json/Liturgy/Other Liturgy Works/Seder Ma'amadot/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Seder Ma'amadot",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "סדר מעמדות",
    "categories": [
        "Liturgy",
        "Other Liturgy Works"
    ],
    "text": [
        [
            "Ma'amad for Sunday",
            "Torah (Genesis 1:1-5)",
            "In the beginning God created the heaven and the earth.  Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.   And God said: ‘Let there be light.’ And there was light.  And God saw the light, that it was good; and God divided the light from the darkness.  And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.",
            "Prophets (Isaiah 42:5-9)",
            "Thus said God the LORD, Who created the heavens and stretched them out, Who spread out the earth and what it brings forth, Who gave breath to the people upon it And life to those who walk thereon:  I the LORD, in My grace, have summoned you, And I have grasped you by the hand. I created you, and appointed you A covenant people, a light of nations—  Opening eyes deprived of light, Rescuing prisoners from confinement, From the dungeon those who sit in darkness.  I am the LORD, that is My name; I will not yield My glory to another, Nor My renown to idols.   See, the things once predicted have come, And now I foretell new things, Announce to you ere they sprout up.",
            "Writings (Psalm 24)",
            "Of David. A psalm. The earth is the LORD’s and all that it holds, the world and its inhabitants.  For He founded it upon the ocean, set it on the nether-streams.  Who may ascend the mountain of the LORD? Who may stand in His holy place?— He who has clean hands and a pure heart, who has not taken a false oath by My life or sworn deceitfully. He shall carry away a blessing from the LORD, a just reward from God, his deliverer. Such is the circle of those who turn to Him, Jacob, who seek Your presence.  Selah.  O gates, lift up your heads! Up high, you everlasting doors, so the King of glory may come in!  Who is the King of glory?— the LORD, mighty and valiant, the LORD, valiant in battle. O gates, lift up your heads! Lift them up, you everlasting doors, so the King of glory may come in!  Who is the King of glory?— the LORD of hosts, He is the King of glory! Selah. ",
            "Torah (Deuteronomy 32:1-6)",
            "Give ear, O heavens, let me speak; Let the earth hear the words I utter!  May my discourse come down as the rain, My speech distill as the dew, Like showers on young growth, Like droplets on the grass.  For the name of the LORD I proclaim; Give glory to our God! The Rock!—His deeds are perfect, Yea, all His ways are just; A faithful God, never false, True and upright is He.  Children unworthy of Him— That crooked, perverse generation— Their baseness has played Him false.  Do you thus requite the LORD, O dull and witless people? Is not He the Father who created you, Fashioned you and made you endure!",
            "Mishnah (Tamid - Chapter 1)",
            "1 The Kohanim [priests] stood watch in three places in the Temple: in the Chamber of Avtinas [name of a family] , in the Chamber of  Nitsots [spark] , and in the Chamber of Fire. The Avtinas and  Nitsots chambers were elevated and the youngsters [priests] would [stand] watch there. The Chamber of Fire was domed structure, surrounded by benches of stone. The elders of the ministering priestly family would sleep there and the keys to the courtyard were in their hands. The young priests would sleep in their clothes on the ground. They did not sleep in their holy clothes but would take them off, fold them, put them under their heads and sleep wearing their own clothing. If one had a seminal emission, he would exit and walk down a circular [staircase] that led under the Temple where candles were burning on both sides [to give light] until he got to the Room of Immersion. There was a bonfire and a restroom there. This was the respectfulness: If he found it locked, he would know that there was somebody there. If it was open, he would know that there was nobody there, he would go down and immerse himself, come up and dry off and warm himself by the bonfire. He would go [to the Chamber of Fire] and sit with the other priests until the gates opened and leave and go on his way.  2 Anybody [of the priests] who wishes to remove [the ashes] from the altar must rise early and immerse himself [in the mikva] as long as the supervising priest hasn't yet arrived. When did the supervising priest arrive? There is no set time; sometimes he comes when the rooster crows, or close to it, sometimes before, sometimes after. The supervisor would knock on them [the doors to the Temple] and they [the priests] would open [the doors] for him. He would say to them, \"Whoever has immersed, come and participate in the lottery.\" They would perform the lottery and whoever won, won.  3 He [the supervising priest] took the key and opened the small door [located in the Chamber of Fire] and entered from the Chamber of Fire to the Courtyard. And they [the other priests] entered after him with two torches of fire were in their hands. They would split into two groups. [One group] walked under the portico [surrounding the Courtyard] towards the east and [the other group] walked under the portico towards the west. They would check [the temple vessels] and walk until they reached the place where the Chavitim [loaves of bread brought as meal offering] are made. They [the two groups] met each other and would say, \"It is fine, all is fine,\" [the vessels are in order]. They would appoint [from their group] makers of the Chavitim to make the Chavitim.  4 The one who won the right to remove the ashes from the altar, would remove [the ashes] and they [the other priests] say to him, \"Be careful to not touch the utensil [the shovel] until you have sanctified your hands and feet from the laver.\" And [they would continue saying],\"Look, the shovel is placed in the corner between the ramp [of the altar] and the altar, on the west of the ramp.\" No one would enter [the area between the altar and the antechamber] with him, and he didn't have a candle in his hand, rather he would walk by the light of the altar's pyre. They [the other priests] would not see him and would not hear him until they heard the sound of the wood that Ben Kitin made [into] a wheel for the laver [being turned], and they would say, \"The time has come to sanctify your hands and feet from the laver.\" He would take the silver shovel and go up to the top of the altar and stir the coals from side to side, and then scoop from the inner consumed [coals]. He then went back down. When he reached the floor, he would turn his face to the north [and] walk along the eastern side of the ramp for about ten amot [cubits]. He piled the coals on the floor three tefachim [hand-breadths] from the ramp, the [same] place where they would put the crop of the bird [ of a burnt offering ] and the ashes from the [golden] inner altar and the ashes of the menorah.  (The following is not from the Mishnah, but is part of the liturgy of Maamadot):  Ezra and his Court established, according to the tradition, to read the account of Creation daily, as they did in the Temple, to read Torah, Prophets, and Writings.  Thus, they established that the reading of the account of Creation should coincide with the Temple Service, in order that the work of Creation, meaning the Work of Heaven and Earth, should continue to exist, in merit of the offering.  Our Rabbis, of blessed memory, said that \"to hang up the heaven and to set a foundation for the earth\", these are the sacrifices that the Holy One, Blessed be He, promised our patriarch Abraham that there should be a reading of the order of the sacrifices, in order that it should be considered as if the sacrifices were offered before Him, and if not for the Maamadoth, Heaven and Earth would not be sustained, for these standings only exist because of the sacrifices. ",
            "Midrash HaNe'elam, Parshath Vayera (100a)",
            "Rabbi Krospedai said, whoever verbally recalls the subject of offering sacrifices while studying or praying in the synagogues and study halls should have in mind that a covenant is made with those angels that recall the guilt of human beings to cause them harm that through the sacrifices these angels are unable to do bad, only good.  Now, due to our sins, since we are unable to offer the sacrifices physically, all we have remaining is the verbal recitation of the order of the sacrifices, and to follow that with study, in order that a person's study-life should be divided into three parts, one-third in Scripture, one-third in Mishnah, and one-third in Talmud.  Anyone who does so is promised to be a resident of the World to Come, and Scripture says of such a person \"the three-corded rope is not easily broken\". ",
            "Mishnah Zeraim (Berachoth 28b)",
            "Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: 'What room is there for this prayer?' He said to them: 'Upon my entrance, I pray that no mishap will transpire caused by me. And upon my exit, I give thanks for my portion.'",
            "Gemara Zeraim (Berachoth 3a)",
