפירות הארץ שהחזיקו עולי בבל אבל הלוקח מן החמרים בצידון פטור מן הדמאי מפני שחזקתן שמביאין מח"ל:
8
[The following rules apply when a person] purchases [produce] from a gentile in the land inhabited by the Jews who ascended from Babylonia. If the gentile was a merchant who purchases produce from Jews, the produce is [considered as] demai. Therefore at the outset, when the majority of Eretz Yisraelwas in the hands of Jews, when a person purchased produce from a gentile merchant, he would separate tithes as one does for demai just like one does when [purchasing] from a [Jewish] common person.
ח
הלוקח מן העכו"ם בארץ שהחזיקו עולי בבל אם היה תגר עכו"ם שלוקח מישראל הרי פירותיו דמאי לפיכך בראשונה בזמן שהיה רוב ארץ ישראל ביד ישראל הלוקח מכל תגר עכו"ם מעשר דמאי כלוקח מע"ה:
9
Who is a merchant? One who brings [produce to the market] two or three times. If, however, he brings once - even if he brings three loads at once, or even if he, his son, and his servant each brings loads - he is not presumed to be a merchant.
ט
אי זהו תגר זה שהביא ב' וג' פעמים אבל אם הביא פעם אחת אפילו הביא שלש משואות בבת אחת או שהביא הוא ובנו ופועל עדיין לא הוחזק תגר:
10
When [our Sages] issued a decree concerning demai, the decree did not apply to produce from the Diaspora that was brought into Eretz Yisrael.
י
כשגזרו על הדמאי לא גזרו על פירות ח"ל שנכנסו לארץ:
11
When the majority of the produce [in a mixture] is from Eretz Yisraeland not from the Diaspora, [the laws of] demai apply. If the majority of the mixture is produce from the Diaspora, it is exempt from demai. [This law applies] also to species that we can presume that most frequently come from the Diaspora, e.g., nuts and plums.
יא
פירות הארץ שרבו על של ח"ל הרי אלו חייבין בדמאי ושל ח"ל שרבו על פירות הארץ וכן דברים שחזקתן תדיר מח"ל כגון אגוזים ודרמסקעות הרי אלו פטורין מן הדמאי:
12
[When there was a doubt whether] produce came from the Diaspora or not, our Sages [maintained that the ruling] is not dependent on the appearance [of the produce], its flavor, or its fragrance, but rather where the majority [of produce in the marketplace originated]. If produce [from the Diaspora] constitutes the majority, it is permitted. If not, it is forbidden.
What is implied? When there is a majority [of produce from the Diaspora] in a city, but not in its outlying areas, or in the outlying areas and not in the city, in the mountain, but not in the valley, in the valley, but not in the mountain, for a storekeeper, but not for a private homeowner, for a private homeowner and not for a storekeeper, for those where [produce from the Diaspora] is the majority, they are permitted. For those where it is not in the majority, they are obligated [to heed the restrictions of] demai.
יב
לא הלכו חכמים בפירות ח"ל לא אחר המראה ולא אחר הטעם והריח אלא אחר הרוב כל שרבו לו מותר ושלא רבו לו אסור כיצד רבו בעיר אבל לא במדינה או שרבו במדינה ולא רבו בעיר בהר ולא רבו בבקעה בבקעה ולא בהר רבו לחנוני ולא לבעל הבית לבעל הבית ולא לחנוני זה שרבו בו מותר ומקום שלא רבו בו חייב בדמאי:
13
If, at first, there was a majority of produce from the Diaspora in the market place and then, that quantity was reduced, the market place returns to its original status, and one who purchases [produce] is obligated in [the restrictions of] demai.
יג
רבו פירות ח"ל בשוק ונתמעטו חזר השוק ליושנו והלוקח ממנו חייב בדמאי:
14
At the time the decree concerning demai was issued, it was not applied in the following situations. All of the [following] instances are exempt from the obligations of demai: One who purchases: produce for seed or as animal fodder, flour for the processing of hidesor for a compress or a bandage, oil to kindle a lamp or to apply to utensils, wine for an eye ointment. [This ruling also applies to] challah separated by a common person, a mixture of terumah and ordinary produce, produce purchased with money from the second tithes, flour left over from a meal offering, and produce added to the bikkurim offerings.If a common person tells him that the appropriate separations have been made, there is no obligation to tithe it.
יד
ואלו דברים שלא גזרו עליהן בשעה שגזרו על הדמאי:
הלוקח פירות לזריעה או להאכיל לבהמה קמח לעורות או למלוגמא או לרטייה שמן להדלקת הנר או לסוך בו את הכלים יין לקילור וחלת עם הארץ והמדומע והלקוח בכסף מעשר שני ושירי המנחות ותוספת הבכורים כל אלו פטורים מן הדמאי וכיון שאמר לו ע"ה מתוקנין הם אינו צריך לעשר:
15
When a person purchases produce to eat and changed his mind and thought to use it as animal fire, he should not sell them to a gentile or feed them to an animal - even an animal belonging to others - until he makes the separations associated with demai.
טו
הלוקח פירות לאכילה ונמלך עליהם לבהמה ה"ז לא ימכרם לעכו"ם ולא יאכילם לבהמה אפילו לבהמת אחרים עד שיתקנם דמאי:
16
Fragrant oil is exempt from [the obligations of] demai for we assume it will not be eaten. When a comber of wool purchases oil to put it in the wool,it is exempt from [the obligations of] demai, because it is absorbed by the wool. When, however, a weaver purchases oil to apply between his fingers,it is obligated in [the laws of] demai. The rationale is that it is absorbed in his body and the application of oil is considered as drinking in all instances.
