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Hebrew-English Edition of Mishna Brachot with extensive notes, commentary and translation
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` wxt zFkxa`r©n§W z¤ oi ¦xFw i©zni¥ ¥ni¦A ©x i ¥x§a ¦C ,dpFW` ¦xd dxEn§W© d sFq c ©r ,oznEx §z¦A lk¡¤l mi¦qp§k¦p mi¦p£dM©d¤W drX¦n zi¦a §x ©r§AE`A¤W d¤U £r©n .x©gX©d cEO ©r d¤l £r©I¤W c ©r ,x¥nF` l ¥ i¦l§n©B oA ©x .zFv£g c ©r ,mi ¦x§nF` mi¦nk£g©e .x¤f ¤ri¦l¡oi¦aI©g ,x©gX©d cEO ©r dlr `l m¦ ,m¤dl x©n¨ .r©n§W z¤ Epi ¦xw `l ,Fl Ex§n¨ ,d ¤Y§W¦O©d zi¥A¦n eipacEO ©r d¤l £r©I¤W c ©r oze §v¦n ,zFv£g c ©r mi¦nk£g Ex§n¨ ¤X d©n lM `N ¤ ,c©a§l¦A Ff `l§e .zFx§w¦l m¤Y©oze §v¦n ,cg ¤ mFi§l oi¦lk¡¤P©d lk§e .x©gX©d cEO ©r d¤l £r©I¤W c ©r oze §v¦n ,mi ¦xa ¥ §e mi¦al£g x ¥h§w¤d .x©gX©do¦n mc ¨ d z¤ wi¦g §x©d§l i ¥c§M ,zFv£g c ©r mi¦nk£g Ex§n¨ dOl ,o¥M m¦ .x©gX©d cEO ©r d¤l £r©I¤W c ©r
:dxi¥a £rd
1. When do we recite the Evening Shma? According to Rebbe Eliezer: From the time the Kohanim enterto eat their teruma [1] and until the end of the First Watch [2] The Sages disagree: Until Midnight.Rabban [3] Gamaliel has a third opinion: From the ascent of dawn’s first rays. It happened that his sonsonce came back from a party and told him “We haven’t recited Shma”. He replied “If not, you remainobligated until the dawn’s first rays — and not in this situation alone; it is so whenever the Sages haveruled an obligation is until Midnight. Some examples include burning the fat and limbs [4] or eating thesacrifice on the same day.”[5] If this be so, why the the Sages legislate these mitzvot must be done byMidnight? To prevent one from trangression.
[1] The food tax set aside for consumption by the Kohanim [2] The day or night is dived into 12 seasonal hours,which vary in length throughout the year: a day in summer is longer than a day in winter. If the longest summer day is18 hours, there is six hours of evening and a proportional evening hour is 40 minutes long (six hours = 480 minutesdivided by 12) [3] This title is reserved for use by the highest member of the Rabbinic guild. It is generally conferredon the hereditary Nasi from the House of Hillel who leads the Rabbinic guild as president of the Sanhedrin. In Romantimes the Nasi was the chief Jewish governor after the dismantling of the Monarchy [4] These being left over fromthe sacrificial offerings brought throughout the day [5] This probably refers to the Pesah sacrifice, which had to beconsumed on the day it was offered
az¤l¥k §Y oi¥A ,x¥nF` x¤f ¤ri¦l¡ i¦A ©x .oal§l z¤l¥k §Y oi¥A xi¦M©I¤X¦n .zi ¦x£g©W§A r©n§W z¤ oi ¦xFw i ©zni ¥ ¥ncFn £r©l mi¦kl §n i¥p§A K ¤x ¤C o¥M¤W ,zFrW WlW c ©r ,x¥nF` ©rªWFd§i i¦A ©x .dO©g©d u¥pd c ©r Dx§nFb§e .i ¦z §x©k§l
:dxFY©a ¥xFT©d mc ¨ §M ,ci¦q§t¦d `l Kli ¥ §e o`M¦n ¥xFT©d .zFrW WlW§A
2. When do we recite Morning Shma? When it’s possible to recognise between Royal Blue [6] and white.Rebbe Eliezer had another opinion: when one could differentiate Royal Blue from the green of earthyvegetables. Either way, these distinctions were only useful until the termination of sunrise;[7] RebbeYehoshu’a held it was so until the the third hour, for it was the common custom of the bené malakhim[8]to then arise. Recital starting then [9]? It’s as if one reads directly from Torah.
[6]There is no standard halakhic perspective on what this colour may be. It’s the equivalent of the European RoyalPurple. Current socalled “kosher” versions are a grayishblue [7] Hebrew
dO©g©d u¥pd c ©r Dx §nFb§emay also be understood as “Or garnet’s range of colours compared to those of sunrise” [8] Variously translated as“kings” or “princes”; the literal meaning is “sons of kings” but this is a euphemism: it means that one is obligated tothe kings; in the same sense “bar mitzva” means one is obligated to mitzvot, not that one is a “son of thecommandment”. The bené malakhim are senior court officials responsible for orderly governance [9] R Yehoshu’a isnot of the opinion that Morning Shma should be said later than sunrise but he is concerned that if that were theuniversal standard it would exclude the court officials, who could not be expected to be awake to recite. If a singlestandard were applicable, it would cause a breach between the religion of the people and the religion of the rulers. It
was better to exempt the rulers from this provision and thus permit the third hour as the latest possible time foranyone to say Morning Shma.
bL§A§kW§aE (e mixac) x©n¡¤P¤W ,Ec§n £r©i x¤wA©aE ,E` §x§w¦i§e EH©i mc ¨ lM a ¤x ¤rA ,mi ¦x§nF` i`©O©W zi¥AdOl ,o¥M m¦ .K ¤x ¤C©a L §Y§k¤l§aE (my) x©n¡¤P¤W ,FM §x ©c§M ¥xFw mc ¨ lM ,mi ¦x§nF` l¥N¦d zi¥aE .L¤nEw§aE,oFt §x©h i¦A ©x x©n¨ .mi ¦c§nFr mc ¨ i¥p§A¤W drW§aE ,mi¦a§kFW mc ¨ i¥p§A¤W drW§A ,L¤nEw§aE L§A§kW§aE x©n¡¤p,Fl Ex§n¨ .mi ¦h§q¦N©d i¥p§R¦n i ¦n§v ©r§a i ¦Y§p©M¦q§e ,i`©O©W zi¥a i ¥x§a ¦c§M ,zFx§w¦l i ¦z¥H¦d§e ,K ¤x ¤C©a `a i ¦zi¦id i¦p£
:l¥N¦d zi¥a i ¥x§a ¦C l ©r Y §x©ar¤W ,L§n§v ©r§A aFgl zi¦id i ©c§M
3. Bét Shahm’I [1] teach that at night one lies down to say Shma and at dawn one arises. Theyuse the proof text of Dvarim 6: “When you go to bed and when you arise”. Bét Hillel haveanother perspective: One may recite according to his or her personal inclination — and they usethe same proof text, quoting instead “and when you are travelling on the road”. If so, what use isthe phrase “When you go to bed and when you arise”? [2] It indicates the time – when one sleepsand awakens. Rebbe Tarfon recounts that he was once on the road. “I inclined to recite Shma, inaccordance with Bét Shahm’I, and found this to be dangerous, since there were brigands about.”His colleagues rebuked him, saying “Next time don’t be so quick to obligate yourself to anyperspective other than Bét Hillel’s”.
[1] One of two political perspectives or schools current among the perushim, the immediate predecessors of theRabbinic guild. Speaking generally, Bét Shahm’I was patrician and Bét Hillel was plebian. [2] i.e., “Why is the phraseincluded in Shma?”
cdM ªx£ z©g© .di ¤x£g© §l m¦i ©Y§WE di¤pt§l m¦i ©Y§W a ¤x ¤raE ,di ¤x£g© §l z©g© §e di¤pt§l m¦i ©Y§W K ¥xa §n x©g©X©AFpi ¥ ,mY§g©l .Ki ¦x£ ©d§l i`©X ©x Fpi ¥ ,x¥S©w§l .x¥S©w§l i`©X ©x Fpi ¥ ,Ki ¦x£ ©d§l Ex§n¨ ¤W mFw§n .dxv§w z©g© §e
:mY§g©l i`©X ©x Fpi ¥ ,mY§g©l N¤W§e .mY§g©l N¤W i`©X ©x
4. In the Morning Shma one blesses twice before and once after. At night? Two before and twoafter: One is a longform [1] brakha, the other a shortform [2] One may not shorten a longformbrakha nor lengthen a shortform brakha. A brakha with a prescribed ending must always be soended.
[1] This type of brakha both begins and ends with the formula d dz` jExA A Blessing: You Are G!d... The openingformula is called peti’ha “opening” or “key” and the closing formula is called hatima “signature”. [2] A shortform brakaopens with the formula d dz` jExA A Blessing: You Are G!d...
`l§e ,dpW mi ¦r§a¦W o¤a§M i¦p£ i ¥x£d ,di §x©f £r o¤A xfr§l ¤ i¦A ©x x©n¨ .zFli¥N©A m¦i ©x§v¦n z© i¦v§i oi ¦xi¦M§f©n dz¤ xM§f ¦Y o ©r©n§l (fh mixac) x©n¡¤P¤W ,`nFf o¤A DWx §C¤W c ©r ,zFli¥N©A m¦i ©x§v¦n z© i¦v§i x¥n¨ ¥Y¤W i ¦zi¦kfi ¥n§i ,mi ¦x§nF` mi¦nk£g©e .zFli¥N©d ,Li¤I©g i¥n§i lM .mi¦nI©d ,Li¤I©g i¥n§i .Li¤I©g i¥n§i lM m¦i ©x§v¦n u ¤x¤ ¥n L §z`¥v mFi
:©gi¦WO©d zFni¦l `i¦ad§l ,(Li¤I©g i¥n§i) lM .d¤G©d mlFrd ,Li¤I©g
5. We recall the departure from Egypt at night. [1] Rebbe Eliezer Ben Azr’ya often said [2] “Iam like the aged, yet I could never understand why we recounted this story at night. Then BenZoma explained it. He put it this way: With respect to remembering, we recall the day wedeparted Egypt all the days of our life. This means ‘forever’, and that certainly includes thenights! But the Sages have another perspective. Days means this time and place; all he daysmeans the time of the Messiah.