            " It was taught that Rabbi Yose said: I was once walking along the road when I entered the ruins of an old, abandoned building among the ruins of Jerusalem in order to pray. I noticed that Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying and exited the ruin, Elijah said to me, deferentially as one would address a Rabbi: Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And Elijah said to me: My son, why did you enter this ruin? I said to him: In order to pray. And Elijah said to me: You should have prayed on the road. And I said to him: I was unable to pray along the road, because I was afraid that I might be interrupted by travelers and would be unable to focus. Elijah said to me: You should have recited the abbreviated prayer instituted for just such circumstances.  Rabbi Yose concluded: At that time, from that brief exchange, I learned from him, three things: I learned that one may not enter a ruin; and I learned that one need not enter a building to pray, but he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer so that he may maintain his focus.  And after this introduction, Elijah said to me: What voice did you hear in that ruin?  I responded: I heard a Heavenly voice, cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations. And Elijah said to me: By your life and by your head, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that God’s greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, 'May His great name be blessed', the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. When the Temple stood, this praise was recited there, but now: How great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table.",
            "Mishnah Moed (Rosh Hashanah 3:8)",
            "“And so it was, when Moshe raised his hand, Israel prevailed…” (Exodus 17:11). And is it Moshe’s hands that make [success in] war or break [success in] war? Rather, [this comes to] tell you, [that] whenever Israel would look upward and subjugate their hearts to their Father in heaven, they would prevail; and if not, they would fall. Similar to this matter, you [can] say concerning the verse; “Make a [graven] snake and place it on a pole, and everyone bitten who sees it will live” (Numbers 21:8): And is it the snake that kills or [is it] the snake that [revives]? Rather, whenever Israel would look upward and subjugate their hearts to their Father in heaven, they would be healed; and if not, they would be harmed.",
            "Gemara Moed (Megillah 28a)",
            "Rabbi Neḥunya ben HaKana was once asked by his disciples: In the merit of which virtue were you blessed with longevity? He said to them: In all my days, I never attained veneration at the expense of my fellow’s degradation. Nor did my fellow’s curse ever go up with me upon my bed.  And I was always openhanded with my money.",
            "Mishnah and Gemara Nashim (end of Kiddushin)",
            "Rabbi Meir says, \"A person should always teach his son a clean and easy profession, and he should pray to the One to whom wealth and possessions belong, as there is no profession which does not have in it poverty and wealth. For poverty is not due to one's profession, and wealth is not due to one's profession, rather, it is all according to one's merit.\" Rabbi Shimon ben Elazar says, \"Have you seen in all your days a beast or fowl that has a profession? [Yet] they sustain themselves without trouble. And weren't they created solely to serve me, and I was created to serve my Master. Isn't it logical, then, that I should be able to sustain myself without trouble? However, I my actions were bad, and I deprived myself of my sustenance.\"The mishna taught that Rabbi Nehorai says: I set aside all the trades and I teach my son only Torah. It is taught in the Tosefta (5:14): Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as all other trades serve one only in the days of his youth, when he has enough strength to work, but in the days of his old age, behold, he is left to lie in hunger. But Torah is not like this: It serves a person in the time of his youth and provides him with a future and hope in the time of his old age. With regard to the time of his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to the time of his old age, what does it say? “They shall still bring forth fruit in old age, they shall be full of sap and richness” (Psalms 92:15).",
            "Mishnah Nezikin (Sanhedrin 90a)",
            "All Israelites have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). ",
            "Gemara Nezikin (Bava Metzia 33a)",
            "The Sages taught in a baraita: For those who engage in the study of Bible, it is a virtue but not a complete virtue. For those who engage in the study of Mishna, it is a virtue and they receive reward for its study. For those who engage in the study of Talmud, you have no virtue greater than that. And always pursue study of the Mishna more than study of the Talmud.",
            "Mishnah Kodshim (end of Chullin)",
            "A person may not take a mother with its offspring, even to purify the leper. And just as a light commandment that is like an issar [a specific, small, unit of money], the Torah said [about it], \"In order to be good for you and you will lengthen your days,\" (Deuteronomy 22:7), a fortiori for weighty commandments which are in the Torah. ",
            "Gemara Kodshim (ibid.)",
            "The school of Rabbi Ya’akov taught that Rabbi Ya’akov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on a belief in the resurrection of the dead, i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? With regard to honoring one’s father and mother, it is written: “That your days may be long, and that it may go well with you” (Deuteronomy 5:16). With regard to the sending away of the mother bird from the nest, it is written: “That it may be well with you, and that you may prolong your days” (Deuteronomy 22:7).  Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and bring me fledglings; and he climbed to the top of the building and sent away the mother bird and took the offspring, thereby simultaneously fulfilling the mitzva to send away the mother bird from the nest and the mitzva to honor one’s parents, but as he returned he fell and died. Where is the length of days of this one? And where is the goodness of the days of this one? Rather, the verse “that your days may be long” is referring to the world that is entirely long, and “that it may be well with you” means in the world where all is well. ",
            "Mishnah Taharoth (Yadayim 3:5)",
            "All sacred scriptures render the hands impure. The Song of Songs and Ecclesiastes render the hands impure. Rabbi Yehudah says: The Song of Songs renders the hands impure, but there is a dispute regarding Ecclesiastes. Rabbi Yose says: Ecclesiastes does not render the hands impure, and there is a dispute regarding The Song of Songs. Rabbi Shimon says: Ecclesiastes is among the [relative] leniencies of Beit Shammai, and the [relative] stringencies of Beit Hillel. Rabbi Shimon ben Azzai said, \"I have a recieved tradition from the mouths of seventy-two elders, on the day they inducted Rabbi Elazar ben Azaria into his seat [as head] at the Academy, that The Song of Songs and Ecclesiastes render the hands impure.\" Rabbi Akiva said, \"Mercy forbid! No one in Israel ever disputed that The Song of Songs renders the hands impure, since nothing in the entire world is worthy but for that day on which The Song of Songs was given to Israel; for all the Scriptures are holy, but The Song of Songs is the Holy of Holies! And if they did dispute, there was only a dispute regarding Ecclesiastes.\" Rabbi Yochanan ben Yehoshua, the son of Rabbi Akiva's father-in-law, said, \"In accordance with words of Ben Azzai, thus did they dispute, and thus did they conclude.\" ",
            "Gemara Taharoth (Niddah 30b)",
            "R. Simlai delivered the following discourse: What does an embryo resemble when it is in the bowels of its mother? Folded writing tablets.  Its hands rest on its two temples respectively, its two elbows on its two legs and its two heels against its buttocks. Its head lies between its knees, its mouth is closed and its navel is open, and it eats what its mother eats and drinks what its mother drinks, but produces no excrements because otherwise it might kill its mother. As soon, however, as it sees the light the closed organ opens and the open one closes, for if that had not happened the embryo could not live even one single hour. A light burns above its head and it looks and sees from one end of the world to the other, as it is said, then his lamp shined above my head, and by His light I walked through darkness.  And do not be astonished at this, for a person sleeping here might see a dream in Spain. And there is no time in which a man enjoys greater happiness than in those days, for it is said, O that I were as the months of old, as in the days when God watched over me; now which are the days' that make up 'months' and do not make up years? The months of pregnancy of course. It is also taught all the Torah from beginning to end, for it is said, and he taught me, and said unto me: 'Let thy heart hold fast my words, keep my commandments and live', and it is also said, When the converse of God was upon my tent.  Why the addition of 'and it is also said'? — In case you might say that it was only the prophet who said that, come and hear 'when the converse of God was upon my tent. As soon as it, sees the light an angel approaches, slaps it on its mouth and causes it to forget all the Torah completely, as it is said, Sin coucheth at the door.  It does not emerge from there before it is made to take an oath, as it is said, That unto Me every knee shall bow, every tongue shall swear; 'That unto Me every knee shall bow' refers to the day of dying of which it is said All they that go down to the dust shall kneel before Him; 'Every tongue shall swear' refers to the day of birth of which it is said, He that hath clean hands, and a pure heart, who hath not taken My name in vain, and hath not sworn deceitfully. What is the nature of the oath that it is made to take? Be righteous, and be never wicked; and even if all the world tells you, You are righteous', consider yourself wicked. Always bear in mind that the Holy One, blessed be He, is pure, that his ministers are pure and that the soul which He gave you is pure; if you preserve it in purity, well and good, but if not, I will take it away from you.",