טז
שמן ערב פטור מן הדמאי שאין חזקתו לאכילה שמן שלקח הסורק לתתו בצמר פטור מן הדמאי מפני שהוא נבלע בצמר אבל שמן שלוקח האורג לסוך בין אצבעותיו חייב בדמאי מפני שהוא נבלע בגופו וסיכה היא כשתייה בכל מקום:
17
When a gentile asks a Jew to place oil on his wound, he is forbidden to use oil from which he is certain the appropriate separations have not been made. He is, however, permitted to use demai for this purpose. If a gentile places oil on a tablet to twist around, after he arises, it is permitted for a Jew to sit on it afterwards.
יז
עכו"ם ששאל מישראל ליתן לו שמן על מכתו אסור בודאי ומותר בדמאי נתן העכו"ם שמן על גבי טבלא להתעגל עליה משעמד מותר לישראל לישב אחריו:
18
When oil that is demai falls on a person's flesh, he may rub it without concern. When a person purchases wine for fishbrine or a mixture of wine and water or legumes to crush and mix with honey, he is obligated in the restrictions of demai. If, however, he purchased fishbrine that contains wine, a mixture of wine and oil, or a mixture of crushed legumes and honey, he is exempt from the restrictions of demai, for [our Sages] did not apply their decree to a mixture of demai and other substances. If the entity that was demai that became mixed with other substances was something like spices or yeast,since its flavor is evident, the restrictions involving demai must be observed for the entire mixture.
יח
מי שנפל שמן דמאי על בשרו משפשפו ואינו חושש הלוקח יין למורייס או לאלונתית או קטניות לעשות טחינין חייב בדמאי אבל הלוקח מורייס שיש בו יין או אלונתית או שלקח טחינין הרי אלו פטורין מן הדמאי שלא גזרו על תערובת דמאי ואם היה הדבר שחייב בדמאי שנתערב כגון תבלין ושאור הואיל וטעמו ניכר אינן בטלים ונמצאת כל התערובות חייבת בדמאי:
19
In all those situations where one is exempt from demai because [our Sages] did not apply their decree in these instances, if one corrected [the produce as one does] demai, separating terumat ma'aser and the second tithe, his actions are considered of consequence. If, however, he sought to correct [produce that is] demai like one does produce from which we are certain that no separations were made, separating the great terumah and the tithes from it or he sought to correct produce from which we are certain that no separations were made by making separations like one does demai, his deeds are of no consequence.
יט
כל אלו הפטורין מן הדמאי שלא גזרו עליהם אם התקינן דמאי והפריש מהם תרומת מעשר ומעשר שני מה שעשה עשוי אבל אם תיקן את הדמאי בודאי והפריש ממנו ת"ג ומעשרות או שתיקן את הודאי בדמאי לא עשה כלום:
20
[The following laws apply when] all [of the individuals in] a town sell produce that is definitely [tevel], one person sells demai , and one purchases [produce] from a person without knowing from whom he purchased. How should he correct the produce? He should separate terumahand terumat ma'aser and give it to the priest. And then he should separate the second tithe and it is considered as the second tithe of demai.
כ
כל העיר מוכרין ודאי ואחד מוכר דמאי ולקח ואין ידוע ממי לקח כיצד מתקן מפריש תרומה ותרומת מעשר ונותנן לכהן ומפריש מעשר שני בלבד והרי הוא כמעשר שני של דמאי:
21
Similar [concepts apply] if there were two containers [of produce] before a person: one containing tevel and one containing produce from which the separations were made. If one of them is lost, one must separate terumah and terumat ma'aser from the other one and give it to any priest he desires. And he should separate the second tithe and it is considered as the second tithe of demai.
כא
וכן אם היו לפניו שתי קופות אחת טבל ואחת מתוקן ואבדה אחת מהם הרי זה מפריש מן השנייה תרומה גדולה ותרומת מעשר ונותנן לכל כהן שירצה ומפריש מעשר שני בלבד בדמאי:
• 3 Chapters A Day: Kiddush HaChodesh Kiddush HaChodesh - Chapter Twelve, Kiddush HaChodesh Kiddush HaChodesh - Chapter Thirteen, Kiddush HaChodesh Kiddush HaChodesh - Chapter Fourteen
Rambam - 3 Chapters a Day
Kiddush HaChodesh - Chapter Twelve, Kiddush HaChodesh - Chapter Thirteen, Kiddush HaChodesh - Chapter Fourteen
Kiddush HaChodesh - Chapter Twelve
1
The mean distance traveled by the sun in one day - i.e., in twenty-four hours - is 59 minutes and 8 seconds; in symbols 59' 8". Thus, in ten days, it travels 9 degrees, 51 minutes and 23 seconds, in symbols 9° 51' 23". In one hundred days, it travels 98 degrees, 33 minutes and 53 seconds, in symbols 98° 33' 53".
The remainder [of the degrees] traveled [by the sun] over the course of one thousand days - after all the multiples of 360 have been subtracted, as explained - is 265 degrees, 38 minutes and 50 seconds, in symbols 265° 38' 50". The remainder [of the degrees] traveled [by the sun] over the course of ten thousand days is 136 degrees, 28 minutes and 20 seconds, in symbols 136° 28' 20".
In this manner, one can multiply [the mean distance of a day] and calculate the distance [traveled] by the sun over any number of days. Similarly, if one would like to make pre-calculated figures for the mean distance for two days, for three days, for four days, up to ten days, one may do so. Similarly, if one desires to make pre-calculated figures for the mean distance for twenty days, for thirty days, for forty days, until one hundred days, one may do so. These figures become evident once one knows the mean distance for a single day.
It would be proper for one to know and have prepared the mean distances traveled by the sun in 29 days, and in 354 days, [the latter] being the number of days in a lunar year when the months follow a regular pattern. This is called a regular year.