[1] This is expressly stated because the departure from Egypt is mentioned also in the Morning Shma. It might beassumed that since we’ve already mentioned it we need not do so again. [2] This mishna is repeated verbatim in theHagada
a wxt `,dxFY©a ¥xFw did`x§w¦O©d o©n§f ©ri¦B¦d§e ,cFaM©d i¥p§R¦n l ¥ FW mi¦wx§R©A .`vi `l ,e`l m ¦ §e .`vi ,FA¦l o¥E¦M m ¦
,x¥nF` dcEd§i i¦A ©x .xi ¦ ¥n i¦A ©x i ¥x§a ¦C ,ai¦W¥nE d¨ §x¦I©d i¥p§R¦n l ¥ FW r©v§n¤ aE ,ai¦W¥nEai¦W¥nE ,cFaM©d i¥p§R¦n l ¥ FW mi¦wx§R©A ,cFaM©d i¥p§R¦n ai¦W¥nE ,d¨ §x¦I©d i¥p§R¦n l ¥ FW r©v§n¤ A
:mc ¨ lk§l mFlW
1. One reciting Torah who happens upon Shma [1] has fulfilled the obligation if it coincides withthe appropriate time, so long as the intent is present [2]; otherwise, it does not discharge theobligation of saying Shma. Between the paragraphs? [3]Enquire of another’s welfare fromrespect [4]; it goes without saying that one may reply! Within the paragraphs? Enquire ofanother’s welfare from fear [5] and reply. These are the opinions of Rebbe Mé’ir, though RYehuda is of the opinion that within paragraphs one enquires from fear but responds fromrespect; between, one asks out of respect and responds as anyone would.
[1] That is, Dvarim 6:49. This is the first paragraph of Shma [2] Torah study is assumed to be a type of meditation.Being aware of the time generally, not to mention the time to say Shma, is by no means a given. If the meditationincludes an awareness of the time and a declaration that the recital of Shma in Torah fulfills the mitzva of sayingShma, one has discharged the mitzva [3] The assumption of saying Shma has now shifted to saying all threeparagraphs [4] A parent, an adept’s master, or one for whom you would normally stand to show respect, all or any ofwhom may forgo this acknowledgement [5] It is frankly refreshing to see that deference to authority is built in to theJewish tradition. One might be inclined, in our time, to bring the matter before a human rights tribunal!
adid§e¦l r©n§W oi¥aE ,r©n§W¦l dI¦p§W oi¥A ,dI¦p§W¦l dpFW` ¦x dkx§A oi¥A ,mi¦wx§R©d oi¥A o¥d EN ¥oi¥A ,x¥nF` dcEd§i i¦A ©x .ai¦S©i§e z¤n¡¤l x¤n`I©e oi¥A ,x¤n`I©e§l ©rnW m ¦ did§e oi¥A , ©rnW m ¦m ¦ did§e¦l r©n§W dn §cw dOl ,dg §xw o¤A ©rªWFd§i i¦A ©x x©n¨ .wi¦q§t©i `l ai¦S©i§e z¤n¡¤l x¤n`I©e.zF§v¦n lr eilr l¥A©w§i KM x©g© §e ,dN¦g §Y m¦i©nW zEk§l©n lr eilr l¥A©w§I¤W i ¥c§M N ¤ , ©rnW`N ¤ b¥dFp Fpi ¥ x¤n`I©e ,dl§i©N©aE mFI©A b¥dFp ©rnW m ¦ did§e¤W ,x¤n`I©e§l ©rnW m ¦ did§e
:(ca§l¦A) mFI©A
2. Between the paragraphs means between the first blessing and the second,and so between thesecond and Shma; follow this logic: between Shma and Ve’hyah [1]; between Ve’hyah andVy’omér [2]; and between Vy’omér and Emet Ve’Yatziv, though R Yehuda maintains that herethere is no break[3]. R Ye’hoshu’a Ben Qarha asked “Why does Shma precede Ve’hyah? Theorder indicates that one first receives the obligation to serve G!d, then accepts the mitzvot [4]Ve’hyah precedes Vy’omér because the mitzvot to love and to serve apply at all times; the mitzvaof tzitzit [5] applies only during the day.
1] The 2nd paragraph of the Shma 2] The 3rd and final paragraph of Shma 3] This is the tradition as currentlyunderstood and practiced [4] Not by any means axiomatic. It can be argued that the mitzvot obligate one to serve
G!d; here we learn otherwise [5] The talit, for example, is worn only at Shahar’it. A talit qatan, however, is worn asclothing. If one changes clothes at night there is no reason to put on the talit qatan again; otherwise it may stay on allday until you undress. Some sleep in a talit qatan but there is no obligation to do so.
bw ¥C§w ¦C `l§e `x¨w .`vi `l ,x¥nF` i¥qFi i¦A ©x .`vi ,Fp§f ¨ §l ©ri¦n§W¦d `l§e r©n§W z¤ ¥xFT©d.`vi `l , ©r ¥x§t©n§l ¥xFT©d .`vi `l x¥nF` dcEd§i i¦A ©x ,`vi x¥nF` i¥qFi i¦A ©x ,di ¤zFI ¦zF`§A
:drH¤W mFwO§l xf£g©i ,drh§e xw
3. You need not hear yourself [1] say Shma to fulfil the obligation, though R Yosé saysotherwise. If one recites the letters indistinctly [2] R Yosé maintains the obligation has beenfulfilled; R Yehuda disagrees. Dyslexic recitation [3] is invalid. If you make an error? Start againfrom the place you erred and continue.
[1] The Shma is a potent meditation but not necessarily a spoken one. We are accustomed to a vocal congregationalrecitation in our time but it was not always so. If one is in the midst of meditation there is no guarantee a strongverbal response, or any verbal response, will occur. [2] R Yosé prefers indistinct to silent, which suggests to me thathe sees Shma as a spoken meditation. It was certainly used that way by some mystics, who also controlled theirbreathing to the rhythm imposed by Shma. Counting breaths could well be what the Hebrew idiom translated as“indistinctly” means: it literally translates as “without precision”, the idea being that we breath in a precise pattern andwe need to break that pattern. The adepts of this discipline seek to constantly shatter patterns and expose them tonew forces. The masters achieve low levels of prophetic insight. [3] Reciting the passages within a paragraph in anorder other than given is a mystical approach to understanding text and context. This must not be done in Shma, forthe focus of the meditation can be lost.
co¥M zFU £r©l oi ¦ X ©x opi ¥ ¤X d©n ,KA §c¦P©d W`x§a F` oli ¦ d W`x§A oi ¦xFw oi¦pO ªd :dN¦t §Y©A
4. Artisans may recite from the tops of trees but by no means is this so for Tefila [4].
[4] Clearly ridiculous. What are artisans doing on top of trees? Herzog (Berakoth 1:4) cites Talmud Yerushalmi, whichemends the Mishna to read labourers..., so the Talmud is clearly also confused by this statement. The assumed plainmeaning, which is actually an interpretation, is that field hands may recite Shma while picking fruit from the highestbranches. Read not Hebrew oli ¦ nor oFil` “tree”, “Supenral G!d” but ol i ¦ “whence sleep”. This is an oblique referenceto strong meditation. The obligation to Shma includes those who are otherwise occupied in deep meditative practices.Tefila, however, is a meditation of different type. It requires active, verbal meditation.
d.d¤U £r©n dUr `l m ¦ ,zA©W i ¥ vFn c ©r oFW` ¦xd dl§i©N©A r©n§W z© i ¦x§T¦n xEhR ozg,EpY §c©O¦l `l ,eici ¦n§l ©Y Fl Ex§n¨ .`UP¤W oFW` ¦xd dl§i©l§a xT¤W l ¥ i¦l §n©B oA ©x§A d¤U £r©nl ¥h©a§l m¤kl ©r¥nFW i¦pi ¥ ,m¤dl x©n¨ .oFW` ¦xd dl§i©N§A r©n§W z© i ¦x§T¦n xEhR ozg¤W ,Ep¥A ©x
:zg ¤ drW EN¦t£ m¦i©nW zEk§l©n i¦P¤O¦n
5. A bridegroom is exempt from Shma from the first night until the end of Shabbat [1] if theprimary activity of marriage remains unfulfilled. Rabban Gamaliel, however, did recite duringthe first night of his marriage. His students wondered about this and challenged him. “Did younot teach us,” they asked “that a bridegroom is exempt?!” He replied I cannot deny the yolk of
Heaven for myself for even a moment, even as your challenge may have some merit!
[1] Weddings are most often held on Sundays but are permitted any day aother than Shabbat
el¥a ¨ ¤W ,Ep¥A ©x ,EpY §c©O¦l `l ,eici ¦n§l ©Y Fl Ex§n¨ .FY§W¦ dz¥O¤W oFW` ¦xd dl§i©l u©gx:i¦p£ qi¦p §h§q¦ ,mc ¨ lM x¨ §W¦M i¦pi ¥ ,m¤dl x©n¨ .ug §x¦l xEq¨
6. Rabban Gamaliel washed himself on the first night after his wife died. His students enquired“Did you not tell us that washing is prohibited to a mourner?” He replied I am unlike others, for Iam “istnis” [1].
[1] Standard translations identify this as “frail”. It is a Greek loan word. It is not used in modern Greek. The Jewishmourning tradition permits discomfort during the mourning period, on the assumption that the mourner won’t feel likea normal person in an event, but that if the discomfort is obviated by deep spiritual attachment to both Hashem andthe meory of he deceased? Such seems to be the case here. R Gamaliel refuses to mourn as others might because itis not true to his way. I teach my students to impose Jewish conformity on mourners whenever possible but to permita wide latitude of observance nonetheless.
foi ¥ ¤W ,Ep¥A ©x ,EpY §c©O¦l `l ,eici ¦n§l ©Y Fl Ex§n¨ .oi¦nEg§p©Y eilr l¥A¦w FC§a ©r i¦ah z¥O¤W§kEx¥WM ,mi ¦ca £rd lM x¨ §W¦M i ¦C§a ©r i¦ah oi ¥ ,m¤dl x©n¨ .mi ¦ca £rd l ©r oi¦nEg§p©Y oi¦l§A©w§n
:did
7. And he accepted condolence when his servant Tavi died. His students protested “Our teacher!Does one receive condolences for a slave? Have you not taught us otherwise?!” He answeredthem Tavi, my servant [1], was not like other slaves. He was kashér[2].