            "And every day after all the Ma'amdot, say the Aseret haDibrot, Parshat Hamon, Parshat haAkeidah, the first 3 verses of Parshat Pinchas, Ein Kadosh, Pitum haKetoret, Order of Daily Service, Parshot haKarbonot, the 3 verses of boxes, and the 10 verses prescribed by the Ramban z\"l with great intention. And after this, the 11 Verses from Tanakh that begin and end with nun are good [to say], the 3 verses from Rabbi Yehuda haChasid z\"l, and the 7 verses from Yeshiah that begin and end with a kaf. ",
            "Rabbi Yosef Karo writes that it is good to recite the Ten Commandments daily, because it will cause him to remember the stand at Mount Sinai, and this will strengthen one's faith.",
            "The Ten Commandments (Exodus 20)",
            "1 And God spoke all these words, saying:  2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 3 Thou shalt have no other gods before Me. 4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; 6  and showing mercy unto the thousandth generation of them that love Me and keep My commandments. 7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.  8 Remember the sabbath day, to keep it holy.  9 Six days shalt thou labour, and do all thy work;  10 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;  11 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.  12 Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.  13 Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.  14 Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. ",
            "May it be your will Hashem our God and God of our ancestors, that you prepare a livelihood for the whole of your people, the House of Israel, my livelihood and the livelihood of my household among them, with joy and not pain, with honor and not disgrace, in a permissable and not a forbidden way, so that we may perform your service and study your Torah as you nourished our ancestors in the wilderness, in a desolate land.",
            "It is written by Rabbi Yosef Karo z\"l that one who recites this chapter every day is assured his sustenence is not lacking. And the Kabbalah passed through the sages says one who recites this daily will never run out of food. And before Parshas Haman it is said:",
            "The Chapter of Manna (Exodus 16:4-36)",
            "And the LORD said to Moses, “I will rain down bread for you from the sky, and the people shall go out and gather each day that day’s portion—that I may thus test them, to see whether they will follow My instructions or not. But on the sixth day, when they apportion what they have brought in, it shall prove to be double the amount they gather each day.” So Moses and Aaron said to all the Israelites, “By evening you shall know it was the LORD who brought you out from the land of Egypt; and in the morning you shall behold the Presence of the LORD, because He has heard your grumblings against the LORD. For who are we that you should grumble against us? Since it is the LORD,” Moses continued, “who will give you flesh to eat in the evening and bread in the morning to the full, because the LORD has heard the grumblings you utter against Him, what is our part? Your grumbling is not against us, but against the LORD!” Then Moses said to Aaron, “Say to the whole Israelite community: Advance toward the LORD, for He has heard your grumbling.” And as Aaron spoke to the whole Israelite community, they turned toward the wilderness, and there, in a cloud, appeared the Presence of the LORD. The LORD spoke to Moses: “I have heard the grumbling of the Israelites. Speak to them and say: By evening you shall eat flesh, and in the morning you shall have your fill of bread; and you shall know that I the LORD am your God.” In the evening quail appeared and covered the camp; in the morning there was a fall of dew about the camp. When the fall of dew lifted, there, over the surface of the wilderness, lay a fine and flaky substance, as fine as frost on the ground. When the Israelites saw it, they said to one another, “What is it?”—for they did not know what it was. And Moses said to them, “That is the bread which the LORD has given you to eat. This is what the LORD has commanded: Gather as much of it as each of you requires to eat, an omer to a person for as many of you as there are; each of you shall fetch for those in his tent.” The Israelites did so, some gathering much, some little. But when they measured it by the omer, he who had gathered much had no excess, and he who had gathered little had no deficiency: they had gathered as much as they needed to eat. And Moses said to them, “Let no one leave any of it over until morning.” But they paid no attention to Moses; some of them left of it until morning, and it became infested with maggots and stank. And Moses was angry with them. So they gathered it every morning, each as much as he needed to eat; for when the sun grew hot, it would melt. On the sixth day they gathered double the amount of food, two omers for each; and when all the chieftains of the community came and told Moses, he said to them, “This is what the LORD meant: Tomorrow is a day of rest, a holy sabbath of the LORD. Bake what you would bake and boil what you would boil; and all that is left put aside to be kept until morning.” So they put it aside until morning, as Moses had ordered; and it did not turn foul, and there were no maggots in it. Then Moses said, “Eat it today, for today is a sabbath of the LORD; you will not find it today on the plain. Six days you shall gather it; on the seventh day, the sabbath, there will be none.” Yet some of the people went out on the seventh day to gather, but they found nothing. And the LORD said to Moses, “How long will you men refuse to obey My commandments and My teachings? Mark that the LORD has given you the sabbath; therefore He gives you two days’ food on the sixth day. Let everyone remain where he is: let no one leave his place on the seventh day.” So the people remained inactive on the seventh day. The house of Israel named it manna; it was like coriander seed, white, and it tasted like wafers in honey. Moses said, “This is what the LORD has commanded: Let one omer of it be kept throughout the ages, in order that they may see the bread that I fed you in the wilderness when I brought you out from the land of Egypt.” And Moses said to Aaron, “Take a jar, put one omer of manna in it, and place it before the LORD, to be kept throughout the ages.” As the LORD had commanded Moses, Aaron placed it before the Pact, to be kept. And the Israelites ate manna forty years, until they came to a settled land; they ate the manna until they came to the border of the land of Canaan. The omer is a tenth of an ephah. ",
            "It is you alone, Hashem, you have made the heavens, the highest heavens. The earth and everything upon it, the seas and everything  in them, and you give them all life. It id you who always performed miracles and great wonders for our ancestors. Also, in the wilderness, you rained down food from heaven, and from the flinty rock you drew water from them, and you gave for all their needs, and their clothing did not wear out. So in your great mercy and powerful lovingkindness, may you nourish us, sustain us, and provide for all our nds and the needs of the people of the House of Israel, with fullness and relief, without toil or great effort, from beneath your pure hand and not from beneath hand of flesh and blood.",
            "May it be your will Hashem, my God and the God of my ancestors, that you prepare for m and the members of my household all our deficiencies,  and make ready all our needs. Every day of our days according to our needs, and every hour of our hours an adequete supply, and for every bone of our bones our nourishment, with your merciful and good hand, and not according to our mere accomplishments, our small kindnesses, and our diminutate generosity. May my nourishment, and the nourishment of the members of my house, my offspring, my offsprings children, be given into your hands and not hands of flesh and blood.",
            "",
            "Before Parshat haAkeidah, say this:",