When you have these figures prepared, it will be easy to calculate the visibility of the moon. For there are 29 full days from the night when the moon was sighted in one month to the night that it may be sighted in the following month. Similarly, each and every month, there will be a difference of 29 days [between the nights on which the moon may be sighted], no more and no less. [This is what concerns us,] for our sole desire in these calculations is to know [when the moon] will be sighted.
Similarly, [the difference in the sun's position] between the night when the moon will be sighted in a particular month one year and the night when it will be sighted [in that month] the following year will be that of a regular year, or that of a regular year plus one day.
The mean distance traveled by the sun in one month is 28 degrees, 35 minutes and one second, in symbols 28° 35' 1". The distance it travels over the course of a regular [lunar] year is 348 degrees, 55 minutes and 15 seconds, in symbols 348° 55' 15".
א
מהלך השמש האמצעי ביום אחד שהוא כ"ד שעות נ"ט חלקים ושמנה שניות. סימנם כ"ד נט"ח. נמצא מהלכה בעשרה ימים תשע מעלות ונ"א חלקים וכ"ג שניות. סימנם טנ"א כ"ג. ונמצא מהלכה במאה יום צ"ח מעלות ושלשה ושלשים חלקים ונ"ג שניות, סימנם צ"ח ל"ג נ"ג. ונמצא שארית מהלכה באלף יום אחר שתשליך כל ש"ס מעלות כמו שביארנו. רס"ה מעלות ול"ח חלקים ונ' שניות. סימנם רס"ה לח"ן. ונמצא שארית מהלכה בעשרת אלפים יום. קל"ו מעלות וכ"ח חלקים וכ' שניות. סימנם קל"ו כ"ח כ'. ועל הדרך הזה תכפול ותוציא מהלכה לכל מנין שתרצה. וכן אם תרצה לעשות סימנין ידועים אצלך למהלכה לשני ימים ולשלשה ולארבעה עד עשרה תעשה. וכן אם תרצה להיות לך סימנין ידועים מוכנין למהלכה לכ' יום ולל' ולמ' עד מאה תעשה. ודבר גלוי הוא וידוע מאחר שידעת מהלך יום אחד. וראוי הוא להיות מוכן וידוע אצלך מהלך אמצע השמש לכ"ט יום ולשנ"ד יום שהן ימי שנת הלבנה בזמן שחדשיה כסדרן. והיא הנקראת שנה סדורה.שבזמן שיהיו לך אמצעיות אלו מוכנין יהיה החשבון הזה קל עליך לראיית החדש. לפי שכ"ט יום גמורים מליל הראיה עד ליל הראיה של חדש הבא וכן בכל חדש וחדש אין פחות מכ"ט יום לא יותר. שאין חפצנו בכל אלו החשבונות אלא לדעת הראיה בלבד. וכן מליל הראיה של חדש זה עד ליל הראיה לאותו החדש לשנה הבאה שנה סדורה או שנה ויום אחד. וכן בכל שנה ושנה. ומהלך השמש האמצעי לכ"ט יום כ"ח מעלות ול"ה חלקים ושניה אחת. סימנן כ"ח ל"ה א'. ומהלכה לשנה סדורה שמ"ח מעלות ונ"ה חלקים וט"ו שניות סימנן שמ"ח נ"ה ט"ו:
2
There is one point in the orbit of the sun around the Earth - and similarly, in the orbits of the remainder of the seven stars [around the Earth] - when [the sun or] that star will be furthest removed from the Earth. With the exception of the moon, that point in the orbit of the sun and, similarly, in the orbit of the other planets rotates in a uniform pattern, traveling about one degree in seventy years. This point is referred to as the apogee.
Accordingly, in ten days, the apogee of the sun travels one and a half seconds - i.e., [a second and] thirty thirds. Thus, in one hundred days, [the apogee] travels fifteen seconds. In one thousand days, it travels two minutes and thirty seconds, and in ten thousand days, 25 minutes. In twenty-nine days, it travels four seconds and a fraction. In a regular year, it travels 53 seconds.
As mentioned, the starting point for all our calculations is the eve of Thursday, the third of Nisan, 4938 years after creation. The position of the sun in terms of its mean distance on this date was 7 degrees, 3 minutes and 32 seconds in the constellation of Aries, in symbols 7° 3' 32". The apogee of the sun at this starting point was 26 degrees, 45 minutes and 8 seconds in the constellation of Gemini, in symbols 26° 45' 8".
Accordingly, if you desire to know the position of the sun according to its mean distance at any given time, you should calculate the number of days from the starting point mentioned until the particular day you desire, and determine the mean distance it traveled during these days according to the figures given previously, add the entire sum together, accumulating each unit of measure separately. The result is the mean position of the sun on that particular day. For example, if we desired to determine the mean position of the sun at the beginning of the eve of the Sabbath on the fourteenth of the month of Tammuz of the present year, the starting point [for these calculations, we should do the following]: Calculate the number of days from the starting point until the date on which you desire to know the position of the sun. [In this instance,] it is one hundred days. The mean distance the sun travels in one hundred days is 98° 33' 53". We then add that to the starting point, which is 7° 3' 32", and arrive at a total of 105 degrees, 37 minutes and 25 seconds, in symbols 105° 37' 25". Thus, the sun's mean position at the beginning of this night will be 15 degrees and 37 minutes of the sixteenth degree in the constellation of Cancer.
At times, the sun will be located in the mean [position] that can be determined using the above methods of calculation at the beginning of the night, and at times an hour before the setting of the sun, or an hour afterwards. This [lack of definition concerning] the sun's [position] will not be of consequence with regard to calculating the visibility [of the moon], for we will compensate for this approximation when calculating the mean position of the moon.