[1] Feminists should note that Tavi is named yet R Gamaliel’s wife is not named above. The use of the phrase “myservant” is significant. RG does not respond to his students by saying “my wife” in m. 6. The type of relationship hehad with Tavi is, therefore, different. My wife, my teacher, Dr Susan J LandauChark, has suggested that it may beRG’s wife who is frail in m. 6, not him. This suggests to me that R Gamaliel was, perhaps, long mourning his wifewhile she still lived or lingered. I can understand this, for I had a sim relationship to my father, obm, who lingered forsome years, a man alive with no quality of life. How much more can one mourn death when he has mourned for solong? [2] Lit. “fit”. This implies Tavi was either Jewish or became so. It may mean, also, that Tavi was ger toshev, onewho lives in Israel but is not of it.
gl ¥ i¦l §n©B o¤A oFr§n¦W oA ©x .` ¥xFw ,oFW` ¦x¦d dl§i©l r©n§W z© i ¦x§w zFx§w¦l dvx m ¦ ,ozg:lH¦i m¥X©d z¤ lFH¦l d¤vFxd lM `l ,x¥nF`
8. The bridegroom who wants to recite Shma on the first night may do so [1]. Rabban ShimonBenGamaliel is of another opinion: Not everyone who wants can achieve the humility requiredfor this practice [2]
[1] This m. gives explicit permission for RG’s practice in m. 5. [2] RG’s son and successor. Heb. lit. means “lift up”,i.e., take up the practice, which requires a contemplative practice unavailable to many adepts, including me.
1. Mourners are exemptfrom Qriat Shma and fromtefilin. Some say: fromTefila [1]. Escorts of thedead, and those who replacethem throughout theprocession, are exempt.Those who attend thefuneral and burial but do notact as escorts orpallbearers? Obligated.Everyone is exempt fromTefila.2. After they return from theburial? If they can bothbegin and finish, they maybegin [2] if they canconclude by the time theyarrive at the receiving line[3]. If this is not possible, donot begin. Of those who arewithin the receiving linealready? Exempt. Othersmust recite.3. Women, slaves, andchildren are exempt fromQriat Shma and tefilin. Theyare obligated to Tefila,mezuza, and BirkatHamazon [4]4. A ba’al qeri may recite byrote without a brakha eitherbefore Shma or after [5], andrecites Hamazon but not thebenediction prior to eating[6]. Rebbe Yehudamaintains one bless bothbefore and after eating.
b wxt`eipt§l lhEn Fz¥O¤W i¦n,dH¦O©d i ¥ §UFp .oi¦N¦t §Y©d o¦nE (dN¦t §Y©d o¦nE) ,r©n§W z© i ¦x§T¦n xEhR,dH¦O©d x©g© §N¤W z¤§e dH¦O©d i¥p§t¦N¤W z¤ ,o¤di¥tEN¦g i¥tEN¦g§e o¤di¥tEN¦g§e.oi¦aI©g o¤dA K ¤xv dH¦O©l oi ¥ ¤W z¤§e ,mi ¦xEh§R o¤dA K ¤xv dH¦O©N¤W z¤
:dN¦t §Y©d oi ¦n oi ¦xEh§R EN ¥ e EN ¥ aEri¦B©i `N¤W c ©r xFn§b¦l§e li¦g §z©d©§l oi¦lFk§i m ¦ .Ex§fg§e z¥O©d z¤ Ex§aw
mi¦ni¦p§R©d ,dxEX©A mi ¦c§nFrd .Eli¦g §z©i `l ,e`l m¦ §e .Eli¦g §z©i ,dxEX©l:oi¦aI©g mi¦pFvi¦g©d§e ,oi ¦xEh§R
boi¦aI©g§e ,oi¦N¦t §Y©d o¦nE r©n§W z© i ¦x§T¦n oi ¦xEh§R mi¦P ©h§wE mi ¦ca £r©e mi¦Wp:oFfO©d z©M §x¦a§aE dfEf §O©aE dN¦t §Y©A
c.di ¤x£g© §l l§e di¤pt§l `l ,K ¥xa §n Fpi ¥ §e FA¦l§A x¥d §x©d§n i ¦x¤w l ©r©A,x¥nF` dcEd§i i¦A ©x .eipt§l K ¥xa §n Fpi ¥ §e ,eix£g© §l K ¥xa §n oFfO©d l ©r§e
:m¤di ¥x£g© §lE m¤di¥p§t¦l K ¥xa §n
[1] The actual m. text as I have it reads “...from Q”Sh (and from the Tefila)...”.It’s impossible to know if this parenthetical comment belonged to an earlycommentator who corrupted the text or if it is an editorial decision that Tefila isnot Q”Sh and also not Tefilin (which includes Q”Sh). I have changed the order
to reflect the understanding, current at least sinceTalmudic times, that Shma is the Rabbinic use of Torahas prayer, whereas Tefila is Rabbinic prayer parexcellence [2] The text does not specify of this meansShma or Tefila. Context suggests Shma [3] To greet themourners and those who directly participate in the burial[4] They are exempt but not prohibited. The exemption
from Shma is not absolute. Shma occurs in two versions. One is timeboundmorning and evening, and this is what the rabbis mean when they exemptfrom it. The other is said before bed and upon arising. It is this version thatRashi considers as fulfilling the mitzva of Shma at night; this belies theextension of timebound, positive mitzvot to be prohibitions [5] A ba’al qeri hashad an emission. This concerns one who has not yet been to the miqva. SeeDt 23:1012 [6] There is Torahitic sanction for Hamazon, for it says “you shalleat, be satisfied, and bless”. Saying brakhot on food prior to eating is byRabbinic sanction so one may be lenient on brakhot mandated by Rabbinicconvention [7] In a maqiva [8] Perhaps three metres or six feet [9] The
immersion is for saying Shma but does not restore personal purity and for which Torah mandates varied waitingperiods.
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1.The Morning Tefila maybe said until Noon [1],though Rebbe Yehuda saysuntil the fourth hour [2]. TheMinha Tefila may be saiduntil Nightfall. RebbeYehuda says plag ha’minha[3]. The Tefila for eveninghas no fixed times. Musaf? Itmaybe said all day, thoughRebbe Yehuda specifiesuntil the seventh hourexpires [4].2. Rebbe Nehunya BenHa’Qana would pray as heentered the Bet Midrash andalso as he left. They askedhim “What do you say?” Hereplied A short prayer as Ienter that no one shouldstumble about on myaccount and a short prayeras I leave that I be settled inmy portion. [5]3. Rabban Gamaliel statesthat every day one says theShmona Esrai [6]. RebbeYehoshua has a differentperspective. He maintainsthat it may be a meditation[7]. Rebbe Aqiva mediates.If fluent, let it be the 18; ifnot, let it be a meditation[8].
c wxt`,x©g©X©d z©N¦t§Yc ©r dg§p¦O©d z©N¦t §Y .zFrW r©A §x© c ©r ,x¥nF` dcEd§i i¦A ©x .zFv£g c ©rDl oi ¥ a ¤x ¤rd z©N¦t §Y .dg§p¦O©d b©l§R c ©r ,x¥nF` dcEd§i i¦A ©x .a ¤x ¤rd
:(zFrW r©a¤W c ©r ,x¥nF` dcEd§i i¦A ©x) .mFI©d lM oi¦tqEn l¤W§e .r©a¤w aWx §c¦O©d zi¥a§l Fzqi¦p§k¦A l¥N©R §z¦n did dpT©d o¤A `i§pEg§p i¦A ©x
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:d ¥x§U ¤r
[1] The time of which varies based on a seasonal hour. In the Jewish calendarthere are always 12 hours of daylight calculated from sunrise and 12 hours ofnight calculated from sunset. Noon is the sixth hour after sunrise. In Ottawa orWashington a winter day is less than 9 standard hrs and a summer day isalmost 16 hrs. In Jerusalem a winter day is about 10 hrs and a summer day isabout 14. The Morning Tefila in Israel can be said until approximately 12:30pm if winter sunrise is 07:30 and until approx 13:10 if summer sunrise is 05:30
[2] This is onethird of the day instead ofonehalf [3] This is 1.25 seasonal hoursbefore Nightfall. R Yehuda recognises thatJews outside the Land cannot daven
based on times in the Land. During long summer days it would becomedifficult to have the Shabbat meal at a reasonable time. Plag ha’minha meansone can bring Shabbat in earlier, even if the sun is still shining. A summer dayin Rome is about 15 standard hours, somewhat more than 1 standard hrlonger than in Jerusalem [4] This is merely practical and very common eventoday, even if the halakha specifies Musaf may be said all day. I have onlyever said Musaf as part of the general Shabbat service, which usu lasts intowhat is technically Minha [5] The rebbe does not want to lead anyone astraybut realises after the day ends that whatever was said is G!d’s Will [6] Lit.,“eighteen”, by which he means the 18 benedictions of the Tefila. Today thereare 19, though Rav Aaron Lichtenstein suggests that the last brakha may beseen as a brakha before Tahanun rather than as a concluding brakha to theweekday Amida, in which case there are still 18 [7] A standard translation is“he may say an abstract”. Heb. oi ¥r ¥n is from oirl “to peruse”. Heb. xvw is more
typical for “abstract” or “shorten” [8] Fluency in prayer in those days meant the mitpalel recited tefila by heart. Ameditation did not rely on such fluency, it relied strictly on the mindset of the individual. It is my custom to pray fluentlyin Minha and to meditate in Shaharit. I rarely say Arvit other than to usher in Shabbat and in Havdala; erev Shabbat Imeditate and in Havdala I pray fluently
4. Rebbe Eliezer is of theopinion that prayer as aroutine is merely goingthrough the motions and isnot a spiritual experience.Rebbe Yehoshua recognisedthe dangers of travel andurged that a short prayer besaid before setting out. Hesuggested Save the remnantof Your Nation Israel,wherever they go andforever long they may beabout, and let them knowthey never truly depart fromYour Presence [1]. ABlessing: You Are G!d. YouHear prayer.5. Riding upon a donkey?Climb down [2]. If you areunable to do so [3]? FaceYerushalayim. If this isimpossible [4]? Incline yourmind and your heart to theplace Most Holy [5]6. Aboard ship, on a coach,or on a raft? Incline yourmind and your heart to theplace Most Holy [6]7. Rebbe Elazar Ben Aazryamaintains that Musaf is saidonly among the hever ir [7]but the Sages permit eitherwith or without the hever ir.Rebbe Yehuda reported RElezar’s opinion differently:In every place there is ahever ir; alone you are notobligated to Musaf.