            "Our God and the God of our ancestors, remember us with a memory of good before you, and recall us with recollection of salvation and mercy from the lofty heavens. And remember for us, Hashem our God, the love of the patriarchs, Avraham, Yitzchak, and Yisroel, your servants; the covenant, and the kindness, and the oath that you swore to Avraham our father at Mount Moriah, and the Akeidah when he bound Yitzchak, his son, atop the altar, as it is written in your Torah:",
            "The Binding of Isaac (Genesis 22:1-19)",
            "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.  On the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son.  And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’ And the angel of the LORD called unto Abraham a second time out of heaven, and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba. ",
            "And after this, say:",
            "",
            "Numbers 25:10-12  -  And the LORD spoke unto Moses, saying:  ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.  Wherefore say: Behold, I give unto him My covenant of peace. ",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "On a day when tachanun is not said, neither is the following:",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
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            "",
            "",
            "",
            "",
            "",
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            "",
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            "",
            "",
            "",
            "",
            "",
            "The following are eleven verse which both begin with the letter Nun and end with the letter Nun, and these are good omens for protection.  In the Book 'Naftulei Elokim' I found it written in 'Parshas Maatos', and our master Rabbenu Yehudah HaChassid z\"l ordered them thus (as below), and it is possible that he placed them in this order because of the Divine Name which emanates from them.  Rabbenu Bachayeh z\"l in the abovementioned parshah writes that the Name of the Tetragramaton comes from these eleven verses, and this is from the thirteen letters.  If someone recites these verses and remembers the Name which comes from them, he will not need to fear any source of fear, because this Divine Name is effective to remove fear.  I also found a source that says the first verse should be recited three times.",
            "",
            "Master of the Universe, rescue Thy People, the House of Israel, from all forms of witchcraft, and from all forms of Evil Eye; and just as You spread Thy Wings over our ancestors who were in the wilderness in order to prevent the damaging effects of the Evil Eye of Balaam, so too spread Thy Wings over us in Thy Abundant Mercy, in order that we would be concealed in the concealment and the guidance of Thy Holy Names, to be protected from any Evil Eye.  ",
            "The three verse of Rabbi Yehuda haChasid, of blessed memory:",
            "",
            "The seven verse of Yeshiah",
            "",
            "",
            "",
            "",
            "",
            ".......",
            "Petitionary prayer for Sunday"
        ],
        [
            "Ma'amud for Monday",
            "Torah (Bereshit 1:6-8)",
            "",
            "Prophets (Isaiah 42:10-16)",
            "",
            "Writings (Psalm 48)",
            "",
            "Torah (Deuteronomy 32:7-12)",
            "",
            "Mishnah (Tamid)",
            "",
            "Mishnah Zeraim (Brachot)",
            "",
            "Gemara (Brachot)",
            "",
            "Mishnah Moed (Yoma)",
            "",
            "Gemara (Sukkot)",
            "",
            "Mishnah Nashim (Kiddushin)",
            "",
            "Gemara (Ketubot)",
            "",
            "Mishnah Nezikin (end of Makkot)",
            "",
            "Gemara (Baba Batra)",
            "",
            "Mishnah Kodshim (Menachot)",
            "",
            "Gemara (Kodashim Menachot)",
            "",
            "Mishnah Taharot (end of Ohalot)",
            "",
            "Gemara (Niddah)",
            "",
            "After this recite the Aseret Dibburim, the Binding of Yitzchak, etc, then the supplication for Monday",
            "Supplication for Monday",
            "And when there is not tachnun, this supplication is likewise not recited",
            "",
            "Supplication dealing with the creations of this day from the path of Kabbalah"
        ],
        [
            "Ma'amad for Tuesday",
            "Torah (Genesis 1:9-13)",
            "God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so.  God called the dry land Earth, and the gathering of waters He called Seas. And God saw that this was good. And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. And there was evening and there was morning, a third day. ",
            "Prophets (Joel 2:18-27)",
            "Then the LORD was roused On behalf of His land And had compassion Upon His people. In response to His people The LORD declared: “I will grant you the new grain, The new wine, and the new oil, And you shall have them in abundance. Nevermore will I let you be A mockery among the nations. I will drive the northerner far from you, I will thrust it into a parched and desolate land— Its van to the Eastern Sea And its rear to the Western Sea; And the stench of it shall go up, And the foul smell rise.” For [the LORD] shall work great deeds. Fear not, O soil, rejoice and be glad; For the LORD has wrought great deeds.  Fear not, O beasts of the field, For the pastures in the wilderness Are clothed with grass. The trees have borne their fruit; Fig tree and vine Have yielded their strength. O children of Zion, be glad, Rejoice in the LORD your God. For He has given you the early rain in [His] kindness, Now He makes the rain fall [as] formerly— The early rain and the late— And threshing floors shall be piled with grain, And vats shall overflow with new wine and oil.  “I will repay you for the years Consumed by swarms and hoppers, By grubs and locusts, The great army I let loose against you.  And you shall eat your fill And praise the name of the LORD your God Who dealt so wondrously with you— My people shall be shamed no more.   And you shall know That I am in the midst of Israel: That I the LORD am your God And there is no other. And My people shall be shamed no more.” ",
            "Writings (Psalm 82)",
            "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth: 'How long will ye judge unjustly, and respect the persons of the wicked? Selah. Judge the poor and fatherless; do justice to the afflicted and destitute. Rescue the poor and needy; deliver them out of the hand of the wicked. They know not, neither do they understand; they go about in darkness; all the foundations of the earth are moved. I said: Ye are godlike beings, and all of you sons of the Most High. Nevertheless ye shall die like men, and fall like one of the princes.' Arise, O God, judge the earth; for Thou shalt possess all the nations.",
            "Torah (Deuteronomy 32:13-18)",
            "He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;  Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation. They roused Him to jealousy with strange gods, With abominations did they provoke Him. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.  Of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee.",
            "Mishnah (Tamid ch. 3)",
            "1 The appointed [priest] said to them: Come and draw lots [to determine] who will slaughter [the daily Tamid offering], who will throw the blood [of the offering on the altar], who will remove the ash from the inner altar, who will remove the ash from the Menorah who will take the limbs [of the Tamid offering] up the ramp [of the altar]. [Specifically who will transport] the head, the right hind leg, the two forelegs, the tail, the left hind leg, the chest, the neck, the two sides, the intestines, the fine flour [for the meal offering, offered daily along with the tamid], the <i>Chavitim</i> [the Kohen Gadol's daily meal offering of flour and oil baked in a pan] loaves and the wine [for libation]. They would draw lots, and whoever won, won.  2 The appointed [priest] said to them: Go out and see if the time of slaughtering [the Tamid] has arrived. If it [the time] has arrived, the watchman would say, \"It [the eastern sky] is shining [it is dawn].\" Masya ben Shmuel says: [the priest would then ask] \"Has the eastern sky is lit up until Hebron?\" and he [the watchman] would say \"Yes!\"  3 He [The appointed priest] said to them: Go out and bring a lamb from the Chamber of Lambs. Now, the Chamber of Lambs was in the north-western corner [of the Chamber of Fire]. There were four chambers there: one was the chamber of lambs, one was the Chamber of Seals, [where one could buy tokens marked with the appropriate meal offering], one was the Chamber of Fire, and one was the chamber where they would make the Lechem HaPanim.  4 They [the priests] then went to the Chamber of Vessels and took out from there ninety three silver vessels and golden utensils. They would give the [lamb to be] the Tamid [offering] to drink from a golden cup. Even though it had been checked [for blemishes] the previous evening, they would check it [now] by the light of a torch.  