One should follow the same procedure at all times - for any date one desires, even if it is one thousand years in the future. When [the mean distance traveled by the sun] is calculated and the remainder [after all the multiples of 360 have been subtracted] is added to [the figures of] the starting point, you will arrive at the mean position.
The same principles apply regarding the mean position of the moon, or the mean position of any other planet. Once you know the distance it travels in a single day, and you know the starting point from which to begin [calculations], total up the distance it travels throughout as many years or days as you desire, add that to the starting point, and you will arrive at its position according to its mean distance.
The same concepts apply regarding the apogee of the sun. Add to the starting point the distance it travels over the course of days or years, and you will know the position of the apogee of the sun for the day you desire.
Similarly, if you desire to establish another date as the starting point instead of the date which [we have chosen] to begin in this year, [choosing] a year that will be the beginning of a particular nineteen-year cycle, or that will be the beginning of a new century, you may. Similarly, if you would like to use as a starting point a date in the past, before the date given above, or a date many years in the future, the path [to arrive at such a starting point] is well known.
How is this figure to be calculated? We have already established the mean distance traveled by the sun in a regular year, in twenty- nine days, and in a single day. It is known that a year whose months are full is one day longer than a regular year. Similarly, a year whose months are lacking is one day shorter than a regular year. With regard to a leap year,if its months are regular, it will be thirty days longer than a regular year. If its months are full, it will be thirty-one days longer than a regular year. If its months are lacking, it will be twenty-nine days longer than a regular year.
Since these principles are already established, it is possible to calculate the mean distance traveled by the sun for as many years or as many days as you desire, and add it to [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any future date. Afterwards, you can use that date as a starting point.
[Conversely,] you may subtract the mean [distance traveled by the sun over the course of a particular period] from [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any past date. Afterwards, you can use that date as a starting point.
The same principles also apply with regard to the mean position of the moon or any of the other planets, if [their mean positions on any particular date] are known to you. It also should be apparent that just as it is possible to determine the mean position of the sun for any future date, so too, it is possible to determine its mean position for any previous date.
ב
נקודה אחת יש בגלגל השמש וכן בשאר גלגלי השבעה כוכבים. בעת שיהיה הכוכב בה יהיה גבוה מעל הארץ כל מאורו. ואותה הנקודה של גלגל השמש ושאר הכוכבים חוץ מן הירח סובבת בשוה. ומהלכה בכל שבעים שנה בקירוב מעלה אחת. ונקודה זו היא הנקראת גובה השמש. מהלכו בכל עשרה ימים שניה אחת וחצי שניה שהיא ל' שלישיות. נמצא מהלכו בק' יום ט"ו שניות. ומהלכו באלף יום שני חלקים ושלשים שניות.ומהלכו בעשרת אלפים יום כ"ה חלקים. ונמצא מהלכו לתשעה ועשרים יום ארבע שניות ועוד. ומהלכו בשנה סדורה נ"ג שניות. כבר אמרנו שהעיקר שממנו התחלת חשבון זה הוא מתחלת ליל חמישי שיומו שלישי לחדש ניסן משנת תתקל"ח וארבעת אלפים ליצירה. ומקום השמש במהלכה האמצעי היה בעיקר הזה בשבע מעלות ושלשה חלקים ול"ב שניות ממזל טלה. סימנן ז"ג ל"ב. ומקום גובה השמש היה בעיקר זה בכ"ו מעלות מ"ה חלקים ושמנה שניות ממזל תאומים. סימנם כ"ו מ"ה ח'. כשתרצה לידע מקום השמש במהלכה האמצעי בכל זמן שתרצה. תקח מנין הימים שמתחלת יום העיקר עד היום שתרצה. ותוציא מהלכה האמצעי באותן הימים מן הסימנין שהודענו. והוסיף הכל על העיקר ותקבץ כל מין עם מינו. והיוצא הוא מקום השמש במהלכה האמצעי לאותו היום. כיצד הרי שרצינו לידע מקום השמש האמצעי בתחלת ליל השבת שיומו ארבעה עשר לחדש תמוז משנה זו שהיא שנת העיקר. מצאנו מנין הימים מיום העיקר עד תחלת היום זה שאנו רוצים לידע מקום השמש בו מאה יום. לקחנו אמצע מהלכה לק' יום שהוא צ"ח ל"ג נ"ג והוספנו על העיקר שהוא ז"ג ל"ב. יצא מן החשבון מאה וחמש מעלות ול"ז חלקים וכ"ה שניות. סימנן ק"ה ל"ז כ"ה. ונמצא מקומה במהלך אמצעי בתחלת ליל זה במזל סרטן בט"ו מעלות בו ול"ז חלקים ממעלה ט"ז. והאמצעי שיצא בחשבון זה פעמים יהיה בתחלת הלילה בשוה. או קודם שקיעת החמה בשעה. או אחר שקיעת החמה בשעה. ודבר זה לא תחוש לו בשמש בחשבון הראיה. שהרי אנו משלימים קירוב זה כשנחשוב לאמצע הירח. ועל הדרך הזאת תעשה תמיד לכל עת שתרצה ואפילו אחר אלף שנים. שתקבץ כל השארית ותוסיף על העיקר יצא לך