cK¥N©d§n©d ,x¥nF` ©rªWFd§i i¦A ©x .mi¦pEp£g©Y FzN¦t §Y oi ¥ ,r©a¤w FzN¦t §z d¤UFrd ,x¥nF` x¤f ¤ri¦l¡ i¦A ©xL§O ©r z¤ m¥X©d r©WFd ,x¥nF` .dxv§w dN¦t §Y l¥N©R §z¦n ,dpM©q mFw§n¦A.Li¤pt§l m¤di¥k §xv Ei §d¦i xEA ¦rd z©WxR lk§A ,l ¥ x§U¦i zi ¦x ¥ §W z¤
:dN¦t §Y ©r¥nFW 'd dY© KExA d,eipR z¤ xi¦f£g©i ,c ¥xi¥l lFki Fpi ¥ m ¦ §e .c ¥x¥i ,xFn£g©d l ©r a¥kFx did
W ¤cw zi¥A c¤b¤p§M FA¦l z¤ o¥E©k§i ,eipR z¤ xi¦f£g©d§l lFki Fpi ¥ m ¦ §e :mi¦Wc¢T©d
ezi¥A c¤b¤p§M FA¦l z¤ o¥E©k§i ,dC§q© §a F` oFxT§a F` dpi¦t§Q¦A a¥WFi did:mi¦Wc¢T©d y ¤cw
fx¤a¤g§A `N ¤ oi¦tqEO©d z©N¦t §Y oi ¥ ,x¥nF` di §x©f £r o¤A xfr§l ¤ i¦A ©xdcEd§i i¦A ©x .xi ¦r x¤a¤g§a `N¤W§e xi ¦r x¤a¤g§A ,mi ¦x§nF` mi¦nk£g©e .xi ¦rz©N¦t §Y¦n xEhR ci¦gI©d ,xi ¦r x¤a¤g W¥I¤W mFwn lM ,Fn§X¦n x¥nF`
:oi¦tqEO©d
[1] Do not think that G!d is limited to the Land. Heb. xEard zWxt is mysticallanguage. Wxt “depart” and xEar “pregnant”. G!d “Impregnates”, so to say,wherever you may be [2] To say Shmona Esrai [3] It may be dangerous or
there may be no place to tether thedonkey [4] Because you aretravelling in the opposite directionor have no idea where it may be inrelation to you [5] The “Holy ofHolies” in the Temple [6] One losesa strong sense of direction on theseas, coaches take whatever pathis prudent and so it is impossible tojudge at any given time whereJerusalem might be, and riversmeander [7] This is the centralcommunity of the rabbinic guild in
different locations. Today “Great” Synagogues are common outside N Amhave, e.g., Great Synagogue of Europe, the G Syn of Stolkholm, the G Syn ofCopenhagen, etc.
1. Do not stand to pray without agreat deal of concentration. Theoriginal Hasidim [1] would seekequilibrium [2] for an hour beforeTefila so as to place their heartcorrectly. Even if a monarchenquires of your welfare, stand yourplace [3]. Do not interrupt even if asnake winds itself around yourankle [4].2. We remember the rainy season[5] in Tehi’at Ha’Métim [6] but werequest rain in Birkat Ha’Shanim[7]. We acknowledge Havdala inHonén Ha’Daat [8], though RebbeAqiva is of the opinion Havdalashould replace the fourth brakha [9]and R Eliezer thinks it should be inHoda’a [10]3. We silence [11] those who say (a)You Show mercy to even the bird’snest, (b) For the best is Your Name,or (c) Thank You! Thank You! [12].One standing before the Ark [13]who makes a mistake [14]? There isan understudy who takes over [15],who may not object [16] becausethis demands immediate attention[17] from the place where themistake was first noted.4. One standing before the Ark doesnot answer Ah’mén when leadingthe Kohanim [18] becauseconfusion can occur. If he is theonly kohén? He does not bless,unless he is assured that while doingso he can keep the public prayers inproper order.
d wxt` oi ¦c§nFr oi ¥Ep§E©k§I¤W i ¥c§M ,mi¦l§N©R §z¦nE z©g© drW mi¦dFW Eid mi¦pFW` ¦xd mi ¦ci¦q£g .W`x c¤aM KFY¦n N ¤ l¥N©R §z¦d§l
.EP¤ai¦W§i `l ,FnFl§W¦A l ¥ FW K¤l¤O©d EN¦t£ .mFwO©l mA¦l z¤ :wi¦q§t©i `l ,Fa¥w £r l ©r KExM Wgp EN¦t£©e
aoi¦l£ FW§e ,mi ¦z¥O©d z©I¦g §z¦A mi¦nW§B zFxEa§B oi ¦xi¦M§f©ni¦A ©x .z ©rC©d o¥pFg§A dlC§a©d§e ,mi¦pX©d z©M §x¦a§A mi¦nW§B©di¦A ©x .Dn§v ©r i¥p§t¦A zi ¦ri¦a §x dkx§A Dx§nF` ,x¥nF` `ai¦w £r
:d ¨ cFd§A ,x¥nF` x¤f ¤ri¦l¡ b,L¤n§W x¥kG¦i aFh l ©r§e ,Li¤n£g ©x Eri¦B©i xFR¦v o©w l ©r x¥nF`d
,drh§e dai ¥Y©d i¥p§t¦l x¥aFrd .FzF` oi¦w §Y©W§n ,mi ¦cFn mi ¦cFn`Ed o¦i©P¦n .drW DzF`§A oa §x©q ¥d§i `l§e ,eiY§g©Y x¥g© xa £r©i
:Da drH¤W dkx§A©d z©N¦g §Y¦n ,li¦g §z©n ci¥p§R¦n ,o¥n¨ mi¦p£dM©d x©g© d¤p £r©i `l ,dai ¥Y©d i¥p§t¦l x¥aFrd
.eiR©M z¤ `û¦i `l ,`Ed `N ¤ o¥dM mW oi ¥ m ¦ §e .sEx ¥H©d:i`©X ©x ,FzN¦t §z¦l x¥fFg§e eiR©M z¤ ¥UFp `Ed¤W Fzgh§a©d m¦ §e
[1] We do not know who they were [2] Heb. mi¦dFW from zeeWl [3] Tefilahere is seen as deep meditation, during which an altered state mayoccur. Sudden surfacing from the depth of meditation can be
dangerous [4] The acknowledgement of people is nosimple matter while in deep meditation. Touch,however, can break meditation more easily; suddenawareness and ensuing panic can lead to snakebite.
Stillness is essential [5] In our prayers [6] This is the 2nd brakha ofthe weekday Amida [7] This is the 9th brakha [8] The 4th brakha [9]This would be consistent with how the Amida is said throughoutShabbat, wherein the 4th brakha is called Qedushat Ha’Yom “theHoliness of the Day”; it differs subtly whether it is said in ArvitLe’Shabbat, Shaharit, or Minha. R Aqiva would have the same thingoccur here for Havdala, presumably with the standard complement of19 brakhot instead of the 7 said on Shabbat [10] The penultimatebrakha [11] The Hebrew ends with this phrase. It begins the Englishto establish clarity [12] (a) A comparison of mercies between thehuman and animal world’s is undignified; G!d Extends mercy as G!dDetermines (b) We need to thank G!d no less for that which we thinkis not good (c) It might seems we are invoking not G!d but two gods.This may strike us as ridiculous now but it was earnest then, in a timewhen Gnostics were a serious threat to the established order bothreligiously and politically [13] Leading the community in prayer [14]There were no printed siddurim; the prayers were said from memory[15] The Heb. literally is “underneath him”; it’s unusual for suchaccuracy in translating [16] Which would normally be the humblething to do [17] Public prayer is theatre; furthermore, the originalleader will become more flustered as he continues, thus jumbling theprayers and so on [1]8 The Kohanim blessed the congregation dailyin these days. While much less common today, it is still the practicein some Oriental and Sefardic communities
5. A mitpalel who losesfluency? This is not a goodomen for him. If the shali’ahtzibur loses fluency? This isnot a good omen for thecommunity. They tell thestory of Rebbe Hanina BenDosa, who could pray forthe sick and know whowould live and who woulddie. How do you know?, theywould ask. He answeredWhen the prayer flows frommy mouth I know it has beenreceived favourably. If not, Iknow his time is near.
dr ©x oni¦q ,`Ed xEA¦v ©gi¦l§W m¦ §e .Fl r ©x oni¦q ,drh§e l¥N©R §z¦O©di¦A ©x l ©r eilr Ex§n¨ .FzFn§M mc ¨ l¤W FgEl§X¤W i¥p§R¦n ,eig§lFW§l.z¥n d¤f§e i©g d¤f ,x¥nF §e mi¦lFg©d l ©r l¥N©R §z¦n did¤W ,`qFC o¤a `pi¦p£g,i¦t§A i ¦zN¦t §z dxEb§W m¦ ,m¤dl x©n¨ . ©r ¥cFi dY© o¦i©P¦n ,Fl Ex§n¨
:sxh§n Ed¤W i¦p£ ©r ¥cFi ,e`l m ¦ §e .lAªw§n Ed¤W i¦p£ ©r ¥cFi
1. With respect to he blessingson produce? On treefruits onesays boré pri ha’étz. Wine is anexception to the rule [1]: we sayboré pri ha’gefen [2]. On both[3] fruits which grow from theground and on vegetables wesay boré pri ha’adama. Bread isan exception to the rule: we sayha’motzi lehem min ha’aretz.Rebbe Yehuda says boré minéd’shah’im on vegetables [4].2. You have fulfilled yourobligation if you bless treefruitswith boré pri ha’adama. Thesame is not so if you sayha’motzi lehem min ha’aretz [5]when you should say boré priha’étz. One who sayssheh’hakol has fulfilled theobligation.3. Upon whatever does not growfrom the ground? Saysheh’hakol. On vinegars,fermentation and locusts; and soalso for milk, cheese, and eggs.Rebbe Yehuda is of the opinionthat we do not say a brakha ongrowth subject to misfortune[6].4. When a variety of foods is setout? [7] R Yehuda rules that ifthe seven species [8] is amongthem, one says the brakha on it.The Sages rule otherwise: Saythe braka representing most [9]of the food.