5 The one who won [the right to slaughter] the tamid [offering], would drag it and go to the House of Slaughtering [the area where the offerings were slaughtered] and the ones who won [the right to place] the limbs would walk with him. The House of Slaughtering was to the north of the altar and near it there were eight short pillars and squares of cedar wood were [each] of them and iron hooks were inserted into them [the squares]; there were three sets [of hooks] for each one [block], upon which they would hang [the slaughtered animal]. The [animal] would be skinned on marble tables that were between the pillars.  6 The one who won [the right to remove] the ash from the inner altar and [the one who won that right] for the Menorah would go ahead and had four vessels were in their hands: [they were] the basket [to hold the ash from the inner altar] and the jug [to hold the ash from the Menorah] and two keys. The basket was similar [approximately] to a <i>tarkav</i> [measurement of volume]of [made of] gold that could hold two and a half <i>kav</i> [measurement of volume]. The jug was similar to a large pitcher [made of] of gold. And the two keys, one [was to unlock the door from the inside] he put [his hand through a small opening] up to the armpit, and one [was for a lock] that could be opened quickly.  7 He came to the northern small opening. There were two small openings in the Great Gate, one in the north [side of the gate] and one in the south [side]. The one in the south, no one ever entered through it, and about it Yechezkel explained and said, \"And the LORD said unto me: 'This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the G-d of Israel, hath entered in by it; therefore it shall be shut.\" (Ezekiel 44:2) He took the key and opened the small opening. He entered the cell and from the cell to the sanctuary until he reached the Great Gate. [When] he reached the Great Gate he removed the bolt and the locks and opened it. The one who was slaughtering [the tamid offering] would not slaughter until he heard the sound of the Great Gate was opened.  8 From Jericho they would hear the sound of the Great Gate being opened. From Jericho they would hear the sound of the Magrefa [lit. shovel, a musical instrument with holes in it ] From Jericho they would hear the sound of the wood that ben Katin made for the wheel of the laver. From Jericho they would hear the sound of Gevini the Announcer [that the priests should begin their service]. From Jericho they would hear the sound of the flute. From Jericho they would hear the sound of the cymbal. From Jericho they would hear the sound of the [daily] song [of the Levites]. From Jericho they would hear the sound of the shofar [sounded daily]. There are those that say [they even heard] the sound of the Kohen Gadol [the High Priest] at the time when he would mention the name [of G-d] on Yom Kippur. From Jericho they would smell the aroma of the compounding of the incense. Rabbi Eliezer ben Daglai said: [My] father had goats on the mountains of Michvar and they would sneeze from the smell of the compounding of the incense.  9 The one who won [the right] to remove the ash from the inner altar, went in and took the basket [used to collect the ash] and placed it in front of him, and he would scoop [the ashes] and put them inside it [the basket], and in the end, he swept the rest into it [the basket] and he would leave it [in the sanctuary] there and leave. The one who won [the right] to remove the ashes from the Menora , would enter [the sanctuary], [if] he found the two eastern lamps [still] lit, he would remove the ash from the other [lamps] ned leave the ones burning in their place. If he found them extinguished, he would remove the ashes from them and re-kindle them from the ones that were still lit and then remove the ashes from the rest. There was a stone in front of the Menora which had three steps that on them the priest would stand and prepare the lamps. He would leave the jug on the second step and leave.",
            "Mishnah Zeraim (Berakhoth 9:5)",
            "All that ended the blessings when they were in the Temple would say, “From the world.” When the heretics corrupted [matters] and said, “there is no world but this one,” they [the Sages] corrected this so that they should say, “From the world and until the [next] world.” And they corrected this, that one shall inquire after the peace of his friend with the Name [of God], as it says, “And behold, Boaz came from Bethlehem and said to the harvesters, ‘God be with you’, and they said to him, ‘God bless you.’” (Ruth 2:4) And it says, “God is with you, great and valorous one.” (Judges 6:12) And it says, “Do not scorn, because your mother is old.” (Proverbs 23:22) And it says, “It is time to do for God, they have broken your Torah.” (Psalms 119:126) Rabbi Nathan says, “'They nullified your Torah' – because it is time to do for God.” ",
            "Gemara Zeraim (Berakhoth 63a)",
            "It was taught that Hillel the Elder says: At the time of gathering, if the Sages of the generation see to it that the Torah remains the purview of the few, disseminate it to the public at large. At the time of dissemination, gather, and leave it to others to disseminate the Torah. And if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases” (Proverbs 11:24). However, if you see a generation for whom Torah is not beloved, gather; do not cause the Torah to be disgraced, as it is stated: “It is time to work for the Lord; they have made void Your Torah.” ",
            "Mishnah Moed (Yoma 6:2)",
            "[The High Priest] would come to the goat for Azazel and place his two hands on it, and confess. And this is what he would say: \"Please God, we, Your people the House of Israel, have committed wrongdoing, transgressed, and sinned before You. Please God, please forgive the wrongdoing, transgressions and sins that we, Your people the House of Israel, have committed, transgressed, and sinned before You. As it is written in the Torah of Moses Your servant (Leviticus 16:30), 'On this day, you will be forgiven and cleansed from all your sins—before Hashem you will be cleansed.'\" Then, the priests and the people standing in the courtyard, when they heard the explicit Name from the mouth of the High Priest, would bend their knees, bow down and fall on their faces, and they would say, \"Blessed be the Honored Name of His Sovereignty forever.\" ",
            "Gemara Moed (Megillah 32a - end)",
            "The Rabbis taught: Moses enacted for the Israelites that they should make halakhic inquiries and expound upon the matter of the day. They should occupy themselves with the laws of Passover on Passover, with the laws of Shavuoth on Shavuoth, and with the laws of Sukkoth on Sukkoth. ",
            "Mishnah Nashim (Yevamoth 6:6)",
            "A man is commanded to procreate but a woman is not. Rabbi Yochanan ben Beroka says: It states to both of them, \"And God blessed them and He said to them... be fruitful and multiply\" (Genesis 1:25). ",
            "Gemara Nashim (Yevamoth 63b-64a)",
            "The Sages taught with regard to the mitzvah to be fruitful and multiply: “And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel” (Numbers 10:36).  This teaches that the Divine Presence does not rest upon less than two thousands and two ten-thousands of the Jewish people, as the terms thousands and ten-thousands are both in the plural. Consequently, if there were two thousands and two ten-thousands of the Jewish people, less one, and this man did not engage in the mitzvah to be fruitful and multiply, is he not found to have caused the Divine Presence to be depart from the Jewish people? Abba Ḥanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “And Nadab and Abihu died…and they had no children” (Numbers 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the Divine Presence to depart from the Jewish people, as it is stated: “To be a God to you and to your seed after you” (Genesis 17:7). When your seed is after you, i.e., when you have children, the Divine Presence rests upon the Jewish people, but if your seed is not after you, upon whom can the Divine Presence rest? Upon wood and stones? ",
            "Mishnah Nezikin (Makkoth 3:16)",
            "Rabbi Chananaia son of Akashia stated, the Holy One, blessed is He, wanted to grant merits to Israel, therefore he gave them many laws and commandments as it states, \"Because God wants righteousness he increased the amount of Torah and splendor.\" (Isaiah 42:21). ",
            "Gemara Nezikin (Baba Bathra 11a)",
            "It is taught: The following was said about Benjamin the righteous, who was appointed supervisor over the charity fund. Once, a woman came before him during years of drought and said to him: My master, sustain me. He said to her: I swear by the Temple service that there is nothing left in the charity fund. She said to him: My master, if you do not sustain me, a woman and her seven sons will die. He arose and sustained her with his own funds. After some time, he fell deathly ill. The ministering angels said to the Holy One, Blessed be He: Master of the Universe, You said that anyone who preserves a single life in Israel is regarded as if he has preserved an entire world. Should then Benjamin the righteous, who saved a woman and her seven sons, die after these few years, still in his youth? They immediately tore up his sentence. A Sage taught: They added twenty-two years to his life. ",