המקום האמצעי. וכן תעשה באמצע הירח ובאמצע כל כוכב וכוכב. מאחר שתדע מהלכו ביום אחד כמה הוא ותדע העיקר שממנו תתחיל. ותקבץ מהלכו לכל השנים והימים שתרצה ותוסיף על העיקר ויצא לך מקומו במהלך אמצעי. וכן תעשה בגובה השמש תוסיף מהלכו באותם הימים או השנים על העיקר יצא לך מקום גובה השמש לאותו היום שתרצה. וכן אם תרצה לעשות עיקר אחר שתתחיל ממנו חוץ מעיקר זה שהתחלנו ממנו בשנה זו. כדי שיהיה אותו עיקר בתחלת שנת מחזור ידוע. או בתחלת מאה מן המאות. הרשות בידך. ואם תרצה להיות העיקר שתתחיל ממנו משנים שעברו קודם עיקר זה לאחר כמה שנים מעיקר זה הדרך ידועה. כיצד היא הדרך. כבר ידעת מהלך השמש לשנה סדורה ומהלכה לכ"ט יום ומהלכה ליום אחד. ודבר ידוע שהשנה שחדשיה שלמים היא יתרה על הסדורה יום אחד. והשנה שחדשיה חסרין היא חסרה מן הסדורה יום אחד. והשנה המעוברת אם יהיו חדשיה כסדרן תהיה יתרה על השנה הסדורה שלשים יום. ואם יהיו חדשיה שלמים היא יתרה על הסדורה ל"א יום. ואם יהיו חדשיה חסרין היא יתרה על הסדורה כ"ט יום. ומאחר שכל הדברים האלו ידועים תוציא מהלך אמצע השמש לכל השנים והימים שתרצה ותוסיף על העיקר שעשינו. יצא לך אמצעה ליום שתרצה משנים הבאות. ותעשה אותו היום עיקר. או תגרע האמצע שהוצאת מן העיקר שעשינו ויצא לך העיקר ליום שתרצה משנים שעברו. ותעשה אותו אמצע העיקר. וכזה תעשה באמצע הירח ושאר הכוכבים אם יהיו ידועים לך. וכבר נתבאר לך מכלל דברינו שכשם שתדע אמצע השמש לכל יום שתרצה מימים הבאים כך תדע אמצעה לכל יום שתרצה מימים שעברו
Kiddush HaChodesh - Chapter Thirteen
1
[The following method should be used] if you wish to know the true position of the sun on any particular day you desire: First, it is necessary to calculate the mean position of the sun through the methods of calculation we have explained. Then calculate the position of the apogee of the sun. Afterwards, subtract the apogee of the sun from the mean position of the sun. The remainder is referred to as the course of the sun.
א
אם תרצה לידע מקום השמש האמתי בכל יום שתרצה. תוציא תחלה מקומה האמצעי לאותו היום על הדרך שביארנו. ותוציא מקום גובה השמש. ותגרע מקום גובה השמש ממקום השמש האמצעי והנשאר הוא הנקרא מסלול השמש:
2
[The next step is] to calculate the angular distance of the course of the sun. If the angular distance of the course is less than 180 degrees, one should subtract the angle [determined by the] course from the sun's mean position. If the angular distance of the course is more than 180 degrees, one should add the angle [determined by the] course to the sun's mean position. The figure remaining after making this addition or subtraction represents [the sun's] true position.
ב
ותראה כמה מעלות הוא מסלול השמש. אם היה המסלול פחות מק"פ מעלות. תגרע מנת המסלול ממקום השמש האמצעי. ואם היה המסלול יותר על ק"פ מעלות עד ש"ס תוסיף מנת המסלול על מקום השמש האמצעי. ומה שיהיה אחר שתוסיף עליו או תגרע ממנו הוא המקום האמתי:
3
If the course [of the sun] is an even 180 degrees or an even 360 degrees, there will be no angle [determined by the course to add or to subtract]. Instead, the [sun's] mean position is its true position.
ג
ודע שאם יהיה המסלול מאה ושמונים בשוה או ש"ס בשוה. אין לו מנה אלא יהיה המקום האמצעי הוא המקום האמתי:
4
What is the angle [determined by the] course? If the course is ten degrees, the [resulting] angle will be 20 minutes.
If the course is twenty degrees, the [resulting] angle will be 40 minutes.
If the course is thirty degrees, the [resulting] angle will be 58 minutes.
If the course is forty degrees, the [resulting] angle will be 1 degree and 15 minutes.
If the course is fifty degrees, the [resulting] angle will be 1 degree and 29 minutes.
If the course is sixty degrees, the [resulting] angle will be 1 degree and 41 minutes.
If the course is seventy degrees, the [resulting] angle will be 1 degree and 51 minutes.
If the course is eighty degrees, the [resulting] angle will be 1 degree and 57 minutes.
If the course is ninety degrees, the [resulting] angle will be 1 degree and 59 minutes.
If the course is one hundred degrees, the [resulting] angle will be 1 degree and 58 minutes.
If the course is one hundred ten degrees, the [resulting] angle will be 1 degree and 53 minutes.
If the course is one hundred twenty degrees, the [resulting] angle will be 1 degree and 45 minutes.
If the course is one hundred thirty degrees, the [resulting] angle will be 1 degree and 33 minutes.
If the course is one hundred forty degrees, the [resulting] angle will be 1 degree and 19 minutes.
If the course is one hundred fifty degrees, the [resulting] angle will be 1 degree and 1 minute.
If the course is one hundred sixty degrees, the [resulting] angle will be 42 minutes.
If the course is one hundred seventy degrees, the [resulting] angle will be 21 minutes.
If the course is an even one hundred eighty degrees, it has no measure. Instead, its mean position is its true position, as we explained.