The Seven Species (clockwise)Wheat Barley PomegranatesGrapes Figs Olives Dates
e wxt `.zFx¥R©d l©r oi¦k §xa§n c©vi¥MzFx¥R l ©r§e .o¤tB©d i ¦x§R ¥xFA x¥nF` o¦i©I©d l ©r¤W ,o¦i©I©d o¦n uEg ,u ¥rd i ¦x§R ¥xFA ,x¥nF` oli ¦ d zFx¥R l ©r
z©R©d l ©r¤W ,z©R©d o¦n uEg ,dnc£ d i ¦x§R ¥xFA x¥nF` u ¤x¨ d` ¥xFA x¥ne` zFwx§i©d l ©r§e .u ¤x¨ d o¦n m¤g¤l `i¦vFO©d x¥nF` `Ed
:mi ¦ W §c i¥pi ¦n ¥xFA ,x¥nF` dcEd§i i¦A ©x .dnc£ d i ¦x§R azFx¥R l ©r§e .`vi ,dnc£ d i ¦x§R ¥xFA oli ¦ d zFx¥R l ©r K ©x¥A
,lM©d¤W x©n¨ m¦ mNªM l ©r .`vi l ,u ¥rd i ¦x§R ¥xFA u ¤x¨ d :`vi
bl ©r§e u¤ng©d l ©r .lM©d¤W x¥nF` u ¤x¨ d o¦n FlEC¦B oi ¥ ¤W xaC l ©rl ©r§e dpi¦a§B©d l ©r§e alg¤d l ©r lM©d¤W x¥nF` i`©aFB©d l ©r§e zFl§aFP©ddll§w oi ¦n `Ed¤W lM ,x¥nF` dcEd§i i¦A ©x .lM©d¤W x¥nF` mi¦vi¥A©d
:eilr oi¦k §xa §n oi ¥ cm¤di¥pi¥A W¥i m¦ ,x¥nF` dcEd§i i¦A ©x ,d¥A §x©d mi¦pi ¦n eipt§l Eid
d¤fi ¥ l ©r K ¥xa §n ,mi ¦x§nF` mi¦nk£g©e .eilr K ¥xa §n ,dr§a¦W oi ¦O¦n:d¤v §x¦I¤W o¤d¥n
[1] Any juice is exceptional to this rule. The blessing on fruit juice,including grape juice not used for qidush, is sheh’hakol ni’yeh bidvaro.When grape juice is used for qidush it takes the same brakha as wine [2]This pronunciation follows Sefardic preference [3] Produce in this m. is
divided into three categories: treefruit,bush fruit, and vegetables. Bush fruitincludes fruits such as berries andalso bananas, which grew on“pseudostem” bushes that grow quitetall but are not trees [4] Actually, hesays this in herbs. Heb. “d’shah’im”rfrs to grasses and herbs, not tovegetables, which in any event do notgrow plentifully in Israel [5] Bread isprepared from raw ingredients andthus has nothing in common withtreefruits, which may be eaten intheir natural state [6] What thismeans is unreported. Heb. qlal
means “curse”, e.g., perhaps a locust swarm wipesout the crop or the produce grows prematurely or late?
It may also rfr to something else, perhaps food either not kosher or notsubject to regulation by the Sages? [7] A variety of foods on whichdifferent brakhot are said [8] The 7 species: wheat; barley; grapes; figs;pomegranates; olives; dates [9] If one type of food predominates, say the
brakha on it and it covers the brakhot on all foods present. This is not my custom. I say separate brakhot on eachfood. A common custom is to ensure bread is at the table: the brakha on bread covers all other foods. I cannot eatmost bread because of food disorders and gluten intolerance.
5. A blessing on wine beforethe meal exempts wine fromthat time on. The same is soof dainties, appetisers, orsavouries. Blessing thebread exempts the appetisersbut the reverse is not so [1],and Bet Sham’I go so far asto say that this is so, too, foranything served hot from thepot as an appetiser [2].6. When several dinetogether, each blesses forhim or herself [3]. If it is abanquet,however, one maybless for all. If wine isserved as an apéritif? Oneblesses for him or herself. Ifthe wine is served after themeal, one may bless for all.If incense is served at thebanquet [4] one may blessfor all.7. Salted appetisers exemptbread [5] when used to dip.The general rule? Mainfoods accompanied bysecondary foods exempt thesecondary foods.8. Figs, dates andpomegranates require one tosay the Three Blessings [6]but the Sages say one maysay an abstract of the Three.R Aqiva understand it thisway: Even a small quanitity,so long as it makes a meal,requires the Three. One whodrinks water? Sheh ha’kolniyeh bidvaro but R Tarfonis of another opinion: onesays Boré nafashot rabot [7]
A Turkish incense burnerNote how similar it is to the typicalHavdala spice box in use even today
dx©hR ,oFfO©d i¥p§t¦N¤W z ¤x¤R §x©R©d l ©r K ©x¥A .oFfO©d x©g© §N¤W o¦i©I©d z¤ x©hR ,oFfO©d i¥p§t¦N¤W o¦i©I©d l ©r K ©x¥Az¤ x©hR ,z©R©d l ©r K ©x¥A .oFfO©d x©g© §N¤W z ¤x¤R §x©R©d z¤
z¤ x©ht `l ,z ¤x¤R §x©R©d l ©r .z ¤x¤R §x©R©d :dx ¥c§w d¥U £r©n l s© ,mi ¦x§nF` i`©O©W zi¥A .z©R©d
ecg¤ ,EA¥q¥d .Fn§v ©r§l K ¥xa §n cg ¤§e cg ¤ lM ,lk¡¤l oi¦a§WFi EidK ¥xa §n cg ¤§e cg ¤ lM ,oFfO©d KFz§A o¦i©i m¤dl `A .oN ªk§l K ¥xa §n,xn§b ªO©d l ©r x¥nF` `Ed§e .mNªk§l K ¥xa §n cg ¤ ,oFfO©d x©g© §l .Fn§v ©r§l
:dC ªr§Q©d x©g© §l `N ¤ xn§b ªO©d z¤ oi ¦ i¦a§n oi ¥ ¤W i¦R l ©r s© fx¥hFtE ©gi¦lO©d l ©r K ¥xa §n ,FO ¦r z©tE dN¦g §Y©A ©gi¦ln eipt§l E`i¦a¥d
FO ¦r§e xT ¦r `Ed¤W lM ,ll§M©d d¤f .Fl dl¥t §h z©R©d¤W ,z©R©d z¤ :dl¥t §H©d z¤ x ¥hFtE xT ¦rd l ©r K ¥xa §n ,dl¥t §h
gi ¥x§a ¦C ,zFkx§A WlW o¤di ¥x£g© K ¥xa §n ,mi¦pFO ¦x§e mi¦ap £r mi¦p ¥ §Y l©k¨i¦A ©x .WlW oi ¥r¥n z©g© dkx§A ,mi ¦x§nF` mi¦nk£g©e .l ¥ i¦l§n©B oA ©xWlW eix£g© K ¥xa §n ,FpFf §n `Ed§e w¤l¤W l©k¨ EN¦t£ ,x¥nF` `ai¦w £ri¦A ©x .Fxa §c¦A di §d¦p lM©d¤W x¥nF` ,F`n§v¦l m¦i©n d ¤zFX©d .zFkx§A
:zFA ©x zFWt§p ¥xFA ,x¥nF` oFt §x©h
[1] What was true then is less so today, when “finger sandwiches” arecommon appetisers, and for which one must make Hamotzi if more than acertain amount (perhaps two or three) will be consumed [2] B Sh do not regard
pot foods as appetisers [3] The blessing on theappropriate food [4] The m. may assume that the onewho leads Birkat Hamazon may include the incense inhis or her recitation, but anyone may do so. Incense wasan accompaniment to many formal banquets in theancient Near East. I have heard it said that the BostonerRebbe uses incense at the Friday evening meal. Thiscustom is mentioned in Talmud Shabbat 33b, see there[5] These appetisers are accompanied by flatbreadsused to absorb the taste of the salt. The bread, whilenormally predominant, is here secondary to the slatedfood, without which it would not be served [6] This is anabridged Birkat Hamazon applied to fruits, wines, andcakes. The rest of this m. concerns the brakhot whichconclude a meal. Water used to quench thirst requires abrakha [7] R Tarfon differs on the appropriate brakha.Today we say R Tarfon’s brakha after anything prefacedby Sheh ha’kol niyeh bidvaro.
1. Three eat together. Theyare obligated le’zamen [1].One who eats of dem’I [2],ma’asér rishon [3], truma[4], ma’asér shéni [5], orheqdesh sheh’nifdo [6]regardless of the quantity –and this includes also thewait staff or a Samaritan [7]– may be included in themezuman. But one whocheats on these taxes orobligations, and so for apagan, may not participate inthe mezuman [8].2. Women, slaves andminors do not participate inthe mezuman [9]. Theminimum quantity [10] is aka’zyit [11], though RYehuda disagrees andspecifies ka’bétza [12]3. How does one say themezuman? If three arepresent, say nevarékh [13] Ifthree in addition, he saysbarkhu [14] If ten, one saysnevarékh and adds elohénu.If ten in addition, he saysbarkhu. After a minyan ispresent one does not sayanything else [15] in themezuman, though there is anopinion that one should doso if 100 or more isgathered: ... continued
f wxt ` ,cg¤ §k El§k¨ ¤W dWl§Wx¥U £r©nE ,FznEx §z dl §H¦P¤W oFW` ¦x x¥U £r©nE ,i`©n §C l©k¨ .o¥O©f§l oi¦aI©g.m¤di¥l £r oi¦p§O©f §n ,i ¦zEM©d§e ,z¦i©G©M l©k¨ ¤W WO©X©d§e ,EC§t¦P¤W W ¥C§w¤d§e i¦p¥Wi¦p¥W x¥U £r©nE ,FznEx §z dl §H¦p `N¤W oFW` ¦x x¥U £r©nE ,l¤a ¤h l©k¨ la£oi ¥ ,i ¦x§kP©d§e ,z¦i©G©M¦n zFgR l©k¨ ¤W WO©X©d§e ,EC§t¦p `N¤W W ¥C§w¤d§e
:m¤di¥l £r oi¦p§O©f §n ac ©r ,oi¦p§O©f §n dO©M c ©r .m¤di¥l £r oi¦p§O©f §n oi ¥ ,mi¦P ©h§wE mi ¦ca £r©e mi¦Wp
:dvi¥A©M c ©r ,x¥nF` dcEd§i i¦A ©x .z¦i©G©M b.Ek §xA x¥nF` ,`Ede dWl§W¦A .K ¥xa§p x¥nF` dWl§W¦A ,oi¦p§O©f §n c©vi¥M
cg¤ .Ek §xA x¥nF` ,`Ede dxU £r©A .Epi ¥dl`¥l K ¥xa§p x¥nF` ,dxU £r©Ad¨ ¥n§A .Epi¥dl¡ ii©l K ¥xa§p ,x¥nF` d¨ ¥n§A .`FA ¦x dxU £r cg ¤§e dxU £r.l ¥ x§U¦i i ¥dl¡ Epi ¥dl¡ ii©l K ¥xa§p x¥nF` ,s¤l ¤ §A .Ek §xA x¥nF` ,`Edei ¥dl¡ Epi ¥dl¡ ii©l K ¥xa§p ,x¥nF` ,`FA ¦x§A .Ek §xA x¥nF` ,`Ede s¤l ¤ §A`FA ¦x§A .Ep§l©k¨ ¤W oFfO©d l ©r mi¦aEx§M©d a¥WFi zF`a§S©d i¥dl¡ l ¥ x§U¦ii§i KExA ,eix£g© oi¦pFr KM ,K ¥xa §n `Ed¤W oi§p ¦r§M .Ek §xA x¥nF` ,`EdeoFfO©d l ©r mi¦aEx§M©d a¥WFi zF`a§S©d i¥dl¡ l ¥ x§U¦i i ¥dl¡ Epi ¥dl¡,oi¦k §xa §n o¥d ldT©d ax i¦t§l ,x¥nF` i¦li¦l§B©d i¥qFi i¦A ©x .Ep§l©k¨ ¤W.l ¥ x§U¦i xFw§O¦n i§i ,mi¦dl¡ Ek §xA zFl¥d§w©n§A (gq mildz) x©n¡¤P¤Wcg¤§e oi¦A ªx§n cg ¤ z¤q¤p§M©d zi¥a§A Epi¦vO d©n ,`ai¦w £r i¦A ©x x©n¨i§i z¤ Ek §xA ,x¥nF` l` ¥rn§W¦i i¦A ©x .i§i z¤ Ek §xA ,x¥nF` oi ¦hrEn
:Kxa§n©d
[1] This is the formula and responsive reading that precedes Birkat Ha’Mazonwhen three or more adults dine together [2] Produce, not income, was subject
to tax; dem’I is produce which may not have been taxed, and in the M. isusu produce that has definitely been consumed in spite of its uncertainstatus [3] This is a 10% tax placed on produce beneficial to the Temple
and its personnel [4] This is a 1% tax on produce beneficial to the Kohanim [5]This is a 10% tax levied in the 1st, 2nd, 4th and 5th years of the seven yeartaxation cycle called Shmita. The ma’asér ani was taken in the 3rd and 6thyears of the cycle. The land was to be fallow in the 7th year [6] Propertydonated to the benefit of the Temple, which coul dnot normally be used forsecular purpose [7] The Shomronim, whom are called Kutim in M and T, arean ancient remnant of the Joseph Tribes. The rabbinic guild is of two mindsand regards the Kutim normative in some respects [8] This is a low level ofshunning, a type of subtle pressure imposed on people socially to warn themthat paying obligations includes them in the community but cheating onobligations excludes them [9] This is not entirely clear. Nothing preventswomen and adult slaves from forming their own mezuman; this m. merely
indicates they may not be included in the quorum for the public banquet’s recitation of Birkat Hamazon [10] Of bread[11] The size of an olive, the volume of which was then larger than now [12] The size of an egg [13] This remains theSefardic and Oriental practice; Ashkanazim say Havér’I nevarékh [14] The formula Barkhu et Hashem but this iscontroversial; see next note and further comments below [15] This m. immediately contradicts itself. The contradictionis explained by both the Talmud and the Vilna Ga’on but neither explanation nourishes me. The remark that after 10one does not add anything is parenthetical and represents the opinion of one who disagrees with all that occursthereafter.