            "Mishnah Kodshim (Kinnim 3:6 - end)",
            "Rabbi Shimon son of Akashia said: Unlearned elderly men as they get older their mind gets more confused as it says (Job 12:20), \"He removes the speech of the capable and takes away the reasoning of the elders.\" But the elders of Torah are not that way, rather as they get older their mind becomes more settled as it says (Job 12:12) \"In the aged is wisdom and in lengthy days understanding.\" ",
            "Gemara Kodshim (Hullin 89a)",
            "Rabbi Eleazar says: The world endures only in the merit of one who restrains [<i>shebolem</i>] himself during a quarrel, as it is stated: “He hangs the earth upon nothing [<i>belimah</i>]\" (Job 26:7). ",
            "Mishnah Toharoth (Negaim 2:5)",
            "A man can examine all <i>Negaim</i> (plagues or blemishes caused by leprosy) except for his own <i>Negaim</i>. Rabbi Meir says: Even not the <i>Negaim</i> of his relatives. A man may revoke all vows except for his own vows. Rabbi Yehudah says: Even not the vows of his wife that are between her and others. A man may examine all first-born [animals to see if they have a blemish that would invalidate them as sacrifices] except for his own first-born. ",
            "Gemara Toharoth (Niddah 31a)",
            "Our Rabbis taught: During the first three months the embryo occupies the lowest chamber, during the middle ones it occupies the middle chamber and during the last months it occupies the uppermost chamber; and when its time to emerge arrives it turns over and then emerges, and this is the cause of the woman's birth pains.",
            "",
            "Prayer request for Tuesday",
            "When <i>Tahanun</i> is not recited, this first prayer is omitted:",
            "May it be Thy will, Lord my God, and God of my ancestors, to purify my ideas and to prepare my proper speech, and to purify the thoughts of my heart, and to be with my mouth at the time I recite words, and with my heart at the time I think, and to be with my hands when I am working, and with my feet when I am on my journeys, and I should not say anything that is improper and is not in accordance with Thy Will.  Please rebuke the Satan, so that he should not control me.  Help me for the sake of the Glory of Thy Name, and do not allow bad dreams to confuse me, and do not allow the urge to do evil to control me. ",
            "Master of the Worlds, it is revealed and known before Thee that my will is to perform Thy Will, however the yeast in the dough holds me back.  May it be Thy Will, Lord my God and God of my Ancestors, that You should destroy and humble the Evil Urge from me, and distance it from my two hundred and forty-eight limbs, and do not allow me to fail to follow Thy Good Paths, and accept my prayers, as it is written \"hear my prayer, Lord, and turn Thy Ear to my cries, and do not silence my tears, for I am a stranger with Thee, a resident like all of my ancestors.\"  \"And as for me, may my prayer come before Thee, Lord, at an opportune time; God, in Thy abundant Kindness, answer me with Thy True Salvation.\"  And hear my prayer, because You hear the prayers of every mouth.  Blessed art Thou, Who hears prayer.",
            "Another prayer, according to the tradition, following the order of Creation for the Day of the week:",
            "May it be Thy Will, Lord our God and God of our Ancestors, Merciful King, Who prepared a table for Thy Creatures, as Thou revealed the land on this day, and filled the face of the world with produce to give life to the people upon it, and food to those who walk there, that You cause to be found for us, in Thy Abundant Mercy, our sustenance,  for us and for all Thy People the House of Israel, and that You should prepare our livelihood in a perfect way, and in an honorable way, in order that we should be able to serve you with a full heart, and do not allow any sin, iniquity, or guilt hold back our livelihood.  Protect all members of Thy People Israel, who are traveling on roads or in wildernesses from dangerous animals, from bad occurrences, and from every Satan, and from the hand of any enemy or foe on the road, as it is written\" For He commands His angels to protect you on all of your paths. They carry you 0n their palms, lest you injure your foot on a stone.\"  And may we and all of Thy People the House of Israel be included in the general blessing of Mercy.  For Thou hear the prayers of every mouth.  Blessed art Thou, Who hears prayer."
        ],
        [
            "Ma'amad for Wednesday",
            "Torah (Genesis 1:14-19)",
            "And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. And there was evening and there was morning, a fourth day. ",
            "Prophets (Jeremiah 31:35-40)",
            "35 Thus saith the LORD, Who giveth the sun for a light by day, And the ordinances of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:  36 If these ordinances depart from before Me, Saith the LORD, Then the seed of Israel also shall cease From being a nation before Me for ever.  37 Thus saith the LORD: If heaven above can be measured, And the foundations of the earth searched out beneath, Then will I also cast off all the seed of Israel For all that they have done, saith the LORD.  38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananel unto the gate of the corner.  39 And the measuring line shall yet go out straight forward unto the hill Gareb, and shall turn about unto Goah.  40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever. ",
            "Writings (Psalm 94)",
            "1 O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth.  2 Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense.  3 LORD, how long shall the wicked, How long shall the wicked exult?  4 They gush out, they speak arrogancy; All the workers of iniquity bear themselves loftily.  5 They crush Thy people, O LORD, And afflict Thy heritage.  6 They slay the widow and the stranger, And murder the fatherless.  7 And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'  8 Consider, ye brutish among the people; And ye fools, when will ye understand?  9 He that planted the ear, shall He not hear? He that formed the eye, shall He not see?  10 He that instructeth nations, shall not He correct? Even He that teacheth man knowledge?  11 The LORD knoweth the thoughts of man, That they are vanity.  12 Happy is the man whom Thou instructest, O LORD, And teachest out of Thy law;  13 That Thou mayest give him rest from the days of evil, Until the pit be digged for the wicked.  14 For the LORD will not cast off His people, Neither will He forsake His inheritance. 15 For right shall return unto justice, And all the upright in heart shall follow it.  16 Who will rise up for me against the evil-doers? Who will stand up for me against the workers of iniquity?  17 Unless the LORD had been my help, My soul had soon dwelt in silence.  18 If I say: 'My foot slippeth', Thy mercy, O LORD, holdeth me up.  19 When my cares are many within me, Thy comforts delight my soul.  20 Shall the seat of wickedness have fellowship with Thee, Which frameth mischief by statute?  21 They gather themselves together against the soul of the righteous, And condemn innocent blood.  22 But the LORD hath been my high tower, And my God the rock of my refuge.  23 And He hath brought upon them their own iniquity, And will cut them off in their own evil; The LORD our God will cut them off. ",
            "Torah (Deuteronomy 32:19-26)",
            "19 And the LORD saw, and spurned, Because of the provoking of His sons and His daughters.  20 And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness.  21 They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.  22 For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains.  23 I will heap evils upon them; I will spend Mine arrows upon them;  24 The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust.  25 Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs.  26 I thought I would make an end of them, I would make their memory cease from among men; ",
            "Mishnah (Tamid ch. 4)",