ד
וכמה היא מנת המסלול. אם יהיה המסלול עשר מעלות. תהיה מנתו כ' חלקים. ואם יהיה כ' מעלות תהיה מנתו מ' חלקים. ואם יהיה ל' מעלות תהיה מנתו נ"ח חלקים. ואם יהיה מ' מעלות תהיה מנתו מעלה אחת וט"ו חלקים. ואם יהיה נ' מעלות תהיה מנתו מעלה אחת וכ"ט חלקים. ואם יהיה ס' מעלות תהיה מנתו מעלה אחת ומ"א חלקים. ואם יהיה ע' מעלות תהיה מנתו מעלה אחת ונ"א חלקים. ואם יהיה פ' מעלות תהיה מנתו מעלה ונ"ז חלקים. ואם יהיה צ' מעלות תהיה מנתו מעלה אחת ונ"ט חלקים. ואם יהיה ק' מעלות תהיה מנתו מעלה אחת ונ"ח חלקים. ואם יהיה ק"י תהיה מנתו מעלה אחת ונ"ג חלקים. ואם יהיה ק"כ תהיה מנתו מעלה אחת ומ"ה חלקים. ואם יהיה ק"ל תהיה מנתו מעלה אחת ול"ג חלקים. ואם יהיה ק"מ תהיה מנתו מעלה אחת וי"ט חלקים. ואם יהיה ק"נ תהיה מנתו מעלה אחת וחלק אחד. ואם יהיה ק"ס תהיה מנתו מ"ב חלקים. ואם יהיה ק"ע תהיה מנתו כ"א חלקים. ואם יהיה ק"פ בשוה אין לו מנה כמו שביארנו אלא מקום השמש האמצעי הוא מקומה האמתי:
5
[The following procedure should be used] if the course [of the sun] is greater than one hundred eighty degrees: One should subtract the course from three hundred sixty degrees and [calculate the resulting] angle accordingly.
What is implied? If the course is 200 degrees, that figure should be subtracted from 360 degrees, leaving a remainder of 160 degrees. Since you already know that the [resulting] angle of a course of 160 degrees is 42 minutes, that same figure will be the [resulting] angle of a course of 200 degrees.
ה
היה המסלול יותר על ק"פ מעלות. תגרע אותו מש"ס מעלות ותדע מנתו. כיצד הרי שהיה המסלול ר' מעלות. תגרע אותו מש"ס תשאר ק"ס מעלות. וכבר הודענו שמנת ק"ס מעלות מ"ב חלקים. וכן מנת המאתים מ"ב חלקים:
6
Similarly, if the course was three hundred degrees, one should subtract that figure from three hundred sixty, leaving a remainder of sixty. Since you already know that the [resulting] angle of a course of 60 degrees is 1 degree and 41 minutes, that same figure will be the [resulting] angle of a course of 300 degrees. Similar procedures should be followed in calculating other figures.
ו
וכן אם היה המסלול ש' מעלות. תגרע אותו מש"ס ישאר ס'. וכבר ידעת שמנת ס' מעלות מעלה אחת ומ"א חלקים. וכן היא מנת הש' מעלות. ועל דרך זו בכל מנין ומנין:
7
[How is the angle determined by the course calculated] when the course is [an intermediate figure - e.g.,] 65 degrees? You already know that the [resulting] angle of 60 degrees is 1 degree and 41 minutes. And you know that the [resulting] angle of 70 degrees is 1 degree and 51 minutes. Thus, there are ten minutes between these [two] measures. Thus, [an increase of] a degree [of the course] will bring an increase of a minute [in the resulting angle]. Thus, the [resulting] angle of a course of 65 degrees will be 1 degree and 46 minutes.
ז
הרי שהיה המסלול ס"ה מעלות. וכבר ידענו שמנת הששים היא מעלה אחת ומ"א חלקים. ומנת הע' היא מעלה אחת ונ"א חלקים. נמצא בין שתי המנות י' חלקים. ולפי חשבון המעלות יהיה לכל מעלה חלק אחד. ויהיה מנת המסלול שהוא ס"ה מעלה אחת ומ"ו חלקים:
8
Similarly, if the course was 67 degrees, the [resulting] angle would be 1 degree and 48 minutes. A similar procedure should be followed regarding any course that has both units and tens, both for calculations regarding the sun and for calculations regarding the moon.
ח
וכן אילו היה המסלול ס"ז היתה מנתו מעלה אחת ומ"ח חלקים. ועל דרך זו תעשה בכל מסלול שיהיה במניינו אחדים עם העשרות. בין בחשבון השמש בין בחשבון הירח:
9
[To apply these principles]: Should we desire to know the true position of the sun at the beginning of Friday night, the fourteenth of Tammuz for this present year: First, we should calculate the mean position of the sun for this time, which is, as explained, 105° 37' 25". We should then calculate the apogee of the sun at this time, which is 86° 45' 23". When the apogee is subtracted from the mean position, the remainder, the course [of the sun], will be 18 degrees, 52 minutes and 2 seconds, in symbols 18° 52' 2 ".
With regard to the course [of the sun], the minutes are of no consequence. If they are less than thirty, they should be disregarded entirely. If they are more than thirty, they should be considered an additional degree and added to the sum of the degrees. Accordingly, it should be considered as if there are 19 degrees in this course. The [resulting] angle of such a course can be calculated to be 38 minutes in the manner that we explained.
ט
כיצד הרי שרצינו לידע מקום השמש האמתי בתחלת ליל השבת י"ד יום לחדש תמוז משנה זו. תוציא אמצע השמש תחלה לעת הזאת. וסימנו ק"ה ל"ז כ"ח כמו שביארנו. ותוציא מקום גובה השמש לעת הזאת. יצא לך סימנו פ"ו מ"ה כ"ג. ותגרע מקום הגובה מן האמצעי. יצא לך המסלול י"ח מעלות ונ"ב חלקים ושתי שניות. סימנם י"ח נ"ב ב'. ואל תקפיד בכל מסלול על החלקים אלא אם יהיו פחות משלשים אל תפנה אליהם. ואם היו שלשים או יותר תחשב אותם מעלה אחת ותוסיף אותה על מנין מעלות המסלול. לפיכך יהיה מסלול זה י"ט מעלות ותהיה מנתו על הדרך שביארנו ל"ח חלקים:
10
Since the course is less than 180 degrees, the [resulting] angle [of the course], 38 minutes, should be subtracted from the mean position of the sun, leaving a remainder of 104 degrees, 59 minutes and 25 seconds, in figures 104° 59' 25". Thus, the true position of the sun at the beginning of this night will be fifteen degrees less 35 seconds in the constellation of Cancer.