The Name pluselohénu. If 100 inaddition, he saysbrakhu. If athousand? Nevarékh,The Name, elohénu,and elohé Yisraél. [1]In addition? Barkhu.If 10 thousand?Nevarékh, TheName, elohénu,elohé Yisraél andelohé hatzva’ot. [2]In addition? Barkhu.All this is merelyIntroduction.Thereafter? Thecommunity repliesBarukh H” elo’elohé Yisra’ elohéhatz’ yoshevhakruvim ahlhamazonsheh’akhalanu. RYosé Ha’Gliliteaches that theresponse is adaptedto the size of theassembly and citesPs 68:26 [3] to thiseffect. R Aqivamaintains thatirrespective ofgathering one saysbarkhu but RIshma’él says barkhuet H” hamvor’akh[4]
Abbreviations
elo’ elohénuH” Ha’Shemhatz’ hatzva’otYisra’ Yisraél
[1] Lit. “G!d of Israel” [2] Lit. “G!d of Hosts”, sim to the Prophetic language used in the Qedusha to the Amida; seethere [3] Ps 68:26 is as follows:
zF «t ¥tFY zFnl£r KF¬z†§A mi®¦p §bŸp x´©g © mi ¦x ¨†W En §C ¦w
“They advance to song, to drum, and to orchestration in the midst of the assembled”.The next v. reads:
:l«¥ x §U¦i xF ¬w §O ¦n dÀeŸd§Œi mi®¦dŸl¡ Ek §xA zFl ¥d §w ©n «§†A
“From the communities they bless G!d, Yhvh, the root of Israel”. R Yosé is saying thatthe event must follow wellestablished, traditional rhythms based on both the size andthe purpose of the assembly: Song for an assembly of one size; song and drumming fora larger assembly; song, drumming, and orchestration for an even larger gathering; andevery gathering is a qahal “community”. R Aqiva maintains that Barkhu be included inany sizeable gathering. I should point out that the language of any m. follows a specificrhythm so as to permit easy recall from memory. The phrase “in addition” creates thatrhythm here. It does not mean that the assembly should be 4 (3 plus 1), 11 (10 plus 1)or 101 (100 plus 1), etc. The phrase means that the muzman (that is, one who leadsthe mezuman) has two roles: He both leads the Birkat Hamazon and participates in it.His leadership necessitates humility and this is imposed by his reciting Barkhu. [4] RIshma’él maintains the formula should be that which is used in communal prayer, whichincludes the word “hamvor’akh”. R Aqiva maintains, perhaps, that a truncated version issuitable for Birkat Hamazon, whereas R Ishma’él sees the assembly as a synagogue
and would have worship occur. This concurs with RebbeYosé’s idea that the banquet is a community. I want to look ata final v of Ps 68. Following is Ps 68:28:
:i«¦lY §t©p i¬¥x »U oE Àlªa §Œf i¬¥x »U m®zn §b ¦x dcEd§†i i´¥xU m À¥cŸx xi ¿¦rv | o ¦ni §p ¦A m³W
“There is Binyamin, youthful and intoxicated, among theprinces of Yehuda and their communities, and also among theleaders of Zevulun and Naftali”. Rabb use of Ps or otherscripture is an invitation to read further. Binyamin, Yehuda arein the S and Naftali, Zevulun in the N of the Land. TheseTribes occupy polar opposite points on the Land’s map, theyare not a reality for the rebbe, they are a metaphor for thedisconnection bet. historical perspectives. This last v. speaksto the Rebbe’s main point. "Binyamin, youthful...” are those insearch of knowledge. “Intoxicated” means they are full ofthemselves and their own perceived importance. The princesof Yehuda are the traditional ruling class elite and thestructures of society that they control; in R Yosé’s time thepriesthood was a current memory and the remnant ofmonarchy entrusted to the House of Hillel was a presentreality. The presence together at a banquet is, for R Yosé andR Ishma’él both, an exercise in community. The latter sees itas a place to worship publically, the former sees it as a placeto educate publically.
4. Three who dinetogether should notseparate [1], and this isso even if four or fiveare present [2]. Six mayseparate but not 10 [3],though 20 may separate.5. If two parties dine inthe same place they maycombine for BirkatHa’Mazon, so long as atleast one partakes ofsome food with the otherparty [4]. If not, theyeach recite BirkatHa’Mazon separately. REliezer warns not tobless over wine unless itis watered [5], but theSages permit it.
c.dxU £r c ©r ,oi¦wl¡g¤p dX¦W .dX¦n£g o¥k§e ,drA §x© o¥k§e w¥lg¥l oi ¦ X ©x opi ¥ ,cg ¤ §k El§k¨ ¤W dWl§W :mi ¦x§U ¤r Ei §d¦I¤W c ©r ,oi¦wl¡g¤p opi ¥ dxU £r©e
dEN ¥ oi ¦ Fx ozv§w¦O¤W o©n§f¦A ,cg ¤ z¦i©a§A zFl§kF` Eid¤W zFxEa£g i ¥Y§WEN ¥§e ,on§v ©r§l oi¦p§O©f §n EN ¥ ,e`l m¦ §e .oEO¦G§l oi¦t §xh§v¦n EN ¥ i ¥x£d ,EN ¥ z¤i¦A ©x i ¥x§a ¦C ,m¦i©n FkFz§l o ¥Y¦I¤W c ©r o¦i©I©d l ©r oi¦k §xa §n oi ¥ .on§v ©r§l oi¦p§O©f §n
:oi¦k §xa §n ,mi ¦x§nF` mi¦nk£g©e .x¤f ¤ri¦l¡
[1] Bec. they can’t then form a mezuman [2] Bec. a single mezuman remainspresent; a 2nd mezuman would require a 6th member of the party [3] The Name isadded when a party of 10 gathers [4] Reuben’s party has two people, Shimon’shas two or three. So long as either Reuben or his guest partake of some togetherwith Shimon they entire group may make a mezuman together [5] This wine is vstrong. R Eliezer’s suggestion is common sense; the Sages do not disagree, theymerely permit blessing on undiluted wine.
1. These are the matterswhich separate Bet Hillelfrom Bet Shahm’I withrespect to banquets. The BetSh say that first we bless theday and then we bless thewine. Bet H first bless thewine then bless the day [1].2. Bet Sh say that first wewash our hands [2] and afterwe mix the cup [3]. Bet Hhave the cu prepared firstand only after do we wash[4].3. Bet Sh have us wipe witha napkin and rest it on thetable. Bet H place it on acushion [5].4. Bet Sh would have thehouse swept before thewashing for bread. Bet Hdisagree and wash beforesweeping [6].