            "1 They would not tie the lamb up [for slaughtering, as was normally done], but would bind it [right forelimb to right hind limb and left forelimb to left hind limb]. The ones who won [the right] to [carry] the limbs would hold it [as it was being slaughtered]. This is how they would bind it: its head would face south and its face turned [to face]to the west. The one slaughtering it stood to the east [of the lamb] with his face to the west. [The Tamid offering] of the morning was slaughtered on the north western corner [of the altar], on the second ring. The [Tamid offering] of the evening was slaughtered on the north eastern corner on the second ring. The slaughterer would slaughter and the one who [was designated] to receive [the blood] would receive it and go to the north eastern corner [of the altar] and tossed it to the east and north. [Then he went to] the south western [corner] and tossed it to the west and south. The rest of the blood was poured on the southern base [of the altar].  2 [The one who hung the Tamid and cut it apart] would not break its leg [as butchers do], rather he would make a hole in it through its knee and hang it [from the hole]. He would skin it and go downward until he reached the chest. [When] he reached the chest, he would cut the head and give it the one who won [the right] to [carry] it. He would cut the feet [lower end near the hoof] and give them to the one who won [the right] to [carry] them. He would then finish the skinning. [Then] he would rip [out] the heart and remove its blood. He would cut [off] the front [upper] legs and give them to the one who won [the right] to [carry] them. He went up to the right hind [upper] leg and cut it off and give it to the one who won [the right] to [carry] and the two testicles were [attached] to it. He would tear apart [the rest of the lamb] and [the body cavity] would be exposed before him. He would take the fat and put it over [cover] the place of slaughter of the head, on top of it. He would take the intestines and give them to the one who won [the right] to them to rinse them. And the rumen, they would rinse in the rinsing chamber. They would rinse it as much as necessary. The intestines, were rinsed at least three time on the tables of marble that were between the pillars.  3 He [the priest] took the knife and separated the lung from the liver and the finger [lobe] from the liver but he would not move it from its place. He would puncture the chest [to remove it] and give it to the one who won [the right] to it. He went up to the right flank and he would cut downward until the spine but he would not touch the spine until he reached the two soft ribs [near the neck]. He would cut [the right flank] and give it to the one who won [the right] to it and the liver would [remain] hanging from it. He came to the neck and left on it the two ribs on this side and two ribs on this side. He cut it [the neck] and give it to the one who won [the right] to it. The trachea and the heart and the lungs [were left] hanging from it. He came to the left flank and left on it two soft ribs [that were] above it [near the tail] and two soft ribs below it [near the neck]. He left the same on its opposite side [the right flank]. Thus, he left two [ribs] on the right and two [ribs] on the left above, and two [ribs] on the right and two [ribs] on the left below. He would cut it [the left flank] and give it to the one who won [the right] to it and the spine with it and the spleen was hanging from it. And [the left flank] was bigger [than the right because it had the spine] yet the right was called \"the larger one\" because the liver was hanging from it. He went to the back part [of the spine]. He cut it off and give it to the one who won [the right] to it. The tail and the finger [lobe] of the liver and the two kidneys were with it. He took the left rear leg and give it to the one who won [the right] to it. Thus, all of them [the priests] were standing in a line and the limbs were in their hands. The first [priest stood] with the head and the [right] rear leg. The head was in his right hand and its snout was towards his arm and its horns were between his fingers and the place of slaughter was facing up and the fat was placed on it. The right rear leg was in his left hand and the place where the [side] the skin [used to be] was facing outwards. The second [priest stood] with the two front legs. The right one in his right hand and the left one in his left hand and the [side] where the skin [used to be] was facing outwards. The third [priest stood] with the hind part and the rear [left] leg. The hind part was in his right hand and the tail was dangling between his fingers. The fourth [priest stood], with the chest and the neck. The chest in his right hand and the neck in his left hand with its ribs between his fingers. The fifth [priest stood], with the two flanks. The right one in his right hand and the left one in his left hand with the side where the skin [used to be] was facing outwards. The sixth [priests stood], with the intestines placed in a golden bowl and the feet were on top of them. The seventh [priest stood] with the [meal offering] of fine flour. The eighth [priest stood] with the chavitin. The ninth [priest stood] with the wine [for the wine libation]. They [the first six priests] went and put them from the mid-point of the ramp [to the altar] and downwards, on the west side, and they would salt them [there]. They then went down from there to the Chamber of Hewn Stone to recite the Shema. ",
            "Mishnah Zeraim (Peah 8:9)",
            "Someone who has fifty <i>Zuz</i> coins, and he uses them for business, he may not take. And anyone who does not need to take, but takes anyway, will not depart from the world until he will become dependent on others. And all who need to take, yet do not take, will not die from old age until he will [be enabled to] provide for others from his portion. Regarding this, scripture states, “Blessed is the man that relies on G-d, and G-d will be his security” (Jeremiah 17:7).",
            "Gemara Zeraim (Berakhoth 28b)",
            "The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, guidelines by which to live, and we will thereby merit the life of the World-to-Come. He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic when studying verses that tend toward heresy (ge’onim), and place your children, while they are still young, between the knees of Torah scholars, and when you pray, know before Whom you stand. For doing that, you will merit the life of the World-to-Come. A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥanan ben Zakkai: When Rabbi Yoḥanan ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, the man whose life’s work is the foundation of the future of the Jewish people, for what reason are you crying? With a life as complete as yours, what is upsetting you? He said to them: I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. If they were leading me before a flesh and blood king whose life is temporal, who is here today and dead in the grave tomorrow; if he is angry with me, his anger is not eternal and, consequently, his punishment is not eternal; if he incarcerates me, his incarceration is not an eternal incarceration, as I might maintain my hope that I would ultimately be freed. If he kills me, his killing is not for eternity, as there is life after any death that he might decree. Moreover, I am able to appease him with words and even bribe him with money, and even so I would cry when standing before royal judgment. Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? His students said to him: Our teacher, bless us. He said to them: May it be His will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students were puzzled and said: To that point and not beyond? Shouldn’t one fear God more? He said to them: Would that a person achieve that level of fear. Know that when one commits a transgression, he says to himself: I hope that no man will see me. ",
            "Mishnah Moed (Yoma 8:9)",
            "One who says, \"I will sin, and then repent, I will sin [again], and then repent,\" will not receive an opportunity to repent; [for one who says] \"I will sin, and Yom Kipur will atone,\" Yom Kippur will not atone. Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbor, Yom Kipur cannot atone, until he appeases his neighbor. Thus R. Eleazar ben Azariah expounds the text, \"From all your sins before the Lord shall ye be clean\": For transgressions between a person and God, Yom Kippur atones, for transgressions against one's neighbor, Yom Kippur cannot atone, until he appeases his neighbor.",
            "Gemara Moed (Megillah 28a)",
            "Rabbi Akiva asked Rabbi Neḥunya the Great; he said to him: In the merit of which virtue were you blessed with longevity? Rabbi Neḥunya’s attendants [gavzei] came and started beating Rabbi Akiva, for they felt that he was acting disrespectfully by highlighting Rabbi Neḥunya’s old age. Rabbi Akiva ran away from them, and he climbed up and sat upon the top of a date palm. From there, he said to Rabbi Neḥunya: My teacher, I have a question about the verse concerning the daily offering that states “one lamb” (Numbers 28:4). If it is stated “lamb” in the singular, why is it also stated “one”; isn’t this superfluous? Upon hearing Rabbi Akiva’s scholarly question, Rabbi Neḥunya said to his attendants: He is clearly a young Torah scholar, let him be. Rabbi Neḥunya then addressed Rabbi Akiva’s questions. With regard to the second question, he said to him: The word “one” teaches that the lamb should be the unique one of its flock, i.e., only the best quality lamb should be used. With regard to the original question, Rabbi Neḥunya said to him: In all my days I never accepted gifts. Nor was I ever inflexible by exacting a measure of retribution against those who wronged me. And I was always openhanded with my money. The Gemara explains: I never accepted gifts; this is referring to conduct such as that of Rabbi Elazar. When they would send him gifts from the house of the Nasi, he would not take them, and when they would invite him, he would not go there, as he considered hospitality to be a type of gift. He would say to them: Is it not pleasing to you that I should live, as it is written: “He that hates gifts shall live” (Proverbs 15:27)? In contrast, it was reported about Rabbi Zeira that when they would send him gifts from the house of the Nasi, he would not accept them, but when they would invite him, he would go there. He said: They are honored by my presence; therefore my visiting is not considered like I am taking a gift from them. He also said: Nor was I ever inflexible in exacting a measure of retribution against those who wronged me. This is referring to conduct such as that which Rava said: Anyone who overlooks exacting a measure of retribution against those who wronged him, all his transgressions are removed from him, as it is stated: “He pardons iniquity and overlooks transgression” (Micah 7:18), which is homiletically read as saying: For whom does He pardon iniquity? For he who overlooks transgressions that others have committed against him. ‘I have been generous with my money’, as a Master has said, ‘Job was generous with his money; he used to leave with the shopkeeper a perutah coin of his change as a tip’.",