One need not pay attention to the seconds at all, neither with regard to the position of the sun, nor with regard to the position of the moon, nor in any other calculations regarding the sighting [of the moon]. Instead, if the number of seconds is approximately thirty [or more], they should be considered a minute, and added to the sum of the minutes.
י
ולפי שהמסלול הזה היה פחות מק"פ. תגרע המנה שהיא ל"ח חלקים מאמצע השמש ישאר ק"ד מעלות ונ"ט חלקים וכ"ה שניות. סימנם ק"ד נ"ט כ"ה. ונמצא מקום השמש האמתי בתחלת ליל זה במזל סרטן בט"ו מעלות בו פחות ל"ה שניות. ואל תפנה אל השניות כלל לא במקום השמש ולא במקום הירח ולא בשאר חשבונות הראיה. אלא חקור על החלקים בלבד. ואם יהיו השניות קרוב לשלשים עשה אותם חלק אחד והוסיפו על החלקים:
11
Since you are able to calculate the location of the sun on any desired date, you will be able to calculate the true date of the equinox or solstice for any equinox or solstice you desire, whether for the equinoxes or solstices that will take place in the future, after the date we established as a starting point, or for the equinoxes or solstices that have taken place in previous years.
יא
ומאחר שתדע מקום השמש בכל עת שתרצה. תדע יום התקופה האמיתי כל תקופה שתרצה. בין תקופות הבאות אחר עיקר זה שממנו התחלנו. בין תקופות שעברו משנים קדמוניות
Kiddush HaChodesh - Chapter Fourteen
1
There are two mean rates of progress [that are significant] with regard to the moon, for the moon revolves in a small orbit that does not encompass the earth. Its mean progress within this orbit is referred to as the mean within its path.
The small orbit [within which the moon revolves] itself rotates in a larger orbit that encompasses the earth. The mean progress of the small orbit within the large orbit that encompasses the earth is referred to as the moon's mean. The rate of progress for the moon's mean in one day is 13 degrees, 10 minutes and 35 seconds, in symbols 13° 10' 35".
א
הירח שני מהלכים אמצעיים יש לו. הירח עצמו מסבב בגלגל קטן שאינו מקיף את העולם כולו. ומהלכו האמצעי באותו הגלגל הקטן נקרא אמצעי המסלול. והגלגל הקטן עצמו מסבב בגלגל גדול המקיף את העולם. ובמהלך אמצעי זה של גלגל הקטן באותו הגלגל הגדול המקיף את העולם הוא הנקרא אמצע הירח. מהלך אמצע הירח ביום אחד י"ג מעלות וי' חלקים ול"ה שניות. סימנם י"ג יל"ה:
2
Thus, its progress in ten days will be 131 degrees, 45 minutes and 50 seconds, in symbols 131° 45' 50". The remainder [of the sum]of its progress in one hundred days will be 237 degrees, 38 minutes and 23 seconds, in symbols 237° 38' 23".
The remainder [of the sum] of its progress in one thousand days is 216 degrees, 23 minutes and 50 seconds, in symbols 216° 23' 50". The remainder [of the sum] of its progress in ten thousand days is 3 degrees, 58 minutes and 20 seconds, in symbols 3° 58' 20".
The remainder [of the sum] of its progress in twenty-nine days is 22 degrees, 6 minutes and 56 seconds, in symbols 22° 6' 56".The remainder [of the sum] of its progress in a regular year is 344 degrees, 26 minutes and 43 seconds, in symbols 344° 26' 43". Following these guidelines, you can multiply these figures for any number of days or years you desire.
ב
נמצא מהלכו בעשרה ימים קל"א מעלות ומ"ה חלקים וחמשים שניות. סימנם קל"א מה"נ. ונמצא שארית מהלכו בק' יום רל"ז מעלות ול"ח חלקים וכ"ג שניות. סימנם רל"ז ל"ח כ"ג. ונמצאת שארית מהלכו באלף יום רי"ו מעלות וכ"ג חלקים ונ' שניות. סימנם רי"ו כג"ן. ונמצא שארית מהלכו בי' אלפים יום ג' מעלות ונ"ח חלקים וכ' שניות. סימנם ג' נ"ח כ'. ונמצא שארית מהלכו בכ"ט יום כ"ב מעלות וששה חלקים ונ"ו שניות. סימנם כ"ב ונ"ו. ונמצא שארית מהלכו בשנה סדורה שמ"ד מעלות וכ"ו חלקים ומ"ג שניות. סימן להם שד"ם כ"ו מ"ג. ועל דרך זו תכפול לכל מנין ימים או שנים שתרצה:
3
The distance travelled by the mean within its path in a single day is 13 degrees, 3 minutes and 54 seconds, in symbols 13° 3' 54". Thus, its progress in ten days will be 130 degrees, 39 minutes and no seconds, in symbols 130° 39'. The remainder [of the sum] of its progress in one hundred days will be 226 degrees, 29 minutes and 53 seconds, in symbols 226° 29' 53".
The remainder [of the sum] of its progress in one thousand days is 104 degrees, 58 minutes and 50 seconds, in symbols 104° 58' 50". The remainder [of the sum] of its progress in ten thousand days is 329 degrees, 48 minutes and 20 seconds, in symbols 329° 48' 20".
The remainder [of the sum] of its progress in twenty-nine days is 18 degrees, 53 minutes and 4 seconds, in symbols 18° 53' 4".