g wxt `i`©O©W zi¥A oi¥A¤W mi ¦xa §c EN¥KM x©g© §e mFI©d l ©r K ¥xa §n ,mi ¦x§nF` i`©O©W zi¥A .dC ªr§Q©A l¥N¦d zi¥aEK ¥xa §n KM x©g© §e o¦i©I©d l ©r K ¥xa §n ,mi ¦x§nF` l¥N¦d zi¥aE .o¦i©I©d l ©r K ¥xa §n
:mFI©d l ©r a.qFM©d z¤ oi¦b§fFn KM x©g© §e ,m¦i ©cI©l oi¦l §hFp ,mi ¦x§nF` i`©O©W zi¥A
:m¦icI©l oi¦l §hFp KM x©g© §e qFM©d z¤ oi¦b§fFn ,mi ¦x§nF` l¥N¦d zi¥aE bzi¥aE .og§l ªX©d l ©r Dgi¦P©nE dR©O©A eici ©g¥P©w§n ,mi ¦x§nF` i`©O©W zi¥A
:z¤q¤M©d l ©r ,mi ¦x§nF` l¥N¦d c.m¦icI©l oi¦l §hFp KM x©g© §e z¦i©A©d z¤ oi ¦c§A©k§n ,mi ¦x§nF` i`©O©W zi¥A
:z¦iA©d z¤ oi ¦c§A©k§n KM x©g© §e m¦i ©cI©l oi¦l §hFp ,mi ¦x§nF` l¥N¦d zi¥aE
[1] This debate concerns reciting Qidush [2] For bread [3] The cup mixes waterand wine. The alcohol content of traditional wines was quite high, as much as
16%, and it was common in these daysto wait almost until the first frost ofautumn before harvesting grapes toensure that the sugar content was ashigh as possible. This tradition hasrecently become commonplace again,and he watering of wines has become acontentious issue in the industry; it isillegal in some jurisdictions [4] There isa common and practical sense to BetSh, for we at least are not drinkingstrong alcohol on an empty stomach [5]This concerns the rabbinic guild’sconcern with tahor and tamé, theconcepts of purity and impurity. Thequestion implied by this m. is whether ornot a table can impart impurity. Bet Shanswer No. Bet H disagree. Whereeach places the napkin is importantbecause the napkin, being moist and of
a cloth that can impart impurity, can affect the surface on which it is placed. The discussion of tahor and tamé wasapplicable in the days of the Perushim, who are politically divided into the houses of Hillel and Shahm’I, because theTemple stood and ritual purity/impurity was essential to the Temple’s system of offferings and sacrifices. Thediscussion of tahor and tamé in this m. is purely academic, however, because the Temple’s destruction by Rome wasa 100 year old memory. This brings up the question of why the m. is included; for that matter, it begs the question ofwhy the rabbinic guild spends as much time as it does on matters of ritual that have no direct impact on the presentreality. The reason? To restore to Israel the dignity of a known history, a matters currently faced by the First Nationsacross N Am and, in deed, throughout the world [6] This concerns sweeping the household of crumbs. Washing hereis not that before bread but that after the meal, which we call today “mayim aharonim”. A close reading of oi ¦c§A©k§nrenders cak oin, lit. “derived from honour”. The point is that large chunks of bread littering the floor, a kazy’it or larger,is undignified. Hillel’s perspective is more practical, because the washing of hands includes dabbing the lips, fromwhich crumbs would surely fall.
5. Bet Sh maintain that thelight precedes the meal,which precedes the spices,and Havdala follows. Bet Hgenerally agree but place themeal before the Havdala.Bet Sh say sheh’bara m’orha’esh but Bet H say borém’oré ha’esh [1].6. Nothing originating withpagans or heathens may beused for light or for incense[2], and neither the light northe incense used for the deadmay be used again [3].Nothing used to serve anidol [4] may be used forlight or incense. We do notsay the brakha on light untilthe light is appropriate [5]7. One who forgets to sayBirkat Ha’Mazon? Bet Shmaintain that he retrun to theplace he ate as soon as herecalls, so as to recite. Bet Hpermit one to recite wherehe is. How long has one tosay it? Until it begins tosettle.8.If a single cup of wine isbrought as the mealconcludes, Bet Sh bless thewine and then make BirkatHa’Mazon. Bet H makeBirkat Ha’Mazon first. Ifyou hear Israel make abrakha, respond Amén. Youmay do so if a Samaritanmakes a brakha only if youhave heard it entirely [6].
dl¥N¦d zi¥aE .dlC§a©d§e mi ¦nU§aE oFfnE x¥p ,mi ¦x§nF` i`©O©W zi¥A`xA¤W ,mi ¦x§nF` i`©O©W zi¥A .dlC§a©d§e oFfnE mi ¦nU§aE x¥p ,mi ¦x§nF`
:W¥ d i ¥xF`§n ¥xFA ,mi ¦x§nF` l¥N¦d zi¥aE .W ¥ d xF`§n el ©r l§e ,mi ¦x§kp l¤W mi¦nU§A©d l ©r `l§e x¥P©d l ©r `l oi¦k §xa §n oi ¥
mi ¦nU§A©d l ©r `l§e x¥P©d l ©r `l§e ,mi ¦z¥n l¤W mi¦nU§A©d l ©r `l§e x¥P©d :FxF`§l EzF ¥I¤W c ©r x¥P©d l ©r oi¦k §xa §n oi ¥ .dxf dcFa £r i¥p§t¦N¤W
fFnFw§n¦l xf£g©i ,mi ¦x§nF` i`©O©W zi¥A ,K ©x¥a `l§e g©kW§e l©k¨ ¤W i ¦n`Ed i ©zni ¥ c ©r .xM§f¦P¤W mFw§O¦A K ¥xa§i ,mi ¦x§nF` l¥N¦d zi¥aE .K ¥xai¦e
:eir¥n§A¤W oFfO©d l¥M ©r §z¦I¤W i ¥c§M c ©r .K ¥xa §n gi`©O©W zi¥A ,qFM©d FzF` `N ¤ mW oi ¥ §e oFfO©d x©g© §l o¦i©i m¤dl `A
l¥N¦d zi¥aE .oFfO©d l ©r K ¥xa §n KM x©g© §e o¦i©I©d l ©r K ¥xa §n ,mi ¦x§nF`o¥n¨ oi¦pFr .o¦iI©d l ©r K ¥xa §n KM x©g© §e oFfO©d l ©r K ¥xa §n ,mi ¦x§nF`c ©r ,K ¥xa §n©d i ¦zEM©d x©g© o¥n¨ oi¦pFr oi ¥ §e ,K ¥xa §n©d l ¥ x§U¦i x©g©
:dkx§A©d lM r©n§W¦I¤W
[1] There is no practical difference between the schools in these matters. Whatmatters if spices or meals precede Havdala? Both version of the brakha meanthe same thing: “Who Creates firelight”. The lit. translations would differsomewhat: “From which the light is created by fire” vs “From the light createdby fire”. Either way we have the creation of firelight! These are not
controversies. The order precedingHavdala and the different wording of thebrakhot are intended to restore to thememory of Israel that there are differentroutes to the same path [2] Nocontroversies bet. Bet Sh and Bet H arerecorded in this m. [3[ It’s undignified.The light is used to memorialise thedead, either during the shiva or at thehiloula (for Sefaradim/Mizrahim) oryahrtzeit (for Ashkenazim). Theincense is used to mitigate the fumes ofdecay natural to a dead body [4] Thisdiffers from how the m. opened, for
these spices and oils do not originate with pagans. Why would they then beused? As common folkcustom, much the same as today we have a “kitchenwitch” or a dreamcatcher. The m. does not deny the practices; it does deny theuses of anything associated with it [5] Appropriate light is that which we maysee by. It must be sufficiently dark, in other words, for the light to be useful [6]The worldviews of Samaritans and Jews sufficiently differ to require that aSamaritan blessing be heard so one knows to what he or she is responding.The same applies, in my opinion, to the blessings of Xians, who will most usupray in the name of Jesus. It is not the blessing that may be controversial butrather to whom it is directed. Such controversy does not attend to a Muslimpraying because you can be assured they direct the prayer to G!d. One shouldstill listen to a Muslim prayer, however, because it may concern something towhich we cannot affirm.
1. Are you viewing a placewhere a miracle occurred forIsrael? If so, say the brakhaSheh’ahsah nisim la’avoténuba’maqom hazeh [1]. Ifavoda zara was uprooted,one says Sheh’aqar avodazara mé’artzénu [2]2. Celestial storms [3]accompanied by fire [4]damage [5]; earthquakes;lightning and thunderstorms;tempests? All these requirethe brakha malé olam [6].When you see the highlands,the foothills, the great seas[7], the great rivers [8], orthe deserts [9]? Say thebrakha ma’asé bréshit [10].R Yehuda teaches that onewho sees the Great Sea [11]says the brakha Sheh’ahsahet Ha’Yahm Hagadol [12],though only after beingdistant from it for a time[13]. Rain and good tidings[14]? Say Ha’tov U’métiv[15]. Bad tidings? Saydy’ahn ha’emet [16]
h wxt ` mi¦Q¦p Fa EU£r©P¤W mFwn d¤Fxdx¥nF` ,dxf dcFa £r EP¤O¦n dx§w ¤r¤P¤W mFwn .d¤G©d mFwO©A Epi ¥zFa£ ©l mi¦Q¦p dUr¤W KExA x¥nF` ,l ¥ x§U¦i§l
:Ep¥v §x© ¥n dxf dcFa £r x©wr¤W KExA al ©r§e ,mi ¦nr §xd l ©r§e ,mi¦wx§A©d l ©r§e ,zFre§G©d l ©r§e ,oi¦wi¦G©d l ©r
,zFra§B©d l ©r§e ,mi ¦xd¤d l ©r .mlFr `¥ln FgM¤W KExA x¥nF` ,zFgExdd¥UFr KExA x¥nF` ,zFxA §c¦O©d l ©r§e ,zFxd§P©d l ©r§e ,mi ¦O©I©d l ©r§e
x¥nF` lFcB©d mI©d z¤ d ¤ Fxd ,x¥nF` dcEd§i i¦A ©x .zi¦W` ¥x§a d¥U £r©nl ©r .mi¦wx§t¦l FzF` d¤ Fx¤W o©n§f¦A ,lFcB©d mI©d z¤ dUr¤W KExAl ©r§e ,ai ¦h¥O©d§e aFH©d KExA x¥nF` zFaFH©d zFxFU§A l ©r§e mi ¦nW§B©d
:z¤n¡d o©I ©C KExA x¥nF` zFrx zFrEn§W
[1] Lit. “This was a place of great miracles for our ancestors” [2] Lit. “Idolatrywas banished from our land”. But what about being banished from our hearts?This is much harder to eradicate and it must happen wherever we findourselves, inside the Land or not [3] A common translation is “comets” basedon Rambam’s understanding, however I am more interested in the natural
understanding of the language as wenow know it and use this wheneverpossible. Heb wif “storm” [4] Heb. dwif
“spark” [5] Heb. wifp [6] Lit. “thefullness of the universe” [7] Therabbis would have considered whatwe now call the AntiLebanon rangeas part of the Land. That part which isnow Ramat Ha’Golan is merelyt he Sextension of the entire range, most ofwhich would be been in the Landaccording to halakha. The Seaalways refers to the Mediterranean.There is no precise definition of“seas” but the rabbis knewgeography and were aware of that
which we now call the Adriatic, the Aegean, the Black, the Caspian, theIonian, not to mention the Red and Arabian Seas, and the Atlantic and InidanOceans. [8] The great rivers of the area are the Prat (Euhprates), the Tigris,the Indus, and the Ganges to the east and the Nile to the south [9] Three greatdeserts are found in the area. The Red Sea separates the Sahara in Africa
from the Arabian in Asia; the Syrian Desert connects the Levant to Arabia. Sinai is a peninusla and land bridgeconnecting N Africa to SW Asia and has desert features but does not compare to the great deserts [10] Lit. “acts ofnature” [11] The Mediterranean, though some say the Atlantic Ocean, which borders Alexandria and Algiers, twoancient cities of Jewish settlement on Africa [12] Lit. “Creator of the Great Sea” [13] After returning from a trip [14]These being firmly enmeshed in a climate dependant on irrigation from rain [15] Lit. “good and better” [16] Lit. “truthfulJudge”
3. Build a new house? Acquirenew tools or householdimplements? SaySheh’hehi’anu [1]. We make ablessing on misfortuneknowing that some good maycome of it, and we blessfortune even thoughmisfortune may result [2].Shouting about the past, evenin prayer, is useless [3]. Otherexamples of a useless prayer?If you pray something likemay it be your will that I havea son after your wife goes intolabour. Or a traveller returnshome and hears the din ofscreams in the city and saysmay it be your will that myhome is not affected.4. On arrival to a city or town[4], pray twice: On arrivingand on leaving. Ben Ahz’I hasa different perspective. Headvises one to pray four times:twice both on entering andleaving [5].