            "Mishnah Nashim (Kethuboth 13:11)",
            "All may force their family to ascend to Eretz Yisrael, i.e., one may compel his family and household to immigrate to Eretz Yisrael, but all may not remove others from Eretz Yisrael, as one may not coerce one’s family to leave. ",
            "Gemara Nashim (Kethuboth 110b)",
            "The Rabbis taught: A person should always reside in Eretz Yisrael, even in a city that is mostly populated by gentiles, and he should not reside outside of Eretz Yisrael, even in a city that is mostly populated by Jews. The reason is that anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside of Eretz Yisrael is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” (Leviticus 25:38). The Gemara expresses surprise: And can it really be said that anyone who resides outside of Eretz Yisrael has no God? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” (I Samuel 26:19). But who said to David: Go, serve other gods? Rather, this comes to tell you that anyone who resides outside of Eretz Yisrael is considered as though he is engaged in idol worship. ",
            "(ibid. 111a) Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” (Isaiah 33:24). ",
            "Mishnah Nezikin (Eduyoth 8:7)",
            "Rabbi Yehoshua said: I have a tradition from Rabbi Yochanan the son of Zakkai, who heard it from his teacher, and his teacher from his teacher - a law to Moses from Sinai! - that Eliyahu will not come to declare people pure or impure, to distance [i.e. make impure] people or to bring [into purity those who are declared impure], but rather to distance those who were brought near by force, and to bring close those who were distanced by force. The family Bet Tzreifa was across the Jordan, and Ben Tzion distanced them by force, and someone else was there and Ben Tzion brought them close by force. [It is cases] such as these [that] Eliyahu is coming to declare pure and impure, to bring near and to distance. Rabbi Yehudah says: to bring [people] close, but not to [make people] distant. Rabbi Shimon says: to resolve arguments. The Sages say: He will not come to make distant or to bring close, but to make peace in the world, as it says \"Behold, I will send you Elijah the prophet [before the coming of the great and terrible day of the LORD]. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers\" (Malachi 3:23-24).",
            "(Oktzin 3:12) Rabbi Shimon ben Chalafta said: The Holy One, blessed be He, found no vessel that can [sufficiently] hold the blessing for Israel, save for peace, as the verse says, (Psalms 29:11) \"The LORD will give strength to His People, the LORD will bless His People with peace.\" ",
            "Mishnah Kodshim (Tamid 7:3)",
            "They came and stood next to ben Arza [the one who played the cymbal], one on his right and one on his left.When he [the Kohen Gadol] bent and to pour [the wine], the assistant waved the flags and ben Arza swung the cymbals and the Levites began to sing. When they [the Levites] reached [the end of] a chapter [of Psalms], they would blow [a set of blasts; teki'ah,  teruah and a teki'ah] and the people [that were looking on] would bow down. At the end of every chapter, they would blow a [set of blasts; teki'ah,  teruah and a teki'ah]. After each set of blasts, they [the people] would bow. This is the order of the Tamid offering for the service of the House of our God, May it be His will that it be built speedily in our days. Amen. ",
            "Gemara Kodshim (Menachoth 43b)",
            "The Rabbis taught: The Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvoth: They have phylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a mezuzah for their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordinances” (Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the mezuzah, which total seven. And when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked without any mitzvah. But once he remembered the mitzva of circumcision that was in his flesh his mind was put at ease, as he realized he was still accompanied by this mitzvah. After he left the bathhouse, he recited a song about the mitzvah of circumcision, as it is stated in the verse: “For the leader, on the Sheminith: A Psalm of David” (Psalms 12:1). This is interpreted as a psalm about circumcision, which was given to be performed on the eighth [<i>ba-Shemini</i>] day of the baby’s life. Rabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a mezuzah on his doorway is strengthened from all sides so that he will not sin, as it is stated in the verse: “And a threefold cord is not quickly broken” (Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvoth of phylacteries, ritual fringes, and mezuzah. And the verse states: “The angel of the Lord encamps round about them that fear Him, and delivers them” (Psalms 34:8). ",
            "Mishnah Taharoth (Parah 3:5)",
            "If they could not find [the ashes] from [all] seven [red heifers, the seven that were made in times of the temple], they would use from six, from five, from four, from three, from two, or from one [depending on how many they found]. And who made these [seven]? The first Moses made, the second Ezra made, and five from Ezra and onward, according to Rabbi Meir. And the Sages say: Seven [were made] from Ezra and onward; and who made them? Shimon HaTzaddik and Yochanan the High Priest made two each; Elyehoeinai ben Hakof, Chanamel the Egyptian, and Yishmael ben Pi'avi each made one.",
            "Gemara Taharoth (Niddah 31a)",
            "R. Jose the Galilean gave the following exposition: What is the purport of the Scriptural text, I will give thanks unto Thee, for I am fearfully and wonderfully made; wonderful are Thy works; and that my soul knoweth right well? (Psalms 139:14)  Come and see the contrast between the potency of the Holy One, blessed be He, and that of mortal man.  If a human  puts different seeds in a bed each grows in the manner of its own particular species, whereas the Holy One, blessed be He, fashions the embryo in the woman's bowels in such a manner that all  grow into one and the same kind. Another exposition: If a dyer puts different ingredients into a boiler they all unite into one color, whereas the Holy One, blessed be He, fashions the embryo in a woman's bowels in a manner that each element develops in its own natural way. "
        ],
        [
            "Readings for Thursday",
            "",
            "",
            "Prophets (Ezekiel 34:25)",
            "",
            "Writings (Psalms 81)",
            "",
            "Torah (Deuteronomy 32:37)",
            "",
            "Mishnah (Tractate Tamid 5:1)",
            "",
            "Zeraim. Mishnah (Peah [?])",
            "",
            "Gemara (Brachot 32b:30) ",
            "",
            "Moed. Mishnah (Shekalim 3:2)",
            "",
            "Gemara (Shabbat 32a:6)",
            "",
            "Nashim, Mishnah (Sotah 8:1)",
            "",
            "Gemara (Sotah 44a:6)",
            "",
            "Nazikin, Mishnah (Avot 2:15)",
            "",
            "Gemara (Sanhedrin 92a:24)",
            "",
            "Kiddushim, Mishnah (Arakhin 3:4)",
            "",
            "Gemara (Arukhin 16a:19)",
            "",
            "Taharot, Mishnah (Yadayim 1:1)",
            "",
            "Gemara (Niddah 61b:3)",
            "",
            "After this say the Aseret Dibbarot, Parshat Akeidah, etc, until the request for the first day.",
            "Request for Thursday",
            "And when Tachanun is not said, neither is the request.",
            "May it be your will Hashem our God and the God of our ancestors...",
            "Another requestion for this day of creation, from the path of Kabbalah."
        ],
        [
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "Mishnah Zeraim (Maaser Sheni 5)",
            "\"Gaze from Your holy abode, from the heavens\" (Deut. 26:15). We have done what You decreed upon us, so too You do what You promised us, [to] \"gaze from Your holy abode, from the heavens, and bless Your nation, Israel\" with sons and daughters. \"And the land that You have given us\" [bless] with dew and rain and the offspring of cattle. \"Just as You have sworn to our forefathers, a land flowing with milk and honey\" so that You will give taste to the fruit. "
        ]
    ],
    "sectionNames": [
        "Day of Week",
        "Section"
    ]
}