ג
ומהלך אמצע המסלול ביום אחד י"ג מעלות ושלשה חלקים ונ"ד שניות. סימנם י"ג גנ"ד. נמצא מהלכו בעשרה ימים ק"ל מעלות ל"ט חלקים בלא שניות. סימנם ק"ל ל"ט. ונמצא שארית מהלכו במאה יום רכ"ו מעלות וכ"ט חלקים ונ"ג שניות. סימנם רכ"ו כ"ט נ"ג. ונמצא שארית מהלכו באלף יום ק"ד מעלות ונ"ח חלקים וחמשים שניות. סימנם ק"ד נח"ן. ונמצא שארית מהלכו בעשרת אלפים יום שכ"ט מעלות ומ"ח חלקים ועשרים שניות. סימנם שכ"ט מח"כ. ונמצא שארית מהלכו בכ"ט יום י"ח מעלות ונ"ג חלקים וד' שניות. סימנם י"ח נג"ד:
4
The remainder [of the sum] of its progress in a regular year is 305 degrees, no minutes and 13 seconds, in symbols 305° 13".
The position of the moon's mean on Wednesday night, [the third of Nisan, 4938,] the starting point for these calculations, was 1 degree, 14 minutes and 43 seconds, in figures 1° 14' 43", in the constellation of Taurus. The mean within its path at this date was 84 degrees, 28 minutes and 42 seconds, in symbols 84° 28' 42".
Since you know the mean rate of progress for the moon's mean, and you know its position on the date of the starting point, you [will be able to calculate] the position of the moon's mean on any date that you desire, as you did with regard to the mean position of the sun.
After calculating [the position of] the moon's mean on the beginning of the night that you desire, [the next step in calculating where the moon can be sighted] is to focus on the sun and see the constellation in which it will be located [at that time].
ד
ונמצא שארית מהלכו בשנה סדורה ש"ה מעלות וי"ג שניות בלא חלקים. סימנם ש"ה י"ג. מקום אמצע הירח היה בתחלת ליל חמישי שהוא העיקר לחשבונות אלו במזל שור מעלה אחת וי"ד חלקים ומ"ג שניות. סימנם א' י"ד מ"ג. ואמצע המסלול היה בעיקר זה פ"ד מעלות וכ"ח חלקים ומ"ב שניות. סימנם פ"ד כ"ח מ"ב. מאחר שתדע מהלך אמצע הירח והאמצע שהוא העיקר שעליו תוסיף. תדע מקום אמצע הירח בכל יום שתרצה על דרך שעשית באמצע השמש. ואחר שתוציא אמצע הירח לתחלת הלילה שתרצה התבונן בשמש ודע באי זה מזל הוא:
5
If the sun is located between midway in the constellation of Pisces and midway in the constellation of Aries, the moon's mean should be left without emendation. If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Gemini, 15 minutes should be added to the moon's mean. If the sun is located between the beginning of the constellation of Gemini and the beginning of the constellation of Leo, 30 minutes should be added to the moon's mean. If the sun is located between the beginning of the constellation of Leo and midway in the constellation of Virgo, 15 minutes should be added to the moon's mean.
If the sun is located between midway in the constellation of Virgo and midway in the constellation of Libra, the moon's mean should be left without emendation. If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Sagittarius, 15 minutes should be subtracted from the moon's mean. If the sun is located between the beginning of the constellation of Sagittarius and the beginning of the constellation of Aquarius, 30 minutes should be subtracted from the moon's mean. If the sun is located between the beginning of the constellation of Aquarius and midway in the constellation of Pisces, 15 minutes should be subtracted from the moon's mean.
ה
אם היתה השמש מחצי מזל דגים עד חצי מזל טלה. תניח אמצע הירח כמות שהוא. ואם תהיה השמש מחצי מזל טלה עד תחלת מזל תאומים. תוסיף על אמצע הירח ט"ו חלקים. ואם תהיה השמש מתחלת מזל תאומים עד תחלת מזל אריה. תוסיף על אמצע הירח ט"ו חלקים. ואם תהיה השמש מתחלת מזל אריה עד חצי מזל בתולה תוסיף על אמצע הירח ט"ו חלקים. ואם תהיה השמש מחצי מזל בתולה עד חצי מזל מאזנים. הנח אמצע הירח כמות שהוא. ואם תהיה השמש מחצי מזל מאזנים עד תחלת מזל קשת. תגרע מאמצע הירח ט"ו חלקים. ואם תהיה השמש מתחלת מזל קשת עד תחלת מזל דלי. תגרע מאמצע הירח ל' חלקים. ואם תהיה השמש מתחלת מזל דלי עד חצי מזל דגים. תגרע מאמצע הירח ט"ו חלקים:
6
The figure that remains after these additions or subtractions have been made, or when the mean was left without emendation, is the mean of the moon approximately 20 minutes after the setting of the sun for the time when this mean was calculated. This is referred to as the mean of the moon at the time of the sighting.
ו
ומה שיהיה האמצע אחר שתוסיף עליו או תגרע ממנו או תניח אותו כמות שהוא. הוא אמצע הירח לאחר שקיעת החמה בכמו שליש שעה באותו הזמן שתוציא האמצע לו. וזה הוא הנקרא אמצע הירח לשעת הראיה
Hayom Yom:
• English Text | Video Class
| Tuesday | Cheshvan 25 | 5704 |
| Torah Lessons: | Chumash: Tol'dot, Shlishi with Rashi. |
| Tehillim: 119, 1-96. |
| Tanya: XXXII. May the L-rd (p. 591) ...him who seeks it. (p. 593). |
|
Divine Providence leads everyone to his place of residence for the purpose of strengthening yiddishkeit and disseminating Torah.
When you plow and you sow - things will grow.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
|
|
|
*** |
Audio: 
No comments:
Post a Comment