b.Epi¡g¤d¤W KExA x¥nF` ,mi¦Wc£g mi¦l¥k dpw§e ,Wcg z¦i©a dpAw ¥rFS©d .drxd oi ¥r¥n daFH©d l ©r§e ,daFH©d oi ¥r¥n drxd l ©r K ¥xa §n
,z ¤x¤A ªr§n FY§W¦ dz§id .c©vi¥M . §eW z©N¦t §Y Ff i ¥x£d ,x©ar¤W§l`a did . §eW z©N¦t §Y Ff i ¥x£d ,xkf i ¦Y§W¦ c¥l ¥Y¤W oFvx i¦d§i ,x©n¨§ei¥p§A EN ¥ Ei §d¦i N¤W oFvx i¦d§i ,x©n¨§e ,xi ¦rA dge §v lFw r©nW§e K ¤x ¤C©a
: §eW z©N¦t §Y Ff i ¥x£d ,i ¦zi¥a c.Fz¨ i¦vi¦A z©g© §e Fzqi¦p§k¦A z©g© ,m¦i ©Y§W l¥N©R §z¦nK ©x§M©l qp§k¦P©d
o ¥zFp§e ,Fz¨ i¦vi¦A m¦i ©Y§WE Fzqi¦p§k¦A m¦i ©Y§W ,r©A §x© ,x¥nF` i`©G ©r o¤A:`al ci ¦zr¤l w ¥rFv§e ,x©ar¤W§l d ¨ cFd
[1] Lit. “Who Has envlivened us”. The story is told of the Bluzhover Rebbe’sdilemma: does one say Sheh’hehi’anu in Auschwitz? Yaffa Eliach recountsthe story in her book Hasidic Stories of the Holocaust. The Bluzhover lit thefirst candle of Chanuka. He said the braka on the Chanuka light. He said the
brakha Sheh’ahsah nisim la’avoténu.He hesitated at Sheh’hehi’anu.Should he say it? He was going toask for a learned opinion from a Ravwho was gathered with the otherprisoners in the Block when he saw asea of expectant faces. The Rebberealised that they expected him to saySheh’hehi’anu. He did so. And thusChanuka in Auschwitz. The Rebbedied, aged 99, in Borough Park,Brookyn, in 1989 [2] A devastation ofhurricane winds may bring news seedgrowth. The loss of a house ismisfortune but the new seed variety isfortune. On the other hand? A newcrop, such as kudzu, has attendantbenefits only to outgrow itsusefulness. The fortune is replacedby misfortune [3] Not entirely.Shouting about the past may bring
you to a present reality and finally ground you there. In 12 Step programsthis is most often called “hitting bottom”. Some bottoms, of course, are lower than others. I do agree w this anon m.,however, that merely complaining or whining is useless. Yesterday is gone. Tomorrow is a wish. The only reality istoday [4] Any city or town is an unknown quantity, even if the traveller has been there many times: one simply cannotfathom what awaits even today, when society is more stable than was the norm in the first 300 years of the commonera [5] Two general prayers on entering and leaving; two specific prayers in gratitude for what is past and for whatawaits. The order teaches us something. Why would one first pray about what is past? This contradicts m. 3!Furthermore, wouldn’t we pray about what is past as we leave? The m. may simply have reversed the order withoutintent, but to me is speaks to overcoming what has happened, in which case this is not the vanity prayer of the last m.Travellers were usu on sales trips. Some destinations are better or worse than others. Perhaps a monetary loss wasnec in order to win a client, perhaps merchandise was lost to raiders or weather, etc. And if nothing untowardoccurred? Be grateful! Gratitude is a type of prayer.
5. It is an obligation to blessboth fortune and misfortune,as we see from Love G!dentirely... [1] and what canthis mean other than withboth inclinations [2]? And itremains so even if I give upmy life [3]! Or my wealth.Another interpretation [4]:Whatever my measured [5]portion may be is somethingI remain grateful [6] for.Every day is a gift [7]. Onedoes not behave with anybut reverence at the EastGate, for this is in direct linewith the Qodshé Qedoshim[8]. Neither enter the HarHa’By’it [9] with your stick,shoes, money belt, or traildust lingering about you, noruse it as a shortcut; certainlyspitting is forbidden!Benedictions in the Templeended with mé’olahm butthe Tzaduqim corrupted thepractice by teaching therewas no afterlife [10], thusthe practice evolved ofsaying min ha’olahm v’ahdha’olahm [11]. It was alsoestablished [12] that anappropriate greeting was touse a Name, for it is saidG!d Be with you. And theyreplied G!d Bless you [13].Or you may find it based onHashem is with you... [14]Finally Do not hate your oldmother [15]. It is time forYour Acts, Dear G!d, forYour Law they make void.[16]. Rebbe Natan saw itquite differently. He saidThey void Your Law becauseit is a time to act...[17]
d,daFH©d l ©r K ¥xa §n Ed¤W m¥W§M drxd l ©r K ¥xa§l mc ¨ aI©gL§W§t©p lk§aE L§aa§l lk§A Li¤dl¡ i§i z¥ Y§a©d ¨§e (e mixac) x©n¡¤P¤W
lk§aE .rx x¤v¥i§aE aFh x¤v¥i§A ,Li ¤xv§i i¥p§W¦A ,L§aa§l lk§A .L ¤c`§n lk§aExaC .L¤pFnn lk§A ,L ¤c`§n lk§aE .L¤W§t©p z¤ l ¥hFp `Ed EN¦t£ ,L§W§t©p
Fl d ¤cFn i¥e¡d L§l c ¥cFn `Ed¤W dC¦nE dC¦n lk§A ,L ¤c`§n lk§A x¥g©`Ed¤W ,gx§f¦O©d x ©r©W c¤b¤p§M FW`x z¤ mc ¨ l¥wi `l .c`§n c`§n¦A
,Fl§w©n§A z¦i©A©d x©d§l q¥pM¦i `l .mi¦Wc¢T©d i¥W §cw zi¥A c¤b¤p§M oE ªk§n,`i §x ©C§p©R©w EP¤U £r©i `l§e ,eil§b ©x l ©r¤W wa ¨ §aE ,FzC§p ªt§aE ,Flr§p¦n§aE
mi ¦x§nF` Eid ,WC§w¦O©a Eid¤W zFkx§a i ¥n §zFg lM .x¤nge l©T¦n dwi¦w §xEEpi¦w §z¦d ,cg ¤ `N ¤ mlFr oi ¥ ,Ex§n¨ §e ,oi¦pi ¦O©d El§w§l¦T¤X¦n .mlFrd o¦nl¥ FW mc ¨ ¥d§I¤W ,Epi¦w §z¦d§e .mlFrd c ©r§e mlFrd o¦n ,mi ¦x§nF` Ed§I¤W
,m¤g¤l zi¥A¦n A f ©ra d¥P¦d§e (a zex) x©n¡¤P¤W ,m¥X©A Fx¥a£g mFl§W z¤(e mihtey) x¥nF §e .i§i L§k ¤xa§i ,Fl Ex§n`I©e ,m¤kO ¦r i§i mi ¦x§vFT©l x¤n`I©e
.L¤O ¦ dp§wf i¦M fEaY l© (bk ilyn) x¥nF §e .l¦ig¤d xFA¦B L§O ¦r i§i,x¥nF` ozp i¦A ©x .L ¤zxFz Ex¥t¥d ii©l zFU £r©l z ¥r (hiw mildz) x¥nF §e
:ii©l zFU £r©l z ¥r L ¤zxFz Ex¥t¥d
[1] See Para 1 of Shma [2] Entirely includes the good inclination (yetzer tov)and the bad (yetzer ha’ra) [3] Entirely also includes, Heaven Forbid,martyrdom. The comment of the great former Rav Ha’Réshit Rabbi Y.D.Herzog that “countless martyrs... have... cheerfully given their lives...” must be
a lapse of judgement. I will give my life away if dignity andDivinity demand it. Would I smile about it? No! [4] Basedon punning Heb. L«¤c`§n [5] Heb. dcn [6] Heb. dcFn [7] Afigurative interpretation. A lit. rendering might be“Whatever may be the length of my measure I am verygrateful in exceeding measure to You, Dear G!d”. [8] TheMost Holy Place, usu called “Holy of Holies” in poor Englrendering. The Téva (Ark of the Covenant) was kept there
in the 1st Temple. In the 2nd Temple the Most Holy Place was empty [9] TheTemple Mount. The Temple was a ruin in the rebbe’s day. He means to saythat one does not stand on the Temple Mt reverently unless staff, shoes, andwealth are stored away upon arrival. [10] This is not a corruption except from arabbinic perspective. There is no support in Torah and only oblique referencesin the Prophets and Writings which do not provide a proven basis for the beliefin an afterlife. Believing in G!d is one thing, believing an afterlife exists isentirely different. The Tzaduqim were actually not opposed to the notion assuch: personal belief was fine; they opposed elevation of afterlife to be a focusof Jewish belief and practice [11] Lit. “From one world to the next”. It must bepointed out that this change could not occur without collusion from the priestlyguild. The Tzaduqim were not at all entirely representative of the priesthood,any number of whom sided with the Perushim [12] Presumably at the sametime as min ha’olahm v’ahd ha’olahm, though this is not known [13] See Ruth2:4 [14] Judges 6:12 [15] Prov. 23:22 Not every old practice is antiquated,which can mean one thing to Tzaduqim and another to Perushim! [16] Ps119:126. This sentiment is opposed to the story of the oven of Akhnin, whereRebbe Eliezer calls on G!d and Nature to prove his point. The Academy is notimpressed and tells Eliezer that halakha is made in the Academy, not inHeaven. That Heaven is invoked here is hard to understand, since theTzaduqim pay it no heed. This is preaching to the choir [17] Times havechanged and the Tzaduqim are not willing to admit it.